text:
This is an optional RCScrewz Axial SCX10 Dingo Stainless Steel Screw Kit. RCScrewz stainless screw kits are 100% complete. This kit was developed specifically for the SCX10 Jeep Wrangler Dingo and may not include the screws needed for other SCX10 kits. Your kit will include everything needed to do a full conversion and more. Stainless steel screw kits are far superior to the screws that come stock with your RC. RCScrewz kits are made with the best stainless steel money can buy. No more bent, rusted, or corroded screws. Never worry about stripped heads again. You will not find a better screw kit for your RC at any price and RCScrewz Guarantee's it. If for any reason your not 100% satisfied with your kit, return your screw kit to RCScrewz and they will send you a full refund for the price of the kit.
- All socket screws + Extras
- Button Screws + Extras
- Flat Head Screws + Extras
- Set Screws + Extras
- Nuts + Extras
- Washers + Extras
- Bondhus Short Arm hex Wrenches All Sizes
- Quality Reusable plastic pit case
This product was added to our catalog on February 13, 2014


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As the season to deck the halls arrives, make sure that you aren't one of the many people who find themselves celebrating in the urgent care clinic due to an eye injury. The holidays present many opportunities for potential eye injury so it's important to be aware and proceed with caution. Here are some common eye accidents waiting to happen and tips to avoid them so you can be prepared and enjoy your holidays to the fullest!
An eye-full of pine
Many accidents occur when proper care is not taken in putting up and decorating the Christmas tree. First of all, if you are cutting down your own tree, make sure you are wearing proper eye protection both when cutting and when loading your tree onto your car. If you are buying a tree, be extra careful when untying it as branches can pop out rather fast - a definite danger to your eyes! It's best to wear glasses or goggles during the entire process of handling the tree. And don't forget to be careful when you are decorating! All you need is a wobbly ladder or an unsteady tree stand to cause a tumble into the sharp, prickly pine needles. Not to mention, sharp ornaments can pose a danger to the eyes as well.
The spray snow slip-up
Spray snow can be a beautiful and festive addition to your tree decorations but be careful that you are always pointing it in the right direction. Make sure the spray you purchase is nontoxic and wear safety goggles when spraying to avoid an accidental spray to the eye. Be wary of those aerosol string cans as well.
Champagne cork projectile
Watch out for that bubbly! When opening a champagne bottle always point it away from anyone or anything breakable just in case it shoots off. That flying cork can cause a serious bruise or an eye injury if you aren't careful.
You'll shoot an eye out!
Just like the famous movie quote predicted, toy guns and projectiles can be a tremendous danger to the eye, causing almost 20% of eye injuries during the holiday season. Nerf guns, darts (even foam darts), slingshots, water guns and any kind of shooting device, no matter how soft the ammunition, can cause serious eye damage when shot directly into the eye. Be wary of lasers as well and make sure that any laser products comply with the national regulations. Lasers and very bright lights can cause retinal damage if pointed directly at the eye. If you do decide to purchase such a toy for a child that is old enough and mature enough to be responsible, consider buying proper eye protection to go along with the gift.
Avoid purchasing any toys or gifts that have sharp, protruding parts and make sure that any potentially hazardous toys are played with under adult supervision. When purchasing gifts, if you are uncertain about the safety of a certain toy, check out W.A.T.C.H. (World Against Toys Causing Harm) or other organizations that give advice about specific toy safety.
Dangerous dress up
Got a holiday party on the horizon? While you may be tempted to add a pair of cosmetic contact lenses to your ensemble, make sure they are fit properly and purchased by a licensed eye doctor. Improperly fit lenses or lenses made of sub par materials can cause serious complications such as a corneal abrasion or infection.
Sunburned eyes
If your holiday time includes a chance to play in the snow or ice, make sure you have your sunglasses ready. UV light reflects off snow and ice increasing the risk of sunburned eyes and potential long term damage. Winter sunwear is just as important as it is during summer fun in the sun.
If you approach the holidays with the eyes on your mind, you can stay safe and avoid potential injury that could put a damper on your festivities.

subset: commoncrawl


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IMPORTANT: Please Watch The Short Video Below For Instructions (Please allow 10 - 15 Minutes For Delivery)
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text:
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text:
Fig. #73-S
€ 81.6
excl. TVA et frais de livraison
Used for dental extraction (aka: tooth extraction, exodontia or exodontics): the removal of teeth from the dental alveolus (socket) in the alveolar bone.
Designed for use in specific areas of the mouth. Beaks and handles are shaped to perfectly fit the contours of the teeth and are used to easily and effectively reach the different teeth.
The operator must find the forceps with the most suitable grip and the blades should adapt to the tooth with its beaks grasping the root bifurcations. When using forceps to extract a tooth, two types of movements are made. First, the gingival and periodontal ligament are cut: the blades should be positioned below the gingival margin on the buccal and lingual parts of the tooth and then driven with increasing force in an apical direction. In this way,they slide over the length of the root surface to the final part rather than gripping it from the outset. Positioning the forceps in the most apical position possible ensures that the mechanical efficiency of subsequent extraction movements is maximal and the risk of root fracture is minimized. The second movement removes the tooth from the alveolus. Whilst the apical position reach in the first movement is maintained, the tooth should be gripped firmly with the blades and dislocated from its bony socket. This allows the alveolus to dilate and the tooth to be lifted out. The movements involved should be slow and targeted, allowing the alveolus to expand; their direction will be determined by the anatomy and position of the tooth being removed.
For lower (mandibular) molars
- Nom Instrument: Fig. #73-S
- Pointe: Cranté
- Matériel Pointe: Acier Inoxydable
- Manche: Anatomique
- Matériel Manche: Acier Inoxydable


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Who doesn't love the smell of fresh bread baking in the oven? This feeling is something you just can't purchase at your local bakery or at Costco. Making bread is an act to not only feed my family and myself, but to nourish my soul as well. I can pick up a fresh loaf of bread within a five-minute walking distance from my home, but I occasionally like to make my own bread just for the comfort factor. When I attended the very first ever Foodbuzz Festival I was one of the lucky recipients of the new Zoë François and Jeff Hertzberg book Healthy Bread in 5 Minutes a Day. I have been eagerly browsing through it's pages and have my eye on a pumpkin brioche, but before I venture into artisan breads I was looking for something to do with the leftover mashed, roasted butternut squash I had on hand.
Susan at A Year in Bread - Easy Rosemary Focaccia
Luisa of The Wednesday Chef - Focaccia di Patate
Seven Fishes.com - Easy Italian Herb Focaccia
Martha Stewart - Eggplant Focaccia
Bay Area Bites - Caramelized Cipollini Onion Focaccia
Margot of Coffee & Vanilla - Green Olive Focaccia
Pinch My Salt - Herbed Focaccia from the Bread Bakers Apprentice


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Information for your selected name of : Adelaer | |
SUCCESS! We are delighted to say that AncestralName holds on record the unique Coat of Arms details for your family name. Our embroiderers, artists and calligraphers can expertly interpret this historical information to create unique and beautifully crafted heraldic products as shown in the listing below, each custom-made to order. We are pleased to summarise your family surname coat of arms as… ARMS (Shield) |
CREST The Crest sits atop the Shield and is regarded as a significant contributor to a surname's identity. Occasionally there may be no crest recorded for a particular Coat of Arms, especially those of continental Europe as well as those which are very old. MOTTO |


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New Survey Sheds Light (And Confusion) On Who You Should Tip
Is there a topic that can incite more debate than tipping?
A new CouponCabin survey of 2,130 people touched on the issue of tipping and the rules you should follow when you do tip.
There are always arguments about who should receive tips, so here's a list of jobs and the percentage of people who feel they must tip them. Let the debate continue!
- Restaurant staff (including wait staff, take out coordinator, maitre d')– 87%
- Hairstylist – 69%
- Bartender – 62%
- Taxi, car or limo driver – 60%
- Valet – 54%
- Bellhop – 52%
- Beauty treatment provider (manicures, pedicures, waxing, etc…) – 41%
- Home delivery (new furniture, appliances, etc…) – 38%
- Spa treatment provider (massages, facials, skin treatments, etc…) – 35%
- Restroom attendant – 22%
About 26% of people who use coupons give tips based on the post-coupon total, while 30% admit to not tipping at all when the service they receive is below average. Half say they leave a smaller tip than normal to prove a point after getting poor service.


