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This article first appeared in the Christian Research Journal, volume31, number3 (2008). For further information or to subscribe to the Christian Research Journal go to: http://www.equip.org
Christianity claims that suicide is atheism exemplified—simultaneously denying the true God and putting oneself in His place. Most people probably are unable to organize their thoughts well enough to navigate the complex metaphysical maze of theological reasoning before killing themselves, but, in their violent deaths, they nonetheless put themselves in the place of God as master of life and death. Christianity historically has viewed the act of suicide as a terrible evil and the murder of a living being created in the image of God. It teaches that the only person who has the confidence to destroy his or her life without thinking of that as murder is the person who believes the false and superficial reasoning that life belongs to humankind alone. Any right of ownership any of us may claim is predicated on the false principle that the God and Creator of all that we survey has no right to claim ownership of it. Christianity asserts that it is possible for a person to bear the cross of life through the hardest of times, to escape the frightening grasp of self-destruction, and to be transformed by faith, hope, and love. To do so, however, Christianity further explains that one must have an understanding that transcends the personal, by which one lives not only for oneself, but perceives that he or she belongs not only to time, but also to eternity, not only to the world, but also to God.
Man in essence never actually desires to kill himself, and indeed this is an impossibility, since man belongs to eternity, he wants only to annihilate the instant, mistaken by him for eternity, at this one point he wants to annihilate all being and for this infringement upon eternity he answers against eternity.
–Nicholas Berdyaev, "On Suicide"1
In his novel The Devils,2 Fyodor Dostoyevsky introduces us to Kirillov, a man obsessed with the notion of man-godhood: the idea that there is no God and that in order to express his self-will he is bound to shoot himself and to be the only one to do so simply of his own free will. "I am bound to express my unbelief,"3 he argues with Stavrogin, another desperate man whose loss of faith makes him tormented and dangerous. "No higher idea than that there is no God exists for me. All man did was to invent God so as to live without killing himself. I am the only man in universal history who for the first time refused to invent God."4
Kirillov asks Stavrogin to imagine three crosses side-by-side on a rugged hillside in the middle of the world. Hanging on one of the crosses there is a man with an other-worldly faith who says to another, "Truly I say to you, today you shall be with me in paradise."5 The day comes to a close and both men die finding neither paradise nor resurrection. This man was supposed to be the God-man for whom the world was created and yet nature's laws do not even allow His miracle to continue. Kirillov writes, "If the laws of nature did not spare even Him, if they did not spare their own miracle, and made Him live in the midst of lies and die for a lie, then the whole planet is a lie and is based on a lie and a stupid mockery. So the very laws of the planet are a lie and a farce of the devil. What then, is there to live for?"6
Kirillov conducts a grand metaphysical experiment in which he decides to kill himself in order to master both life and death, and thus become God. Kirillov's metaphysical suicide results in his actual death; Christ's sacrificial death results in eternal life through resurrection. As Dostoyevsky shows, the two are exact opposites. Kirillov's gesture is empty and unable to vanquish death or time or to conquer eternity. Like all suicide, Kirillov's is ugly, even though it could be perceived as lofty among those who, like him, have killed themselves, too.
Dostoevsky reveals through Kirillov that suicide is atheism exemplified—simultaneously denying the true God and putting oneself in His place. Most people probably don't navigate the complex metaphysical maze that Kirillov did before killing themselves—they are more likely in a confused emotional state and unable to organize their thoughts that way. In their violent deaths, they nonetheless "put themselves in the place of God," as Russian theologian and philosopher Nicholas Berdyaev notes, since each of them considers him- or herself to be "the sole master of life and death."7
In the year 2004, 29,350 people committed suicide in the United States.8 For every completed suicide there were about 25 attempts; that's an average suicide rate of 3.4 people per hour, 80.4 per day, 564.4 per week, and 2,445.8 per month. Suicide ranked eleventh as a leading cause of death in the United States, as compared to homicide, which ranked fourteenth. There was a gradual increase in percentages of suicides as each age cohort went up; the suicide rate among people ages 5–14 was .08 percent, 15–24 was 10.4 percent, 25–34 was 12.8 percent, 34–54 was 14.6 percent, 55–74 was 12.5 percent, 75–84 was 17.7 percent, 85 and older was 19.4 percent. For as many who attempt or complete the act of suicide, there is no way to estimate the untold numbers of people who have resolved to kill themselves or have thought about killing themselves in the past or who are presently thinking about it.9
Philosopher Friedrich Nietzsche considered "the thought of suicide [as] a great consolation: by means of [which] one gets successfully through many a bad night,"10 whereas philosopher Nicholas Berdyaev considered the question concerning suicide to be "one of the most disquieting and tormentive"11 humankind must confront. He wrote:
Suicide belongs to those complex aspects of life, which evoke towards them a twofold attitude. On the one hand, the person killing [himself] evokes…profound pity, a sympathy for the torment endured by him. But the fact itself of suicide evokes terror, the condemnation as a sin and even as a crime. Those near and dear often want to hide this horrid fact. It is possible to sympathize with the suicide, but it is impossible to sympathize with suicide.12
The phenomenon of suicide has existed through time immemorial, here as an individual act isolated from community or there as a societal movement spurred on by a collective urge to sound a disturbing note. Either way, however, Berdyaev argues, "the suicide becomes contagious and the person, killing himself, commits a social act, and instigates others onto the selfsame path, and it creates a psychological atmosphere of disintegration and depression."13 It isn't just the suicide, in annihilating herself, who suffers; through her sowing of the seeds of death, all who are left behind in the violent wake share in her suffering.
Ancient Greek society viewed suicide as universally wrong simply because the gods had created humans to serve them and killing oneself was a betrayal of such a role. The Greek mathematician Pythagoras believed the world was able to contain just so many souls at any given time, and suicides put this delicate balance at risk. Roman society, on the other hand, allowed suicide in certain circumstances, as in the case of a member of the aristocracy who was suffering from unbearable pain or an enemy of Julius Caesar who would rather end his life than suffer torture at the emperor's hand. Christians in Roman society drastically affected such views, however, and suicide was banned by the church in the fourth century. St.Augustine, in emphasizing the Sixth Commandment, "Thou shalt not kill," later elevated the act of suicide to a sin against God. In the years that followed St. Augustine's decree, the Church held various synods or councils to explore the issue and status of suicide. The following is a brief list of synods and their outcomes:
· Synod of Aries (AD 452)—prohibited suicide because it was an act of murder
· Synod of Braga (AD 563)—denied church rites to the deceased in ordinary cases of suicide
· Synod of Tolego (AD 693)—excommunicated the deceased in cases of suicide and denied church rites and consecrated burial to them
· Synod of Nimes (AD 1096)—declared that the deceased in cases of suicide should be buried outside the church yard or city
In the eighteenth and nineteenth centuries the idea that suicide could be explained through a medical model or through a victim's mental condition emerged, which gave way to the idea that a person therefore had the right to take his or her life without others passing judgment on the act. Society saw suicide as "not wrong in itself, just [in the sense] that it prohibits the person from doing any more social good," as researchers Ronald and Stephen Holmes note, and "coupling that thought with the medical model, no person would commit suicide if that person's life was fulfilling and enjoyable."14 This attitude no doubt set the stage for the thought of nineteenth-century philosopher Arthur Schopenhauer (1788–1860), who believed that suicide was an individual prerogative.
Known as the father of suicide studies, sociologist Emile Durkheim (1858–1917) believed suicide was always a social act that should not be viewed as a sin against God, society, or fellow humans. He believed that every member of society had two dimensions: integration, or how one assimilates into society, and regulation, or how one follows the rules of society.
How we adapt to society's demands and accept its rules will result in how we cope with our own identity, and these two areas will influence the way we behave and, ultimately, the way we function. Durkheim categorized four types15 of suicide: anomic, altruistic, egoistic, and fatalistic, a categorization that ignores the psychological or psychiatric elements that may be responsible for suicide:
· Anomic—suicide motivated by anomie or social instability as a result of a drastic change in societal norms, such as a drastic change in the economy or individual economic status (consider the Great Depression of the 1930s in the United States and the rate of suicides associated especially with downward mobility).16
· Altruistic—suicide motivated by undue and all-encompassing importance placed on assimilation into a group rather than on the individual. (This type of suicide describes the person who offers his or her life for a social, personal, or religious cause. It is apparent that a person who commits altruistic suicide suffers from a lack of individuation as well as a lack of social integration.)17
· Egoistic—suicide motivated by the all-importance of the individual over any cause. (This type of suicide is exemplified in a soldier's suicide note, in which he said, "I cannot return to war. It is unjust," yet proceeded to commit suicide.)18
· Fatalistic—suicide motivated by life in a hyper-regulated society, from which a person believes there is no exit. Durkheim provided little explanation of fatalistic suicide, though he believed that some of the suicides of his day were fatalistic.19
Durkheim's suicide study is by far the most influential in history, mainly due to its comprehensive nature. Many researchers believe, however, that his work carries little value today.20 Even so, his studies have concentrated on the role of social constraints and integration as important factors in suicide and thus remind us that "the nature of the social order and people's integration in it are equally important."21
As the Holmes brothers observe, "No one theory of suicide can explain such a complex chosen behavior. Biology, genetics, psychological traits, and social forces all play an important role in the decision to commit suicide."22
Suicide results in death and so with death we must concern ourselves. In the movie Wit,23 Vivian Bearing (played by Emma Thompson) is an English professor and scholar of seventeenth-century metaphysical poet John Donne. She has a biting wit that educates but also alienates her students. She keeps her teaching and life both rigidly under control, never letting down her defenses—until the day comes when they are taken down for her. Diagnosed with Stage Four metastatic ovarian cancer, she agrees to undergo a series of procedures that are brutal, extensive, and experimental. For eight months she is no longer a teacher, but a subject for others to study.
