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Studia Historiae Ecclesiasticae
versão On-line ISSN 2412-4265
versão impressa ISSN 1017-0499
Studia Hist. Ecc. vol.39 no.1 Pretoria Mai. 2013
Defining Christianity's "prophetic witness" in the post-apartheid South African democracy
Wessel Bentley
Research Institute for Theology and Religion, University of South Africa, Pretoria, South Africa
The Christian religion in South Africa has a rich history of engaging state and society on a variety of issues. These range from matters relating to governance, leadership and policy to dealing with daily moral problems experienced and expressed by society as a whole. The church1 not only has an opinion but has also historically set itself up to be a social commentator, believing it to be its divine mandate, stemming from divine instruction to be the guardian of what it deems a sought-after universal morality. The Christian church in South Africa took a prominent social position from colonial times, right through to the end of the apartheid era. With the dawn of a secular democracy, the prominence of the church's voice and authority has come into question for a variety of reasons. This article explores some of the shifts in the Christian church's social and political standing in South Africa and asks what its contribution is going to be in the future South African secular democracy.
In order to discuss the Christian church's "prophetic witness", I first need to define this term as it will be used in this article and will then argue how the expression of the church's "prophetic witness" will need to adapt within the new political and social environment for the church to remain true to its calling and relevant in its context.
To speak of prophecy in the Christian church, one acknowledges that the primary sources on which an understanding of the term "prophetic witness" has been built come from the prophets encountered in the Bible, especially the Old Testament. Prophets spoke on behalf of God, commenting, critiquing and instructing leadership and society on issues of spirituality, governance and justice. Christianity has traditionally referred to these ministries and, having added the instruction of Jesus in the Great Commission, adopted an understanding that the church has the divine right and mandate to speak out against that which it considers in contradiction to the Will of God. Jesus' incarnation, life, teaching, death and resurrection created for the church an understanding that it was part of and working towards the Kingdom of God in its present reality. The notion of the Kingdom of God, with Jesus as its Lord, became the ideal for the church as well as its motivating principle for engaging its world prophetically. This notion did not start with Jesus, but with the prophets of old, who sought to advance the Will of God in their own situations.
Each prophet in the Old Testament operated within their own Sitz im Leben: to draw parallels between their individual acts and words and those of the Christian church in South Africa would however make for a separate study. This understanding of comparing modern forms of prophetic witness with the Old Testament prophets', although used anecdotally by the general churchgoer, is too vague to capture the responsibility and duties encapsulated in the church's prophetic role. A narrower definition is therefore sought. Brueggemann defines prophetic ministry as follows:
... to nurture, nourish, and evoke a consciousness and perception alternative to the consciousness and perception of the dominant culture around us. Thus I suggest that prophetic ministry has to do not primarily with addressing specific public crises but with addressing, in season and out of season, the dominant crisis that is enduring and resilient, of having our alternative vocation coopted and domesticated.2
As an example, Brueggemann cites the life and work of Moses who, in his obedience to God's call upon his life, facilitated a transformative break in the consciousness and perception of the people of Israel. "The ministry of Moses ... represents a radical break with the social reality of [the] Pharaoh's Egypt ... It is clear that the emergence of Israel by the hand of Moses cannot be extrapolated from any earlier reality."3 Through his prophetic witness, Israel's reality, defined by oppression and exploitation and imposed by the dominant culture of Egypt, was transformed into a religious reality of triumphalism (consciousness) and an identity of dignity (perception).
This is also true for the prophets who followed later in the Kingdoms of Judah and Israel, with the difference that they spoke mainly to their own structures of power. Their socioreligious practices were mostly the recalling of the governing powers, religious powers and/or society at large, to an alternative consciousness, reminding the audiences of the direction which God sought for God's people, but which they had strayed from. They did this by acting as the spokespersons of God. The words "Thus says the Lord" or "Thus says the God of Israel", which mark the engaging of the prophets with their contexts, locate the authority and mandate from which the prophets operated. Their voices were not merely their own, but they believed that they spoke on behalf of God and their words carried divine authority. The "alternative consciousness and perception" of their prophetic ministry entailed calling the people to an understanding that they were God's people and that their lives be primarily governed by the covenant made between them and God. Any new perspective, practice or understanding in their social, political and/or religious structures called for prophetic intervention as soon as these contradicted the consciousness and perception demanded by their covenant with God.
It may be argued that modern society simply does not function in the same way any longer as the world we encounter in the Scriptures and that prophetic witness as exercised by the prophets of old would not be acknowledged or received positively in a world which demands diversity, complexity and tolerance. This is certainly true for democratic contexts. Taking Brueggemann's definition into consideration, if one were to assume that the Christian church stands for an alternative consciousness in South Africa, then what would it say? What would the church's prophetic witness be in South Africa today? If the church today had to say "Thus says the Lord", then what would follow? What authority does the church have to speak? Is there a social recognition that the church's utterances are divinely inspired or has the South African sociopolitical structure destroyed the divine platform from which the church has conveyed its message, acting as the "mouthpiece of God"? These questions became of particular importance as South Africa experienced a transition by becoming a secular democracy.
South Africa became a democracy in 1994 but, to be more specific, it became a constitutional democracy, owning a constitution that is considered to be one of the most liberal and progressive in the world. The constitution paved the way for the South African democracy also to be a secular democracy, not giving any preference to a particular religion or belief, but structuring society on the understanding that the constitution itself would safeguard the rights of each individual or group falling under its authority. The democratic system itself underwrites the authority of the constitution, making it only possible for the constitution to be altered if there is more than a two-thirds majority vote in parliament for such changes to come into effect. To speak of democracy, however, one cannot use the word as a generic term, as if all democracies function in the same manner. What kind of democracy does South Africa have? First of all, De Kruijf correctly identifies two different types of democracy operational in the world.4 The first is the Anglo-American model where priority is given to the rights of individuals. The second is the model offered by Rousseau, where the emphasis is placed on the general will of the population.
South Africa's constitutional democracy can be described as the balance between these two models, as it starts by establishing the basic rights of every individual and his or her respective groups. This is done in order to create a level playing field for all who form part of this democracy. Secondly, the will of the population is given authority as the country's structures are formed by the will of the population through vote, to the extent that even when the authorities make certain decisions, the population has the power to overturn such decisions through elections.
The place of the church in this democracy is interesting. First of all, the South African Constitution ensures the protection of freedom of religion,5 freedom of association6 and freedom of expression (Anglo-American model).7 This came with certain consequences. No longer was the church in a privileged position as during the colonial and apartheid eras, able to speak with a voice which seemed to have as much power and authority as the political powers'. The church's history in giving apartheid a theological legitimacy as well as the church's opposition to the apartheid structures and its influence in the downfall of this system is well documented. With the gaining of these constitutional rights by all religions - thereby saying that there was now an equal standing among religions - there was also a surrender of power by the church. Now the church became one voice among many, one religion within a cosmopolitan mix of faiths, persuasions and convictions which may not necessarily carry the same ideological premise as that of the Christian faith. All religions now had equal standing in their rights to exist and to express themselves. It may be argued that the church now has the unique opportunity to enter into discussion with other faith orientations, so that a collective religious voice can speak instead of divergent voices competing against one another in order to be heard in the halls of state and the streets of society. The growth of the ecumenical movement as well as of interfaith dialogue platforms are signs of religious groups seeing the wisdom of strength in diversity. This matter can be better researched and discussed in a separate paper. The surrender of its prominent position in state and society was nevertheless painful for the church.
