text:
Very different closing ceremony .....
Very different closing ceremony .....
The off-topic queen strikes again ...................
Yes but certainly impressive closing cermony! Games ended on a high with 4th Gold for David Weir as he took marathon title whilst Shelly Woods took the silver in the women's event. Britain finished 3rd behind Russia and China in the end though we won 120 medals in total compared to Russia's 102.
Loving Coldplay!
I am soo sad its over, still more time to focus on tennis now I guess!
I've heard that there is going to be an annual Paralympic event at the Olympic Park - not had time to check it out yet.
I've watched quite a lot over the last 10 days and it's been quite incredible (and emotional).
Just so much heart out there with all those Paralympians.
London has achieved far far more for the Paralympics than any other nation so far.
Long may it continue!
The off-topic queen strikes again ...................
I didnt watch much the first couple of days but just got addicted to it like the main Olympics, cheering the Brits on it was superb and I do hope the legacy continues. We did Britain proud.
Will miss this all so much! It surpassed any of my expectations and I was lucky enough to have many amazing memories from it. Some of my faves being the incredible sound when Ellie Simmonds won gold, especially the first one; watching wheelchair tennis with the British quads doubles winning silver. Being in the Olympic stadium for super Thursday! Peacock, peacock, peacock! That chant was incredible with 80,000 chanting it! Andi course weir and Hannah!
Also got to try out wheelchair basketball and even play with a Canadian player which was a once in a lifetime treat! Inspired? I sure am! Has given me a whole new perspective on disabilities! Superhumans!
traveller7 (10-09-2012)
Watched the closing ceremony last night with my daughter. Loved it esp. Coldplay. London did an amazing job hosting both events.
Andy. Rafa. Milos. What's not to like?