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Jersey City Pest Control FAQ
Does Emergent Pest Control, LLC guarantee their work?
Yes, we provide warranties and affordable maintenance programs for residential and commercial clients in Jersey City.
Why do I need an inspection of my home or business before receiving a quote?
Since no two properties are alike, Emergent Pest Control, LLC customizes pest control treatment plans according to the unique characteristics of your Jersey City property. For information on scheduling a free estimate contact us by phone or email.
Are your pest control methods safe?
Emergent Pest Control, LLC uses products that have been approved for use by the Environmental Protection Agency and will also customize effective green pest control methods according to requirement. Product material and safety information is available upon request.
Can I get rid of my pest problem on my own?
Although many pest control products are currently available, inexperienced applications often result in poor results and may prove to be more hazardous as well as expensive in the case of a widespread infestation. Emergent Pest Control, LLC professionals are fully trained and experienced at assessing pest control needs to eliminate and prevent recurring problems that saves you money in the long run.
How often will I need pest control services for my home in Jersey City?
Emergent Pest Control, LLC offers free in-home pest control assessments and customizes programs according to your specific needs. Generally, treatment applications may be required in the spring and fall when pest activity is at its highest.
Will I be required to vacate my home or place of business when you provide services?
Depending on your particular pest problem, it is usually necessary for residential clients to leave their homes or the immediate area where our technicians are working. Pest control applications for commercial businesses in Jersey City are normally performed after business hours. Emergent Pest Control, LLC always makes the safety of property occupants our top priority.
Am I required to sign a contract in order to receive services?
No, Emergent Pest Control, LLC does not require residential or commercial clients to sign binding contracts and provide services as needed.
My neighbor has had treatments for termite infestation. Should I be concerned?
It is advisable to have your home inspected by a Emergent Pest Control, LLC technician since termites migrate underground (subterranean). Call us for more information.
I have seen big black ants in and around my Jersey City property. What are they?
Large ants are most likely carpenter ants that are classified along with termites as wood destroying insects. Contact Emergent Pest Control, LLC to inquire about customized treatment plans and to properly assess the problem.
How can I keep mice and rats off of my property in Jersey City?
Complete exclusion without treatment is difficult since most rodents can squeeze through even the tiniest of cracks. Visible openings should be caulked or filled with steel wool. Emergent Pest Control, LLC can provide more effective methods that may only require minimal treatment.
Are preventative programs always necessary?
Regular pest control prevention programs are sometimes recommended based on a range of factors. Emergent Pest Control, LLC offers several cost effective packages that can be customized according to your requirements.
For further information and a free pest control assessment in Jersey City call us.


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According to the owners, Coolairindia.com has a host of features that facilitate Indian webcam chatting. They said that users can easily check who is online and who is not and then make their choices accordingly. They also added that people can narrow down their options on the basis of language preferences.
"If somebody wants to chat with a Tamil Indian webcam girl, he needs to use the filter for finding erotic chat partners closer to his preferences. Similarly, someone can choose to chat with Bengali girls only. In general, all the girls are fluent in English and they know how to speak in business English. If you are lucky, you may find Indian webcam divas who know Spanish or Portuguese as well", said a senior web administrator of Coolairindia.com during a press conference. The web administrator also said that signing up on the site is essentially filling a form up and paying a one-time fee. He also added that they have a dedicated support team who are there to resolve issues faced by the members of the site.
"Generally speaking, signing up on our site should be a piece of cake. But if anyone faces a problem, he should contact our support team immediately who are there to provide any sort of assistance. Our email address is given on the site and new and old members should write to use about the problems they are facing with the site, its interface or any of the community members", said the administrator.
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text:
Dog Scottie Close Wire
Availability: | In stock (1) |
For almost all dog lovers there is a dog, green friends for a living garden.
(Dimensions in HxLxW)
Create a stunning garden feature with this fantastic wire-frame!
The figures are available in different ways.
As a frame, filled with sphagnum moss and complete with plants.
Surprisingly Easy ... to create a figure.
These 3 dimensional, hand crafted, one of a kind sculptures are made with varying gauges of metal wire which are hand shaped and then welded to form the desired design. The final touch is the eyes which really help to bring each piece to life. Most pieces come in sections to allow for reduced shipping costs as well as giving alternative planting methods. These uniquely hand crafted frames will make your gardens first impression a lasting one. The frames are constructed using varying gauges of high quality metal, hand welded and wrapped, and finished with an elegant black color. With every frame being handmade, this makes each piece unique.
All items are manufactured in sections which helps with shipping costs and also alternative planting options. Most Topiary come in a variety of sizes and styles. We can also custom make any of our stock Topiary to any size your heart may desire!
* NOTE: As every piece is handmade, all dimensions shown are approximate and may vary slightly making each one "One Of A Kind".


text:
"Title" by Game Developer
Welcome to the 9th Casual Gameplay Design Competition!
Each entry is represented by an icon to the left.
Click an icon to reveal more information about the entry. Click the "Play" button to play the game instantly in your browser.
A section for comments will also appear, so please provide supportive feedback and constructive criticism to the game designers.
The competition period will span
3 weeks
during which all the entries will be judged by members of the JIG community. If you wish to be a judge, please
read the rules and sign up here
Competition entries
are not available
for hosting elsewhere until after the competition period is over (if at all. Please contact the developer for approval first.)
Thank you kindly for your support and for helping to make these competitions a success!
All entries and their icons have been randomized here and their order stored in a cookie so that you see the same order each time you visit. The order is randomized so that no entry receives more attention from its position in the list.