With the loss of power and having to share space with other voices, where was the church to go? The transition years from apartheid to democracy proved especially challenging to the church in terms of finding its new place and identity. In essence, freedom from apartheid partially achieved the "alternative consciousness" called for by the church in its struggle against this tyrannical system. Was there any prophetic activity needed with the advent of democracy, or was the church's prophetic role to change? The honeymoon period in which South Africa found itself, especially after winning the 1995 Rugby World Cup, created within many, mainly whites, the idea that reconciliation and integration were going to come naturally and seamlessly. Dare I say that the church at large also fell into the same euphoria and forgot about the role it was supposed to play in the reconstruction of a new society? It is understandable that because the church's prophetic identity had been shaped by its engaging with apartheid, the sudden absence of "the beast of apartheid" created a void in the church's life. Who was the church going to engage with? What were the new issues to address?
Exacerbating the identity crisis was the fact that so many of those in the church who fought gallantly against apartheid moved to occupy seats in government or became so close to the new ruling powers that it was difficult for the church to see the wood for the trees.8 Before work could start on the construction of a new society, there was the question of justice and how South Africa was to address the atrocities of the past. Enter the Truth and Reconciliation Commission. This Commission was headed by Archbishop Desmond Tutu and many other prominent church leaders who served as commissioners and were tasked with the role of hearing and recording the atrocities which took place under the apartheid regime, suggesting compensation as well as recommending amnesty for some of those who made the commitment to testify and confess. At first their appointment was celebrated by the church as Christians counted the heavy Christian presence as a victory for the Christian faith, but as De Gruchy correctly states, they were appointed based on their credibility in society and not merely as representatives of different Christian traditions.9 The Truth and Reconciliation Commission could therefore not be counted as the church's official prophetic structure in the new dispensation.
Reconciliation had to take place in the church as well. Best notes that after apartheid, the churches needed to find one another. If they were not united, then neither the church nor the nation would find reconciliation.10 The church missed this point and, as we will see later, this led to the fragmentation of, among other structures, the South African Council of Churches (SACC). This is not to say there were no calls about how the church should get involved in social engagement and share its prophetic voice. Surprisingly these calls came not from the formal church structures, but from those of commerce and politics.
At the National Conference of the SACC in 1995, Professor Wiseman Nkuhlu, then President of the Black Management Forum, stated: "... the church has a history of providing practical solutions to social and economic problems at community level ... The church is capable of reaching every corner of our country and every aspect of a person's existence. No other organ of society has the same reach."11 Besides being functional in addressing socioeconomic problems, the church had another role, namely that of nation building.12 Nkuhlu outlined what this meant:
[The church had to] be the example of peace, racial tolerance, democracy and caring;
be the instrument of understanding, healing and reconciliation;
be part of the delivery of social services;
initiate projects for social and economic development;
resolve disputes between communities and government;
fight against crime and corruption;
assist with the internalising of the values of society's new-found freedom.13
At the same event, Tokyo Sexwale, who was and who still is a senior leader in the ANC, pleaded for the church to remain vigilant in striving for human dignity, holding the new government accountable for the promises it made to deliver basic services, to be speedy in contributing to social redress and to promote the equality of all people. Sexwale asked of the church: "Please - you must squat in our offices if we are not providing shelter to people."14 He pleaded: "The church must keep as close to us as saliva on the tongue. If you forsake us, if you abandon us - we will sin; we are just human."15
These calls for the church's prophetic witness asked for the "alternative consciousness and perception" spoken of by the church, to be acted upon and (jointly) facilitated by this faith movement. The church needed to be constructive, practical and offer tangible solutions through its participation in the new democracy. It had to participate in society for the building of a new reality. Prophetic witness was hence not only about proclamation, but about "practising what you preach", while holding the powers accountable for the exercise of the hard-fought freedom. The alternative consciousness for the church, which Brueggemann spoke about, was the redress of social evils advanced by apartheid and the establishment of a nonracial, just, free and fair society.
Unfortunately, the old maxim is true: It is easier to break something down than to build something up. It was easier for the church to fight against a social system than to be a major contributor in the formation of a new one. For the church to remain relevant and a major participant in the democratic society, its prophetic witness had to move from constantly critiquing to actively building a new consciousness in society. One problem the church faced was that it was still carrying the wounds of the past. Many denominations were divided along racial lines, both in structure as well as in worship. How could the church be the forerunner of reconciliation and reconstruction if the church itself struggled with the unhealed wounds of division? The church's example was paramount in the prophetic witness of calling the people of South Africa to reconciliation and unity (an alternative consciousness and perception). The struggle for racial unity in many Christian denominations is still a profound problem to this day.
Concerning the direction of the church's prophetic identity, three shifts happened after apartheid. There were the churches who rebounded against what the Kairos Document warned against, namely church Theology. Here, the prophetic voice of the church became limited to the notion of personal salvation.16 The rise of the Pentecostal movement in South Africa, which at first did not mix the gospel with politics, was largely the influencing factor. Even mainline denominations that belonged to the SACC were influenced, leading to congregations praying more about social problems than becoming actively involved in tackling social needs as a matter of faith. The second was the state-initiated establishment of the National Religious Leaders Forum, which later (in 2011) joined the National Inter-Faith Leadership Council to form the National Inter-Faith Council of South Africa. Under the leadership of Pastor Ray McCauley, this movement began to blur the lines between state and church by becoming so close to government that it even gave political parties a platform at their church services to canvas for votes before elections.17 The third is a position, mainly of the SACC partners, which called for the church to be in critical solidarity with the state. From this point of view, the church created a critical distance between itself and the state, so that it was close enough to the state to be a partner in transformation, but far enough removed to speak in criticism when needed.
From under the umbrella of the third perspective emerged the notion that the church's prophetic voice should feature in the processes of policy making. Nico Koopman's research has focused on this role.18 Developing Gustafson's ideas,19 the argument is that the church should be present in the public sphere, speak on behalf of the voiceless, tell the stories of those in need and then shape public discourse so that it can translate into policies which can be adopted in the halls of state. Edet warns, however, that similar approaches throughout Africa have actually exacerbated the problem of a diminished recognition of the church's social and political standing.20 His view is that in post-liberation democracies, while it is enthusiastically present at the discussion tables, when the church tries to dictate to the state on how change is to happen its views are dismissed as uninformed or too self-centred. This was and is, in my opinion, the problem faced by the SACC. The ongoing to-and-fro between the SACC and those in political power leads more to argument than to action, resulting in little practical contribution towards nation building by the church and thus diminished standing in society and marginalisation by the state.
Thomas observes the following, in terms of the relationship between the SACC, the South African political powers and society:
The lot of the SACC has not been much better. It repeatedly receded from public and church consciousness once the battle against Apartheid had been won and the new ANC government installed. While it played a significant role in resisting and undermining Apartheid, it was given no special place in the negotiations that brought Apartheid to an end. All attention became focussed on the political parties moving into the seats of power. After that had been accomplished in 1994, the SACC in common with peak church bodies in other countries, became just one more "do-gooding" organisation among many non-governmental agencies.21
What happened to the church's prophetic voice? Has the church forgotten how to engage with society and the state? Should it rather opt for the two other alternatives mentioned earlier in this part of the article - adopt a pious expression of spiritual devotion, or even find a comfortable place at Caesar's table? How should the church's prophetic witness be defined?
A redefined notion of "prophetic witness"
"... the church was right at the forefront; in exile, underground, in prison, we were suffering with the church right alongside of us. And so South Africa became the miracle."22 These words by Tokyo Sexwale indicate that the church's prophetic witness during apartheid was more effective as a ministry of presence than when it gave only vocal critique of the then status quo. Quoting Abraham Heschel, Chris Jones emphasises the point of the challenging characteristic of prophetic witness: "The prophet indicts those who create or benefit from oppression. The role of the prophet, as the old saying goes, is to afflict the comfortable and to comfort the afflicted. Prophets express the anger of God at injustice while communicating God's compassion to the oppressed."23 Is this the only role for the church, or is Sexwale right to say that the church has a greater chance of facilitating change through its presence and example than through its public discourse?