text:
Rev. Steven R. Key
[Originally published in the Protestant Reformed Theological Journal, vol. 37, number 2 (April 2004), pp. 45-64]
Although it sometimes may seem as if common grace is an issue confined to the archives of Christian Reformed and Protestant Reformed church history, an awareness of what is taking place in the church world today will demonstrate that it remains an issue that must be reckoned with. In recent history, not only have various departures from Scripture been based at least in part on the doctrine of common grace, but prominent churchmen in the Reformed community have again called attention to that teaching.1
For that reason we may not forget our place in the history of this controversy. Nor may we lose sight of the horrible implications that have become manifest through the decades of development where this doctrine has been adopted. We must continue to give ourselves to the defense of the truth of sovereign, particular grace over against the error embraced by the theory of common grace.
One aspect of the common grace controversy easily overlooked today is the fact that the defenders of common grace in the Christian Reformed Church (CRC) appealed to the Canons of Dordt in defense of both the First and Third Points in the synodical decisions of 1924. In fact, Scripture itself is not cited in the actual decisions of the Synod adopting the Three Points. Four articles of the Canons of Dordt, as well as two articles of the Belgic Confession, are the citations made in the decisions themselves.2 Any evaluation of the doctrine of common grace as adopted by the CRC in 1924 must take into account the Reformed confessions, and specifically the Canons of Dordt. It is fitting, therefore, that we give consideration to the subject The Canons and Common Grace.
The Canons and the First Point
The First Point of the CRC's decision concerning common grace reads as follows:
Relative to the first point which concerns the favorable attitude of God towards humanity in general, and not only the elect, synod declares it to be established according to Scripture and the Confession that, apart from the saving grace of God shown only to those that are elect unto eternal life, there is also a certain favor or grace of God which he shows to his creatures in general. This is evident from the scriptural passages quoted, and from the Canons of Dort (II, 5, and III/IV, 8 and 9), which deal with the general offer of the gospel, while it also appears from citations made from Reformed writers of the most flourishing period of Reformed theology that our Reformed writers from the past favored this view.3
The reference to Article 5 of the Second Head clearly cannot stand by itself in support of the First Point.4 The article simply speaks of the church's mandate to preach the gospel promiscuously. It says nothing of that preaching being an offer to all who hear it, let alone an expression of God's grace to all who hear it. But it becomes evident by the reference that the Synod viewed the preaching as both an offer and an expression of God's grace to all who come under that preaching. Their interpretation of common grace, therefore, colored their interpretation of this article.
Furthermore, because this article lies in the midst of the Reformed fathers' defense of limited atonement and the Arminian charge that this doctrine prevented the gospel from being preached, it should immediately be evident that the fathers—had they indeed desired to teach a general and well-meant offer—would have clearly and succinctly stated so. They did not. They did not because the whole idea of a well-meant offer of the gospel, expressing God's sincere desire that all be saved, is not in harmony with the doctrine of limited atonement. How could God desire the salvation of those whom He did not give to Christ in eternal election and for whom Christ did not die?5
The second reference from the Canons that Synod laid hold of in support of a general favor or grace of God toward all men is that of the Third and Fourth Heads of Doctrine, Articles 8 and 9, where the Canons speak of the serious call of the gospel, and hold forth the truth that those who reject that serious call are themselves to blame. The fault is not to be found in the gospel "nor of Christ offered therein."
Note well, the Synod in adopting its First Point made a logical jump from the concept of the call to that of an offer, and took the position that God's making a serious call is an indication that God makes a genuine offer of salvation to all who hear the gospel and expresses His desire that they accept the offer.
Louis Berkhof, in his pamphlet defending the Synod's position, wrote: "This call of the Gospel, or this offer of salvation, is, according to Synod, general."6 He goes on to say, "In the second place, we desire to point to the fact, that the general offer of grace is well-meant."7 In this, Berkhof points particularly to Canons III/IV, 8. He proceeds to explain—and notice the interchanging of the word offer with call—"The call of the Gospel is earnestly meant. If we invite anyone, yet at the same time hope that he will not accept the invitation, then our request is not well-meant, but insincere. Sincere and well-meant it is only, if we mean what we say. God calls and invites sinners, and gives us the solemn certainty in His Word that He earnestly desires, that the called ones come to Him. His inviting is without hypocrisy, it is well-meant."8 In his Systematic Theology, Berkhof puts it this way: "When God calls the sinner to accept Christ by faith, He earnestly desires this."9
The articles of the Canons referred to read as follows:
Article 8
As many as are called by the gospel are unfeignedly called. For God hath most earnestly and truly shown in His Word what is pleasing to Him, namely, that those who are called should come to Him. He, moreover, seriously promises eternal life and rest to as many as shall come to Him and believe on Him.
Article 9
It is not the fault of the gospel, nor of Christ offered therein, nor of God, who calls men by the gospel and confers upon them various gifts, that those who are called by the ministry of the Word refuse to come and be converted. The fault lies in themselves; some of whom when called, regardless of their danger, reject the word of life; others, though they receive it, suffer it not to make a lasting impression on their heart; therefore their joy, arising only from a temporary faith, soon vanishes and they fall away; while others choke the seed of the Word by perplexing cares and the pleasures of this world, and produce no fruit. This our Savior teaches in the parable of the sower (Matt. 13).
When we examine Article 8, we find the idea of a general, well-meant offer contrary to the teaching of the article— and that especially as this article has its place in a creed that consistently holds the particular nature of salvation. Here also the promise of God is set forth as particular. Though proclaimed to all to whom God in His good pleasure brings under the hearing of the gospel, the promise itself is plainly limited "to as many as shall come to Him and believe on Him." Their identity, and how it is that they "come to Him and believe on Him," is established in Articles 10 and following. They are those whom God "has chosen as His own from eternity in Christ" and upon whom He confers faith and repentance, accomplishing His own good pleasure in them.
But when God accomplishes His good pleasure in the elect, or works in them true conversion, He not only causes the gospel to be externally preached to them, and powerfully illuminates their mind by His Holy Spirit, that they may rightly understand and discern the things of the Spirit of God; but by the efficacy of the same regenerating Spirit pervades the inmost recesses of the man; He opens the closed and softens the hardened heart, and circumcises that which was uncircumcised, infuses new qualities into the will, which, though heretofore dead, He quickens; from being evil, disobedient, and refractory, He renders it good, obedient and pliable; actuates and strengthens it, that like a good tree it may bring forth the fruits of good actions (Article 11).
Thus God works His own perfect work through the preaching of the gospel, accomplishing His own good pleasure in the salvation of those whom He has chosen from eternity in Christ. And because it would be impossible to preach the gospel only to the elect, that preaching must go forth promiscuously. That is also according to God's sovereign purpose.
But that promiscuous proclamation of the gospel is not a well-meant offer or invitation to all, expressing God's desire to save all. That is clear in the light of the First Head of Doctrine, Articles 6 and 15, where the fathers at Dordt rejected the idea that God willed to save all and expressed such a desire by the gospel call. The fact that God has sovereignly decreed to leave in their common misery those whom He has not chosen, thus making righteous discrimination between men, ought to give clear indication that He does not will the salvation of the reprobate.
Rather, the preaching of the gospel is the proclamation that serves God's sovereign purpose, even as set forth by the inspired apostle in II Corinthians 2:15-17:
"For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things? For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ."
It is noteworthy that the sovereign hardening element that takes place in preaching to the reprobate is not expressed in these articles cited by the Synod of 1924.10 But we may say that although it would be possible to strengthen the exposition of these articles by a biblical treatment of the truth set forth in II Corinthians 2:15-17, I Peter 2:8, and other like passages, the lack in these articles does not detract from the fact that any idea of a well-meant offer of the gospel as expressed in the First Point of 1924 is out of harmony with the teaching of the Canons.
When we tum to Article 9 as cited by the Synod, there are especially two elements that need our examination.
The first is the use of the term offer, a term that seemingly fits very well with the Synod's first point and its reference to the "general offer of the gospel." It can be noted immediately, however, that the term offer has an entirely different connotation today from its original Latin definition. In the Canons, the term offer simply means to present or to set forth. The idea is that of Acts 13:46, where Paul and Barnabas addressed the Jews, and said, "It was necessary that the word of God should first have been spoken11 to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we tum to the Gentiles." To take the simple concept, well understood by the fathers at Dordt, and to add the baggage associated with the idea of a well-meant offer is unwarranted. Indeed, the preaching of the gospel may not be called an offer if by that term is meant that through the preaching of the gospel God earnestly desires and seeks the salvation of all who hear it. Such is a denial of gospel preaching as the power of God unto salvation (Rom. 1:16).
The second matter that deserves our attention is the reference to the "various gifts" God confers upon those who are called by the gospel but who refuse to come and be converted. The fathers apparently had in mind such passages as Romans 9:4-5 and the opening verses of Hebrews 6. Those gifts referred to, therefore, are not gifts of grace. But, as those passages make clear, they are the spiritual gifts given to the church, which are tasted only naturally by those who eventually fall away. In some cases, men come into very close contact with the truth and the gifts that belong to the kingdom of God. They see its beauty and goodness, and all that is associated with life in God's kingdom. But they taste and see only with their natural senses, not having received the grace to receive them spiritually. In fact, God does not bestow those outward gifts upon them out of grace, but most assuredly to bring to manifestation their own wickedness and hardness of heart, and this according to His own sovereign decree (Canons I, 5-6).
Having considered the teaching of these two articles, III/IV, 8-9, in the light of their context, are we to conclude that the Reformed fathers actually taught that in His sovereign and eternal decree God determined that not all should receive the gift of faith and conversion, and that Christ's death covered God's elect only, but that nevertheless God well-meaningly offers salvation as an expression of His grace to all who hear the preaching and desires that everyone accept the offer?
It cannot possibly be. For such an interpretation cannot possibly fit these articles. If such were indeed the correct interpretation, Article 9 would not even be necessary. For if the gospel comes as a well-meant offer to all, with God's desire that they accept the offer, and yet many reject it, there would be no question at all about the culpability. Of course the blame would lie entirely upon those rejecting the offer! But it was because the fathers maintained God's absolute sovereignty also in regard to the unbelief of those who reject the command of Christ in the gospel call to repent and believe, that the Arminians came with the accusation that the Reformed make God the author of the sin of unbelief. So the Reformed fathers respond.
Noteworthy too is the fact that one searches the Canons in vain for any hint of a plea holding to a double-track theology and hiding behind the term "mystery."
The doctrine of common grace attempts to maintain an untenable dualism. Not many years after the controversy of 1924, D. Zwier, a minister in the CRC, wrote a series of articles entitled "God's General Goodness" in De Wachter, the Dutch language periodical of the CRC. Herman Hoeksema responded by his own series of Dutch articles in the Standard Bearer, a series that was later translated into English and published in 1939 in a book entitled God's Goodness Always Particular. In this book, Hoeksema pointed out that Rev. Zwier "holds not only that God loves the ungodly always and everywhere and in all things of this present life, but also that He hates them always and everywhere and in all things. He not only teaches that temporally His favor is upon the wicked, but also that from eternity to eternity His wrath abideth on them. His view is not only that God blesses the workers of iniquity through the things of this present time, but also that He curses them through these same things and prepares them for eternal destruction."12
Over against these contradictory propositions, Hoeksema insisted that while "the truth may far transcend our comprehension, it is never in conflict with the fundamental laws of logic. If it were, it could not even be apprehended. A truth that would be contrary to our understanding would simply elude our grasp."13
Living several decades later, and having seen the deterioration of wholesome doctrine in the churches that adopted this theory of common grace, we have witnessed on the part of many a rejection of the second part of Zwier's propositions. After all, it is certainly distasteful to the natural mind to think that God hates the ungodly always and everywhere and in all things, and that from eternity to eternity His wrath abides on them. If one is going to cling to the love of God for everyone, it is a natural development that he clings to the love of God for everyone always and everywhere, and even forever.
It is also simply a fact that it is impossible to reason from Scripture with those who will steadfastly hold to the possibility of logical contradictions in the revelation of God's truth. They have an entirely different hermeneutical principle, which prevents any fruitful discussion. Fruitful discussion is possible only after the doctrine of revelation and sound principles of Bible interpretation have been dealt with.
It is true, we demonstrate those sound principles of Bible interpretation from Scripture itself. Scripture interprets Scripture. We demonstrate from Scripture that God's Word is never contradictory, and when we find in Scripture what first appear to be contradictory texts or statements, we have cause to sit back and look at the context and at Scripture itself for the proper interpretation.
But it is only after we have worked through and established the correct hermeneutical principles that we can have any fruitful discussion about God's grace, and any other principle doctrine of Holy Scripture. Hoeksema took exactly that approach in God's Goodness Always Particular. He addressed the dispute, and immediately pointed to the question of exegetical method. That issue he expressed as a fundamental difference. It remains such today.
After examining the First Point of 1924 and its adoption of the well-meant offer of the gospel as an example of God's common grace toward all men, we state this simple fact: lf it is true that God loves every human being who comes under the gospel and desires to save them all, the Canons must be rejected. If it is true that there can be no promiscuous preaching without a universal grace and the possibility of salvation for anyone to whom the gospel is addressed, the doctrine of the Canons must be rejected.
But we insist that the Canons are faithful in expounding the truth of the Scriptures—with no allowances made for a well-meant offer of the gospel, with no offer of salvation for all, and with no expression of grace for all. Grace is particular. We preach promiscuously a particular promise. We do so in established congregations as well as on the mission field. And by that "foolishness of preaching" (I Cor. 1:21), Christ gathers His elect. God remains God, sovereign in the work of salvation, even from beginning to end.
The Canons and the Third Point
While the Second Point of Synod's formulation of common grace does not refer to the Canons, the Third Point does.
Relative to the third point, which is concerned with the question of civil righteousness as performed by the unregenerate, synod declares that according to Scripture and the Confession the unregenerate, though incapable of doing any saving good, can do civil good. This is evident from the quotations from Scripture and from the Canons of Dort, III/IV, 4 and from the Belgic Confession, Article 36, which teach that God, without renewing the heart, so influences man that he is able to perform civil good; while it also appears from the citations from Reformed writers of the most flourishing period of Reformed theology, that our Reformed fathers from ancient times were of the same opinion.14
The Third Point adopted by the Synod in 1924 was strongly influenced by Kuyper's perspective, as was the Second Point.15 It is interesting to note that Kuyper distinguished between two distinct operations of common grace, which do not develop in harmony with each other.
One common grace aims at the interior, another at the exterior part of our existence. The former is operative wherever civic virtue, a sense of domesticity, natural love, the practice of human virtue, the improvement of the public conscience, integrity, mutual loyalty among people, and a feeling for piety leaven life. The latter is in evidence when human power over nature increases, when invention upon invention enriches life, when inter-national communication is improved, the arts flourish, the sciences increase our understanding, the conveniences and joys of life multiply, all expressions of life between more vital and radiant forms become more refined, and the general image of life becomes more winsome.
But in the end it will not be these two operations which flourish to perfection in "Babylon the great." The glory of the world power which collapses in the time of judgment will consist solely in the second kind of development. Enrichment of the exterior life will go hand-in-hand with the impoverishment of the interior. The common grace that affects the human heart, human relations, and public practices will ever diminish, and only the other operation, the one that enriches and gratifies the human mind and senses, will proceed to its culmination. A splendid white mausoleum full of reeking skeletons, brilliant on the outside, dead on the inside—that is the Babylon which is becoming ripe for judgment.16
Kuyper himself, as did the Synod of the CRC some twenty years later, cited the Canons of Dordt, III/IV, Article 4 in support of his teaching. However, he quoted only a portion of it.
There remain, however, in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, of natural things, and of the differences between good and evil, and discovers some regard for virtue, good order in society, and for maintaining an orderly external deportment. But so far is this light of nature from being sufficient to bring him to a saving knowledge of God and to true conversion, that he is incapable of using it aright even in things natural and civil.
The omitted section goes on to read as follows:
Nay, further, this light, such as it is, man in various ways renders wholly polluted and holds it in unrighteousness, by doing which he becomes inexcusable before God.17
The reference to the Canons, III/IV, Article 4, was treated by a young Christian Reformed minister, the Reverend Herman Hoeksema, very early in the common grace controversy as he wrote in The Banner under the rubric "Our Doctrine."