Donne's "Holy Sonnet VI" serves as a centerpiece in the last days of Bearing's life. Having returned to her hospital room nauseous after a full dose of chemotherapy, she recalls a life-changing encounter with her mentor, the great Donne scholar E. M. Ashford, from years before:
Ashford: Your essay on "Holy Sonnet VI" is a melodrama with a veneer of scholarship unworthy of you…to say nothing of Donne. Do it again….
Bearing: Death be not proud
Though some have called thee mighty and dreadful, for Thou are not so.
Ashford: You've missed the point of the poem…because you used an edition of the text that is inauthentically punctuated. Miss Bearing?… You take this too lightly. Do you think that the punctuation of the last line of this sonnet is merely an insignificant detail? The sonnet begins with a valiant struggle with death, calling on all the forces of intellect and drama to vanquish the enemy. But it is ultimately about overcoming the seemingly insuperable barriers separating life, death, and eternal life. In the edition you chose, this profoundly simple meaning is sacrificed to hysterical punctuation.
And Death (capital D) shall be no more; (semi-colon)
Death, (capital D, comma) thou shalt die! (exclamation mark)
…Gardner's edition of the Holy Sonnets returns to the Westmoreland manuscript. Not for sentimental reasons, I assure you, but because Helen Gardner is a scholar. It reads:
And death shall be no more, (comma)
Death thou shalt die.
Nothing but a breath, a comma separates life from life everlasting. Very simple, really. With the original punctuation restored, death is no longer something to act out on a stage with exclamation marks. It is a comma. A pause. Life, death, soul, God, past, present. Not insuperable barriers. Not semicolons. Just a comma.
Having understood the comma, this pause between life and life everlasting, the early church, as reflected in New Testament writings, carved out a perspective of death as both foe and friend in order to embrace both the tragedy and the victory of it. Theologian Peter Davids writes, "The death of martyrs could be celebrated and the death of the faithful, while sorrowful, could be spoken of with confidence and joy…Death was not denied nor sorrow suppressed, but death was seen as hopeful, an event in Christ, an event for which one could prepare."24 C. S. Lewis picks up on this when he writes regarding the Christian view of death: "It is Satan's great weapon and also God's great weapon; it is holy and unholy; our supreme disgrace and our only hope; the thing Christ came to conquer and the means by which He conquered."25
A theology of death and suicide, theologian Dennis P. Hollinger believes, should hold together human stewardship—"we are called to be caretakers and decision-makers who must exercise wisdom in the use and allocation of all the resources that God places into our hands"26—and divine providence—"God is in total control of the affairs of this world and humans have virtually no legitimate say over what transpires regarding life and death."27 He writes, "When Christians differ with secularists over the issue of suicide, it is fundamentally a worldview or theological difference. It is therefore imperative that Christians grapple with the moral dilemmas from within an explicitly Christian framework. In the face of…suicide, we must hold together what humanity tends to pull apart: death as friend and foe, suffering as challenge to persevere and opportunity to overcome, and the dual affirmation of divine providence and human stewardship."28
These theological assertions will not always address the details of complex moral and ethical dilemmas such as suicide, Hollinger notes. They nonetheless are able to provide a framework and a guide that prevents us from playing God in ethical dilemmas while simultaneously preventing us from shirking our responsibility to face up to our being created in the image of God and protecting all that that means when it comes to choosing life over death.
Paul's Position on Suicide
The New Testament puts forth the idea of eternal life beyond this mortal coil where the believer experiences intimate fellowship with the Creator God and pain and suffering (both mental and physical) are vanquished (Rev. 21:1–5). Suicide proponent Arthur J. Droge advances the thesis that the ancient philosophers understood the afterlife as a major determinant in its view of suicide, or what he calls "voluntary death":
The two schools with the strongest belief in an afterlife (the Pythagoreans and Platonists) expressed the strongest opposition to voluntary death. In contrast, the Cynics and Epicureans, who did not believe in an afterlife, were prepared to defend the right of an individual to take his own life. In fact, it appears that the Cynics were prepared to die on the slightest provocation.29
Droge makes the bold claim that Paul's particular perspective of the sweet spoils that awaited him in the afterlife caused him to "lust after death."30 As theologian Donal P. O'Mathuna shows,31 however, "the Bible never uses the hope of the afterlife to devalue this life. It emphasizes the significance of this life and the service we can give to others."32 Our bodies, O'Mathuna says, may deteriorate and fail, but they are never to be considered worthless or useless, or in need of closing. "[Our bodies] remain gifts from God through which He can be glorified (1 Cor. 6:20; Phil. 1:20), even when they suffer humiliation, loss, or pain."33
According to Paul, we are to follow Christ's example and consider others and their interests as more important than we are (Phil. 2:3–5, 21). Paul showed himself an example of this when he endured the worst of beatings and imprisonment for the sake of others (2 Tim. 2:10). He also used Epaphroditus as an example of one who served others at the risk of his own life (Phil. 2:25–30). O'Mathuna writes, "Even when he was sick, his focus was on the well-being of the Philippians (v. 26). We can continue to serve others even in our illnesses and in our dying. For example, we can pray for others or witness to the hope that is within us. We will always have relationships that need healing and depth."34
O'Mathuna sets the challenge squarely before us. If, as Christians, we are blessed with health in body and mind, do we place the needs of others before our own? Or, if we find ourselves struggling with the extraordinary circumstances that the human mind and body inevitably must encounter, are we able to accomplish the Herculean task of considering the needs of others, especially of those who are ill or struggling with issues such as depression and suicide? O'Mathuna believes that how we face death is a gift to those who remain when we move on, one that can bring glory to God and take away the desire to hasten death, but that suicide denies them this gift. Theologian Ralph P. Martin states that if death were the answer to despair, "we would think that Paul would desire death, but this is not what we find. Rather, he considers it still an enemy (1Cor.15:26). He is thankful that he has escaped death (2Cor.1:10) and he desires to finish his ministry in this life (Phil.1:20–24; 1Cor.9:23–27)."35 If we love and know Christ we also understand that to die is to be in His presence, to join the one we love so much (2Cor.5:6‑8), and that death is a time of release from a corruptible body (Rom.8:23; 2Cor.5:4) and the actual inheritance of a new incorruptible body, free from pain, illness, or death (1Cor.15:42–44; Rev.21:4).
Contemplation of the afterlife, says O'Mathuna, "should lead to a greater desire to please the Lord in this life (2Cor.5:9; Rom.14:7–8). This is done by serving others and suffering with them. As we do this, our relationships with Christ deepen, and we desire to be with Him even more (Phil.3:8)."36 Paul admits (see Phil.1:19–26) that death has a certain attraction and that the desire to die can be overwhelming in the midst of this life's great pain, but affirms that Christians should turn boldly and confidently from the temptation and search for ways to love and serve others and glorify God.37
A Christian apologist and bioethicist by training, I have spent several decades immersed in the study of death and dying, especially in their psychological, sociological, and theological aspects, a field known as thanatology. During this time, I have collected hundreds of thanatopses, a particular sort of meditation on death and suicide. Of my collection, "On Suicide," a booklet written by Nicholas Berdyaev, has had the most profound influence. In this work, Berdyaev puts forth and meticulously develops the thesis that suicide is a transgression against life and death and constitutes murder, a theme that today meets with great controversy in both sacred and secular circles.
Suicide as a Transgression against Life and Death
Christ through His death destroys death's hold on humanity, and we, as followers of Christ, must see clearly the redemptive significance of that in light of what having to face our sin over and over again for eternity might be like. Berdyaev believes that "suicide is directly the opposite to the Cross of Christ, to Golgotha, it is a refusal of one's cross, a betrayal of Christ," that "it is therefore in deep contradiction to Christianity," and that "the image of the suicide is the opposite to the image of the Crucified, crucified for truth."38 Christ's sacrifice of redemption sets us free from death and all it represents, a freedom that the person who commits suicide will never realize since the path he or she chooses espouses a refusal of such redemption.