The question for modern-day ecclesiology in South Africa: Is the church achieving change (or Brueggemann's alternative consciousness) by focusing on public discourse and policy making? Is it enough for the church to contribute to policy change, or should something more be done in terms of prophetic witness? I would like to argue that Koopman's emphasis on public discourse24 was important during the transition period from apartheid to democracy, but that an additional step is needed now. Yes, the church needs to be vocal, especially on matters of leadership but, more importantly, the church needs to be an example of the change it talks about. The church's prophetic witness will only find a respected place in South African democratic structures if it is a prophetic example.
If the church's voice is not prophetic enough, then the church needs to show the change which it professes. To stand on the sidelines of society and shout the will of God at state and society will simply not suffice in a constitutional and secular democracy. state and society have enough voices to listen to, many of which are far more informed on certain issues than the church. Eventually one tends to stop hearing the endless bark of a small dog. What is the church to do?
First, when it comes to prophetic action, the church needs to recognise that it has a vital role to play in the building of local communities, in a way the state cannot. The state lacks the short-term capacity to reach communities and affect change at grassroots level; it is simply too far removed from people's daily realities. It has been almost two decades since the change of power and most communities still bemoan the fact that the promised change has not reached them. The church is spread wide enough and is close enough to communities to facilitate change. The work of Ignatius Swart25 has explored this in detail and will not be expanded upon here, suffice to say that the changes brought about by the church's implementation of literacy programmes, food gardens, HIV/AIDS clinics, housing projects and so on cannot be ignored in the context of social transformation. The church does not commit to these projects merely because the state cannot meet these needs in a short space of time, but because of the following point.
The church needs to be clear about what it sees as the "alternative consciousness". Its prophetic action stems first of all from its belief in God and what it means for people to live with dignity and wholeness. When the church takes action and builds a school in a community where there is a need for education, it is effecting change of consciousness and perception; but it does so because of its core beliefs that the action forms part of its missional calling, not because of commitment to achieving the promises of the state. Sometimes the church's "alternative consciousness" is aligned with the ideals of the constitutional democracy. Certainly resonating with the message of the Christian gospel is the ideal expressed by Nelson Mandela, when he said: "Never, never and never again, shall it be that this beautiful land will again experience the oppression of one over another."26 The church cannot be silent in the face of headlines about schoolchildren not receiving their textbooks or government leaders' excessive spending on personal indulgences, all in contradiction of the tenets not only of South Africa's constitutional democracy but also, and even more so, in violation of the belief in human dignity espoused by the Christian religion.
Besides bearing the torch for what the church believes to be God's South African dream, constantly invoking the lessons of history and challenging injustices, the church needs to take Sexwale's and Nkuhlu's pleas to heart. The church's prophetic witness cannot be reduced to verbal pronouncements, whether as sermons, public discourses or statements. These are important, but not enough. Acts must grow from the church's prophetic witness, becoming acts of protest. By "protest" I refer to the Latin pro testare, meaning "to stand for the truth". If little or nothing is happening to create structures that will help people find dignity, then the church, as an "act of protest", needs to be at the forefront of meeting these needs. It is not as if the church has no examples of how to achieve this.
Take the example of the transformation brought about by the Methodist movement in 18th century England. Structures established by this movement ranged from Sunday schools (where people learnt to read and write in church on Sunday, rather than in today's familiar formal schoolroom), free clinics, the first building societies, labour unions and many other structures not only transformed civil society and challenged the state, but made the church relevant to its context in both work and word.27
I am of the opinion, and I agree with Barth's perspective, that the church is concerned not so much with maintaining a democratic structure as with building a community from the premise of its commitment to the Kingdom of God. Considering all these points, the church's prophetic witness can make a tremendous difference where and when the church chooses to become more than a community of prayer. Can this be done in a democracy? Some suggest that the state model which benefits the church to fulfil this role is in fact democracy.28 "Democracy ... is of value only because of the opportunity it offers to the church for political participation as an institution and as a community."29 Perhaps this sounds a bit patronising but, yes, democracy affords the church a place to exercise its prophetic witness with freedom. It is up to the church to take this challenge and run with it.
This said, the church is not called simply to live as an alternative community to the state in a democratic context. It is not diametrically opposed to the state. The distance between church and state also finds places of integration. "The state is the Christian's state too!"30 So too is society the Christian's society. Placing church and state in opposition does justice to neither the reality of the church nor the state's. This is a topic for another article. For now, I propose that prophetic witness in the new South Africa should be a balance between prophetic proclamation and prophetic action, but mostly that the church's prophetic witness in the South African democracy is a call through word and example to the reality of human dignity, justice and community among all its people. This not only speaks of the "alternative consciousness and perception" advocated by Brueggemann, but will also ensure the church's relevance when it stands equally among other faith convictions.
In this article, I highlighted the fact that the church's standing in society has changed with the advent of a secular, constitutional democracy. This means the church has had to concede its prominent place in society, sharing it equally with all religions and belief systems as dictated by the South African Constitution. Furthermore, I argued that this change has had an impact on the church's understanding of its prophetic witness in South Africa. Taking from Brueggemann's definition of prophetic ministry, the current prophetic role of the church is twofold. First of all, it needs to be the voice of the voiceless and speak for justice. Secondly, and more importantly, the church's prophetic witness should focus on its ministry of presence, being the change which is sought in the democratic South Africa. It does these two prophetic activities, not out of its devotion to the Constitution which governs the South African democracy, but because it so happens that the "alternative consciousness" which it stands for seems to be in harmony with the ideals espoused by the current constitution. So doing, it must be ever vigilant in order to guard against this prophetic witness being co-opted and domesticated for the sake of power.
Works consulted
Bentley, Wessel 2010. The Formation of Christian Leaders: a Wesleyan Approach. Koers 75(3), 551-566. [ Links ]
Best, Tom 1995. The Church in Community, in Being church in a new land: a selection of papers presented at the 1995 National Conference of the South African Council of churches, 16-20. Johannesburg: Edenvale Printers. [ Links ]
Brueggemann, Walter 1978. The prophetic imagination. Philadelphia: Fortress Press. [ Links ]
De Gruchy, John W 2005. The church struggle in South Africa. Twenty-fifth anniversary edition. London: SCM. [ Links ]
De Kruijf, G.G. 1991. The Christian in the crowded public square: the hidden tension between prophecy and democracy. Annual of the Society of Christian Ethics January 1, 21-42. [ Links ]
Edet, Ignatius 2010. The church and corruption in Africa. AFER 51(4-1), 625-655. [ Links ]
Jones, Chris 2012. Versoening is radikaal. Kerkbode. Cape Town, August 17, 189, 3 edition, sec. Aktueel. [ Links ]
Kairos Theologians 1985. Challenge to the church: A Theological Comment on the Political Crisis in South Africa. [ Links ]
Koopman, Nico 2009. Public theology as prophetic theology: more than Utopianism and criticism? Journal of Theology for Southern Africa no. 134, 117-130. [ Links ]
Koopman, Nico 2010. Churches and public policy discourses in South Africa. Journal of Theology for Southern Africa no. 136, 41-56. [ Links ]
Nkuhlu, Wiseman L. 1995. The church and socio-economic reconstruction during the transition, in Being church in a new land: a selection of papers presented at the 1995 National Conference of the South African Council of churches, 5-8. Johannesburg: Edenvale Printers. [ Links ]
Sexwale, Tokyo 1995. Church and state, in Being church in a new land: a selection of papers presented at the 1995 National Conference of the South African Council of churches, 9-15. Johannesburg: Edenvale Printers. [ Links ]
South Africa. Constitution of the Republic of South Africa, 1996. Govt. Printer, [n.d. [ Links ]].