Although not stating so specifically, Hoeksema in his treatment of this article of the Canons was apparently reflecting on the teachings of common grace especially by Abraham Kuyper.18 Hoeksema understood that implicit in the teaching of the Third Point was a denial of the Reformed doctrine of total depravity. The proposition that common grace enables a man apart from Christ, an unregenerate man, to perform genuine good works pleasing to God, and the doctrine of total depravity, which holds that all men are wholly incapable of doing any good and inclined to all wickedness, are of necessity mutually exclusive.
Because those writings are not so readily accessible, I will quote a lengthy section from Hoeksema.
The facts which are commonly referred to as manifestations of "common grace" we do not deny. To do this would mean to contradict Scripture; it would mean to stand diametrically opposed to a reality in the world that is too real to be denied; it would to a certain extent bring us into contradiction with some expressions in the Confession of Faith and the Canons of Dordt. In the Confession we read that man "has retained a few remains thereof," that is, of his original excellent gifts (Art. XIV); and in the Canons it is stated that "there remain, however, in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, of natural things, and of the difference between good and evil, and discovers some regard for virtue, good order in society and for maintaining an orderly external deportment" (Chapters III/IV; Art. 4). As we have emphasized before, and as must be clear without any argument to all, when Adam and Eve were saved from utter ruin and death, not only the elect but the whole human race from a natural point of view was preserved for the time being. The members of this human race all possess the same natural life of soul and body, manifest the same power of intellect and will. They live in the same world and enjoy the same outward privileges. They move in the same spheres of life, in state and society and to an extent even in the church. From this point of view elect and reprobate, those that are and that are not in Christ Jesus, may live in the same house, be born of the same parents, receive the same education, move about in exactly the same surroundings and enjoy the same environments. Still more. In the Christian world, they may be baptized with the same baptism, live under the same preaching of the Word, partake of the same Lord's supper. The nearer anyone lives to the outward sphere of Christianity, the more he receives of these outward gifts, free for all and, in that sense, common. Yet, Scripture emphasizes this still more strongly, when it wants us to understand, that even the seed of the devil may be enlightened, may taste of the good Word of God, taste of the heavenly gift, taste of the powers of the world to come, and, what is more, be partaker of the Holy Spirit, and yet show by his irretrievable falling away, that he belonged to the reprobate! Hebrews 6:4, 5; cf. Hebrews 10:28, 29.
It is not the facts, therefore, concerning which there is any controversy on our part. It is the explanation of these facts from the point of view of a "common grace" which we wish to dispute. For once more, the question that must be answered first of all is this: Is there grace, in the real sense of the word, for those that are not in Christ Jesus, the Head of the Covenant of Grace?19
Hoeksema then goes on to point out that the creeds not only give us nothing to justify the phrase "common grace," but show an emphasis entirely contrary to the common grace teaching of a natural goodness in man.
What they emphasize very strongly is not this natural goodness but the natural corruption and depravity of human nature because of sin and man's incapability even of receiving the blessings of grace unless he is regenerated by the Holy Spirit. That this is true you may be able to judge for yourselves if we quote the whole of the paragraph where these expressions occur. Art. XIV of the Confession has it: "For the commandment of life which he had received he transgressed; and by sin separated himself from God, who was his true life, having corrupted his whole nature; whereby he made himself liable to corporal and spiritual death. And being thus become wicked, perverse and corrupt in all his ways, he hath lost all his excellent gifts, which he had received from God, and only retained a few remains thereof, which, however, are sufficient to leave man without excuse; for all the light which is in us is changed into darkness, as the Scriptures teach us, saying, The light shineth in darkness and the darkness comprehendeth it not, where John calleth men darkness" etc. Surely, it must be admitted that the "remains" are not over-emphasized in this article! And in the same strain the Canons speak in Chapters III/IV, Art. 4: "There remain, however, in man since the fall, the glimmerings of natural light whereby he retains some knowledge of God, of natural things and of the difference between good and evil, and discovers some regard for virtue, good order in society, and for maintaining an orderly external deportment. But so far is this natural light from being sufficient to bring him to a saving knowledge of God and to true conversion, that he is incapable of using it aright even in things natural and civil. Nay further, this light, such as it is, man in various ways renders wholly polluted, and holds it in unrighteousness, by doing which he becomes inexcusable before God." ...And as far as the very term "common grace" is concerned it must be observed that it occurs only in the negative part of the Canons Chapters III/IV, Art. V, where the phrase is laid in the mouth of the enemy of Reformed Doctrine. For there we read that the Synod rejects the errors of those who teach: "That the corrupt and natural man can so well use the common grace (by which they understand the light of nature) or the gifts still left him after the fall, that he can gradually gain by their good use, a greater, viz., the evangelical or saving grace and salvation itself."
Reflecting then on what later would be adopted in the First Point of 1924, Hoeksema writes:
In the second place, it must be clear that the term "common grace" implies that in some way God is graciously inclined to all men, without distinction, regardless of their relation to Christ Jesus, that He assumes an attitude of favor and love to those too, that are not in Him, whom God has not foreknown from all eternity. I am well aware of the fact that no one ever asserted that this "common grace" was saving in power, and that it is always maintained that it results in blessings only for this present time. But principally this makes no difference. The fact remains, that in some way, to a certain extent, in a certain measure all men partake of grace, and hence God must be graciously inclined to all. Now it must be said, that in the light of Scripture, and in the light of the fundamental conception of our Reformed Doctrine such an attitude of God is utterly inconceivable. From the Arminian or Semi-Pelagian point of view this were possible. If you will deny that God in Sovereign grace chose His own people from before the foundation of the world; if you will deny, therefore, that God knows with Divine certainty who are to be saved and who are not; if you will deny that from eternity God considers His people in Christ and others outside of Christ; this conception of an attitude in God of universal grace, through which He is favorably inclined to all for a time, is, indeed, conceivable. In that case God must first assume the attitude of watchful waiting. He sent Christ into the world, as far as He is concerned for all men indiscriminately. And now He watches to see who of men might haply accept Him. In the meantime He cannot but assume an attitude of general grace toward all without distinction. But, surely, he who stands with us foursquare on the basis of the Reformed View of life will not thus surrender his conception of God and deprive Him of His absolute Sovereignty.
God has His own people in the world. These He knew with divine love in Christ from before the foundation of the world. To them He assumed an attitude of grace in our Redeemer from eternity.
But as well as He knows the elect He knows the reprobate. They are not in Christ. They stand before Him in all their sin and transgression. They are guilty. They have forfeited all. For time as well as for eternity they have lost the right to any of the blessings of grace. They are, in a word, objects of His wrath.
To maintain that, objectively speaking, God can assume an attitude of grace to them, say for six thousand years, is to make an attack upon God's holiness and righteousness. No sinner can stand in any relation to the holiness of God without being deprived of all grace. No naked sinner can maintain himself or be maintained as an object of love in view of God's righteousness. And principally it makes no difference whether you assume such an attitude of love and favor in God over against the sinner outside of Christ for an endless eternity or for a single minute. The fact remains the same.
And thus it is according to Scripture. Jacob and Esau are both children of Isaac. To a large extent they enjoy the same blessings. Esau even enjoying the privilege that he is first-born. But Jacob is the child of election, Esau of reprobation. And what saith the Scripture? Does it say: Esau I loved but Jacob I loved more? Does it say: Esau I love for the time being, but Jacob for eternity? No, most positively it says: "Jacob have I loved but Esau have I hated" (Rom. 9:13).
Hence, we deny that in any way or to any extent, for time or eternity God assumes an attitude of positive favor or grace over against the reprobate. The seed of the serpent are objects of His wrath.20
Hoeksema's exposition of Scripture and the confessions notwithstanding, the Synod of the CRC laid claim to Canons Ill/IV, 4 in their adoption of the Third Point. They did so, repeating the error of Kuyper in conveniently deleting the concluding portion of the article.
The Synod's adoption of the Third Point of common grace is closely connected to its teaching in the Second Point, namely, that God restrains sin in the unregenerated man by a gracious operation of the Holy Spirit within the sinner's heart. It is because of this restraining operation of the Holy Spirit that the unregenerated man is viewed as able to do good in things natural and civil.
The appeal to Canons III/IV, 4 in support of this point is an appeal to the "glimmerings of natural light" of which the article speaks, "whereby he retains some knowledge of God, of natural things, and of the differences between good and evil, and discovers some regard for virtue, good order in society, and for maintaining an orderly external deportment."
What then are those "glimmerings"? They refer to the remnants of the excellent gifts God bestowed upon man in creation. When man fell, he did not completely lose his gifts of thought and will. That which belongs to his human nature, though devastated through sin, was not lost. His depravity is not a matter of intellectual ignorance. For God would hold him accountable as a thinking, willing creature.
The article itself explains those glimmerings in terms of the remnants of some knowledge of God. That is the truth set forth in Romans 1:18-32. By that knowledge man is left without excuse before God. Man also retains some knowledge of natural things. He continues in his created position as king of the earthly creation, able to use the earth and its resources, and even to discover relationships between various elements of creation and to make earthly advancements by way of many inventions. Man retains some knowledge "of the differences between good and evil, and discovers some regard for virtue, good order in society, and for maintaining an orderly external deportment." That is so, as Romans 2:14-15 explains, because they have "the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another."
But any appeal to this article in support of common grace is unfounded. The Arminians insisted that man, by those natural gifts, could come to a saving knowledge of God. Over against this the Synod of Dordt maintained that it was not so. In the portion of the article omitted by Abraham Kuyper, as well as by the CRC, the Reformed fathers—continuing to develop the biblical doctrine of total depravity—insisted that this "light of nature" is not sufficient to bring man to a saving knowledge of God and to true conversion. But then the fathers make a positive conclusion. So different is the biblical picture of the natural man from that drawn by the Remonstrants, that man is incapable of using these glimmerings aright "even in things natural and civil. Nay, further, this light, such as it is, man in various ways renders wholly polluted and holds it in unrighteousness, by doing which he becomes inexcusable before God."
By the use of the Canons in support of the doctrine of common grace the Synod of 1924 very really overthrew the teachings of Dordt. In the Second and Third Points in particular they denied the biblical doctrine of total depravity. Abraham Kuyper discovered what he was looking for—a broad area of cooperation in things natural and civil by the children of God and the children of this world. The CRC affirmed it by adopting this doctrine in the Three Points.
In doing so, they established a common playground for believers and unbelievers alike. The playground is named "Farewell Antithesis."
The result has been devastating.
It continues to wreak havoc to the antithesis in spite of all the warnings to the contrary by the Synod of 1924. Richard Mouw is one common grace theologian who recognizes this. In spite of his desire to hold to some form of common grace, he recognizes that the doctrine has had destructive consequences on the antithesis. He has even attempted, in writing and speaking, to defend and restore the doctrine of the antithesis. We would that he could understand the impossible position in which he stands. To maintain the antithesis while clinging to a doctrine that fundamentally undermines the truth of total depravity is an impossibility.
The doctrine of common grace adopted by the CRC in 1924 is fundamentally flawed. There is a reason why the Canons mention common grace once, and that in a negative light.21 It was a doctrine held by the Arminians, a doctrine that undermined the truth of Scripture. Even though the Arminians took it farther than a mere restraint of sin and the ability of man to perform civic good, and taught that man could achieve salvation by use of the abilities given him in common grace, nevertheless, their error was fundamentally the same as that of those in the Reformed camp who adopted their own version of common grace in 1924 and defend it today. They watered down the biblical truth of total depravity, and gave a real ability to the natural man to do good in God's sight by virtue of His work of grace in them. And they affirmed that God's grace was revealed in a desire on God's part to save all, a desire expressed in the well-meant offer of salvation to all.
We are careful to point out that it was Abraham Kuyper's view of common grace and not the view of the Arminians that was adopted in the Three Points. But the Kuyperian error ended up taking the church down a side path that connected with Arminianism. And as we look at the 1924 Synod's creedal defense from the Canons, we may say that even though our defense of sovereign, particular grace over against any idea of common grace is primarily an exegetical defense, we also insist that common grace is a fundamental rejection of several principle truths set forth in our Reformed creeds.
The Canons of Dordt leave no room for a common grace of God, but uphold the truth of particular grace. May God give us grace to continue to stand upon that foundation of our Reformed creed, and ardently to oppose all doctrine contrary to it, while maintaining the glory of God's grace, which is always particular.
1. Especially John Bolt and Raymond Blacketer, in articles written in the Calvin Theological Journal, April 2000, and Richard Mouw in his book He Shines in All That's Fair: Culture and Common Grace (Grand Rapids: William B. Eerdmans Publishing Co., 2001), have attempted to bring the doctrine of common grace to the fore again, pleading for further consideration of this doctrine and its implications.
2. Acta der Synode 1924 van de Christelijke Gereformeerde Kerk, Gehouden van 18 Juni tot 8 Juli, 1924 te Kalamazoo, Mich., U.S.A., Grand Rapids, MI: Grand Rapids Printing Co., pp. 145-147. While several passages of Scripture, Calvin's Institutes, Van Mastricht, and Ursinus were cited by the study committee, those citations were not attached to the decisions taken by the Synod.
3. Acta der Synode 1924, English translation from Synodical Decisions on Doctrinal and Ethical Matters, Grand Rapids, MI, Board of Publications of the Christian Reformed Church, 1976, p. 16.
4. The Article reads: "Moreover, the promise of the gospel is that whosoever believeth in Christ crucified shall not perish, but have everlasting life. This promise, together with the command to repent and believe, ought to be declared and published to all nations, and to all persons promiscuously and without distinction, to whom God out of His good pleasure sends the gospel." For a full exposition of this article, confer Homer C. Hoeksema, The Voice of Our Fathers (Grand Rapids, MI: Reformed Free Publishing Association, 1980), pp. 349-358.
5. In a controversy that shook the CRC in the late 1960s, Harold Dekker, a professor at Calvin Theological Seminary, tied the well-meant offer of the gospel as adopted in the First Point of 1924 to the atonement, and maintained that the offer could be sincere only if Christ died for all. He quoted Canons II,5 to maintain the availability of salvation to all. He wrote in The Reformed Journal, January 1964, under the title "Redemptive Love and the Gospel Offer," "Is not this precisely what the sincere offer of the gospel says to all men about the redemption in Christ? For if something which is offered is not available, evidently there is no genuine offer" (Quoted by Herman Hoeksema, Standard Bearer, vol. 40, p. 247).
6. Louis Berkhof, De Drie Punten in A/le Dee/en Gereformeerd (Grand Rapids: Eerdmans, 1925), p. 13. Citation taken from a translation by Marvin Kamps, October 1997.
7. Ibid., p. 17.
8. Ibid., pp. 18-19.
9. Louis Berkhof, Systematic Theology (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979), p. 462.
10. It is possible that the failure of the Canons to address this issue was a matter of compromise, due to the differing opinions expressed by various delegates to the Synod of Dordt. Cf. H.C. Hoeksema, Voice of Our Fathers, p. 487.
11. The verb comes from λαλἐω, to sound forth or to proclaim.
12. Hoeksema, Herman, God's Goodness Always Particular, Grand Rapids, MI: Reformed Free Publishing Association, 1939, pp. 23-24.
13. Ibid., p. 24.
14. Acta der Synode 1924, English translation from Synodical Decisions on Doctrinal and Ethical Matters, Grand Rapids. MI, Board of Publications of the Christian Reformed Church, 1976, p. 16.
15. It is true that the First Point was also of Kuyperian influence insofar as Kuyper taught that God's good gifts to all men were tokens of His common grace. It departed from Kuyperian thought, however, with its adoption of the well-meant offer as evidence of that, common grace.
16. Abraham Kuyper, "Common Grace," in James D. Bratt, ed., Abraham Kuyper: A Centennial Reader (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1998), p. 181.
17. George M. Ophoff calls attention to this omission of Abraham Kuyper and exposes the seriousness of it. (Cf. Standard Bearer, January, 1925, vol. I, No.4, p. 28.) Richard J. Mouw, in quoting the entire Article 4, apparently finds discomfort in the fact that this article has been used to support the concept of common grace, seeing the sharp limitation the second part of the article places on the first part. (See He Shines in All That's Fair, p. 92.) Mouw, however, still clings to the creeds as supporting common grace, stating that, "While the Heidelberg Catechism makes the unqualified judgment that apart from the regenerating grace of God we are incapable of 'any good,' the Canons of Dort introduce an appropriate nuance, telling us that we are all 'by nature children of wrath, incapable of any saving good'—thus leaving open the possibility of deeds that are morally laudable without meriting salvation" (He Shines... , p. 38). His reference to the Canons is to the Third and Fourth Head, Article 3. For rebuttal of this claim that the Canons introduce such a nuance, confer Homer C. Hoeksema's The Voice of Our Fathers, p. 463.
18. Kuyper developed his doctrine of common grace over a six-year period in De Heraut. The material was then collected and published in the three volumes De Gemeene Gratia (Amsterdam: Hoveker & Wormster, 1904). Hoeksema began reflecting on Kuyper's view in earlier articles, but did not refer to him by name in the particular article I quote.
19. Herman Hoeksema, The Banner (Grand Rapids, MI: Christian Reformed Publications, April I7, 1919), p. 248-249.
20. Ibid., p. 249-250.
21. Heads III/IV, Rejection of Errors, Article 5.