Suicide as Murder
Suicide is a terrible evil and the murder of a living being created in the image of God, Berdyaev proclaims. Only the person who believes his or her life is his or hers alone has the confidence to destroy it without thinking murder is involved. Berdyaev, who sees this as "a false and superficial line of reasoning,"39 states, "My life is not mine merely, upon which I possess an absolute right of ownership, but is as it were a life on loan, it is first of all a life, belonging to God, Who alone has in it an absolute right of ownership, and it is likewise a life relating to those near and dear for me, other people, my nation, society, and ultimately, all the world, which has need of me."40
You may think you own the shirt on your back or the glasses through which you read these words, but any right of ownership any of us may claim is predicated on the false principle that the God and Creator of all that we survey has no right to claim ownership of it. Such an assertion, Berdyaev believes, represents a false and non-Christian individualism.
It is possible for a person to bear the cross of life through the hardest of times, to escape the frightening grasp of self-destruction, and to be transformed by faith, hope, and love. To do so, one must have an understanding that transcends the personal, by which one lives not only for oneself and in the name of oneself, but perceives that he or she belongs not only to time, but also to eternity, not only to the world, but also to God.
For those who cannot find their way, to whom suicide appears to be the only way, Berdyaev believes that it is never our right to "harshly and mercilessly judge the suicide. [Such a] judgment is not… given us to make."41 As much as we in a contemporary culture that is steeped in the denial of death, especially death by suicide, would like to idealize suicide, Berdyaev would not have us do so:
It is not…the one committing suicide, but rather the act of suicide that ought to be condemned, as a sin, as a spiritual failing and weakness. Suicide is a betrayal of the Cross. During that moment, when a man is killing himself, he forgets about Christ, and were he to remember, his hand would tremble and he would not inflict the mortal blow upon himself. He would preserve his life, since therein he has found the resolve to sacrifice it. He wanted to kill himself, since he did not want to sacrifice his life, since he was thinking only about himself and was affirming only himself.42
It is precisely this illusion, the self-deception that suicide is the final liberation from time and torment that shows the act to be most clearly what it was from the very beginning of its conception—a refusal of immortality. In that very moment, the still point in which suicide rings out, time stands still for everyone involved in the act; but nothing we could attempt, and certainly nothing the one taking life any longer could attempt, can prevent eternity and judgment from moving ever closer to us all.
1. Nicholas A. Berdyaev, On Suicide (Paris: YMCA Press, 1931), part 2, paragraph 3. Also available online at http://www.berdyaev.com/berdiaev/berd_lib/1931_27.html.
2. Fyodor Dostoyevsky, The Devils (New York: Penguin Books, 1953).
3. Ibid., 612.
4. Ibid., 613.
5. Ibid., 614.
6. Ibid.
7. Berdyaev, On Suicide, part 3, paragraph 3.
8. See Ronald M. Holmes and Stephen T. Holmes, Suicide: Theory, Practice, and Investigation (Thousand Oaks, CA: Sage Publications, 2005), 3–5.
9. It is difficult also to count the many ways there are to take one's life by one's own hand. As Seneca notes, however it may happen, "Whether the throat is strangled by a knot, or water stops the breathing, or the hard ground crushes in the skull of one falling headlong to its surface, or flame inhaled cuts off the course of respiration—be it what it may; the end is swift." Lucius Annasus Seneca, Moral Essays, Vol. I. Loeb Classical Library, trans. John W. Basore (London: W. Heinemann, 1928–1935), available at http://www.stoics.com/ seneca_essays_book_1.html.
10. Friedrich Nietzsche, Beyond Good and Evil (New York: Bantam Books, 1971), foreword.
11. Berdyaev, part I, paragraph 1.
12. Ibid.
13. Ibid.
14. Holmes and Holmes, 24.
15. Emile Durkheim, Suicide: A Study in Sociology (New York: Routledge, 1970), quoted in Holmes and Holmes, 27–37.
16. Holmes and Holmes, 30.
17. Ibid., 31.
18. Ibid.
19. Ibid., 32.
20. Ibid., 37.
21. Allen Liska, Perspectives on Deviance, 2nd edition (Englewood Cliffs, NJ: Prentice Hall, 1987), 45.
22. Holmes and Holmes, 33.
23. Wit, directed by Mike Nichols, HBO Productions, 2001; based on the 1999 Pulitzer Prize-winning play by Margaret Edison.
24. Evangelical Dictionary of Theology, ed. Walter Elwell (Grand Rapids: Baker, 1984), s.v. "Death," (by Peter H. Davids).
25. C. S. Lewis, Miracles (New York: Macmillan, 1947), 130.
26. Dennis P. Hollinger, "A Theology of Death," in Suicide: A Christian Response: Crucial Considerations for Choosing Life, ed. Timothy J. Demy and Gary P. Stewart (Grand Rapids: Kregel, 1998), 265. This chapter also appeared as an article in Ethics and Medicine 12, 3 (1996): 60–64.
27. Ibid., 264.
28. Ibid., 265.
29. Arthur J. Droge and James D. Tabor, A Noble Death: Suicide and Martyrdom among Christians and Jews in Antiquity (San Francisco: HarperCollins, 1992), 43.
30. Ibid., 122.
31. See Donal P. O'Mathuna, "Did Paul Condone Suicide? Implications for Assisted Suicide and Active Euthanasia," in Suicide: A Christian Response, 387–97. This chapter also appeared as an article in Ethics and Medicine 12, 3 (1996), 55–59.
32. Lloyd R. Bailey, Sr., Biblical Perspectives on Death (Philadelphia: Fortress, 1979), 101, quoted in O'Mathuna.
33. O'Mathuna, 394.
34. Ibid., 395.
35. Ralph P. Martin, 2 Corinthians, World Biblical Commentary, vol. 40 (Waco, TX: Word, 1986), 106, quoted in O'Mathuna.
36. O'Mathuna, 395.
37. Ibid.
38. Berdyaev, part 3, paragraph 2.
39. Ibid., part 3, paragraph 4.
40. Ibid., part 3, paragraph 5.
41. Ibid., part 5, paragraph 2.
42. Ibid.


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Lantern Festival
Lantern Festival, also called Yuan Xiao Festival, holiday celebrated in China and other Asian countries that honours deceased ancestors on the 15th day of the first month (Yuan) of the lunar calendar. The Lantern Festival aims to promote reconciliation, peace, and forgiveness. The holiday marks the first full moon of the new lunar year and the end of the Chinese New Year. During the festival, houses are festooned with colourful lanterns, often with riddles written on them; if the riddle is answered correctly, the solver earns a small gift. Festival celebrations also include lion and dragon dances, parades, and fireworks. Small glutinous rice balls filled with fruits and nuts, called yuanxiao or tangyuan, are eaten during the festival. The round shape of the balls symbolizes wholeness and unity within the family.
The Lantern Festival may originate as far back as the Han dynasty (206 BCE to 220 CE), when Buddhist monks would light lanterns on the 15th day of the lunar year in honour of the Buddha. The rite was later adopted by the general population and spread throughout China and other parts of Asia. A legend concerning the festival's origin tells the tale of the Jade Emperor (You Di), who became angered at a town for killing his goose. He planned to destroy the town with fire, but he was thwarted by a fairy who advised the people to light lanterns across the town on the appointed day of destruction. The emperor, fooled by all the light, assumed the town was already engulfed in flames. The town was spared, and in gratitude the people continued to commemorate the event annually by carrying colourful lanterns throughout the town.
WRITTEN BY: The Editors of Encyclopaedia Britannica


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Minor Prophets A Commentary Explanatory and Practical: Volume 2
by Edward Bouverie Pusey
Edward Bouverie Pusey's commentary on the
Minor Prophets is both, as he intended, explanatory and
practical. Volume 2 contains Pusey's commentary on the
last of the Old Testament prophets: Micah, Nahum,
Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. The
commentary on each prophet is preceded by a general
introduction which familiarizes readers with important
background information. In preparing for this commentary,
Pusey studied the meaning of these texts for over thirty
years, an amazing feat of dedication. Of the prophets
Pusey states, "The prophets are partly teachers of
righteousness and rebukers of unrighteousness; partly they declared
things then to come, a nearer and more distant future... and the
everlasting righteousness which God will to bring in through the Coming
of Christ." Readers will find Pusey's exposition of the Minor Prophets
both spiritually and intellectually
Emmalon Davis
CCEL Staff Writer
Emmalon Davis
CCEL Staff Writer
Available formats


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Tony Frates
Gleason & Cronquist
Leila M. Shultz in Flora of North America (vol. 19, 20 and 21)
Annuals, biennials, perennials, subshrubs, or shrubs,
3-350 cm (usually, rarely not, aromatic).
1-10+, usually erect, usually branched, glabrous or hairy (hairs basi- or medifixed).
basal or basal and cauline; alternate; petiolate or sessile; blades filiform, linear, lanceolate, ovate, elliptic, oblong, oblanceolate, obovate, cuneate, flabellate, or spatulate, usually pinnately and/or palmately lobed, sometimes apically ± 3-lobed or -toothed, or entire, faces glabrous or hairy (hairs multicelled and filled with aromatic terpenoids and/or 1-celled and hollow, dolabriform, T-shaped).
usually discoid, sometimes disciform (subradiate in
), in relatively broad, paniculiform arrays, or in relatively narrow, racemiform or spiciform arrays.
campanulate, globose, ovoid, or turbinate, 1.5-8 mm diam.
persistent, 2-20+ in 4-7 series, distinct, (usually green to whitish green, rarely stramineous) ovate to lanceolate, unequal, margins and apices (usually green or white, rarely dark brown or black) ± scarious (abaxial faces glabrous or hairy).
flat, convex, or conic (glabrous or hairy), epaleate (except paleate in
A. palmeri
Ray florets
0 (peripheral pistillate florets in disciform heads usually 1-20, their corollas filiform; corollas of 1-3 pistillate florets in heads of
A. bigelovii
sometimes ± 2-lobed, weakly raylike).