Storey, Peter J. 2012. Banning the flag from our churches: learning from the church-state struggle in South Africa, in Between Capital and Cathedral: Essays on church-state Relationships, edited by Wessel Bentley & Dion A. Forster, 1-20. Pretoria: Research Institute for Theology and Religion, University of South Africa. [ Links ]
Swart, Ignatius. 2009. Meeting the rising expectations? on local churches as organisations of Social Welfare in South Africa. Journal of Theology for Southern Africa 133, March 1, 74-96. [ Links ]
The Republic of South Africa. Protection of Information Bill, 2010. Available: http://www.info.gov.za/view/DownloadFileAction?id=118894. [ Links ]
Thomas, David 2002. Christ divided: liberalism, ecumenism and race in South Africa. Pretoria: University of South Africa. [ Links ]
1 I use the term "the church" with caution. In this paper, this term is used as a generic reference, referring to a diverse community who subscribe to the Christian faith irrespective of denominational affiliation. It speaks therefore of a general ecclesiology.
2 Walter Brueggemann, The Prophetic Imagination (Philadelphia: Fortress Press, 1978), 13.
3 The Prophetic Imagination, 15.
4 GG de Kruijf, "The Christian in the Crowded Public Square: The Hidden Tension Between Prophecy and Democracy," Annual of the Society of Christian Ethics (January 1, 1991): 21.
5 South Africa, Constitution of the Republic of South Africa, 1996 (Govt. Printer, n.d.), 5.
6 Ibid. Paragraph 18.
7 Ibid. Paragraph 16.
8 Peter J. Storey, "Banning the Flag from Our churches: Learning from the church-State Struggle in South Africa," in Between Capital and Cathedral: Essays on church-state Relationships, ed. Wessel Bentley and Dion A Forster (Pretoria: Bontshi Business Services, 2012), 15.
9 John W De Gruchy, The Church Struggle in South Africa, Twenty-fifth anniversary edition (London: SCM Press, 2005), 225.
10 Tom Best, "The church in Community," in Being church in a New Land: A Selection of Papers Presented at the 1995 National Conference of the South African Council of churches (Johannesburg: Edenvale Printers, 1995), 17.
11 Wiseman L. Nkuhlu, "The church and Socio-economic Reconstruction During the Transition," in Being church in a New Land: A Selection of Papers Presented at the 1995 National Conference of the South African Council of churches (Johannesburg: Edenvale Printers, 1995), 5.
12 Ibid. 6.
13 Ibid. 7-8.
14 Tokyo Sexwale, "church and State," in Being church in a New Land: A Selection of Papers Presented at the 1995 National Conference of the South African Council of churches (Johannesburg: Edenvale Printers, 1995), 11.
15 Ibid.
16 Kairos Theologians, "Challenge to the church: A Theological Comment on the Political Crisis in South Africa," 1985.
17 Storey, "Banning the Flag," 15.
18 Nico Koopman, "Public Theology as Prophetic Theology: More Than Utopianism and Criticism?", Journal of Theology for Southern Africa, no. 134 (July 1, 2009): 117-130.
19 According to Koopman, Gustafson's definition of the prophetic roles of the church is described in the church as those of visionaries, critics, storytellers, technical analysts and policy makers. All these roles place the church in a position of observer of what happens at grassroots level. It is my contention that the church needs to play a much more active role, associating itself with those at grassroots level, while at the same time being able to speak truth to Caesar.
20 Ignatius Edet, "The Church and Corruption in Africa," AFER 51, no. 4-1 (2010): 648.
21 David Thomas, Christ Divided: Liberalism, Ecumenism and Race in South Africa (Pretoria: University of South Africa, 2002), 232.
22 Sexwale, "Church and State," 10.
23 Chris Jones, "Versoening Is Radikaal," Kerkbode (Cape Town, August 17, 2012), 189, 3rd edition, sec. Aktueel, 11.
24 Nico Koopman, "Churches and Public Policy Discourses in South Africa," Journal of Theology for Southern Africa no. 136 (March 1, 2010): 41-56.
25 Ignatius Swart, "Meeting the Rising Expectations? On Local Churches as Organisations of Social Welfare in South Africa," Journal of Theology for Southern Africa no. 133 (March 1, 2009): 74.
26 Quoted from Nelson Mandela's inaugural speech.
27 See Wessel Bentley, "The Formation of Christian Leaders: a Wesleyan Approach," Koers 75, no. 3 (2010): 551-566.
28 De Kruijf, "The Christian in the Crowded Public Square: The Hidden Tension Between Prophecy and Democracy," 27.
29 Ibid. 28.
30 Ibid. 30.


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Every major event should open with a star-studded gala, and The New York City Food and Wine Festival celebrated its fifth year launch last night with an inaugural ball... a meat-ball.
Meatball Madness, hosted by Giada De Laurentiis, consumed 82 Mercer which held a sold-out crowd as they sampled meatballs from some 37 chefs. The perfect amuse-bouche and ball jokes and puns abound, some of New York's finest and most celebrated meatball connoisseurs were shelling out these delectable round creations all night long. And between sampling meatballs as diverse as the chefs who made them, imbibing on wine, beer, champagne and sparkling water, guests were invited to vote on their favorites.
U.S. & World
Notable standouts included Meatball Obsession who served beef meatballs in their signature paper cups with a healthy coating of their perfectly seasoned tomato sauce, fresh ricotta and mozzarella pearls along with a piece of freshly baked focaccia. The contrast in temperature between the hot meatball and sauce juxtaposed with the cool cheeses made every bite a hearty and yet refreshing experience. And Meatball Obsession's founder, owner and chef Dan Mancini, brings his grandmother's recipe to life in such a true and traditional sense that you can actually taste Italy in every bite.
The lines around Marco Canora's Hearth / Terroir station were long and spoke volumes about what was being served, a Meatball Parmesan Hero (albeit slider portion) that was so moist, flavorful and yet light and delicate that they were gone by the time I went back for seconds. Normally too much sauce is the bane of a perfect sandwich, creating a soggy bite, but in this case Canora's creation made for a surprising eating experience. Watching this masterful chef slice loafs of Italian bread before spooning his delicate meatballs between them, one would expect a more difficult crunchier bite, the kind of bite where you need to open your mouth too wide and consume nothing but bread while the meatball you were going for ends up on your lap instead of in your mouth. Yet with the addition of Canora's wonderful sauce, a garlic-infused oil and sprinkling of parmesan cheese, the bite was equal parts soft and crunch, and entirely delicious.
And then there was Casa Pomona's Spanish take on albondigas (meatballs). Beef stuffed with braised ox tail meat and served with a salted potato chip was such an original take on the meatball that it made it that much more distinguishable in a room full of meatballs. Swimming in a shallow bowl of tomato sauce, executive chef Jodi Bernhard's small beef-balls revealed tender oxtail meat at its center that was so perfectly cooked it simply fell apart in your mouth as you bit through the meaty sphere and it made for a mouth-watering explosion of flavor.
But there can only be one winner, even if in this case there were two: The people's choice award was bestowed to Chef Donatella Arpaia and her restaurant Donatella. And the judges Anne Burrell, Geoffrey Zakarian and Alex Guarnaschelli awarded the evening's grand honors to Chef Gabe Thompson who is in the process of opening L'Apicio. It was a night to remember, and everyone was simply... balled over!