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Shot Angles: Head-On
The animal will certainly detect your movements with a head-on shot angle.
- Firearm: A head-on shot can be effective if you have an adequate firearm and your firearm is already positioned for the shot. However, head-on shots rarely result in a clean kill and ruin a lot of meat. Aim at the center of the chest to hit the vital organs.
- Bow: These angles offer very poor shot selection and should not be taken. Heavy bones in front and muscle mass and non-vital organs in back block penetration of the main vital areas.


text:
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text:
2021 MG HS Essence DCT FWD
Unfortunately this car recently sold.
But don't worry, we can help you find a similar car!
Located atJohn Hughes Used Cars - Yard 2
2 Teddington Rd, Victoria Park WADisclaimer
Please confirm price, specifications and features with John Hughes. The vehicles actual pricing may vary from the price published. We do not warrant the accuracy or completeness of this data. Use of this website indicates your acceptance of our Terms and Conditions.
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- Sat: 8:00am-1:00pm
- Sun: Closed


text:
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Jutoh runs on Windows, Mac, Linux and various other Unix-based systems, and you can easily copy your files between machines of different kinds. One licence can be used on multiple operating systems simultaneously; and rest assured that if you buy a different kind of desktop or laptop, you don't have to leave your way of working behind and buy new software.
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Thanks to Jutoh's configurations, you can describe differences between versions of your book - a different cover, a different title page, different formatting - all without needing separate projects. Just select a different configuration and click Compile. This is invaluable when you are distributing ebooks using different sites with slightly different requirements.
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text:
Joe Weider, a legendary figure in the world of bodybuilding whose name became synonymous with the sport, died Saturday at the age of 93.
Weider's publicist, Charlotte Parker, told The Associated Press that the bodybuilder, publisher and promoter died of heart failure at his home in Los Angeles' San Fernando Valley.
Through the creation of the Mr. Olympia bodybuilding event in 1965, Weider is often credited with introducing the world to a charming, young bodybuilder named Arnold Schwarzenegger, who would go on to win the competition a record seven times and become a superstar.
Schwarzenegger tweeted the news of his friend's death:
Today, I lost a dear friend and mentor. My statement on the passing of Joe Weider: http://t.co/lnQBmHzNOL
— Arnold (@Schwarzenegger) March 23, 2013
In a statement on his website, Schwarzenegger remembered Weider as a "titan in the fitness industry and one of the kindest men I have ever met."
Schwarzenegger continued:
"Joe didn't just inspire my earliest dreams; he made them come true the day he invited me to move to America to pursue my bodybuilding career. I will never forget his generosity. One of Joe's greatest qualities is that he wasn't just generous with his money; he freely gave of his time and expertise and became a father figure for me."
Weider was born in Canada in 1919 and began lifting his own, homemade weights he built from scrap parts. He eventually joined a weightlifting club and won his first bodybuilding competition when he was 17.
Weider went on to create a mail-order barbell business and become a staunch promoter of bodybuilding, as well as health and fitness, with publications like Muscle & Fitness, Flex and Shape.
Copyright 2021 NPR. To see more, visit https://www.npr.org.


text: optimized-Modern-arbour-with-garden-furniture-000073464145_Large 2016-08-22T16:02:51-07:00By Christina Fitzer | Dwell Home Team|0 Comments SHARE THIS! FacebookTwitterLinkedInPinterestEmail About the Author: Christina Fitzer | Dwell Home Team We are a team dedicated to serving others as we envision the Real Estate Process to be. A boutique approach to buying + selling homes. We take pride in the service we deliver to our clients, offering un-paralleled service. We believe a house is so much more than 4 walls and a roof. It is a place to grow, share memories and milestones with family. A place where your life transforms, and where you start and end each day. Dwell represents what a Home is – a place where our clients reside. Where they Live. Where they grow. Where they make memories. We cover Pierce, King, and Kitsap Counties. We are a full-service team with over 38 years of experience. Please call or text us anytime: (253) 905-0150 Leave A Comment Cancel replyComment Δ


text: While we attempt to display current and accurate data, this listing may not reflect the most recent transactions or may contain occasional data entry errors. Marine Connection makes no warranties, express or implied, regarding the content or availability of the products described herein. All inventory listed is subject to availability and prior sale. Please consult selling agent for details. Prices are quoted in US Dollars (USD) and may not include transportation, taxes, or other applicable charges. We offer a number of financing options with approved credit. If you are planning to use our financing services, please pre-qualify by calling us at 877.497.2552. Boat must be paid in full before delivery. All boats are charged a $399.00 administrative office paperwork fee, for Florida residents we also collect sales tax plus a $199.00 registration fee. For Miami residents, we collect a discretionary sales surtax of 1% on the first $5,000 of any boat purchase. Currency conversion is displayed for informational purposes only. Exchange rates can fluctuate hourly and rates for actual transactions may vary.


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Hello World Full-Stack Security: React/TypeScript + Golang Standard Library/Golang
Updated on February 6, 2024Developers can easily secure a full-stack application using Auth0 by Okta. This code sample demonstrates how to implement authentication in a client application built with React and TypeScript, as well as how to implement authorization in an API server built with Standard Library and Golang. You'll connect the client and server applications to see the full security flow in action!
Let's get started!
Quick Auth0 Set Up
To get started, create an Auth0 account to connect your application with the Auth0 Identity Platform. You can also use any of your existing Auth0 accounts.
Get the Auth0 domain and client ID
Open the Applications section of the Auth0 Dashboard.
Click on the Create Application button and fill out the form with the following values:
Hello World Client
Application Type: Single Page Web Applications
Click on the Create button.
An Auth0 Application page loads up.
As such, click on the "Settings" tab of your Auth0 Application page, locate the "Application URIs " section, and fill in the following values:
Allowed Callback URLs:
Allowed Logout URLs:
Allowed Web Origins:
Scroll down and click the "Save Changes" button.
Next, locate the "Basic Information" section.
When you enter a value in the input fields present on this page, any code snippet that uses such value updates to reflect it. Using the input fields makes it easy to copy and paste code as you follow along.
As such, enter the "Domain" and "Client ID" values in the following fields to set up your single-page application in the next section:
Get the Auth0 audience
Open the APIs section of the Auth0 Dashboard.
Click on the Create API button and fill out the "New API" form with the following values:
Hello World Server
Click on the Create button.
When setting up APIs, we also refer to the API identifier as the Audience value. Store that value in the following field to set up your API server in the next section:
Set Up and Run the Golang Project
Start by cloning the Golang project:
git clone https://github.com/auth0-developer-hub/api_standard-library_golang_hello-world.git
Make the project directory your current working directory:
cd api_standard-library_golang_hello-world
Then, check out the basic-role-based-access-control
branch, which holds all the code related to implementing token-based authorization to protect resources in a Golang API:
git checkout basic-role-based-access-control
Install the Golang project dependencies:
go mod download
Now, create a .env
file under the root project directory:
touch .env
Populate it with the following environment variables:
Execute the following command to run the Golang API server:
go run ./cmd/api-server/
Set Up the React TypeScript Project
Start by cloning the project into your local machine:
git clone https://github.com/auth0-developer-hub/spa_react_typescript_hello-world.git
Make the project directory your current working directory:
cd spa_react_typescript_hello-world
Then, check out the basic-authentication-with-api-integration
branch, which holds all the code related to implementing user login in React:
git checkout basic-authentication-with-api-integration
Next, install the React project dependencies:
npm install
Once you have access to the React project, create a .env
file under the project directory and populate it as follows:
Run the React application by issuing the following command:
npm start
You can now visit http://localhost:4040/
to access the application.
There's something missing in this React code sample. There's no login or sign-up forms!
When you use Auth0, you don't need to build any login or sign-up forms! Your users can log in to your application through a page hosted by Auth0, which provides a secure, standards-based login experience. You can customize the Auth0 login page with your branding and enable different authentication methods, such as logging in with a username/password combination or a social provider like Facebook or Google.
Once you log in, visit the protected "Profile" page (http://localhost:4040/profile
) to see all the user profile information that Auth0 securely shares with your application using ID tokens.
Then, visit the "Protected" page (http://localhost:4040/protected
) or the "Admin" page (http://localhost:4040/admin
) to practice requesting protected resources from an external API server using access tokens.
Set Up Role-Based Access Control (RBAC)
The access token present in the authorization header of a request must include a permissions
claim that contains the read:admin-messages
permission to access the GET /api/messages/admin
You can use the Auth0 Dashboard to enable Role-Based Access Control (RBAC) and then implement it by creating API permissions, assigning those permissions to a role, and assigning that role to a user.
Enable Role-Based Access Control (RBAC)
Open the APIs section of the Auth0 Dashboard and select your "Hello World Server" registration.
Click on the "Settings" tab and locate the "RBAC Settings" section.
Switch on the "Enable RBAC" and "Add Permissions in the Access Token" options.
Create an API permission
In the same Auth0 API registration page, follow these steps:
Click on the "Permissions" tab and fill a field from the "Add a Permission (Scope)" section with the following information:
- Permission (Scope):
- Description:
Read admin messages
- Permission (Scope):
Click the "+ Add" button to store the permission.
Create a role with permissions
Create a role
Open the Roles section of the Auth0 Dashboard.
Click on the Create role button and fill out the "New Role" form with the following values:
Read admin messages
Click on the Create button.
Add permissions to the role
Click on the "Permissions" tab of the roles page.
Click on the "Add Permissions" button.
Select the "Hello World Server" from the dropdown menu that comes up and click the "Add Permissions" button.
Select all the permissions available by clicking on them one by one or by using the "All" link.
Finally, click on the "Add Permissions" button to finish up.
Create an admin user
Open the Users section from the Auth0 Dashboard.
Click on the "Create user" button and fill out the form with the required information. Alternatively, you can also click on any of your existing users to give one of them the admin role.
On the user's page, click on the "Roles" tab and then click on the "Assign Roles" button.
Select the
role from the dropdown menu and click on the "Assign" button.
Access the admin endpoint
Head to the client application, log in and visit the guarded http://localhost:4040/admin
When you log in to a "Hello World" client application as a user who has the messages-admin
role, your access token will have the required permissions to access the GET /api/messages/admin
endpoint, and you'll get the following response:
{"text": "This is an admin message."}
However, when you log in as a user who doesn't have the messages-admin
role, you'll get a 403 Forbidden
status code and the following response:
{"message": "Permission denied"}