Disc florets
2-20(-30+), bisexual and fertile, or functionally staminate; corollas (glabrous or ± hirtellous) usually pale yellow, rarely red, tubes ± cylindric, throats subglobose or funnelform, lobes 5, ± deltate.
(brown) fusiform, ribs 0 (and faces finely striate) or 2-5, faces glabrous or hairy (not villous), often gland-dotted (pericarps sometimes with myxogenic cells, without resin sacs; embryo sac development monosporic);
usually 0 (coroniform in
A. californica
A. papposa
, sometimes on outer in
A. rothrockii
= 9.
Vascular plants of NE US and adjacent Canada
Heads disciform or discoid, the outer fls in our spp. pistillate and fertile, the central ones perfect or sometimes sterile; invol bracts dry, imbricate, at least the inner scarious or with scarious margins; receptacle flat to convex or hemispheric, naked or beset with long hairs; style-branches flattened, truncate, penicillate; achenes ellipsoid or obovoid to nearly prismatic, scarcely compressed, usually glabrous; pappus none; herbs or shrubs, usually aromatic, with alternate, entire to dissected lvs and few to numerous small, ovoid to campanulate or hemispheric heads in a spiciform, racemiform, or paniculiform infl. 100+, N. Hemisphere and S. Amer.
Gleason, Henry A. & Cronquist, Arthur J. 1991. Manual of vascular plants of northeastern United States and adjacent Canada. lxxv + 910 pp.
©The New York Botanical Garden. All rights reserved. Used by permission.
Species within checklist:
PSC 5550/6550 Set 3 Weeds
Artemisia tridentata


text:
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Here you can find answers to questions about how the board works. Use the links or search box below to find your way around.
Posting the new thread or answer to the existed thread.
1) Find appropriate forum / thread. Left upper / lower corners find this green button ( or the same color button "post New thread")
which is located as shown in the colored circles at the images below. Note! You need to be registered to post the messages!
On some boards you might be able to post and reply as a guest user. But most communities require registration.
As a registered user you can go to a forum on a board where you have permission to view threads and leave replies. To reply you have a few options. You can click on the + Reply to Thread button and add a new post to the end of the thread. Alternatively, you can leave a quick reply in a quick editor box listed below the posts in the thread.
When using 'Quick Reply' you can choose to quote a particular post if you are replying to something someone wrote. You may need to click the quick reply button Reply in a post to activate the quick reply box before you can type into it.
If you want to post replies to multiple posts you can select them by clicking the multi quote button . This button will change to indicate that you've selected it. Clicking post reply will then bring you to the full editor with all the posts quoted.
Can I edit or delete my posts?
If you have registered and are logged in, you may be able to edit and delete your posts (although the administrator may have turned off this option). Your ability to edit your posts may be time-limited, depending on how the administrator has set up the forum.
To edit or delete your posts, click the Edit Post button by the particular post. If your post was the first in the thread, then deleting it may remove the entire thread.
Once you've made your modifications, a note may appear to inform other users that you have edited your post.
If the edit time and date appear as a link you can click on this to see the differences between the original and edited versions, or between edits if there have been multiple edits.
Can others edit my posts?
Administrators and moderators may also edit your messages. If they do, there may not be a note telling other users that the post was modified.
You may notice that some threads on this forum also include a section where you can vote on an issue or question. These threads are called 'polls'.
How do I create a new poll?
When you post a new thread, you may also have the option to create a poll.
This allows you to ask a question and specify a number of possible responses. Other members will then be able to vote for the response they wish, and the results of the voting will be displayed in the thread.
An example poll might be:
What is your favorite color?
To create a poll when you post a new thread, simply click the 'Yes, post a poll with this thread' checkbox at the bottom of the page, and set the number of possible responses you want to include.
When you click the submit button, you will be taken to the poll creation page, where you can specify the question and the list of responses you want to include.
You may also want to specify a time limit for the poll, so that (for example) it stays open for voting for only a week.
How do I vote in a poll and view the results?
To vote in a poll, simply select which option you want to vote for, and click the 'Vote!' button. Sometime you can choose more than one option. You can see the current results for a poll before you vote by clicking the 'View Results' link. Voting in a poll is entirely optional. You may vote for any of the available options, or cast no vote at all.
Note whether or not a poll is a public poll. If it is, any votes you cast will be attributable to you.
Generally, once you have voted in a poll, you will not be able to change your vote later, so place your vote carefully!
How do I attach a file to a post?
To attach a file to your post, you need to be using the main 'New Post' or 'New Thread' page and not 'Quick Reply'. To use the main 'New Post' page, click the 'Post Reply' button in the relevant thread.
On this page, below the message box, you will find a button labelled 'Manage Attachments'. Clicking this button will open a new window for uploading attachments. You can upload an attachment either from your computer or from another URL by using the appropriate box on this page. Alternatively you can click the Attachment Icon to open this page.
To upload a file from your computer, click the 'Browse' button and locate the file. To upload a file from another URL, enter the full URL for the file in the second box on this page. Once you have completed one of the boxes, click 'Upload'.
Once the upload is completed the file name will appear below the input boxes in this window. You can then close the window to return to the new post screen.
What files types can I use? How large can attachments be?
In the attachment window you will find a list of the allowed file types and their maximum sizes. Files that are larger than these sizes will be rejected. There may also be an overall quota limit to the number of attachments you can post to the board.
How do I add an image to a post?
If you have uploaded an image as an attachment, you can click the arrow next to the 'Attachment Icon' and select it from the list. This will be inserted into your post and can be located where you want it displayed.
To include an image that is not uploaded as an attachment and is located on another website, you can do so by copying the full URL to the image, (not the page on which the image is located), and either pressing the 'Insert Image' icon or by typing [img] before the URL and [/img] after it, ensuring that you do not have any spaces before or after the URL of the image. You can insert photos from your albums (?) in this way too.
What are smilies?
Smilies are icons that can be used in your posts to express emotions or feelings. You might wish to use these to show that you are happy, sad, joking, or embarrassed. For example, if you are telling a joke or being sarcastic you may wish to add a wink instead of writing 'this is a joke'.
The basic smilies are the same as what you would find on any instant messenger system. They are made up of a combination of characters which often show the basis of the resulting image. For example, :) is converted to a smiley face and :( to a sad face or frown. Tilt your head to the left to see this in action as these consist of two eyes and a mouth either smiling or frowning.
How do I add smilies?
Some smilies can be accessed from the 'New Post' or 'New Thread' pages if your administrator has enabled this function. Clicking them will automatically insert them into your message. You can also type the character combinations for the smilies directly. A full list of the smilies and their character combinations used on this forum can be found here.
On occasions, you may want to prevent the text in your message being converted into smilies. You will see a checkbox which you can select when you make a new post, which will allow you to 'Disable Smilies'.
What are message icons?
Message Icons, also known as Post Icons, are small icons that appear in the title of your post. If your post is the first in a thread, then they also display in the thread listings. If the board administrator has enabled these, they can be found below the message box on the 'New Post' and 'New Thread' pages. Simply select the icon that you wish to use and this will be displayed before your thread title.
What are thread prefixes?
Thread Prefixes can be used to further identify your thread as containing a particular content in the forum. If your administrator has enabled these, you will see a box before the title box which contains a menu with the available prefixes for you to choose from.
What are moderators and administrators?
Moderators oversee specific forums. They generally have the ability to edit and delete posts, move threads, and perform other actions. Becoming a moderator for a specific forum is usually rewarded to users who are particularly helpful and knowledgeable in the subject of the forum they are moderating.
Administrators are the people who have overall control of everything that happens on the board. They oversee how the board is styled, what forums to create and how to organize them, what information to require from members and who to appoint as moderators.


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Privacy Policy
Last Updated: January 1, 2022
Welcome! Bauer Publishing Group knows that safeguarding your privacy is serious business. Your privacy is very important to us. Please take a moment to read this privacy policy ("Privacy Policy"). It explains how Bauer Publishing Group, which includes Bauer Media Group, USA, LLC; Heinrich Bauer North America, Inc.; Heinrich Bauer Publishing, L.P.; Bauer Magazine, L.P.; Bauer Publishing Company, L.P., and Bauer Media Sales, Inc. (collectively, "Bauer Publishing" or "we," "our," or "us") collects, uses, shares and protects information about our consumers ("you"). It also tells you how you can access and update your information and make certain choices about how your information is used. The Privacy Policy covers both our "online" (e.g., web and mobile services, including any web sites operated by us and mobile applications, however accessed and/or used, whether via personal computers, mobile devices or otherwise) and "offline" (e.g., collection of data through magazine subscription cards, mailings, telephone, or at in person events) activities owned, operated, provided, or made available by Bauer Publishing. Our "online" and "offline" activities are collectively referenced as the "Services." This Privacy Policy also applies to your use of interactive features or downloads that: (i) we own or control; (ii) are available through the Services; or (iii) interact with the Services and post this Privacy Policy.