Copyright LXTVN - LXTV


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Timmy Haus
Saturday July 13th 2019 9:30PM
Timmy Haus is a singer/songwriter and full-time professional musician from Northern Minnesota. His music draws from different genres and many musical influences. He regularly performs solo or duo acoustic shows and creates his own blend of "acoustic eclectic". On stage live is where he is most at home. Fans and club owners often say he "sounds more like a band than a one-man show."
His Papa Charlie's performances have become a staple in the Lutsen Mountains experience.
21+ | FREE | 9:30pm


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These days, with all of the social media tools that are available to us, the role of Block Captain has undergone a subtle shift. Instead of being a primary tool for pushing information from the WRBA to residents on each block, the Block Captain now primarily keeps an eye on their part of the community and reports back to us.
This system was used to great effect in the wake of last year's Hurricane Irene, as we were able to compile a comprehensive list of damages to Woodhaven within a few hours after the storm had ended. This organization, we hope, will lead to more rapid action.
(Our system was in effect during Hurricane Sandy, but the extent of damage during that superstorm was so great and widespread that it was going to take a while before repair crews got to us no matter how organized we were.)
The organization that we've developed could pay off in an interesting way, as it puts us in a great position to take advantage of the NYPD's Block Watcher program, a reinvention of an old program that they have been rolling out and testing in a few precincts over the past year. As a Block Watcher, you will not be on patrol; in fact, all you are trained to do is report issues directly to your local precinct.
After your training (which will take place here in Woodhaven), you will be issued an ID number that you will use when calling in problems. We will be able to follow up with the 102nd Precinct on these reported issues to ensure they are being addressed.
This is something we all have to participate in. The City of New York is not going to suddenly increase staffing at the 102nd; we are not going to get more cops. So we have to do what we can to help the police we do have.
At last Saturday's Town Hall Meeting, we signed up 38 Block Watchers, many of whom were already serving as Block Captains. The difference between the two roles is negligible, though the Block Watcher role is a bit more official as it is sanctioned by the NYPD. We need many, many more residents to step up and commit to serving as a Woodhaven Block Watcher.
You can do so by contacting us via telephone (leave us a message at 718-296-3735) or via email (firstname.lastname@example.com). We will get you an application and answer any questions you may have.
On a separate, semi-related note, myself and two other residents (my wife, Josephine Wendell and Monica Varona) recently completed Civilian Police Academy. It is a 14-week course given by the NYPD that explains "legal, social and procedural aspects of policing." Such interesting topics such as Hostage Negotiations, School Safety, and Counter-Terrorism are offered alongside controversial topics such as the use of Force and Stop & Frisk. It is a free course offered twice a year by the NYPD. If you or any other Woodhaven resident is interested, or has questions, please let us know.
And as a final note, as we come to the end of the year we'd like to thank everyone who donated toys for Woodhaven's Toy Drive for the children slammed by Hurricane Sandy. If we judge a community by the way it treats its fellow human beings in their time of need, then the residents of Woodhaven acquitted themselves well.
They were generous, caring and very giving of their time and money. In addition to the wonderful outpouring of generosity from our residents, we were very touched by the response from former residents, many of whom mailed clothing, food or made donations to our relief fund.
Once a resident of Woodhaven, always a resident of Woodhaven. Thank you to all, God bless, Happy Holidays from the Woodhaven Residents' Block Association.


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You've seen contract killings go down in TV shows and movies. You've played hired killers in video games series like Hitman, Grand Theft Auto and Assassin's Creed. But a new study from Great Britain reveals that the modern-day business of paid murder is more mundane, bumbling and boring than what's shown in popular entertainment.
Some of the facts gleaned in the completed study by the Center for Applied Criminology at Birmingham City University, written up at Pacific Standard, aren't that surprising. For example, guns are the go-to weapon for most of the criminals studied in their research. But, the fact that Tuesday is a frequent day for professional killers to take out targets feels weird. Tuesday doesn't feel like a day for murder.
Other findings run counter to the vision of high-priced, city-centric killjobs that we see in pop culture:
- The cost of ordered murder in Britain was also found to vary considerably, with the average cost standing at £15,180. The lowest fee in the sample was a mere £200, in contrast to the highest fee of £100,000.
- Far from being carried out in smoky underworld clubs, the majority of hits took place in suburban neighbourhoods, often as the victim was walking their dog or going shopping. Often the hitman and their victim lived in the same area, which is one of the most common reasons behind their eventual arrest.
- Contract killings are overwhelmingly likely to be carried out by men. The only female hitwoman to be identified was Te Rangimaria Ngarimu, a 27-year-old Maori who was found guilty of being paid £7000 to murder her victim in 1992.
The research team categorized four types of hitmen — novice, dilettante, journeyman and master — based on their research of cases that happened from 1974 to 2013.
The Master:
This final type of hitman is the most elusive to study, as they are also the least likely to be caught. Professor Wilson's team suggests these killers are likely to come from a military or para-military background and could be responsible for up to 100 hits. The major reason the master killer evades justice is that they travel to an area to carry out the hit, without any local ties, leaving minimum local intelligence about the hit or the hitman.
So, if there are any real-life analogues to video game characters like Agent 47, they probably fall under the Master category. And their Tuesdays are probably very busy.
[Pacific Standard, via Digg]


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Last week I was working and suddenly PC started acting strange. It had lag and the UI of Adobe Reader X was almost totally disposed.
The first thing that I did was checking the number of GDI objects from Adobe Reader X. If the UI is having problems drawing itself and the program is not responding as it should be, that could be a good place to start your search.
Checking the GDI objects in Windows is very simple:
- Press Ctrl+Shift+Esc to open the Task Manager
- Select the [Processes] tab
- Add the GDI Objects column by clicking [View] > [Select Columns…] and check [GDI Objects]
- Now find your Adobe Reader X process in the list and check how much GDI Objects it has.
The limit of GDI Objects per process is 10000 in Windows, and that is what I actually saw.
The problem occurs when you open a PDF file and press Ctrl+F and search for some text. You will not notice the leak if you don't use (= scrolling and searching) the PDF file for a while.
By scrolling the document, everything works fine but if you search the document it will leak GDI handles and if you scroll after you triggered the leak, every scroll will increment the leaked handles.
I just binged if this was a new bug but it seems that this bug was already reported in February 2011 on the Adobe forums.
Shame on you Adobe!
FYI: tested on Windows 7 (x64) and again another reason to start using the free Foxit Reader.


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The Dolores Town Board will meet on Monday, Jan. 14 at 6:30 p.m. at Town Hall, 420 Central Ave.
On the agenda is what will likely be a lengthy discussion on how to deal with the recent voter-approved legalization of marijuana.
Town Manager Ryan Mahoney said the Dolores Town Board will likely first focus and possibly ban the use of marijuana on any town or public property, which is similar to the open alcohol container laws in town.
Also on the agenda is a resolution for special events permits and alcohol sales, the resolution will likely streamline the process of getting special events permits.
Also on the agenda, is a resolution to approve the sheriff's contract, which will remain the same as last year's contract with the Montezuma County Sheriff's Department.


text:
"Men's Wedding Band Stainless Steel Black Ion-Plating"
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Join us in Mill Valley Thursday, August 4th as we taste through the full spectrum of Madeira styles – from dry to sweet. Madeira is probably theleast-known category of wine here at the store, which is a shame, as they're fabulous both at the start of a meal and with desserts. Manny Berk, truly an expert on Madeira, will be on-hand to educate us on these varied and unique wines. He has re-published Noel Cossart's, "Madeira – An Island Vineyard", which details the fascinating history of Madeira with notes on vintages, special tastings, etc. (Tasting fee includes a copy of the book.) We'll set out a variety of cheeses and other snacks that will pair nicely with the wines. There is a lot of interest in this tasting, and space is limited. For more information or to reserve a spot, please call the Mill Valley store: (415) 388-5043)
Joe's Wine News:
2008 Primitivo Quiles Cono 4
This is one of the oldest wineries in Alicante and is famous for their amazing 1948 Fondillon and Raspay. The Cono 4 is a new, younger monastrell that is very tasty. Floral blackberry, rose, cracked pepper, and a touch of chocolate on the finish. Great balance and acidity, to boot. A tremendous value wine at $11.99.