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Interferential Current Therapy is an effective therapy method used to relieve pain and accelerate the self-healing process. It is essentially a deeper form of electrical stimulation. To perform this method of treatment, electrodes are placed on the skin around the injured body part. An Interferential Current device is then used, which transmits electrical impulses in minute quantities throughout your skin. Underlying tissue and nerves become stimulated which begins the healing properties. These impulses are not painful, and can be described as a minor prickle on the skin.
Interferential Current Therapy is used to treat:
- Circulatory and muscle disorders
- Stiff joints
- Joint injuries
- Edema
- Inflammation
- Muscle spasms
Advantages of Interferential Current Therapy include:
- Reducing or eliminating pain in a safe manner
- Noticeable decrease in swelling and inflammation
- Restoring lost movement and improving range-of-motion
- Stimulating the natural hormones which can help the body heal faster
Additionally, Interferential Current Therapy also assists in blood circulation and rushes recovery by stimulating endorphins.


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Environmental ethics
Environmental ethics is the part of environmental philosophy which considers the ethical relationship between human beings and the natural environment, according to the Wikipedia definition (28 February 2007). This article will attempt to describe environmental ethics from the perspective of Orthodox theology, by exploring patristic and contemporary thought together with scriptural and liturgical evidence regarding a theology of creation. In order to present the theological foundation of environmental ethics, we begin by examining the place of material creation within the whole of created order. From that foundation, we continue with theological consideration of the relationship between man and material creation, and conclude with some practical aspects of this relationship.
The Place of Material Creation in the Created Order
Christianity is often blamed for the environmental problems that the world is facing today. The accusation hinges on a particular understanding of Genesis 1:26 and 1:28:
- Then God said, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground. [...] God blessed them and said to them, "Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground."
In one interpretation, the two verses above are understood to say that man has been given power over the earth to modify it according to his will. Some support for this world view can be gathered from the writings of some Church Fathers. Origen in the East and St. Augustine of Hippo in the West each held the view that the material world would not be a part of the Kingdom of God. For St. Augustine, this meant that in the Kingdom only human souls would be present. In contrast to the eternal soul, a temporary material creation is diminished in importance, resulting in an anthropocentric relationship between man and nature. This approach has also, at times, been predominant in Orthodox countries. In Eastern Europe, for example, under communism the lack of oversight led to high levels of air and water-pollution (e.g., the Black Sea - cf. "How to Save the Black Sea", http://www.undp.org/gef/new/blacksea.htm, United Nations Development Programme), as well as overexploitation of land resources (e.g. in mining. Today, as we shall shortly see, Orthodox theologians are recovering the fullness of their theology, recognizing the presence of God in the whole of creation, and outlining the responsibilities we have towards that creation.
The understanding of material creation as illustrated above is, at the very least, incomplete. Several Fathers, including Methodios of Olympus and St. Maximus the Confessor, affirmed the value of creation and the cosmological dimension of the Kingdom of God. Anestes Keselopoulos, in his study on St. Symeon the New Theologian, makes a powerful statement about the participation of nature in the Kingdom: "Belief in the ultimate transfiguration and renewal of the world offers a real possibility for extending the theology of holy relics to the rest of creation. At the Second Coming, [...] the whole of material creation will be renewed as well. Material objects that surround the saints participate in sanctification. (Keselopoulos, "Man and the Environment: a study of St. Symeon the New Theologian")
Psalm 104, read at every Vespers service, speaks of God's continued work in creation:
- "You are clothed with honour and majesty, wrapped in light as with a garment. You stretch out the heavens like a tent, you set the beams of your chambers on the waters, you make the clouds your chariot, you ride on the wings of the wind, you make the winds your messengers, fire and flame your ministers. You set the earth on its foundations, so that it shall never be shaken. You cover it with the deep as with a garment; the waters stood above the mountains. At your rebuke they flee; at the sound of your thunder they take to flight. They rose up to the mountains, ran down to the valleys to the place that you appointed for them. You set a boundary that they may not pass, so that they might not again cover the earth. You make springs gush forth in the valleys; they flow between the hills, giving drink to every wild animal; the wild asses quench their thirst. By the streams the birds of the air have their habitation; they sing among the branches. From your lofty abode you water the mountains; the earth is satisfied with the fruit of your work. You cause the grass to grow for the cattle, and plants for people to use, to bring forth food from the earth, and wine to gladden the human heart, oil to make the face shine, and bread to strengthen the human heart. The trees of the Lord are watered abundantly, the cedars of Lebanon that he planted. In them the birds build their nests; the stork has its home in the fir trees. The high mountains are for the wild goats; the rocks are a refuge for the coneys. You have made the moon to mark the seasons; the sun knows its time for setting."
Scriptural, patristic, and liturgical evidence also provide a much richer picture of the role of material creation. This role includes praise of the Creator and joy at His work: "Let heaven and earth praise Him, the seas and all that move in them" (Ps. 69:34); "The heavens praise your wonders, O Lord, your faithfulness too, in the assembly of the holy ones" (Ps. 89:5); "Let the heavens rejoice and the earth be glad" (Resurrectional apolytikion, tone Pl. 1); "let all creation bless and extol the Lord and let it exalt Him supremely to the ages" (Eirmos of the eighth ode of the katavasiae for Christmas). Archimandrite Vasileios in "Ecology and Monasticism" states that the Paschal hymns represent reality for the Orthodox: "all the trees of the forest are rejoicing today; their nature has been sanctified because the Body of Christ was stretched upon a tree."
Material creation also helps provide the means by which God interacts with, sanctifies and heals the world. Old Testament examples include the snake made by Moses (Numbers 21:8-9) and Balaam's donkey (Numbers 22:21-30) while some relevant New Testament passages are the stirring of the waters at the pool of Bethesda (John 5:1-5), Jesus' baptism in the River Jordan (Matthew 3:13-17), and St. James' exhortation that the elders anoint those who are ill with oil to aid in their healing (James 5:14). The hymnography of the Church also portrays creation as a co-worker with God: "the earth offers a cave to Him Whom no man can approach" (Christmas kontakion).
The Seventh Ecumenical Council
The issue of the nature of material creation and its role within the cosmos - in the form of the debate over the acceptability of icons - was the main concern of the Seventh Ecumenical Council. The iconoclast party argued that matter, "found in a 'fallen' state and alienated from God, cannot possibly become a means expressive of truth, and especially of saving and divine truth." (Giakalis, Images of the Divine). The iconophile position, affirmed in the documents of the council, stated that essentially matter is "God's creation" and "very good" (Gen 1:13), but after the fall it can be either honored or abused. In the latter situation, "[t]he iconophiles observe that in these cases matter is truly unable to co-operate in the business of man's salvation and cannot become a means and instrument of expression of truth. Nevertheless, nothing is capable of alienating matter entirely from its original divine provenance and making it essentially "evil."" (Gialakis, Images of the Divine, p.65). An illustration of this comes from the second volume of the acts of the sixth session: "Thus, the art of painting, if used in order to depict obscenities, is despicable and harmful. [...] But if we want to paint the life-stories of virtuous men, the narratives of the contests of the martyrs and the explanation of their sufferings, as well as the mystery of the dispensation of God almighty and our Saviour, and if in these cases we use the art of the painters, we find ourselves doing something which is wholly proper." (Sahas, "Icon and Logos").
Thus, we see that the Orthodox tradition affirms that creation has value in itself, by virtue of its being created by God, praising God, and working together with God. In this context the Orthodox tradition regarding the relationship between man and nature falls mainly along two related and somewhat overlapping lines of thought. The first bases this relationship on the idea of man as a microcosm, while the second identifies man as the "priest of creation."
The Relationship between Man and Material Creation
Man as a microcosm
The idea of man as a microcosm is most commonly associated with St. Maximos the Confessor. In his Mystagogia he speaks of an indissoluble relationship and unity between man and world: "[St. Paul] put forward another suggestion, along the lines of the same imagery, that the whole world of visible and invisible things can be thought of as a man; and man, made up of body and soul, as a world" (Mystagogia, Chapter 7). Lars Thunberg, in his "Man and the Cosmos" describes St. Maximos' understanding of man as a microcosm by virtue of his constitution and for the purpose of mediation. Being both material and spiritual, all things in the world are reflected in man, who then has the vocation to bring together mortal and immortal creatures, rational and non-rational beings. However, St. Maximos does not view this vocation of man in separation from God. Rather, he states that it is Christ who achieved this unity. Again Thunberg, analyzing the Ambigua, says that man needs to leave the sphere of creation behind and be united with God beyond his own nature. Thus, man's mission in relation to creation can only be fulfilled in and through Christ: "Man created in the image of God is thus, according to Maximus, a key to understanding creation not only in order that he may understand it as it is, but also that by actively understanding it in his process of divinization he may elevate it to the supreme level of its full soteriological comprehension (Ambigua 10)." (Thunberg, "Man and the Cosmos, p.76)
St. Gregory of Nyssa also uses the image of man as microcosm, though his use of the expression is rather less uniform than for St. Maximus. In his conception, the parallelism seems to be limited to a common praise of God: "as the cosmos continuously lifts up a hymn of praise to God, so it is the duty of man to engage in continual psalmody and hymnody." Metr. Paulos Gregorios postulates that St. Gregory's reservation regarding a more in-depth parallelism stemmed from a concern that man's high standing within creation not be attributed to his similarity to the universe (Gregorios, "Cosmic Man"). However, St. Gregory also views man as a mediator between creation and God whose mediation is made possible by the incarnation: "in Christ, Man, and through Man the whole creation, directly and without intermediaries participates in the creative energies of God Himself" (Gregorios, "Cosmic Man, p.103).