subset: commoncrawl


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Latest AONB News
Patricia Hill, a Gussage All Saints resident who is organising the restoration, said: "Traditional finger posts have been a part of the English country scene for centuries, which is why they are so important for rural identity. Restoring finger posts to their original design and condition helps to reinforce local distinctiveness, maintaining a sense of community for local people and visitors. They contribute to a sense of place which, in turn, promotes community well-being. The restoration process also provides work for local companies."
Over the next year, the SDF grant will be used to restore two finger posts, at Amen Corner and Whiteways Hill. The community is employing Frontline Sheet Metal Ltd, which is based in Wimborne, to make new letters, R&M Hall, a joinery company in Cranborne, to manufacture and paint any new fingers (the length of which varies depending on the number of letters in the place name) and Blandford Spraying to sand blast, acid etch and powder coat any traditional letters that can be salvaged. Once this work has been undertaken, Pat's husband, Richard Hill, fixes the letters to the fingers with stainless steel screws. These then have to be hand-painted black. Finally, three local volunteers position the heavy new finger posts into position with brackets, painting the upright posts where necessary.
One finger post, at Mead Lane West, has already been restored, using money raised by local residents.
Pat, who contacted Dorset AONB's Sue Mitchell to find out what was involved before commencing the project, adds: "Restoring the finger post entails many hours of work. Put simply, the choice is to refurbish now and maintain the benefit for future generations or leave them to continue to rot away, never to be replaced except by plastic, which are pale facsimiles of the real thing. It is a process which unfortunately is already happening locally. Even the traditional posts are being replaced by plastic replicas, although in Gussage All Saints, thanks to the AONB SDF grant, traditional signs will still be seen for many years to come."