For individuals residing in the European Economic Area or Switzerland, please click here to find out more about Bauer's practices and your rights with respect to your personal information.
By using the Services or by otherwise giving us your information, you agree to this Privacy Policy. In addition, as explained below, our Children's Privacy Policy is also applicable to any of our online Services that target children under 13 and may be applicable to some users of our online Services that target teenagers. If you do not agree to this Privacy Policy, do not use any of our Services or give us any of your information. In addition, please review our Terms of Use, which governs your use of any of our websites.
We may make changes to this Privacy Policy from time to time. We will post any changes to our websites, mobile applications, or other online platforms where we provide the Services, as appropriate. When we update this Privacy Policy, the "last updated" line above will be revised. Your continued use of our Services following the posting of any changes will mean you accept those changes.
If you have questions about our Privacy Policy, please e-mail us at email@example.com or write us at the address specified in section 13 below.
Table of Contents
- What Should Parents Know About Children?
- What Information Do We Collect?
- How Do We Use The Information Collected?
- How and When Do We Disclose Information To Third Parties?
- What is Online Behavioral Advertising and How Can I Opt-out?
- What About Information I Disclose Publicly?
- Does Third Party Content And Links To Third Party Services Appear on Our Services?
- How Do I Change My Information And Communication Preferences?
- What About International Users?
- What About Security?
- Your California Privacy Rights
- What About Social Media Features and Widgets?
- How Can You Contact Us?
1. What Should Parents Know About Children?
From time to time, we may offer three categories of online Services: (1) "General Audience Online Services," which are our web sites and mobile applications that are intended for general audiences, and which are not intended for use by children under 13 years of age (a "Child" or "Children"); (2) "Teen Online Services," which are web sites and mobile applications that are targeted to teenagers. We recognize that our Teen Online Services may have some users who are Children; and (3) "Children's Online Services," which are any web sites and mobile applications that we might operate and are targeted to Children.
For our Teen and Children's Online Services, we recognize the need to provide further privacy protections with respect to Personal Information we may collect from Children. For users on our Children's Online Services and if we know a user on our Teen Online Services is a Child, we will employ different data practices as necessary to comply with applicable law and we will not engage in some of the data practices described. For additional information about our practices regarding Personal Information of Children, please read our Children's Privacy Policy.
For our General Audience Online Services, we do not knowingly accept or collect any Personal Information from Children and we will delete any Personal Information collected that we later determine to be from a Child. If you are under the age of 13, please exit our General Audience Online web site or mobile application and do not provide us with any Personal Information.
If you are a parent or guardian of a Child, and believe he or she has disclosed Personal Information to us on any of our Teen Online Services without your knowledge and consent or on any of our Services, please contact us at email@example.com.
2. What Information Do We Collect?
(a) Information You Provide To Us
We may ask you to provide us with certain categories of information such as: (1) personal information, which is information that could reasonably be used to identify you personally, such as your name, e-mail address, date of birth and physical address ("Personal Information"); and (2) demographic information, such as information about your family and pets ("Demographic Information"). We may collect this information through various forms and in various places through the Services, including online subscription or account registration forms, contact us forms, or when you otherwise interact with us. For example, we may collect Personal Information from you when you subscribe to our magazines through one of our web sites or mobile applications; sign up for services or a newsletter at one of our web sites; enter contests or sweepstakes; or contact us via e-mail.
In addition, if you subscribe or have subscribed to one of our publications, we maintain records about the names of publications to which you have subscribed ("Subscriber Publication Information").
(b) Information We Collect As You Access And Use Our Services
In addition to any Personal Information or other information that you choose to submit to us, we and our third-party service providers may use a variety of technologies that automatically (or passively) collect certain information whenever you visit or interact with the Services ("Usage Information"). This Usage Information may include the browser that you are using, the URL that referred you to our Services, all of the areas within our Services that you visit, and the time of day, among other information. We may use Usage Information for a variety of purposes, including to enhance or otherwise improve the Services. In addition, we collect your IP address or other unique identifier ("Device Identifier") for your computer or other device used to access the Services (any, a "Device"). A Device Identifier is a number that is automatically assigned to your Device used to access the Services, and our computers identify your Device by its Device Identifier. Usage Information may be non-identifying or may be associated with you. Whenever we associate Usage Information or a Device Identifier with your Personal Information, we will treat it as Personal Information.
A few of the methods that may be used to collect Usage Information include, without limitation, the following (and subsequent technology and methods hereafter developed):
Cookies. A cookie is a data file placed on a Device when it is used to access the Services. A Flash cookie is a data file placed on a Device via the Adobe Flash plug-in that may be built-in to or downloaded by you to your Device. Cookies and Flash cookies are standard in the industry; you'll find them at most major websites. Cookies and Flash cookies may be used for many purposes. Among other things, they allow us to keep track of which areas or our web sites you have visited, how long you spend on a particular pages and web sites that have referred you to our web sites or applications, to track your preferences and interests. If you choose to disable cookies or Flash cookies on your Device, some features of the Services may not function properly.
IP Address. An IP address is a number that's automatically assigned to your computing Device whenever you're surfing the web - your computing Device's unique "signature." Web servers automatically identify your computing Device by its IP address. When you visit our web sites, we collect some general information about your computing Device, including its IP address, the operating system it uses, the browser software it uses, and your Internet service provider. This information helps us better understand the people who visit our web sites. Bauer Publishing collects and uses this information for various purposes, including identifying the most popular areas on our web sites, enhancing our ability to serve you, tailoring our content to you, and suggesting products or services that we believe may be of interest to you. We may also share this information with our advertising partners or allow these partners to collect this information directly from your device when you use our Services.
Web Beacons. Small graphic images or other web programming code called web beacons (also known as "1x1 GIFs" or "clear GIFs") may be included in our web and mobile pages and messages. Web beacons may be invisible to you, but any electronic image or other web programming code inserted into a web or mobile page or e-mail can act as a web beacon. Web beacons or similar technologies may be used for a number of purposes, including, without limitation, to assist us in delivering cookies on our online Services, to count users of the online Services, to monitor how users navigate the online Services, to count how many e-mails that were sent were actually opened or acted upon, or to count how many particular articles or links were actually viewed.
Embedded Scripts. An embedded script is programming code that is designed to collect information about your interactions with the Services, such as the links you click on. The code is temporarily downloaded onto your Device from our web server or a third party service provider, is active only while you are connected to the Services, and is deactivated or deleted thereafter.
Google Analytics We use Google Analytics, a web analytics service provided by Google, Inc., on our Websites. Google Analytics uses cookies or other tracking technologies to help us analyze how users interact with and use the Websites, compile reports on the Websites' activity, and provide other services related to Websites activity and usage. The technologies used by Google may collect information such as your IP address, time of visit, whether you are a return visitor, and any referring website. The Websites do not use Google Analytics to gather information that personally identifies you. The information generated by Google Analytics will be transmitted to and stored by Google and will be subject to Google's privacy policies. To learn more about Google's partner services and to learn how to opt out of tracking of analytics by Google click here.
(c) Information Third Parties Provide About You
We may, from time to time, supplement the information we collect about you online with outside records from third parties in order to enhance our ability to serve you, to tailor our content to you and to offer you opportunities to purchase products or services that we believe may be of interest to you. We may combine the information we receive from those sources with information we collect through the Services. In those cases, we will apply this Privacy Policy to any Personal Information received, unless we have disclosed otherwise.
(d) Information You Provide About A Third Party
If you send someone else a communication from the Services, such as sending an invitation to a friend, the information you provide (names, e-mail addresses, etc.) is used to facilitate the communication and is not used for any other marketing purpose unless we obtain consent from that person or we explicitly say otherwise. Please be aware that when you use any send-to-a-friend functionality through our Services, your e-mail address may be included in the communication sent to your friend.
Your friend may contact us at email@example.com to request that we remove this information from our database.
(e) Information Collected by Mobile Applications
Certain aspects of the Services may be provided through an application on your mobile, tablet computer or similar device ("Mobile Application"). You agree that we may collect and use technical data and related information, including but not limited to, technical information about your device, system and application software, and peripherals, that is gathered periodically to facilitate the provision of software updates, product support and other services to you (if any) related to such Mobile Applications.
When you use any of our Mobile Applications, the Mobile Application may automatically collect and store some or all of the following information from your mobile device ("Mobile Device Information"), including without limitation:
- Your preferred language and country site (if applicable)
- Your phone number or other unique device identifier assigned to your mobile device
- The IP address of your mobile device
- The manufacturer and model of your mobile device
- Your mobile operating system
- The type of mobile Internet browsers you are using
- Information about how you interact with the Mobile Application and any of our web sites to which the Mobile Application links, such as how many times you use a specific part of the mobile application over a given time period, the amount of time you spend using the Mobile Application, how often you use the Mobile Application, actions you take in the Mobile Application and how you engage with the Mobile Application
- Information to allow us to personalize the services and content available through the Mobile Application
- Your geolocation.