Fr. Stanley Harakas summarizes the Orthodox position thus far: "[t]he creation exists for the use of humanity; but humanity exists as a microcosm to sanctify creation and to draw it into the fullness of the life of the kingdom of God, to bring it into communion with its maker." (The Integrity of Creation: Ethical Issues, in "Justice, Peace and the Integrity of Creation," p.73)
While both St. Maximus and St. Gregory note that the mediation of man is directly related to Christ's incarnation, the details of that mediation are filled in by modern day theologians.
Man as Priest of Creation
The Genesis passage which started this article is open to other interpretations. An interpretation which gives man a certain responsibility towards the environment, presents the commission which was given to man as a stewardship. K.M. George in his essay "Towards a Eucharistic Ecology" points out that good stewardship, in the sense of the Greek 'oikonomos:'—manager or administrator of a house,—requires trustworthiness, dependability, and wisdom. He goes on to add: "[w]e offer the creation as a thank-offering to God in liturgy" (George, Towards a Eucharistic Theology, in "Justice, Peace and the Integrily of Creation", p.46) This statement contains within it the seed for the idea of that several contemporary theologians, among them Vigen Guroian, Metr. Paulos Gregorios, and Metr. John_(Zizioulas)_of_Pergamon, consider as the most important in defining man's relationship to creation: man as 'priest of creation.'
Metr. Paulos Gregorios of the Orthodox Syrian Church of the East, who was one of the most ardent advocates of Christian ecology wrote, "Nature, man, and God are not three disjunct realities on the stage with a space-interval between their respective boundaries. [...] Christ has become part of creation, and in his created body he lifted up the creation to God, and humankind must participate in this eternal priesthood of Christ" (Gregorios, "The Human Presence") Metr. John Zizioulas adds: "The priest is the one who takes in his hands the world to refer it to God and who, in return brings God's blessing to what he refers to God. Through this act creation is brought into communion with God himself. [...] This role of the human being as the priest of creation, is absolutely necessary for creation itself, because without this reference of creation to God the whole created universe will die." He goes on to argue that ethics, as commonly understood, cannot provide a solution for the environmental problem; this is the place of the Church. Metr. John argues that the solution to the environmental problem cannot be based on a set of impersonal principles. What is needed, rather is a particular way of life based on relationships with one another, with the material world, and with God. Specifically, the Metropolitan mentions fasting, respect for the material world and acknowledgement (within the Liturgy) that creation belongs to God, as specific means by which the Church can effect change (Zizioulas, Man the Priest of Creation: A Response to the Ecological Problem, in "Living Orthodoxy in the Modern World").
The exercise of this priesthood encompasses both our lives within the church temple (the Liturgy) and outside of it (the liturgy before/after the liturgy).
Man and Material Creation: Practical Aspects
Within the liturgical context, the Church provides prayers for the blessing of material goods such as homes, crops, vehicles. There are prayers asking for rain and for deliverance from earthquakes and other calamities. We see the presence of God everywhere in creation and we ask for His help in every endeavor. Partially in acknowledgment of that fact and partially in response to the ecological crisis, Monk Gerasimos of the Skete of Saint Anne has composed a Vespers for the preservation of creation. ("Suppliant prayers offered the Author of all creation for the protection of the environment", Ecumenical Patriarchate 2001) Even earlier, in 1934, Metropolitan Tryphon Turkestanov had composed an Akathist in Praise of God's Creation.
Additionally, the prayers of the Lesser Blessing of the Waters include the following petitions:
- That this water might be hallowed by the might, and operation, and descent of the Holy Spirit; let us pray to the Lord.
- That there may descend upon these waters the cleansing operation of the supersubstantial Trinity; let us pray to the Lord.
- That this water may be to the healing of souls and bodies, and to the banishment of every hostile power; let us pray to the Lord.
- That there may be sent down upon it the Grace of Redemption, the blessing of the Jordan; let us pray to the Lord.
In the prayer of sanctification of the same service, the priest asks: "Do You, the same Lord and King Who loves mankind, Who has granted to us to clothe ourselves in the garment of snowy whiteness, by water and by Spirit: send down on us Your blessing, and through the partaking of this water, through sprinkling with it, wash away the defilement of passions."
These services and prayers illustrate one necessary aspect of our relationship with creation: prayer for the well-being and sanctification of the world. It is our role as mediators between creation and God to ask for God's action in behalf of the world which "not of its own will" has been subjected to corruption. (Archimandrite Vasileios, "Monasticism and Ecology", cf. Romans 8:20)
God's action in creation and creation's role in our journey towards God culminate in the gifts of bread and wine which are brought forth to be consecrated to become the Holy Body and Blood of Christ. In the Eucharist, man, as the priest of creation, offers creation back to the Creator and then receives it back sanctified and transformed into the very God to Whom it was offered. As Orthodox we believe that the Eucharist sanctifies the whole creation. As Fr. Emmanuel Clapsis has said, in the Eucharist we embrace in prayer the whole creation and no longer seek our salvation apart from the world. (Dogmatics I class notes: http://vandrona.xwiki.com/xwiki/bin/view/Main/dogmatics101705)
In practical terms, needs to be analyzed in connection with other, related ethical issues. While there are several actions which have a direct effect on the environmental problem (e.g., recycling, re-use of materials such as plastic bags), the greater issue of the environment encompasses many facets of life.
The problem of pollution is not new (Diamond, "Guns, Germs and Steel"). However, in the past, local circumstances were directly connected to pollution (e.g., cities in antiquity often had to contend with water pollution) and therefore the overall incidence of pollution was relatively small. (Rodney Stark, "The Rise of Christianity", chapter 4) Contemporary environmental problems, on the other hand, have led to a generalization of the problem. Currently, the main cause of the environmental problem is the increase in the consumption of goods in Western society over the last two centuries, coupled with economic development without a corresponding concern for the disposal of resulting waste and the care and renewal of the natural raw materials needed to create the goods. For a true solution to the environmental crisis, both sides of this main cause need to be addressed and progress is being made. Indeed, recently the relationship between environment and economy has begun to be viewed as symbiotic. Jane Jacobs, for example, states that "ecology is the 'economy of nature'" and that "it's important [that economists] learn from nature and apply the knowledge to what they do." (Jane Jacobs, "The Nature of Economies", p.10). This view change, however, is only in its beginnings and the Church has an important role to play in its continuation.
On the one hand, the Church needs to support efforts which are aimed at finding better waste-management system, more efficient technologies and at the replenishment of natural resources (e.g, reforestation efforts). In this spirit, Anestis Keselopoulos states: "The slogan of a return to some pre-scientific civilization is today not merely a utopia, but may be a disaster for humanity. When man loses his ability to overcome nature, he does not attain to a true relationship with nature, nor does he preserve its purpose; he simply achieves a vegetative' state. This word does not denote man's return to nature, but his identification with nature in the realm of decay and death." (Keselopoulos, "Man and the Environment: a Study of St. Symeon the New Theologian," p.60-61)
On the other hand, the biggest contribution of the Church is her understanding of the need for an ascetic component to every person's life. In terms of material goods, the Church has never embraced the slogan that "more is better." While not dismissing material possessions, she has always stressed that the true treasure is spiritual in nature. Thus, another responsibility of man in relation to creation is the implementation of this understanding into daily life. For the Church as a body, the responsibility translates into educating the world about the true value of possessions as a part of her ministry to God's creation.
The report "Orthodox Perspectives on Creation" states that "the contemporary world must repent for the abuses which we have imposed upon the natural world. In this context, we need to remember the Orthodox concept of repentance (metanoia), which implies a complete change of heart. We need, therefore, not only to acknowledge our past mistakes, but to take action first to stop further abuses, and then, wherever possible, to revert the damage already done. As Fr. Stanley Harakas states in "The Integrity of Creation: Ethical Issues:" "[h]umanity must come to see itself as intimately related to the non-human creation, to see itself as one with it in deep and profound community with it." (Harakas, The Integrity of Creation: Ethical Issues, "In Justice, Peace, and the Integrity of Creation," p.79)
We started this look at an Orthodox perspective on environmental ethics by looking at the accusation that Christianity bears a great share of the responsibility for the current environmental problem. However, we have seen that the sanctification of creation is part and parcel of the mission of Christianity. Our attitude towards creation is well summarized by St. John of Damascus "I worship the Creator of matter who became matter for my sake, who willed to take His abode in matter, who worked out my salvation through matter. Never will I cease honoring the matter which wrought my salvation! I honor it, but not as God... [but] because God has filled it with His grace and power." (On the Divine Images 1.16)
Articles on Environmental Issues
- The Church, the Liturgy, and the Soul of Man : the Mystagogia of St. Maximus the Confessor, by St. Maximus the Confessor, (St. Bede's Publications 1982)
- Cosmic Man: The Divine Presence : An Analysis of the Place and Role of the Human Race in the Cosmos, in Relation to God and the Historical World, in the Thought of St. Gregory of Nyssa (ca. 330 to ca. 395 A.D.), by Paulos Gregorios (Paragon House, 1988) (ISBN 0913757918)
- Ecology and monasticism by Archimadrite Vasileios of Stavronikita (Alexander Press 1996) (ISBN 1896800025)
- Guns, Germs and Steel by Jared Diamond
- The Human Presence : An Orthodox View of Nature, by Paulos Gregorios (WCC, 1978) (ISBN 2825405752)
- Icon and Logos by Danel J. Sahas (University of Toronto Press 1986) (ISBN 0802056458)
- Images of the Divine: The Theology of Icons at the Seventh Ecumenical Council by Ambrosios Giakalis (E.J. Brill 1994) (ISBN 9004099468)
- Justice, Peace and the Integrity of Creation: Insights from Orthodox, Gennadios Limouris, Ed.(WCC Publications, 1990) (ISBN 2825409790)
- Man and the Cosmos : the Vision of St. Maximus the Confessor, by Lars Thunberg (St. Vladimir's Seminary Press 1985) (ISBN 0881410195)
- Man and the Environment: a Study of St. Symeon the New Theologian, by Anestes Keselopoulos (St. Vladimir's Seminary Press, 2001) (ISBN 088141221X)
- The Nature of Economies by Jane Jacobs (Random House, 2000) (ISBN 0679603409)
- On the Divine Images, by St. John of Damascus (St. Vladimir's Seminary Press, 1980) (ISBN 0913836621)
- Vespers for the Protection of the Environment, by Monk Gerasimos of Little St. Anne (Narthex Press 2001)
Other helpful articles
- Ecological Activities of the Ecumenical Patriarchate from the Official Ecumenical Patriarchate Website
- Anthropology in enviromental perspective, by Felipe Cardenas.