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Divorce is one of the toughest things a person will ever have to go through. Where once you and your spouse were partners, the divorce process places the two of you in competing camps in a bitter process that can last years and cost mountains of money. Thankfully, there is a way to avoid all this with divorce mediation. Here are a few reasons why it's worth consulting with a divorce attorney in Granbury about this far more civilized process.
1. It's Better for the Children
Going through a divorce is a trying experience for everyone involved, but it's particularly difficult for the children. Having your parents fight over you in public, being interviewed several times by strangers, and sometimes even being asked to appear in court, divorce proceedings can cause lasting damage to a child's confidence and sense of self-worth. A mediator can take care of the childrens needs above all others in a neutral fashion that allows for as little animosity as possible.
2. Far Less Expensive
When seeking a divorce, each spouse needs to hire their own attorney and are responsible for legal fees, as well as the drafting and court appearances. Hiring a mediator means both parties are only hiring one professional for meetings, and for the drafting of the necessary documents to help come to a resolution. That's it. No court appearances necessary.
3. The Process is Quicker
You can set your own schedule with mediation. As opposed to divorce proceedings - where you have to wait up to several months for a court date - a divorce can be resolved through mediation in two to three meetings.
4. A Less-Contentious Divorce
Going through a mediation is by its nature an agreement to cooperate in an effort to address everyone's needs amicably. The mediator can view the problems presented by the two sides from a neutral perspective, ensuring that both parties are being treated as fairly as possible. Removing the goal of "winning" from the divorce means that neither side has to lose. Divorce is tough enough without having to determine winners and losers.
5. Learn a Better Way to Communicate
Odds are pretty good you and your spouse will need to be in touch with each other in the future. If you have children, then how you talk to one another is of supreme importance. A skilled mediator will help the two of you develop these skills so you can focus less on the past and more on constructive ways you can move forward. It is up to the couple to decide what is mediated and what isn't, and the process keeps the important decisions within the (ex)family and out of the hands of complete strangers such as lawyers and judges.
6. Better Post-Divorce Results
When both sides agree to the terms of a divorce through a mediator, there's far less chance that bitterness will occur. Even though the divorce itself can be emotionally devastating, if no one "loses" there's nothing to be bitter about. Also, should problems pop up in the future, you can likely to go back to the same mediator you used for the divorce to solve those issues.
Why make a divorce any more painful and agonizing than it has to be. For a better experience, check with a divorce attorney in Granbury to see if a divorce mediation might work for you. Contact the team at GIG Law to learn more about all of your options.


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"One of the problems with testing for levels of PSA as an indicator of prostate cancer is that PSA levels often fluctuate, making it difficult to know for certain whether a man has prostate cancer without performing multiple biopsies over time," said Robert Getzenberg, Ph.D., senior author and professor of urology, pathology and pharmacology at the University of Pittsburgh School of Medicine. "By testing for EPCA in men with high levels of PSA, we may be able to detect the presence of prostate cancer earlier, before it is discoverable by biopsy, saving patients the fear and stress of repeat procedures and enabling us to treat the disease sooner."
Dr. Getzenberg explained that EPCA is a marker protein that indicates the earliest changes that occur in cells during the development of cancer.
In the study, Dr. Getzenberg, also co-director of the Prostate and Urologic Cancer Program at the University of Pittsburgh Cancer Institute, and colleagues developed antibodies against EPCA to detect its presence in tissue. They compared 27 non-diseased control tissue samples to 29 tissue samples from patients with prostate cancer who had initial negative biopsies. Th
Contact: Jocelyn Uhl
University of Pittsburgh Medical Center


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Overall rating Based on 18 reviews
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-Best referral app I could find for the money after lots of research
-Can technically pay affiliates in any way you wish as long as you mark it as paid, however PayPal is integrated
-The in-app messaging isn't actual direct messaging it's just a form that sends a regular email for you from your Shopify email address
Overall very underrated app, would recommend.
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Chimamanda Ngozi Adichie's second novel, Half of a Yellow Sun, starts out slow, as she builds her characters and the prelude half to the heart of the story, which really starts as she recounts the 1967-1970 period of the Biafra-Nigeria war. The slow and detailed build up, with flashes of colonialism, ethnic differences between the Igbo, Yoruba and Hausa tribes, as well as the show, not tell approach she takes as we get to know her protagonists works well as the story reaches its crescendo. Chimamanda Ngozi Adichie's first novel, Purple Hibiscus, first published in 2003, won a Commonwealth writers prize and was shortlisted for the Orange prize. This book, Half of a Yellow Sun, was the recipient of the Orange Prize for Fiction in 2007, and it took the author four years to write.
Although Adichie was born in 1977, post the war, she describes in a Q&A at the end of the book, how she grew up in its shadow. Both her grandfathers died in Biafra as refugees after fleeing hometowns that had fallen to federal troops. They had both been born in the early 1900s in British-controlled Igbo land, both strong men, determined to educate their children. In her own words, she attempts to write this book because she wanted to engage with the history of Nigeria and to make sense of her present to understand "the issues that led to the war (that) remain unresolved in Nigeria today, because my father has tears in his eyes when he speaks of losing his father, because my mother still cannot speak at length about losing her father in a refugee camp, because the brutal bequests of colonialism make me angry, because the thought of the egos and indifference of men leading to the unnecessary deaths of men and women and children enrages me, because I don't ever want to forget."
And she succeeds.
The protagonists are Odenigbo, a radical maths professor at the University of Nsukka, his houseboy, Ugwu, his lover and later wife, Olanna, her twin sister, Kainene, and her English boyfriend, Richard. The slowness with which she details the lives of her protagonists before the war—the leisurely evenings at Ogenigbo's where brandy flowed and other academics and poets came to visit, Ugwu's concoctions of jollof rice and pepper soup, the London-educated Olanna and how she joins them, Olanna and Keinene's mother, shown so shallow, with her fifty bottles of perfume, that even if she wore everyday to bed, would never run out—is a stark contrast to the hunger and depravation that follow. How Ogenigbo and Olanna endure the time of squalor in their one room, the food queues, the chasing of lizards and rats to roast, the cooking of anything that was green, the air raids, the children conscripted into war, the deadly kwashiorkor; Adichie tells a sweeping war story without an iota of self pity or crusade.
The cameo played by Harrrison, the more British than the British housekeeper of Richard, provides comic relief now and again. "You don't know rhubarb crumble?" and he laughs. Her humour in building Harrison's character, how he adapts to serving bush rat as if it were rack of lamb in war, his disdain for anything "native" is a welcome relief to the gory descriptions of war that are inevitable. Adichie tells the scenes as though we are watching a movie, with no insight into the mind of the characters. Her descriptions are lyrical, taking us there, into the war torn Nigeria of the sixties. The trees, laden with mangoes like heavy earrings, the sensory details of food, the later horrific ways we experience rape and malnutrition are what make her a master storyteller. And though the story is a bit slow in parts, it is definitely an amazing attempt at showing us history through the intimate lives of it's protagonists.
Adichie's favourite themes seem to be loyalty and betrayal. The twin sisters, Olanna and Kainene, and their tenuous relationship. Olanna and Odenigbo and their straying. Even Ugwu, as he deviates from his character and participates in and thus is a complicit part of war, as he rapes a bar girl. Perhaps these humanising flaws in character also help make the characters more real. Because even her most honourable characters act out of character as the story unfolds. And that is what makes it real.
Half of a Yellow Sun shows us lives wasted, the horrifying details of war—a mother carrying her daughter's braided head in a casket, the collarbones and protruding bellies of starvation and kwashiorkor—the quick change in people as war forces you to take sides, and the politics of oil and colonialism; it's a clever blend of history, but also the world we live in now, and again and again, we are reminded of the mess the world is in and how we are all to blame.
Half of a Yellow Sun by Chimamanda Ngozi Adichie is highly recommended. I can't wait to read her other novel, Americanah, as well as her collection of twelve short stories, The Thing Around Your Neck.