2010 Valduero Yunquera Albillo
Best known as a producer of excellent red wines, Bodegas Valduero also makes one white wine from a little known grape called Albillo. Just 2 % of the estate vineyards at Bodegas Valduero are planted to Albillo.
Yunquera is made from 100% Albillo fermented in stainless steel and allowed to rest on its lees to give the wine weight and textural richness. It displays citrus blossom aroma with additional notes of fresh green herbs, petrol and bees wax on a firm mineral foundation. The golden color makes me think of this as a perfect white wine for cooler weather and richer meals. $16.99


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Climate change matters: a roundup of events in September
Climate change matters: a roundup of events in September
Climate change negotiations
As the UN climate change negotiations (COP21) draw closer and the 1 October deadline for countries to submit their Intended Nationally Determined Contributions (INDCs) approached, we saw a flurry of carbon emission reduction news.
No less than 68 countries submitted their INDCs in September. As at 5 October, around 90% of global emissions were covered under current pledges.
Commitment from LDCs
The recent spate of INDC announcements and the high level of commitment seen from the least developed countries (LDCs) demonstrate a strong willingness on the part of these governments to reach an agreement to address climate change and its social and economic impacts.
Indeed among LDCs there have been some ambitious targets put forward. However, they also require financial support in order for these pledges to be achieved and climate change finances are expected to be a key part of the Paris negotiations in December.
Strong commitment from large emitters
The Brazilian pledge has been well received, as it is the first developing country to commit to an absolute economy-wide emissions target, as opposed to aiming for a target relative to business-as-usual, which is what other developing countries have done so far.
Brazil has committed to reducing greenhouse-gas emissions to 37% below 2005 levels by 2025 (for example, South Korea's goal is to cut emissions by 37% from 2030 business-as-usual levels).
Although environmental NGOs have criticised the target, as it effectively allows Brazil to increase its emissions over the next decade (given 2012 emissions were already 41% below 2005 levels), the setting of an absolute target by a large developing country sends a positive signal about their level of commitment.
It shows that the Brazilian government is serious about reducing emissions, regardless of the fact that developing economies generally require more flexibility as the progress of their development could depend upon emissions-producing processes such as industrial activity.
The other positive news in the month came from the reaffirmation of the US and China's Joint Announcement on Climate Change that was issued last year.
During September's Climate Week in New York (21-28 September), the Chinese President unveiled new restrictive policies towards carbon intensive activities and committed $3.1 billion to a South–South Climate Cooperation Fund to help developing nations combat climate change.
It was also announced that the Chinese national carbon trading scheme is to be rolled out in 2017.
This is meant to help China achieve a goal set with the US last year, of ensuring that emissions peak around 2030.
The much-anticipated Indian INDC pledge was submitted four hours before the deadline of 1 October.
The country committed to cut its economic emissions intensity by 35% by 2030. The Indian government also promised to develop its clean energy sector and focus on land restoration through forest planting.
Large countries' disappoint
On a less positive note, some large countries have submitted disappointing pledges.
Indonesia has committed to an unconditional 29% emissions reduction by 2030 from business-as-usual levels (this becomes a 41% reduction conditional on the receipt of $6 billion worth of aid).
Meanwhile, South Africa committed to ensuring that emissions peak between 2020-2025, plateau for about 10 years and then start to fall.
The government provided a target range for emissions between 2025-2030.
The submissions are disappointing because neither the Indonesian government nor the South African authorities have provided enough detail on how their goals would be achieved.
Record-breaking temperatures
The UK Met office published a new report stating that global temperatures are likely to be record-breaking in 2015 and 2016 due to the reversal of natural climate cycles in the Pacific and Atlantic oceans amplifying man-made global warming.
Meanwhile, Arctic sea ice reached its annual minimum in September, raising new concern about the risk of permafrost thawing.
A scientific study (published in Nature) looked at the economic impacts of the melting of the Arctic permafrost (and the subsequent release of carbon dioxide and methane gas) and estimated it could cost the global economy an extra $43 trillion by the end of the next century.
Energy systems at risk
A new report from the World Energy Council warns that global energy systems (including power stations, distribution grids and networks) are at risk from the effects of climate change such as flooding, severe storms and rising sea levels.
This could have a potentially catastrophic knock-on effect on global infrastructure.
The report aims to highlight the importance of climate change adaptation and the need for the issue to be addressed at the UN climate change negotiations in December.
Adapting energy infrastructure to cope with the pressures of the effects of climate change is likely to add significantly to the already-estimated $48-53 trillion that needs to be invested, on a global basis, in energy infrastructure by 2035.
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We got a lot of work done; it was a great day for it so our various workteams cleared a lot of invasives, brush, and (!!!) very stubborn thorned cane, along with moving several piles of compost, brush, and miscellaneous trash that didn't belong there.
{My back hurts though. It's nagging me to be more dutiful about my yoga if I'm going to insist on this 'bending over and digging and hoeing' business in the garden.}
Random thought: Why does using a lopper to attack those big thorny canes feel so satisfying? Never mind. It does. The local groundhog's den was uncovered, and now he no longer has a convenient briar patch from which to conduct his marauding in our gardens. He's a clever bugger, climbing over our fences in spite of our efforts to discourage him. One gardener laughed wryly that yes, his tunneling was probably hopelessly more thorough than the New York subway system. He may be right, but I'm still enthusiastic about planting my garden.
Which, thanks especially to some help from one of my neighbors in clearing out the winter's growth of brush and grass overgrowth from my plots, I'm ready to plant!
I grabbed some fresh seeds from the store, and I may stop in and peruse the available potted plants from the nursery just so that I can have a little instant green to add to my perennials.
Up so far: the acquilegia, the poppies, various mints that I have (of course, they're immortal and hard to eradicate), and of course the oregano. Also, the 'gift' daffodil bulbs are in bloom (and the blooms so heavy they've tipped over, poor things. I always feel bad when they do that). The rhubarb plants have peeped up and are already in leaf - the warm weather has definitely confused them; they're usually only just peeking upward from the ground, little pink eggs emerging from the earth.
Thanks also to the obliging weather, I got my first bit of sunshine for the season: a little tiny bit of pink on my neck, arms, and forehead. I'll take it! It feels good after being indoors much of the winter. I'm a little curious about how tomorrow's Boston Marathon will go, considering the expected temperature spike (90s F) - I know someone running the race, so I'm more conscious of the weather than I normally would be. {Good luck, runners!}
I'm almost finished with my tea, as I sit here and write this. Now that the season is upon us though, I plan to be posting regularly again. Please drop by and say hello when you find the time. :)
- Posted using BlogPress from my iPhone


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text:
iTwins is the 23rd episode of the second season of iCarly and the 48th episode overall. The episode originally aired on July 11, 2009. Jennette McCurdy portrays a dual role in the episode as both her regular character Sam and as Sam's previously unknown twin sister, Melanie.
There is an email from a talking foot. After Freddie is teased for being very gullible (he receives an email from Carly and Sam and dresses up as a clown, believing that it's Clown Day at school), he believes the girls are trying to prank him when Sam says her twin sister named Melanie is coming to Seattle since she goes to a boarding school. He is unconvinced that Sam really has a twin sister, and to try to prove it, he asks Melanie out on a date, thinking that Sam would never go on a date with him.