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1In times past, God spoke in partial and various ways to our ancestors through the prophets; 2in these last days, he spoke to us through a son, whom he made heir of all things and through whom he created the universe,a
3who is the refulgence of his glory,
the very imprint of his being,
and who sustains all things by his mighty word.
When he had accomplished purification from sins,
he took his seat at the right hand of the Majesty on high,b
4as far superior to the angels
as the name he has inherited is more excellent than theirs.c
II. The Son Higher than the Angels
Messianic Enthronement.* 5For to which of the angels did God ever say:
"You are my son; this day I have begotten you"?d
Or again:
"I will be a father to him, and he shall be a son to me"?
6And again, when he leads* the first-born into the world, he says:
"Let all the angels of God worship him."e
"He makes his angels winds
and his ministers a fiery flame";f
"Your throne, O God,* stands forever and ever;
and a righteous scepter is the scepter of your kingdom.g
9You loved justice and hated wickedness;
therefore God, your God, anointed you
with the oil of gladness above your companions";
"At the beginning, O Lord, you established the earth,h
and the heavens are the works of your hands.
11They will perish, but you remain;
and they will all grow old like a garment.
12You will roll them up like a cloak,
and like a garment they will be changed.
But you are the same, and your years will have no end."
13But to which of the angels has he ever said:
"Sit at my right hand
until I make your enemies your footstool"?i
14Are they not all ministering spirits sent to serve, for the sake of those who are to inherit salvation?j
* [1:1–4] The letter opens with an introduction consisting of a reflection on the climax of God's revelation to the human race in his Son. The divine communication was initiated and maintained during Old Testament times in fragmentary and varied ways through the prophets (Heb 1:1), including Abraham, Moses, and all through whom God spoke. But now in these last days (Heb 1:2) the final age, God's revelation of his saving purpose is achieved through a son, i.e., one who is Son, whose role is redeemer and mediator of creation. He was made heir of all things through his death and exaltation to glory, yet he existed before he appeared as man; through him God created the universe. Heb 1:3–4, which may be based upon a liturgical hymn, assimilate the Son to the personified Wisdom of the Old Testament as refulgence of God's glory and imprint of his being (Heb 1:3; cf. Wis 7:26). These same terms are used of the Logos in Philo. The author now turns from the cosmological role of the preexistent Son to the redemptive work of Jesus: he brought about purification from sins and has been exalted to the right hand of God (see Ps 110:1). The once-humiliated and crucified Jesus has been declared God's Son, and this name shows his superiority to the angels. The reason for the author's insistence on that superiority is, among other things, that in some Jewish traditions angels were mediators of the old covenant (see Acts 7:53; Gal 3:19). Finally, Jesus' superiority to the angels emphasizes the superiority of the new covenant to the old because of the heavenly priesthood of Jesus.
* [1:5–14] Jesus' superiority to the angels is now demonstrated by a series of seven Old Testament texts. Some scholars see in the stages of Jesus' exaltation an order corresponding to that of enthronement ceremonies in the ancient Near East, especially in Egypt, namely, elevation to divine status (Heb 1:5–6); presentation to the angels and proclamation of everlasting lordship (Heb 1:7–12); enthronement and conferral of royal power (Heb 1:13). The citations from the Psalms in Heb 1:5, 13 were traditionally used of Jesus' messianic sonship (cf. Acts 13:33) through his resurrection and exaltation (cf. Acts 2:33–35); those in Heb 1:8, 10–12 are concerned with his divine kingship and his creative function. The central quotation in Heb 1:7 serves to contrast the angels with the Son. The author quotes it according to the Septuagint translation, which is quite different in meaning from that of the Hebrew ("You make the winds your messengers, and flaming fire your ministers"). The angels are only sent to serve…those who are to inherit salvation (Heb 1:14).
* [1:6] And again, when he leads: the Greek could also be translated "And when he again leads" in reference to the parousia.
* [1:8–12] O God: the application of the name "God" to the Son derives from the preexistence mentioned in Heb 1:2–3; the psalmist had already used it of the Hebrew king in the court style of the original. See note on Ps 45:6. It is also important for the author's christology that in Heb 1:10–12 an Old Testament passage addressed to God is redirected to Jesus.
a. [1:2] Is 2:2; Jer 23:20; Ez 38:16; Dn 10:14 / Jn 3:17; Rom 8:3; Gal 4:4 / Prv 8:30; Wis 7:22; Jn 1:3; 1 Cor 8:6; Col 1:16.
b. [1:3] Wis 7:26; 2 Cor 4:4; Col 1:15 / 8:1; 10:12; 12:2; Mk 16:19; Acts 2:33; 7:55–56; Rom 8:34; Eph 1:20; Col 3:1; 1 Pt 3:22.
c. [1:4] Eph 1:21; Phil 2:9–11.
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Richard Hamlet grave monument in Llanfaes Church burial ground, Brecon, Powys, Wales
Richard Hamlet grave monument: legible names and details
full name | burial date | age | birth date | relationship | notes |
Richard Hamlet | 10 Aug 182 | 47 | 1781 | first name on monument | |
Catherine Hamlet | 27 Nov 184 | 75 | 1768 | wife of Richard Hamlet |
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Llanfaes Church burial ground, Brecon, Powys, Wales
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- Description
- Specifications
- Maintenance
Happiness design welcome mats are made from the highest quality all-natural coconut fiber with permanent fade-resistant dyes.
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- Easy to clean and maintain - simply vacuum or shake off to keep them clean, ideal to be placed under partially covered areas