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Crescent, OK
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text:
When Assistant Professor of Organizational Leadership Mark Thomas began a training program in prior learning assessment (PLA) last January, he expected to bolster his PLA abilities. He didn't realize the true breadth of skills he would gain.
"I have had about a hundred opportunities to utilize what I learned," Mark says.
The program, provided by the Council for Adult and Experiential Learning (CAEL), strengthened Mark's ability to assess students pursuing degree completion for prior learning experiences that might count for credit in their degree completion journeys. But, he says, it also brought unexpected benefits:
1. Assisting students with unique needs. PLA course material inspired Mark to create different assessment methods for an online student with a learning disability. Although this task wasn't PLA-related, the PLA training helped him generate ideas.
2. Measuring student knowledge thoroughly. Rather than assess whether students demonstrate "college-level learning" in the abstract, Mark can now equate what they've learned to specific courses and expected outcomes for those courses." It's a much more precise way to measure what students have already learned.
3. Heightened ability to spot PLA credit opportunities in a student's background. Thanks to his training on interviewing students and directing student self-reflections, Mark now captures a more holistic view of their backgrounds and identifies prior learning that a surface-level interview sometimes overlooks.
4. Improving the PLA program. Mark drew from his training as he revamped the University's current PLA plan. His suggested revisions will hopefully be approved this academic year.
Mark's new and improved skill set came just in time. He reports that inquiries about PLA credits are increasing among students looking to finish their degree. His observations follow new research that links students with prior learning credit to higher degree completion rates.
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SiDofHiP 1
Hi, I am prepared to look stupid for asking this question but:
I've searched all over for a way to download or create a Penultimate page that is longer than the default and have come up empty. For years I have used OneNote on a Windows convertible tablet, but the combination of Penultimate and the Jot Script gets me really close to not needing to lug around a larger device that is basically used just for note taking... with this one exception.
I'm in a lot of meetings for various projects related to the team I run at my company. So as it relates to note-taking, what I typically do is create a "page" for a specific meeting or project, and keep all of the notes associated with it on that page. Which works fine in OneNote and other apps, but in Penultimate it drives me insane that I have to keep flipping to new "pages" as the discussion progresses. That makes reviewing the notes, assigning action items, creating related proposals and all those kinds of things incredibly clumsy.
All I want is the ability to have a very long page length so that I don't have to do that. This seems like an extremely basic function that I am apparently too dumb to figure out. Does anyone have suggestions?
- 1


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Twenty-First Century Choices: Identifying Strategies for a Sustainable World
POSTED ON: July 27, 2015
The Cooper Union Institute for Sustainable Design is working with Institute Fellow, Prof. Albert F. Appleton, to present the blog Twenty-First Century Choices: Identifying Strategies for a Sustainable World. This blog has been created to serve two purposes. First, it is meant to foster a running conversation on how sustainability, the defining challenge of the 21st century, should shape public policy choices, particularly with respect to urban design, infrastructure, and public investment. Second, in conducting that debate, it seeks to refine what we mean by sustainability: that is the concept of ensuring economic prosperity and a vibrant, coherent society by designing an economy that conserves and creates wealth by living within the limits of the resources of our planet and the dynamics of its ecological processes.
In light of these aims, essays will posted on a recurring basis to contribute to an ongoing discussion on sustainability, its role at The Cooper Union and New York City at large. The comments section of the blog is intended to support the ideas presented within the published content. Readers are invited to provide feedback, questions, and observations that further the scope of discussion. All blog posts will center on the fundamental purpose of the blog, generally organized into three categories: Values and Principles, Global, and New York City.
Please find the link here, https://twentyfirstcenturychoices.wordpress.com/


text: 23 May Cheyne and Matthew Thorsen | Spirit of 94 (Featuring Mod Sun) Posted at 17:00h in Video of the Day by Natalee DeHart 0 Likes Follow to See More… Cheyne & Matthew Thorsen Cheyne on Twitter Matthew Thorsen on Twitter Related Tags: Black Diamond, cheyne & matthew thorsen, Imperial Management, Mod Sun, Spirit of 94 Natalee DeHart email@example.com I moved to the Eastern Shore to enjoy a slower pace of life after spending several years working in fast-paced settings. Earning a BA from Towson University and an MA in Education from Loyola University provided me with the drive to progress in many business fields. As the owner of Good Clean Fun Life, an arts and entertainment magazine online, I have had the opportunity to spread good vibes, promote entertainment, artists, and events across the Mid-Atlantic region. GCFL provides me with many opportunities to practice a few of my favorite hobbies: photography, socializing, and blogging. GCFL is now headed in a new and exciting direction, allowing me to grow this into a full time venture in Digital Promotion using Content Strategy and Media Production.


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World Scrabble Championships 2018 Announcement
Important Announcement from Mattel Inc
Celebrating 70 years of Scrabble™, Mattel's UK celebrations will culminate in the Grand Final of the World Scrabble Championships 2018.
The World Scrabble Championships will be held in Torquay from 23rd through to 26th October with the top 8 moving on to the Quarter and Semi Finals on Saturday 27th October, this will decide the two finalists moving on to play in the Grand Final.
The two finalists will travel, during Saturday evening, to join the Scrabble 70 Years Pop-Up experience in London and will be an integral part of the Scrabble 70th showcase as Mattel celebrates the past, present and future of the game. The final will be filmed at the location and live streamed for all Scrabble fans.
Accommodation and travel will be organised by Mattel for the two finalists.
The Grand Final will be held on Sunday 28th October 2018 and will consist of a best of 5 rounds.
Quick note: British Summer Time ends, and clocks will go back an hour at midnight on Saturday 27th October 2018.
Please note there will be a live streaming of the final at the Torquay venue
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Hi guys
I have downloaded trial version of System Mechanic 7.
When i try to run setup it says
"Software Conflict: The currently installed software Folder Lock is not compatible with System Mechanic and cannnot be used at the same time. Please uninstall folder lock before installling or using System Mechanic"
I had removed folder lock many months ago. but when i looked in program files there was a folder "Folder Lock" but no exe of folder lock in it . It only had some dlls... i deleted it. but still getting error.
I deleted keys in registry also but in vain.
Help me guys.


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Call Us: 1.212.405.2234
If you are seeking an attorney's assistance on a small project, or a specific portion of a case, it may be more affordable than you may think.
Drug crimes are the most common charge of all classifications of crimes...Learn More
For many families it can be a dream to come to the United States, we can help...Learn More
The American dream has always been to start a company and to live comfortably...Learn More
If you are in need of an skilled criminal lawyer near White Plains NY and the Westchester County NY, contact Gonzalez Law Associates. It doesn't matter if this is your first offense or a repeat offense. It's important to have the best possible representation, which is something we're able to offer as a result of our substantial experience and skill. Is your goal ensuring you get the best outcome possible for your legal defense? In this case, you owe it to yourself to contact Gonzalez Law Associates. If you need an skilled drug charge law firm near Ardsley On Hudson NY area don't contact anyone else.
Gonzalez Law Associates is standing by if you're in need of a top DUI lawyer near White Plains NY and the Westchester County NY area. It's capable of being challenging to defend yourself against a drunk driving charge, despite the fact that it is one that unfortunately is common. Despite the fact that the legal system might wish you to think these types of charges are clear-cut, we know this is not necessarily the case at Gonzalez Law Associates. Many times DUI charges are submitted without evidence from a breathalyzer exam or other examination. Even if you were examined with a breathalyzer and police-administered tests, you have a right to defend yourself against your DWI charge. At Gonzalez Law Associates, we possess a great deal of both legal knowledge and experience at Gonzalez Law Associates. Because of this we are well aware of the fact that the police are not always correct, and their breathalyzer equipment is not necessarily correct either. This means we're a leading choice when you need someone to defend you. If you're in need of a leading DUI lawyer near Ardsley On Hudson NY don't hesitate to call us right away.
Is a drug possession attorney near White Plains NY and the Westchester County NY area something you've been looking for? In that case, the defense legal team to contact immediately is Gonzalez Law Firm. Have you been charged? It's very vital that you contact us right away. The sooner you get in touch with us the more likely it is that you will be capable of getting the best results. Fortunately, when you have been charged with a drug offense and you need to defend yourself in court, you aren't alone. Drug crimes are among the most common charges in the entire legal system, but they're also capable of being some of the most complex. Possession, sale, trafficking, possession with the intent to sell, manufacturing and solicitation are a few examples of the different examples you will find when it comes to drug crimes. Knowing precisely where your case falls in the greater scheme of drug charges can be difficult. It's particularly essential to work with a criminal lawyer aware of all of the ins and outs of drug crime charges since the State and Federal governments are coming down even harder on drug offenders now than ever. If you're facing a drug offense, you may be faced with a possibly lengthy sentence under the Rockefeller Drug Laws. Gonzalez Law Associates is the legal support you need when you're facing any kind of drug offense and need a DUI attorney near Ardsley On Hudson NY.
Gonzalez Law Associates is the choice you want to make if you need a criminal lawyer near Ardsley On Hudson NY to defend against violent crimes, sex crimes, or even white collar or traffic crimes. We don't just deal with criminal charges but we are the choice you want when it comes to a broad range of kinds of offenses. Regardless of how serious or minor the charges might seem, your best bet is to have a skilled, experienced, and professional legal team on your side, fighting for you. As well as serious and violent crimes, at Gonzalez Law Associates, we additionally specialize in crimes like traffic infractions that may seem more minor. Anybody that has been charged with a violent crime needs to be certain to get in touch with Gonzalez Law Associates right away. Gonzalez Law Associates should be your first choice when it comes to legal representation if you or your loved one has been charged with a violent crime such as assault or robbery.