We may use information automatically collected by the Mobile Application (including the Mobile Device Information) in the following ways:
- To operate and improve our Mobile Applications, other Services, our company's services, and tools;
- To create aggregated and anonymized information to determine which Mobile Application features are most popular and useful to users, and for other statistical analyses;
- To prevent, discover and investigate violations of this Privacy Policy or any applicable terms of service or terms of use for the Mobile Application;
- To customize the content or services on the Mobile Application for you, or the communications sent to you through the Mobile Application (if any)
- We may associate your unique mobile Device Identifier or Mobile Application usage information with any personally identifiable information you provide, but we will treat the combined information as personally identifiable information.
For purposes of your use of any of our Mobile Applications and the services offered through any Mobile Application, the Mobile Application may also collect certain information about you (including Personal Information) that you knowingly supply to the Mobile Application such as the following:
- Your user name and any password required by the Mobile Application
- Age
- Gender
- Mailing or other address
- Zip code
- Telephone number
- Email address
- Photos uploaded by you
Registration may be required and Personal Information may also be collected if there is content from the Mobile Application that you specifically and knowingly upload to an online community, website or to the public, e.g. uploaded photos, posted reviews. This uploaded content will also be subject to the privacy policy of the platform to which you upload the content.
3. How Do We Use The Information Collected?
Use of Information by Us. We may use your Personal Information, Demographic Information, Usage Information, or other information that we collect about you for various purposes, including: (1) to process your registration with the Services, including verifying your information is active and valid; (2) to provide you with information or services or process transactions that you have requested or agreed to receive including to send you electronic newsletters; (3) for marketing and promotional purposes, including to provide you with special offers or promotional materials; (4) to enable you to participate in a variety of the Services' features such as online entry sweepstakes, contests or other promotions; (5) to improve our Services, to customize your experience with the Services, or to serve you specific content that is most relevant to you; (6) to contact you with regard to your use of the Services and, in our discretion, changes to the Services and/or the Services' policies; (7) for internal business purposes; and (8) for purposes disclosed at the time you provide your information or as otherwise set forth in this Privacy Policy.
Please note that information submitted to the Services via a "contact us" or other similar function may not receive a response.
4. How and When Do We Disclose Information to Third Parties?
We may share non-personally identifiable information, such as aggregated user statistics, with third parties. In addition, we may share with third parties (including to advertisers and marketers) the information we have collected about you, including Personal Information, as disclosed at the time you provide your information and as described below or otherwise in this Privacy Policy.
(a) For Third-Party Marketing Purposes.
We may rent, sell or otherwise disclose your Personal Information, Subscriber Publication Information, Demographic Information or Usage Information to advertisers, marketers, sponsors, business partners and other third parties for their use (including for them to directly market to you).
If you do not want us to share with third parties your Personal Information or Subscriber Publication Information for those third parties' direct marketing purposes, you can let us know by contacting us, by email or by letter, using the contact information set forth in section 13 below. Please include "Third-Party Marketing Opt-Out" in the subject line of your email or letter.
(b) Third Parties Providing Services on Our Behalf.
We may use third party vendors to perform certain aspects of the Services. For our offline Services, this may include processing subscriptions and delivery of our magazine publications. For our online Services, this may include hosting the Services, designing and/or operating the Services' features, tracking the Services analytics, processing online subscription requests, enabling us to send you special offers, or performing other administrative services. We may provide these vendors with access to user information, including Personal Information, to carry out the services they are performing for you or for us. These third party vendors have access to the Personal Information needed to perform their functions and are obligated to maintain the confidentiality and security of that Personal Information. In addition, while we may use third party analytics service providers to evaluate and provide us with information about the use of the Services and viewing of our content, we do not share Personal Information with these analytics service providers, but they may set and access their own cookies, web beacons and embedded scripts on your Device and they may otherwise collect or have access to information about you, including non-personally identifiable information.
(c) Co-branded Services.
Certain aspects of the Services may be provided to you in association with third parties ("Co-Branded Services") such as sponsors, charities and political organizations and may require you to disclose Personal Information to them. Such Co-Branded Services will identify the third party. If you elect to register for products and/or services through the Co-Branded Services, you may be providing your information to both us and the third party. Further, if you sign-in to a Co-Branded Service with a username and password obtained through our Services, your Personal Information may be disclosed to the identified third parties for that Co-Branded Service and will be subject to their posted privacy policies.
(d) Sweepstakes, Contests and Promotions.
We may offer sweepstakes, contests, and other promotions (any, a "Promotion") through the Services that may require registration for the Promotion. Promotions are open only to legal residents of the 50 United States and the District of Columbia, and if you do not reside in one of these locations, you may not register for or participate in a Promotion.
By participating in a Promotion, you are agreeing to official rules that govern that Promotion, which may contain specific requirements, including, allowing the sponsor of the Promotion to use your name, voice and/or likeness in advertising or marketing associated with the Promotion. If you choose to enter a Promotion, Personal Information may be disclosed to third parties or the public in connection with the administration of such Promotion, including, in connection with winner selection, prize fulfillment, and as required by law or permitted by the Promotion's official rules, such as on a winners list.
(e) Administrative and Legal Reasons.
We may access, use, preserve, transfer and disclose your information (including Personal Information), including disclosure to third parties, if in our good faith belief, it is required: (i) to comply with or satisfy any applicable law, regulation, subpoenas, governmental requests or legal process if in our good faith opinion such is required or permitted by law; (ii) to protect and/or defend the Terms of Use for any online Services or other policies applicable to any online Services, including investigation of potential violations thereof; (iii) to protect the safety, rights, property or security of Bauer Publishing, the Services, any third party person or entity, or the public (including under emergency circumstances); and/or (iv) to detect, prevent or otherwise address fraud, security or technical issues.
(f) Business Transfer.
We may share your information, including your Personal Information, Demographic Information and Usage Information with our parent, subsidiaries and affiliates for internal reasons. We also reserve the right to disclose and transfer all such information: (i) to a subsequent owner, co-owner or operator of the Services or applicable database; or (ii) in connection with a corporate merger, consolidation, restructuring, the sale of substantially all of our membership interests and/or assets or other corporate change, including, during the course of any due diligence process.
5. What is Online Behavioral Advertising and How Can I Opt-Out?
We work with third-party advertising companies who may utilize cookies, web beacons, and data collected on our online Services, to customize advertisements to you on our online Services, as well as on other websites or Mobile Applications in their networks beyond our online Services. Among other things, these customized advertisements may advertise our products and services on websites or Mobile Applications not affiliated with us. Such ads may contain cookies that allow monitoring of web sites and Mobile Applications (including our own online Services) and your response to our advertisements. Cookies or web beacons placed by these companies do not collect Personal Information, and the third-party advertising companies do not have access to or use your name, address, e-mail address, telephone number or other Personal Information; they may however, anonymously track your usage across our online Services and other websites or Mobile Applications in their networks. Please note that information collected by and shared with third-party advertising companies about users residing in the European Economic Area and Switzerland may be considered Personal Information for purposes of the General Data Protection Regulation.
For more information about these third-party advertising companies' privacy policies, visit the Network Advertising Initiative Industry's website at www.networkadvertising.org. If you prefer to not receive targeted advertising, you can opt-out of network advertising programs that use your information. To do so, please visit: the Network Advertising Initiative industry's opt-out page.
Please note that if you opt out, you will still see advertisements while you are browsing online. However, the advertisements you see will not be based on your preferences or behavior, and thus may be less relevant to you and your interests. Additionally, many network advertising programs allow you to view and manage the interest categories they have compiled from your online browsing activities. These interest categories help determine the types of targeted advertisements you may receive. The NAI Opt-Out Page provides a tool that identifies its member companies that have cookies on your browser and provides links to those companies.
In order for behavioral advertising opt-outs to work on your Device, your browser must be set to accept cookies. If you delete cookies, buy a new Device, access our Services from a different device, login under a different screen name, or change web browsers, you will need to opt-out again. If your browser has scripting disabled, you do not need to opt out, as online behavioral advertising technology does not work when scripting is disabled. Please check your browser's security settings to validate whether scripting is active or disabled.
Browser "Do Not Track" Signals
Some third party browsers provide "do not track" machine readable signals for websites or other online Services which are automatically applied by default and therefore do not necessarily reflect our visitors' choice as to whether they wish to receive advertisements tailored to their interests. As a result we do not respond to these signals. Go to www.networkadvertising.org or www.aboutads.info if you wish to learn more about your options to not accept tracking cookies for the purpose of receiving targeted interest-based advertisements.6. What About Information I Disclose Publicly?
(a) User Generated Content and Public Information.