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7-a-side football Goals
We supply the largest range of 7-a-side goals manufactured in the UK.
Our Products
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All Harrod Sport 7-a-side football goals are independently certified and apply to BS-EN safety standards.
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7v7 goals are available in a wide variety of constructions. These include Aluminium, Steel and PVC posts, permanent fittings for parks or schools and freestanding posts to allow greater flexibility of use. By identifying the needs of different groups, Harrod Sport is able to supply posts in a wide range of designs and sizes for all levels and age groups.
From refining designs and materials to improving safety, portability and easy storage, Harrod Sport has prided itself on innovation for over 60 years:
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Post dimensions and pitch markings
All 7v7 goals come in a standard size: 3.66m x 1.83m (12ft x 6ft).
Guidance from The FA recommends 7v7 for players in U9 and U10 age groups. For more details on goal and pitch sizes for your age group, please contact your local county FA.
While many County Football Associations have their own specific rules for pitch sizes, the FA recommends the following pitch size for U9/U10 7v7:
7v7 pitch dimensions (without runoff):
● Length: 60 yards
● Width: 40 yards
● Penalty area: 18 x 19 yards
● Penalty spot: 8 yards
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● Width: 46 yards
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To protect against this, regular maintenance is essential. These checks should include inspecting fixtures and fittings to help prevent rust spots on steel posts, and using maintenance paint or spray when required.
We would strongly advise that where recommended nets are listed they are purchased with the goal to ensure best fit. The recommended net for this model has been specifically tailored to fit this goal.
Football goal posts come in a variety of sizes and fittings for different needs. Take a look at our range to find the right type for your team.