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6:55 AM Saturday, Nov 7 in Tacloban City
Sent off the wifey at the airport this morning and on my way back, I decided to go pass by Brgy San Jose at the area by the bay.
Snapped a few too at the Sagkahan boulevard.
My photos' exif info say the first shot was taken at 6:55AM Saturday, November 7.
6:55 AM Sat in Tacloban…
12:55 AM Sat in Cairo
1:55AM Sat in Moscow
2:55 AM Sat in Dubai
5:55 AM Sat in Bangkok
6:55 AM Sat in Hong Kong
7:55 AM Sat in Tokyo
9:55 AM Sat in Sydney
2:55 PM Fri in Tijuana, Mexico
2:55 PM Fri in Los Angeles
4:55 PM Fri in Chicago
5:55 PM Fri in Toronto & Montreal
5:55 PM Fri in New York
10:55 PM Fri London
11:55 PM Fri in Paris
12:55 PM Fri in Honolulu
Lovely day ahead!
4 Responses to "6:55 AM Saturday, Nov 7 in Tacloban City"
Man, I can't wait to visit Tacloban next year! I hope to pass by Calle Zaragosa to say hello. I recall you took some nice pics of the recent DWU high school reunion. I saw some old friends from DWU high school and elementary school plus old classmates of my sister's. Myself, my brother, and all my sisters all went to DWU for several years. Brings back memories….
fantastic pix, it is very relaxing. i'm going back home on my retirement w/ my husband. going back home next year on oct for my 20th wedding anniv, finally we'll get married in church. hope to see you…
Lovely day indeed. Exposure is perfect. Did you use CPL or graduated filter for these shots?


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We have a number of items that are slightly imperfect from the making process. Things such as slight dirty marks or printer's cut marks or tiny smudges to the design. (see photos for examples)
Each item is in tact and still functions normally as a super useful blanket ready to mop, wipe, catch, shade, snuggle and more.
We strive to make sure every item leaves us in 100% perfect condition so we don't feel it is fair to sell these items at full price. But we also don't believe in waste so we want to offer these items at a discounted price and help them to find a home.
Not perfect, but still very much loveable, just like all of us!
(We think that a good wash will remove most of the marks we have spotted so far but obviously that's not something we can do prior to selling. We recommend swaddles are washed before use anyway!)
PLEASE NOTE: This item is not eligible for a refund. By purchasing a 'second' you accept that the item will have slight damage and that the piece you receive will have been randomly selected from our stock which qualifies as seconds. You will be taking pot luck on what you get but we promise that any damage really is minimal.
On this extra large swaddle blanket find some of our favourite black and white animals from all around the world, all ready to wrap your little one up safe and sound.
A must have accessory for every new parent, our super soft and snuggly blanket is so versatile from swaddling, to covering up, keeping warm, staying cool, mopping up and more. Possibly the best investment and the gift that keeps giving whilst staying suitably stylish in beautiful monochrome.
Any parent will love you forever if you gift one of these!
At 120x120cm and made with 100% organic cotton. (Please wash before use)


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Brazilian Gray Body Wave Closure Features
- Lengths: ?14″
- Type: ?Lace Closure
- Style:? Body Wave
- Weight: ?35 grams / 1.2 oz
- Color: Silver/Gray
Brazilian Gray Body Wave
Private Label Extensions Gray hair (also called silver human hair weave) is an eye-catching color that looks great as full bundles or dark root. We highly recommend the perfectly matching gray hair extensions to complete your look.
This closure is great for adding spice to your hair by creating highlights and dimension. We offer a wide range of lengths for you to choose from for whatever you desire. This high-end quality Brazilian Gray Body Wave closure ensures it can withstand heat, therefore, can be easily styled using thermal tools to achieve the perfect look.
The great thing about using a closure is that there are no glues or adhesives required to apply the closure to your own hair. If you're looking for free-flowing waves then the Brazilian Gray Body Wave closure is for you! It maintains being wavy without too much tightness and can be straightened in minutes without the damage. This style and texture give a great luxurious feel for a great low price starting at $53.75!
Closures also help in giving the illusion of a natural hairline or parting and this easy installation means you don't have to go through the hassle of blending the hair extensions and your own natural hair. Our closures are durable and can be re-used provided proper care and maintenance is given to them. A closure could be the vital element to your sew-in to ensure that no hair gets left out. This also protects your hair from any styling damage that may occur. Closures are also great for people who feel that their hair is unmanageable.
We offer silk based closures and lace closures. Each type of closure blends in seamlessly with various hair extensions, therefore completing your look effortlessly with a virtually undetectable weave or custom wig. The Brazilian Gray Body Wave closure works well with the Brazilian Gray Body Wave bundles also available on our website. These closures are easy to care for, provided you shower the appropriate care and maintenance for them.


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FundRequest, the project that intends to establish a marketplace for open-source development, has officially launched their platform.
The platform, which is the first of their products, will permit direct integration with GitHub, making the process of solving open-source problems and receiving compensation much easier. Project issues can be funded with cryptocurrency that developers will receive upon resolution of the issue.
Karel Striegel, Co-Founder and CEO of FundRequest, said:
Developers can start earning experience in blockchain development and are now able to participate directly in projects they care about by solving issues through FundRequest. Meanwhile, projects and companies can tap into a pool of passionate open source and blockchain developers through our platform. We look forward to being the bridge for these two groups and accelerating the development of open source and blockchain technologies.
By integrating with GitHub, FundRequest has access to over 24 million active users who can register on FundRequest with their GitHub accounts. The platform also offers a plug-and-play API that can be integrated and used by any platform or community. Future versions will have a Chrome browser add-on, which will help streamline the funding process.
FundRequest is tackling a big pain point in the development of open-source projects: the lack of incentives. While such projects attract the better side of developers, who unselfishly devote their time and energy towards solving issues (expecting no reward), a platform like FundRequest will now greatly incentivize the open source space. Developers now have the opportunity to be financially rewarded for supporting a cause they believe in. It will also be possible for blockchain projects to pay developers in their native currency.
Open-source development is a space that shares much in common with the community-driven nature of cryptocurrency. Often, community members with technical experience will contribute to a project's development and, over time, build a reputation within the community.
Project teams recognize the loyalty of these freelance developers and, in some cases, even encourage and advertise their solutions on their official communication channels. The cryptocurrency space is a perfect example of how relationships can be built both with and without monetary incentive. It is this relationship that FundRequest is trying to build and support between businesses and developers.
The team has also indicated that they would like to create opportunities for seasoned developers to enter the blockchain industry, which is rapidly becoming one of the most sought-after technologies applicable to everything from finance to energy.
The platform's GitHub integration will make working with projects and use cases developers care about much easier.
The integration with GitHub will make it easier for developers to work on projects and use cases they care about.
Furthermore, FundRequest has also partnered with several notable projects, including:
- SingularityNET— a decentralized marketplace for AI innovation
- Request Network — a decentralized payment processing platform
- ORCA — the first open banking platform for crypto users
- Trust Wallet — an open-source Ethereum ERC-20 wallet
- Indorse — an Ethereum-based professional networking service
- Dock.io — connects profiles, reputations and networks into one sharable source using blockchain technology
- Remote.com — connects 2 million+ professionals with remote and freelance jobs using artificial intelligence
Cryptocurrency enthusiasts will be especially interested to hear that the likes of Request Network, SingularityNET and Trust Wallet are on board.
Request Network is a project that has an excellent reputation in the market, hitting several of their goals and releasing their mainnet earlier this year. The project focuses on making invoices, tax auditing and accounting simpler for businesses and freelancers. It is already possible for online merchants to accept payments in REQ tokens.
Essentially, anyone can a request a payment for a service – and their partnership with FundRequest opens up the possibility for the former to integrate FND tokens into its platform. Businesses that use Request Network can choose to make seamless payments with the platform — which works with every global currency, making conversion from cryptocurrency to fiat currency a real possibility.
SingularityNET, like FundRequest, will build a decentralized marketplace, but focused instead on AI software and services. Making its mark by raising $36 million in a minute, the SingularityNET team wants the power of AI to be made available to everyone, and not just a select few corporations or groups of individuals.
One possible opportunity in its collaboration with FundRequest is that developers can be incentivized with FND tokens to develop and publish AI algorithms, services and agents on SingularityNET's decentralized marketplace. Open-source work is also popular in the AI field, so it is reasonable to imagine open issues on the SingularityNET platform being incentivized with FND.
Such partnerships effectively create an ecosystem of ecosystems, where one project takes its advantages, focused on a niche demographic, and integrates it with a tangential market – like in the case of FundRequest working with Request or SingularityNET.
This support system, like how nature's ecosystems work to help each other, and will strengthen each individual ecosystem and open up new opportunities.
Exchange Listings
Another promising development with FundRequest is that they have applied to Huobi's HADAX exchange. HADAX offers nascent projects with great potential the chance to be listed on a major exchange, like Huobi itself. The FND Token was also recently listed on the CoinBene exchange.
To win the opportunity to be listed on HADAX, FundRequest is in a unique voting competition with other European and Australian projects. The chances of FundRequest succeeding in the competition is high, given their potential, reputation and limited number of projects being voted on.
Voting for this competition opens on May 30 and ends on June 2, 2018. Further details on how to support FundRequest can be found on their blog.
FundRequest's aim to stimulate open source development and its clever collaborations with projects which could make strong use of its system leaves it in a good position to become one of those projects that investors like to HODL for the long run.
Check out the FundRequest platform now on their website. You can also join their Telegram, and follow them on Twitter.