The plan to try to prove that Melanie is really Sam takes an unexpected turn when Melanie accepts his invitation, doesn't act like Sam and then kisses Freddie at the dance club, causing him to believe that Sam kissed him on purpose. He immediately becomes extremely paranoid. In the end, since Freddie refuses to believe it, Sam "admits" to Freddie that there is no Melanie. Satisfied, Freddie departs shortly before Melanie arrives to go to the movies with Carly and Sam, proving her existence once and for all to the audience (although not to Freddie).
Carly gets a job tutoring Chuck in math, to which Spencer objects, as Chuck keeps tormenting him. After Spencer shows Carly how awful Chuck really is (with the help of a hidden video camera that Spencer set up that Socko lent him), Carly thinks of a way to get back at Chuck. She makes up the number Derf and teaches it to him, so he can use it on his next math test. When he fails his test, Mr. Chambers says Carly no longer needs to tutor him, and decides to send Chuck to Camp Add-'Em-Up for the whole summer (at Spencer's suggestion).
- This is the first iCarly episode to be rated TV-G (previously rated TV-Y7).
- Jennette McCurdy has stated in interviews that her natural speaking voice is "somewhere between Sam and Melanie." She affects a deeper tone when she is playing Sam (to emphasize Sam's tomboyish demeanor) and spoke in a higher pitch as Melanie (to project Melanie's more feminine personality).
- Melanie is the first person to know about Sam and Freddie's kiss (seen in "iKiss") other than themselves. Carly did not find out until iThink They Kissed.
- The dance club that Melanie and Freddie went to was named Quisp (Under 21) DANce Club. The capital letters in "dance" is a reference to iCarly's creator, Dan Schneider.
- In this episode, it is discovered that Sam hates stripes on guys, but likes wearing stripes herself according to Dan Schneider.
- It is discovered that Carly and Sam hate the letter Q.
- This is the only appearance of Sam's twin sister Melanie, not counting her appearance in Sam & Cat. Despite this, both Dan Schneider and Jennette McCurdy showed positive reactions to the Twitter trend "iTwins Sequel".
- The actress who appeared as Gibby's cousin Sabrina in the season three episode "iBeat the Heat", first appears here in a non-speaking role as a dancing girl who is responsible for Freddie spilling his drinks.
- At the end of the episode, Freddie still didn't believe Melanie was real, because Carly and Sam never proved it, Sam admitted Melanie isn't real to him, and he never saw Sam and Melanie together. However, in iThink They Kissed, Freddie stated he may have kissed Sam twice, but that he thought it was her twin sister, adding that he was "still fuzzy on the whole Melanie thing." This indicates that he has accepted that Melanie might be real, although he still wasn't sure.
- After iThink They Kissed, Melanie was mentioned in one more episode. In Season 4's iSam's Mom, Sam's mother, Pam Puckett, asks Sam why she can't be more like Melanie. Sam tells her mother to stop comparing her to her sister.
- Sam and Melanie is a reference to Amanda and her twin in True Jackson VP.
- When Freddie told Chuck, "Don't waste your time, kid. I've been barking up that tree since the 6th grade," (In response to Chuck's suggestion that when he's older, he could date Carly), Carly originally replied, "Neutering is always an option." On his blog, Dan Schneider stated that this line got a lot of laughs on the set, but he chose to cut it during editing because he felt it slightly crossed the line in terms of what was appropriate for iCarly's younger viewers.
- This is the first episode where Carly is in the subplot. She would later on be in the subplot once more in iPear Store.
- After Spencer says, "Good, 'cause you owe me 24 bucks for the pot roast," he starts to "shampoo" (as Dan Schneider described it) Carly's head with his hands, making her laugh. This was not scripted. Before the last take, Dan Schneider instructed Jerry Trainor to do that, without telling Miranda Cosgrove. When she was giggling and saying, "Stop ... stop it," Miranda was not acting. The laughter was her actual, natural reaction, and she was genuinely telling Jerry to stop.
- Jennette McCurdy once told Tiger Beat that "iTwins" was her favorite episode to film. She said "It was so much fun" to play both her own character, Sam, and Sam's twin sister, Melanie.
- At the end, the last "Me either," Melanie's voice is panned hard left and Sam's is panned hard right in the stereo field (i.e. Melanie's voice comes out of the left speaker and Sam's comes out of the right).
- This is the second time Nathan and Jennette have had an on-screen kiss in iCarly. The first as Sam and Freddie in iKiss, the second as Melanie and Freddie in this episode. They've also had to kiss twice for iOMG as Sam and Freddie, where Dan revealed they shot the kiss two different ways. Then they kissed twice in iDate Sam & Freddie, twice for iCan't Take It and three times for iLove You - not counting practice kisses or do-overs. Also, it is the first and only kiss for Freddie and Melanie.
- The song that Melanie and Freddie dance to is Tightrope by AnnMarie Montade.
- Freddie is supposedly gullible in this episode, but he wasn't fooled by Consuela's Revenge in iStage An Intervention. But in that episode, he admits that he didn't know the first part of Consuela's Revenge but later saw Sam loosening bolts on his bike.
- When Chuck sprays Spencer with the brown liquid, he said he didn't want to taste it, although he got it in his mouth. So he had to taste it anyhow.
- When Chuck sprays Spencer with the brown liquid, it splashes all over the walls in the kitchen, the door to the fridge is off its hinges and the cupboard door is lying on the counter. While Spencer does call out for Carly, he did not show her this mess or mention the incident to her, which is odd given that he was trying to prove to her that Chuck was evil. By the next scene in the kitchen, the mess is no longer there and the fridge and cupboard doors are back in place. This suggests either that the spraying of the walls was unscripted and unintentional, and a member of the crew simply cleaned it up and fixed the fridge and cupboard doors before the next scene was filmed, or (more likely) this scene was filmed afterwards and added later.
- Freddie's date with Melanie was on Saturday (as said by Freddie when he asks her out). Since he later refers to the date as "last night", the final scene should take place on Sunday; however, Mr. Chambers comes by on the same day to tell Carly that Chuck failed his math test, which he is supposed to take on Monday.
- In this episode, Sam says she hates stripes though wears them in other episodes. However, she probably just doesn't like stripes on guys.
- Carly tells Chuck that there was a new number, but technically "derfteen" and "derfty-four" would count as different numbers. Though she probably just meant the single digit.
View Gallery for this episode here.
Quotes[during the iCarly webcast]
Sam: I call this video "Gullible Freddie." Check this out.
[In the video, Freddie walks into Ridgeway dressed up as a clown. Everyone laughs]
Freddie: Hey, why aren't you guys dressed like clowns?! [Carly and Sam burst out laughing]
Sam: What do you mean?
Freddie: I got an email from the school saying that today was clown day. Didn't you guys get-- you guys sent me the email.
Carly: [points to Sam] She made me!
Freddie: Wait, is this on camera? GIBBY COME HERE!
[screen goes to static]
[next day in school]
Freddie: [to Sam] I've been in your house. How can I never see a picture of this"sister"?
Sam: You have, you just didn't know it was Melanie 'cause we look identical.
Carly: They're twins.
Freddie: Oh, twins! TWIIIINS!!! Riiiiight, you know I have an uncle who was an avocado, yeah we called him "Uncle Green Mush"...
Carly: We're telling you the truth.
Freddie: I'm not falling for it.
Sam: Who cares what he thinks? let's go.
Freddie: People care what I think!
Mr. Howard: No, they don't.
Freddie: Yes sir.
[Freddie enters Carly's apartment]
Freddie: Hey, can I borrow a scissors?
Carly: Don't you have a scissors?
Freddie: No, my mom says "they're too dangerous to keep around the house"...