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Byzantine Revival Architecture
The Byzantine Revival or Neo-Byzantine movement was an architectural revival movement most frequently seen in religious, institutional and public buildings. It emerged in the 1840s in Western Europe and peaked in the last quarter of 19th century in the Russian Empire; an isolated Neo-Byzantine school was active in Yugoslavia between World War I and World War II.
Neo-Byzantine architecture incorporates elements of the Byzantine style associated with Eastern and Orthodox Christian architecture dating from the 5th through 11th centuries, notably that of Constantinople and the Exarchate of Ravenna. The style is characterized by round arches, vaults and domes, brick and stucco surfaces, symbolic ornamentation, and the use of decorative mosaics.
German countries
Earliest example of emerging Byzantine-Romanesque architecture was the Abbey of Saint Boniface, laid down by Ludwig I of Bavaria in 1835 and completed in 1840. The basilica followed the rules of 6th century Ravenna architecture, although its corinthian order was a clear deviation from the historical Byzantine art. In 1876 Ludwig II of Bavaria commissioned Neo-Byzantine interiors of the Neuschwanstein Castle, complete with mosaic images of Justinian I and Greek saints.
Danish architect Theophil Hansen became a supporter of the style in the 1850s. His major works belonged to Neo-Grec style, however, Hansen as a professor of Byzantine art in University of Vienna shaped a generation of architects that popularized Neo-Byzantine architecture in Austro-Hungary, Serbia and post-war Yugoslavia. Hansen's own Neo-Byzantine work include the Greek Church of Trinity (1856—1858) in Vienna and Chistuskirche in Matzleindorf (1858—1860).
Russian Empire
The Sophia Cathedral in Pushkin (1782—1788) was the earliest and isolated experiment with Byzantine treatment of otherwise neoclassical structures. In 1830s Nicholas I of Russia promoted the so-called Russo-Byzantine style of churches designed by Konstantin Thon. Nicholas I despised true Byzantine art; Thon's style in fact had little common with it. Notably, Thon routinely replaced the circular Byzantine arch with a keel-shaped gable, and the hemispherical Byzantine dome with an onion dome; layout and structural scheme of his churches clearly belonged to neoclassical standard.
True Byzantine art, popularized by Grigory Gagarin and David Grimm, was adopted by Alexander II of Russia as the de-facto official style of the Orthodox Church. Byzantine architecture became a vehicle of Orthodox expansion on the frontiers of Empire (Congress Poland, Crimea, the Caucasus). However, few buildings were completed in Alexander II reign due to financial troubles. Alexander III changed state preference in favor of Russian Revival trend based on 16th-17th century Moscow and Yaroslavl tradition, yet Byzantine architecture remained a common choice, especially for large cathedrals. Neo-Byzantine cathedrals concentrated in the western provinces (Poland, Lithuania), the Army bases in Caucasus and Central Asia, the Cossack hosts and the industrial region in Urals around the city of Perm. Architects David Grimm and Vasily Kosyakov developed a unique national type of a single-dome Byzantine cathedral with four symmetrical pendetive apses that became de-facto standard in 1880s-1890s.
The reign of Nicholas II was notable for the architects's turn from this standard back to Hagia Sophia legacy, peaking in the Naval Cathedral in Kronstadt and Poti cathedral. These designs employed reinforced concrete that allowed very fast construction schedule; their interiors contained clear references to contemporary Art Nouveau yet the exteriors were a clear homage to medieval Constantinople. Russian Neo-Byzantine tradition was terminated by the revolution of 1917 but was continued by emigrant architects in Yugoslavia and Harbin.
Interior of St. Vladimir's Cathedral in Kiev.
Novodevichy Cemetery church (1908-15) in St. Petersburg.
The Saint Vladimir Cathedral in Chersonesus, 19th century, commemorating the presumed place of St. Vladimir's baptism, (1850 - ).
In 1888 Vasily Kosyakov found the ultimate proportion of a single-dome design. Blueprints of his Astrakhan church were copied in Kamianets-Podilskyi, Ukraine, before the original was completed (1895–1904).
Novocherkassk, Russia, 1891–1905.
Annunciation Cathedral, Kharkov, Ukraine, 1888–1901.
Belogorsky St. Nicholas Orthodox Missionary Monastery Cathedral, Russia. Begun 1902; Consecration, 7 June 1917. Also known as the "Urals Athos."
United States
In the United States and elsewhere, the Neo-Byzantine style is often seen in vernacular amalgamations with other Medieval revivalist styles such as Romanesque and Gothic, or even with the Mission Revival or Spanish Colonial Revival styles.
Notable American examples include many buildings on the campus of Rice University in Texas, St. Francis de Sales Church in Philadelphia, Cathedral Basilica of St. Louis and the Basilica of the National Shrine of the Immaculate Conception built between 1920 and 1959 in Washington, D.C. In the early 1980s, famed American architect Philip Johnson designed a Post-Modernist addition to the Cleveland Play House that reflects Byzantine influences, and could thus be termed Neo-Byzantine.
St. Francis de Sales Roman Catholic Church, Philadelphia (1907).
United Kingdom
From about 1850 to 1880 in the English city of Bristol a related style known as Bristol Byzantine was popular for industrial buildings which combined elements of the Byzantine style with Moorish architecture. In South London there is Christ Church, North Brixton by Beresford Pite, 1897-1903. Just a few metres from the Oval Cricket Ground.
See also
- Neo-Byzantine architecture in the Russian Empire at Wikipedia.
- Neo-Byzantine architecture at Wikipedia.
The Neo-Byzantine façade of Westminster Cathedral, London.
The Neo-Byzantine cathedral at Poti, Georgia, 1906–7.
Alexander Nevsky Cathedral, Tiflis, Georgia, 1871-72 and 1889-97.
St. Michael the Archangel Church in Kaunas, Lithuania, was built in Roman-Byzantine style.
The church of the Theotokos Orans in Vilnius (1899–1903) demonstrates typical features of developed Byzantine revival: exposed two-tone, striped, masonry; four symmetrical apses tightly fused into the main dome; arcades blending into the domes; and a relatively small belltower.
Church of the Holy Wisdom of God, Harbin, China, 1907, 1923-32.
Temple of Saint Sava, Belgrade (1935-41, 1985-present), by Aleksandar Deroko.
Romano-Byzantine style Cathedral de la Major (1852-93) in Marseilles.
Further reading
- Anthony Cutler. The Tyranny of Hagia Sophia: Notes on Greek Orthodox Church Design in the United States. Journal of the Society of Architectural Historians. Vol. 31, No. 1 (Mar., 1972), pp. 38-50.
- Slobodan Ćurčić. The Role of Late Byzantine Thessalonike in Church Architecture in the Balkans. Dumbarton Oaks Papers. Vol. 57, Symposium on Late Byzantine Thessalonike (2003), pp. 65-84 (+photos).


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