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Oct 28, 2018
On this episode we'll be talking with Lisa DeLasho about the benefits of better eating and holistic remedies. Her and Merrick touch on Traditional Chinese Medicine, Kratom, CBD, Big Pharma, and even the Food Pyramid we were all taught as children.
You'll enjoy this one. Please share it with your friends and check out...
Oct 22, 2018
It's just us again in this episode. We're staying on the topic of money and chatting about ways to protect your wealth like retirement plans, real estate, crypto, and precious metals. We'll also touch on things like business partnerships, planning better, and making good decisions. Enjoy the show, and hit us up...
Oct 16, 2018
Today we continue our conversation about money. We'll cover
different ways to make money, turn it into real wealth, and throw
in a few good ideas to help you hang on to that wealth. Please
share, subscribe, and enjoy.
Site Ground Hosting
Oct 7, 2018
We're starting the first episode in a mini-series about money in this episode. As we've learned in the past, the first place to start is with a correct definition. I hope you guys enjoy this refresher, and share it with your more economically curious friends.
Oct 1, 2018
It's just Kyle and Merrick this time. We're going off the cuff and, quite frankly, just speaking our minds. I hope you enjoy this one as much as we did. Check out the links below to support the show and follow us on social.


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Contact us with queries you might have.
1. Create a teaser campaign on Facebook even before the actual conception of your product. A teaser campaign sends a message to the social media world that something exciting is about to happen. Even if you do not end up creating the exact product you have originally hoped for, you have probably developed relationships across social channels, giving you a great opportunity to take the launch process to an entirely new level.
2. The crowdfunding industry has grown to be an over $5.1 billion industry in 2013. The practice of funding a project, a venture, or a cause has become increasingly popular that it creates a win-win situation for you to not only promote your product, but also receive some generous financial supports to further your product development. When embarking on a crowdfunding campaign, it is important for you to understand the mindset of your potential supporters.
3. Visually appealing ads attract attention. Instead of spending hundreds on ad creation itself, you could order quality ads for as low as $5! As a global online marketplace, Fiverr.com offers services and products that range from graphics and design to online marketing. The freelancing marketing services include ad creation, infographic design, video animation, and much more. The transparency of buyer's reviews will also help you to choose the right seller and receive quality service that begins at the low price of $5.


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Recent Posts
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Sir Lincoln For Alabar
June 1, 2017
The highly promising – and popular – young sire, Sir Lincoln is to stand at Alabar's Auckland Farm.
With Barra Equine stepping back from standing stallions, a new home for Sir Lincoln was needed.
Given Sir Lincoln (or Lincoln Royal as he is known in Australia) has made such an encouraging start to his siring career, Alabar are delighted to have been approached about standing him.
John Street proprietor of Lincoln Farms quoted "We are happy to see Sir Lincoln teaming up with a quality stud such as Alabar. Sir Lincoln was such a great horse for Lincoln Farms, winning the Auckland Cup and at Jewels level from difficult draws. With his first crop of two-year-olds showing ability on both sides of the Tasman we are excited about his future at stud. He thoroughly deserves the opportunity a major stud like Alabar can give him."
In New Zealand, Sir Lincoln currently has 19 qualifiers to date from his first crop of two-year-olds. Of these 7 have already raced. These are numbers that put Sir Lincoln up amongst the leading sires.
So far to date he has also had four individual second placegetters on race day including Aramis who went down by a nose at Alexandra Park last Friday.
However, it is in Australia that Sir Lincoln (Lincoln Royal) has made the biggest early breakthroughs with two of his two-year-old fillies winning at Globe Derby - both on debut.
Firstly, it was Our Royal Lady winning the SA Sapling Stakes and this was followed shortly after with Tell Me Why winning a prelude of the SA Golden Nursery.
Interestingly, both fillies are out of mares by Live Or Die.
Sir Lincoln is certainly bred to be a sire being by Mach Three out of a Beach Towel mare who is in turn out of a Cam Fella mare. This is the exact same lineage as the great Somebeachsomewhere.
Rounding off his siring pedigree is the fact that he is closely related to the champion sire, Fake Left.
As a racehorse, Sir Lincoln burst into the limelight in winning the NZ Sires Stakes 3yo Open Final on NZ Cup Day at Addington after being three wide then parked. He also won the Jewels that season to secure the title of NZ Three-Year-Old Pacing colt of the Year.
Sir Lincoln went on to set a New Zealand record for 1700 metres and cemented his credentials as a sire in downing Terror To Love to win the Auckland Cup.
In Australia (racing as Lincoln Royal) he won a heat and placed second in the final of the Victoria Derby and was second (by the barest of margins) in the NSW Golden Mile won in 1:51.4.
Sir Lincoln has been extremely well supported by breeders since retiring to stud and – in a sure sign that his first progeny are making the right moves – he served his biggest book to date (over 200 mares) in his fourth year at stud last season.
Sir Lincoln stands poised on the edge of what is looking like a very successful siring career.


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Category Archives: At Fault Accidents
At Fault Car Accidents: What If There's No Driver?
If you were recently involved in a car accident, do you know whether or not you were at fault? What happens if there was no driver? This can get quite confusing. In this case, you should turn to a professional tog et you the answer you need. Us at Payer Law Group is here… Read More »
Is The Driver or The Company Liable For An At Fault Semi Accident
You are a driver for a trucking company, and you got into a semi accident. Luckily, you are not hurt or injured, however, the truck is completely totaled. Are you liable for the damages of the truck or is the company? Here at Payer Law Group, our team and Noshua, including an Orlando car… Read More »
What If No One Is at Fault? Dealing with a Debris Caused Accident
Not all accidents will have a clear cause. Payer Law Group in Orlando knows that thanks to Florida's no fault insurance policy, you are still owed compensation. No fault insurance makes sure that, regardless of where the fault lay, you still get the compensation that you need to get back on your feet. This… Read More »
Who Is at Fault If You Are Hit by A Car That Hydroplaned?
A hydroplaned car can be a serious hazard on an already dangerous road. When a hydroplaned car hits you, Payer Law Group in Orlando advises that you contact a lawyer as soon as possible. We are the car accident lawyer Orlando residents recommend and we know how easy it is for a driver to… Read More »
Let's Take a Look at Florida's No Fault Law
Have you wondered how the Florida No Fault Law affects you? Payer Law Group, an Orlando personal injury attorney, knows that this law can limit the amount of compensation you can get following a car accident and they are prepared to represent you in the event that you need compensation that exceeds the no… Read More »
No Car Insurance and You Were At Fault in An Auto Accident?
It goes without saying that having insurance on your vehicle should be a top priority. Even if your car is too old or has lost so much of its' value and you don't think it's worth to insure it for your own purposes. You have to be wary of what you could possibly do… Read More »
Who Is At Fault? I Need A Car Accident Lawyer In Orlando
The Payer Law Group is popular when searching for a Car Accident Lawyer In Orlando. In the state of Florida fault in an auto accident is one of the most important aspects of any car accident claim. Basically, whomever was the one whose carelessness or disregard was the cause of the accident, is the… Read More »


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Tips for recognizing and supporting feelings of fear or uncertainty in children.
During this time of social distancing, here are some online resources to help parents and kids stay active and engaged.
Video instructions for how to make a homemade mask.
After 353 days at Children's Wisconsin, Noah finally went home.
From music to art to dance, our Expressive Therapies team helps kids navigate their health care experience.
After a difficult 2019, Juan Pablo is ready for a healthy 2020.
A few weeks after receiving a liver transplant, Micah met the man who gave him the gift of life.
Stuck in the hospital battling serious infections, a special message helped lift Jessie's spirits.