The Services may permit you to submit ideas, photographs, user profiles, writings, music, video, audio recordings, computer graphics, pictures, data, questions, comments, suggestions or other content, including Personal Information (collectively, "User Content"). We or others may reproduce, publish, distribute or otherwise use User Content online or offline in any media or format (currently existing or hereafter developed). Others may have access to this User Content and may have the ability to share it with third parties across the Internet. Please think carefully before deciding what information you share, including Personal Information, in connection with your User Content. Please note that Bauer Publishing does not control who will have access to the information that you choose to make public, and cannot ensure that parties who have access to such publicly available information will respect your privacy or keep it secure. This Privacy Policy does not apply to any information that you disclose publicly, share with others or otherwise upload, whether through the Services or otherwise. We are not responsible for the accuracy, use or misuse of any content or information that you disclose or receive through the Services.
(b) Name and Likeness.
We may also publish your name, voice, likeness and other Personal Information that is part of your User Content, and we may use the content, or any portion of the content, for advertising, marketing, publicity and promotional activities. For full terms and conditions regarding User Content you submit to the Services, please review our Terms of Use.
7. Does Third Party Content And Links To Third Party Services Appear on the Services?
The Services may contain content that is supplied by a third party, and those third parties may collect web site usage information and your Device Identifier when web or mobile pages from any online Services are served to your browser. In addition, when you are using the Services, you may be directed to other web sites or applications that are operated and controlled by third parties that we do not control. We are not responsible for the actions and privacy practices employed by any of these third parties and other web sites. For example, if you "click" on a banner advertisement, the "click" may take you away from one of our web sites onto a different web site. These other web sites may send their own cookies to you, independently collect data or solicit Personal Information and may or may not have their own published privacy policies. We encourage you to be aware of when you leave our online Services and to read the privacy statements of all third party web sites or applications before submitting any Personal Information to third parties.
8. How Do I Change My Information And Communications Preferences?
You are responsible for maintaining the accuracy of the information you submit to us, such as your contact information provided as part of registration. If you would like to correct or update Personal Information you previously provided to a particular magazine, web site or application operated by us, you can let us know by contacting us, by email or by letter, using the contact information set forth in section 13 below. In addition, the online Services may allow you to review, correct or update Personal Information you have provided through the online Services' registration form or otherwise. We will make good faith efforts to make requested changes in our then active databases as soon as reasonably practicable, and as permissable by law.
In addition, you may cancel or modify your communications that you have elected to receive from the Services by following the instructions contained within an e-mail or by logging into your user account and changing your communication preferences.
9. What About International Users?
(a) Consent To Transfer Information To The United States
If you are located anywhere outside of the United States, please be aware that information we collect, including Personal Information, will be transferred to, processed and stored in the United States, and that collection of information pursuant to this Privacy Policy shall be governed by and construed in accordance with the laws of the United States, without giving effect to any principles of conflicts of law. The privacy and data protection laws in the United States may differ from those of the country in which you are located, and your Personal Information may be subject to access requests from governments, courts, or law enforcement in the United States according to laws of the United States. By using the Services or providing us with any information, you consent to this transfer, processing and storage of your information in the United States.
(b) Users in the European Economic Area and Switzerland
If you are a resident of the European Economic Area or Switzerland, the following information applies:
Purposes of processing and legal basis for processing: As explained above, we process Personal Information in various ways depending upon your use of our Services. We process Personal Information on the following legal bases: (1) with your consent; (2) as necessary to perform our agreement to provide Services; and (3) as necessary for our legitimate interests in providing the Services where those interests do not override your fundamental rights to data privacy.
Right to lodge a complaint: Users that reside in the European Economic Area or Switzerland have the right to lodge a complaint about our data collection and processing actions with the supervisory authority concerned. Contact details for data protection authorities are available here.
Transfers: Personal Information we collect may be transferred to, and stored and processed in, the United States or any other country in which we or our affiliates or subcontractors maintain facilities. Upon the start of enforcement of the General Data Protection Regulation (GDPR), we will ensure that transfers of Personal Information to a third country or an international organization are subject to appropriate safeguards as described in Article 46 of the GDPR.
Individual Rights: If you are a resident of the European Economic Area or Switzerland, you are entitled to the following rights once the GDPR becomes effective. In order to verify your identity, we may require you to provide us with Personal Information prior to accessing any records containing information about you.
- The right to request data erasure. You have the right to have your data erased from our Services if the data is no longer necessary for the purpose for which it was collected, you withdraw consent and no other legal basis for processing exists, or you believe your fundamental rights to data privacy and protection outweigh our legitimate interest in continuing the processing.
- The right to restrict or object to our processing. You have the right to restrict or object to our processing if we are processing your data based on legitimate interests or the performance of a task in the public interest as an exercise of official authority (including profiling); using your data for direct marketing (including profiling); or processing your data for purposes of scientific or historical research and statistics.
Exercising Data Processing and Erasure Rights: To exercise the data processing and deletion rights described above, please submit a verifiable consumer request to us by either:
- Submitting a request online through our Privacy Portal
- Calling us at (800) 921-1570
10. What About Security?
We incorporate commercially reasonable safeguards to help protect and secure your Personal Information. While we use all reasonable efforts to safeguard the confidentiality of your information, we will have no liability for disclosure of any information obtained due to errors in transmission or the unauthorized acts of third parties. No data storage system or transmission over the Internet, wireless transmission or electronic storage of information can be guaranteed to be 100% secure. As a result, we cannot guarantee the security of any information you transmit to us. You use our Services and provide us with information at your own risk.
11. Your California Privacy Rights
We recognize the need to provide further privacy protections with respect to Personal Information we may collect from California residents. For California residents, we will employ different data practices as necessary to comply with applicable law. For additional information about our practices regarding Personal Information and privacy-related choices specific to California residents, please read our Privacy Notice for California Residents.
12. What About Social Media Features and Widgets?
Some of our web sites and Mobile Applications may include social media plug-ins and features (such as the Facebook Like button) and widgets ( such as the "Share This" button) or interactive mini-programs that run on our web sites or Mobile Applications. In addition, some of our web sites and Mobile Applications may also permit or require you to register or log into your account via a social networking platform such as Login with Facebook.
These social media features and plug-ins may share with us your username and password for the social media services and other information available about you or collected from you on these social media services, in accordance with the terms and conditions (e.g., terms of use and privacy policy) of the company providing them. In addition, the companies providing these features and plug-ins may be able to collect information about you, including your IP address, your activity on our web sites and Mobile Applications, and they may notify your connections on the social networking platform about your use of our web sites and Mobile Applications. These social media services may also set a cookie to enable a feature to function properly, and employ unique identifiers which allow your activity to be monitored across multiple web sites and Mobile Applications for purposes of delivering more targeted advertising to you.
Social media features and widgets are hosted by either a third-party or hosted directly on our web sites or Mobile Applications. Your interactions with these plugs-in and features are governed by the privacy policy of the company providing them.
13. How Can You Contact Us?
To opt-out of having your Personal Information and Subscriber Publication Information shared for third-party marketing purposes (see section 4)(a)), to correct or update Personal Information (section 8), to request information under California's Shine the Light law (section 12) or if you have any questions about this Privacy Policy or our data practices, you may contact us in the following ways:
By e-mail: email@example.com
By postal mail:
Privacy Coordinator
Bauer Publishing Group
270 Sylvan Avenue
Englewood Cliffs
New Jersey 07632
In the subject line of your email or letter, please specify which of our magazine(s), web site(s) or Mobile Application(s) or other Bauer Publishing properties are the subject of your inquiry. In addition, if you are contacting us to opt-out of having your Personal Information and Subscriber Publication Information shared for third-party marketing purposes, please include "Third-Party Marketing Opt-Out" in the subject line of your email or letter.


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schedule-send is an aggregate privilege as per Section 6.3.
Try out our new RRULE tool for creating RRULE compatible strings.
schedule-send is an aggregate privilege as per Section 6.3.
This document was automatically converted to XHTML using an RFC to HTML converter with the original text document at the Internet Engineering Task Force web site at ietf.org . The original text document should be referred to if there are any errors or discrepancies found in this document.
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About Miami Serpentarium Laboratories
The Miami Serpentarium, established in1946 as the first-of-it's kind premier and pioneering venom production laboratory in the world, was originated by the Founding Director, W. E. Haast.* His concept of establishing a unique, scientifically based production facility where systems and methods to house, feed, and collect venoms were created and originated to produce the absolute highest quality of venom for venom research ever before made available the scientific research community. More about the Miami Serpentarium »
Miami Serpentarium Laboratories is the standardbearer of quality in venom production and service to the scientific community. View an extensive list of available venoms »
About the Founder
William "Bill" Haast (1910 - 2011) was the Pioneer of Venom Production for Venom Research. Through his pioneering efforts and unswerving dedication to the idea that venoms could be used to help relieve human suffering, he has singularly done more to advance the use of venoms in science and medicine than any other person in history by pioneering the concept of bringing snakes from around the world, housing them under strict laboratory conditions, and making their venoms available to the scientific community in a standardized and reliable form for over 60 years. Read more about Bill Haast, the founder of the Miami Serpentarium »


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You May Become Poor If You Go to a Wedding
While gearing up to say "I do," don't be surprised to hear "I can't."