Spencer: We've got a scissors in the kitchen drawer. Can you handle 'em?
Freddie: I think I can.
Spencer: Come with me...
[Freddie and Spencer walk to the kitchen; doorbell rings]
Carly: Yeah?
Melanie: [On intercom] Carly, it's Melanie.
Carly: Oh, hey Melanie! Come on up!
Spencer: That's Sam's sister?
[after Melanie enters from the elevator]
Freddie: OK, this is the stupidest thing ever…
Melanie: Oh my gosh, you're Freddie, I recognize you from iCarly.
Freddie: Oh shut up!
Melanie: Huh? I'm confused…
Freddie: Really…Sam?
T-Bo: Would the gentleman care for a pickle?
Freddie: No, I don't want a pickle.
T-Bo: Why? You afraid of pickles? Scared to take a walk on the pickle side of town?
Freddie: No, I just think that pickles and smoothies don't really go together.
T-Bo: [sarcastically] Oh. Well, pardon me for thinking that all foods and beverages can get along.
Melanie: Hey Freddie. Where's Sam?
Carly: Oh, she had to go back to detention.
Freddie: (sarcastically) Yes, and isn't it interesting how "Sam" had to leave right before "you" showed up here...
Melanie: Is he still on this?
Freddie: Sam would rather chew broken glass then go out on a date with me for a whole Saturday night. No way she's going through with this!
Carly: You asked Melanie.
Freddie: OOOKAYY. You can pretend I'm going on a date with Melanie, but I know I've got a date with Sam.
[chokes on smoothie and coughs it out]
Carly: What?!
Freddie: I'VE GOT A DATE WITH SAM!!!!
T-Bo: You wanna buy a pickle??
Freddie: NO!!!!
Chuck: Hey, when I get older, maybe I could go on a date with you...
Carly: Oh, Chuck...
Freddie: Don't waste your time, kid; I've been barking up that tree since sixth grade...
Freddie: So, "Melanie"... you look pretty hot tonight.
Melanie: Thanks! I love your shirt!
Freddie: No, you don't. Carly said you hate stripes!
Melanie: Sam hates stripes.
Freddie: How long are you gonna keep this up?! [pushes Melanie on her shoulder] Just admit you're Sam and we can leave!
Melanie: I would, ow...
[rubs her shoulder]
...but I'm not Sam!
Freddie: OK. It you're not Sam, then I guess you wouldn't mind if I hold your hand.
Melanie: I don't mind at all. I think you're really cute.
Freddie: How can you say that without vomiting!?
Melanie: What?
Freddie: All right. If you're not Sam... You suppose you might go dancing... With me.
Melanie: I'd love to.
Freddie: This is a slow dance, you know. We have to dance real close, pressed together.
Melanie: I know.
[Freddie and Melanie are slow-dancing]
Freddie: I can't believe you're doing this.
Melanie: Why? I like you!
Freddie: You hate me; you always have!
Melanie: Maybe Sam hates you.
Freddie: You ARE Sam!
Melanie: Really? Would Sam do this?
[kisses Freddie on the lips]
Freddie: [shocked] You swore we'd never do that again!
Melanie: I didn't swear anything.[tries to kiss him again]
[Freddie becomes extremely paranoid and runs away; Melanie chases him]
Carly: Hi Mr. Chambers, [says plainly] Chuck.
Mr. Chambers: Hey Carly I'm afraid we're gonna have to stop the tutoring. Chuck failed his math test.
Carly: [acts sad] Oh, no.
Mr. Chambers: It´s not your fault. He made up some fake number called derf.
Carly: [Acts confused] Derf?
Chuck: [Angrily] I learned it from you!
[Carly feigns a look of obliviousness at Mr. Chambers.]
Mr. Chambers: Ok! That's it, Chuck; if you're gonna blame Carly for your failure, I'm gonna ground you for 3 weeks.Chuck: Dad!!
Spencer: You know Mr. Chambers, I also had a problem with math as a boy. So my dad sent me to math camp for the whole summer.
Mr. Chambers: [sounds interested] Math camp?
Chuck: Math camp!!
Spencer: Yeah, here's a brochure. [looks down at Chuck]
Mr. Chambers: Ohhh, camp Add-em-up. This looks perfect. Thanks.
Spencer: Enjoy your summer, Chuck.
Carly: Yeah, Chuck.
[Chuck walks away with his father shaking his head.]
Sam: You won. We tried to trick you but we couldn't pull it off.
Freddie: Ha, so admit there's no Melanie, and that I am not gullible, and that I'm too smart for you.
Sam: There's no Melanie, you're not gullible, and you're too smart for me.
Freddie: That's right! In your face, Puckett! Bye, ladies.
Sam: How could you make out with Freddie?
Melanie: He's adorable!
Carly: I can't believe you two are sisters.
Sam & Melanie: [shaking their heads] Me neither.
[Then the elevator goes down to an end.]
Related iCarly.com blog posts
Sam's blog: Are You a Sam or a Melanie?


text:
091 Labs weekly Tuesday open night is tonight. The open discussion on simple OOP for novice programmers continues, this week small apps will be built with Processing. Some electronics projects will also be worked on and there will be some 3D Printing demos.
join us for a coffee and see what we are all about. Activities as diverse as electronics, knitting, papercraft, carpentry, board games and more. Come along, join us for a coffee and see what we are all about! All welcome.


text:
"The Breaking Dawn: Part 2" press tour is under way, and its stars are spilling on life, love and the end of the "Twilight Saga."
Asked if her perspective on fear and challenging herself has changed after playing the more physically demanding role of vampire Bella in the end of the series, Kristen Stewart says it's important to be "OK with your own fears."
"If you're an honest person you'll make mistakes, but it'll be OK," she tells Mexican magazine 15 a 20, per a fan site's translation. "The most interesting things happen after making mistakes."
U.S. & World
Rob talks "pretty ridiculous" sex with Kristen in "Breaking Dawn Part 2"
"I'm taking her with me," Stewart says of Bella. "I won't have to miss her...I don't feel like I have to come back and do something for her. It sounds weird, but I feel close to all the characters I've played."
Stewart deftly handled what could have been a few loaded questions from the mag. Asked if she thinks love changes over time, she says it depends.
"It's different for everyone. People are capable of living in different ways," she says.
Check out Rob, Kristen and the rest of the gang in pre-"Twilight" form
15 a 20 also caught up with Robert Pattinson (and he made the cover), wondering of the soon-to-be erstwhile Edward Cullen whether doing "Twilight" has changed how he thinks about love.
"I haven't really thought about that," said the characteristically laid-back actor. "I don't think it's changed that much. I don't think the way you see it changes much. You make your decisions, and it depends on the person you fall in love with anyway."
"I'm still young," Pattinson said, asked if he has reflected much on the last four years. "I'm still trying to run my life, so there's not much time to reflect. I feel like someone just put me in charge of a train that is out of control, and I'm finally learning how to be in charge of it. It's hard to deal and accept what's happened."


text: I hope the phone numbers and emails addresses, listed in those mock-ups, are fake, so the internet trolls don't get their hands on them. Also I hope theres some attention devoted to some beyerdynamics as I don't see you mention alot of beyerdynamics in reviews, even if you don't like/enjoy them, your perspectrive on the new t70 & t90s would be interesting. Anyway regardless I love what you and your staff do for the headphone community and will continue reading regardless and I am itching to buy this guide as I'm currently looking at the picking up a pair of closed headphones (currently looking at the MDR-1R, Polk Ultrafocus 8000, and Beyerdynamic t70). Unfortunately, I don't have smurf ear so the Momentums are out. For some reason the Philips Fidelio X1 have my eye too but i can't explain but i think they're really neat looking and supposedly sound great too.