A new survey of more than 2,000 people has found that 9% of those asked to be a bridesmaid or groomsman have said no because of the high cost involved.
Considering the average wedding cost $28,427 last year, it's easy to see the price tag to be in a party can soar higher than the stress level of the father of the bride while he looks over all the bills.
Surprisingly, men spend more than women when in a wedding party. Last year, groomsmen forked over an average of $155, while bridesmaids spent $137. Maybe if Men's Wearhouse lowered its prices on tuxes, things would be different.
Amazingly, 5% of respondents who attended at least one wedding in the last year say they went into debt (which should really make the bride and groom feel badly when criticizing the lame toaster or his/her towels they receive).
Since watching a couple walk down the aisle can put a dent in the wallet, it's not all that surprising that 25% admit not attending a wedding because of how much it would cost. Which means there are fewer times the age-old question "Chicken or fish?" is uttered.


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Closing Your Loan
Of all the steps in the home-buying process, closing is the one that often leads to the most questions. Rest assured that I will take the time to guide you to a better understanding of how closing on your mortgage will work.
How the Home Loan Closing Process Works
Closing day is an exciting time because it's the day you will finally see your dream of homeownership realized. It can also be a hectic time since there are a lot of details to manage. Below is a summary of how the home loan closing process works.
Closing Costs
Although they tend to vary by lender, closing costs range from 2% to 7% of the home's purchase price, and include three basic categories:
- Prepaid Expenses
Prepaid expenses include homeowner's insurance, mortgage insurance and the costs to set up an escrow account. An escrow account is when a lender will pay the annual insurance premiums and various taxes on the borrower's behalf. The amount that goes into this account is based on the first year's premiums, an additional amount also is included to pay for future premiums. Because they vary based on the type of property and the time of the closing, prepaid expenses are difficult to determine. - Discount Points
Discount points let you make a tradeoff between your upfront costs and your monthly payment. By paying points, you pay more upfront, but you receive a lower interest rate and therefore pay less over time. Points can be a good choice for someone who knows they will keep the loan for a long time. - Out-of-Pocket Expenses
Fees for appraisals, attorneys, credit reports, deed recording, tax services, home inspections and other miscellaneous expenses make up the out-of-pocket expenses.
Closing Day
Whether you are purchasing or refinancing a home, closing day can be a whirlwind. Everything moves fast and there are a lot of papers to sign. It's a good idea to review what will happen ahead of time, so you can feel prepared and close your loan with confidence.
Who Will Be at the Closing Table
The number of people who will attend your closing depends on many factors, including the state where the property is located, the property type and more. At the closing, in addition to you, the people attending may include:
- Your attorney (if you have one)
- The seller(s) (if you are buying a home)
- The seller's attorney (if they have one)
- Both real estate professionals (yours and the seller's, if you are buying a home)
- The builder's representative (if a brand-new home is involved)
- The closing agent (which could be a representative from the title company or a real estate attorney)
- A notary public
Steps in the Closing Process
The closing can be held at the title company's office, your lender's office, a real estate attorney's office or other agreed upon location, depending on the circumstances.
Here's a review of what will happen at closing:
- You'll review and sign all of your loan documents. Make sure that each document is explained clearly and that you understand the terms to which you are agreeing. If something is different than what you expected or agreed to, don't sign until the issue is resolved to your satisfaction.
- You'll give a certified, wired or cashier's check to cover your down payment (if applicable), closing costs, prepaid interest, taxes and insurance.
- Your lender will distribute (wire) the funds covering your home loan amount to the closing agent.
- Depending on your loan terms, you may also be required to set up a new escrow (or impound) account with your lender, so you can pay your property taxes and homeowners insurance along with your monthly mortgage payment.
Closing Paperwork
The main focus at a closing is to sign the final paperwork. The three main items to review and/or sign during closing are:
- Closing Disclosure Form
The itemized list of the final credits and charges, for both you and the seller, based on the terms of the contract. You should receive a copy of the Closing Disclosure Form at least three day prior to the closing for your review. - Deed of Trust or Mortgage
The documents in which you agree to a lien on your property, as security for repayment of your home loan. - Closing Paperwork
The mortgage promissory note is a legal "IOU" that represents your promise to pay the lender according to the agreed terms, including the dates on which you must make your mortgage payments and where they must be sent.
What to Bring to Closing
- A cashier's check made out to the title company to cover closing costs. The title company will accept wired funds as well. Cash, personal checks or credit cards won't be accepted.
- Government-issued identification card with photo for the notary.
If you are uncertain about what to do at any point of the loan process, contact me for guidance or to answer any questions.


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Rajma, Chole, Pulav, Paratha with Raitha...Platter for U
We went to our sis place one of Sunday as Kedar called again n again to checkout his Birthday decoration! But by the time we reached he already removed all stuff, so bad ! Anyways so here is what my sis made, we had rava kesari, cake but I forgot to take the pics ! This meal goes to Rak's Cooking For Guests" Event and Rajma, Chole goes to Viki's Side Dish for Chapathi Event.
Chole, I have blog this recipe before you can check the detail procedure here and for dry version of chole check here
For Rajma she used canned rajma, I have posted the recipe before too..here is the link.
Paratha I posted with details on how to make triangle or square ones here.
For Pulav
Basmati Rice : 2 cups
Beans - 1/4 cup [ 1" pieces]
Mint Leaves - 1/4 cup [ chopped]
Peas - 1/4 cup
Onion - 1 large [ sliced]
Green Chili - 4-5 [Slit]
Cinnamon - 1" stick
Cardamom - 1
Bay Leaf - 1
Cloves - 2
Cumin Seeds - 1/2 tsp
Ginger-garlic paste - 1tbsp
Oil/Ghee - 5-6 tbsp
Water - 4 cup or less
Salt - to taste
1. In a pan heat oil or ghee add bayleaf, cinnamon, cardamom, clove, cumin seeds and allow it to splutter.
2. Add sliced onion and chili fry for a min.
3. Add ginger garlic paste and stir well. Now add beans and cook for 2mins.
4. Add peas and mint leaves, mix well and cook for a min.
5. Add washed rice, salt and stir. Add 4 cups of water. Now to cook in the pan with lid and stir in-between. OR replace everything in electric cooker or pressure cooker for 10mins.
For Raita:
Curd - 1 cup
Onion - 1 medium [chopped or slice]
Green chili- 2 [ chopped]
Cucumber - 1/4 cup [ grated]
Carrot - 2tbsp [grated]
Salt - to taste
Cumin Powder - 1tsp
1. Beat the curd well.
2. Mix all the ingredients with curd and garnish with cumin powder. Enjoy chill.
Enjoy the meal and your day :-)...


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The "riots" or the war, led by women in the provinces of Calabar and Owerri in southeastern Nigeria in November and December of 1929, became known as the "Aba Women's Riots of 1929" in British colonial history, or as the "Women's War" in Igbo history.
Thousands of Igbo women organized a massive revolt against the policies imposed by British colonial administrators in southeastern Nigeria, touching off the most serious challenge to British rule in the history of the colony. The "Women's War" took months for the government to suppress and became a historic example of feminist and anti-colonial protest.
The roots of the riots evolved from January 1, 1914, when the first Nigerian colonial governor, Lord Lugard, instituted the system of indirect rule in Southern Nigeria. Under this plan British administrators would rule locally through "warrant chiefs," essentially Igbo individuals appointed by the governor. Traditionally Igbo chiefs had been elected.
Within a few years the appointed warrant chiefs became increasingly oppressive. They seized property, imposed draconian local regulations, and began imprisoning anyone who openly criticized them. Although much of the anger was directed against the warrant chiefs, most Nigerians knew the source of their power, British colonial administrators. Colonial administrators added to the local sense of grievance when they announced plans to impose special taxes on the Igbo market women. These women were responsible for supplying the food to the growing urban populations in Calabar, Owerri, and other Nigerian cities. They feared the taxes would drive many of the market women out of business and seriously disrupt the supply of food and non-perishable goods available to the populace.
In November of 1929, thousands of Igbo women congregated at the Native Administration centers in Calabar and Owerri as well as smaller towns to protest both the warrant chiefs and the taxes on the market women. Using the traditional practice of censoring men through all night song and dance ridicule (often called "sitting on a man"), the women chanted and danced, and in some locations forced warrant chiefs to resign their positions. The women also attacked European owned stores and Barclays Bank and broke into prisons and released prisoners. They also attacked Native Courts run by colonial officials, burning many of them to the ground. Colonial Police and troops were called in. They fired into the crowds that had gathered at Calabar and Owerri, killing more than 50 women and wounding over 50 others. During the two month "war" at least 25,000 Igbo women were involved in protests against British officials.
The Aba Women's war prompted colonial authorities to drop their plans to impose a tax on the market women, and to curb the power of the warrant chiefs. The women's uprising is seen as the first major challenge to British authority in Nigeria and West Africa during the colonial period<<Continue Reading>>>