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Meier's Monumental Opus
The fourth volume of John Meier's A Marginal Jew has appeared. It is subtitled, "Law and Love," and weighs in at a hefty 735 pages. As reported on the America blog, this is not beach reading! Nonetheless, it exhibits Meier's trademark clarity, carefulness, and verve -- not least in his delineation of the scope and focus of his project.His introduction repeats some needed reminders and distinctions:
The first important distinction scholars often fail to make is the distinction between Christology and the quest for the historical Jesus. Both are valid academic endeavors Obviously, the two endeavors are related. Christology is a subdivision of the academic discipline called theology in Anselms famous phrase, fides quaerens intellectum, faith seeking understanding. Christology is therefore faith seeking understanding of Jesus Christ as Lord and Savior, the object of Christian faith.By contrast, the quest for the historical Jesus is by definition a strictly historical endeavor. Of its nature, it prescinds from or brackets Christian faith. This does not mean that it denies, rejects, or attacks such faith All this is simply a matter of functional specialization, to use a phrase beloved of Bernard Lonergan.Granted this distinction what then do I mean by the historical Jesus? The historical Jesus is that Jesus whom we can recover or reconstruct by using the tools of modern historical critical research as applied to ancient sources. Of its nature the historical Jesus is a modern abstraction and construct. He is not coterminous with the full reality of Jesus of Nazareth. (pp. 5&6)
And he admits, with the modesty we have come to expect from New York priests and Notre Dame professors,
In any rigorous and honest quest for the historical Jesus, we are always dealing with various degrees of probability. Of its very nature, the quest cannot and should not try to sell the product of its hypothetical reconstruction as the new and improved version of Christian faith in Jesus Christ. That would be absurd, though it is all too often done or at least implied. Rather the historical critical method, when applied to Jesus of Nazareth, exemplifies both its importance and its limitations, as a very astute theologian has put it. (p. 17)
(For the identity of that "very astute theologian," see p. 25, n. 36.)
About the Author
Rev. Robert P. Imbelli, a priest of the Archdiocese of New York, is Associate Professor of Theology Emeritus at Boston College.
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A certain Benedict, if memory serves.
I thought the opus was already finished -- this looks like a stupendous bonus. Teaching the Gospel of Luke in a course on The Bible as Literature I find some students nagging at the question 'but did all this really happen' -- I'll tell them now that it is up to historians to determing the vaious degrees of probablility of the narratives. and up to theologians to read the narratives for their theological content -- and up to students of literature to read the narratives as narratives, admiring the literary accomplishments of the author.
At the end of volume IV, John Meier announces that there will be at least a fifth volume, which will deal with the parables, Jesus' self-designations, and his death. Unfortunately, he does not intend to deal with the question of Christt's resurrection, apparently on the ground that it cannot be dealt with by means of the method and criteria he has adopted. I think this is a mistake, and it is for me another reason for questioning important features of the method, not least of all the sharp distinction made between Christology and the historical Jesus and that between the "real" Jesus" and the "historical" Jesus.
Fr. Imbelli:I have just ordered it by overnight delivery from Amazon. I look forward to some light summer reading! I think this volume will be especially relevant to some of our previous discussions regarding soteriology and the difference (or lack thereof) between Christianity and Judaism.One other issue that I look forward to thinking about is one of credibility. I have for some time now been interested in the problem that Christianity started out (at least outside of Pauline communities) as a Jewish religion, but was very quickly defined almost exclusively by Gentiles with little understanding of, and often strong opposition to, Judaism. If we postulate that Jesus was much more Jewish than many Gentile Christians were to conclude, and understood by his earliest followers from within Judaism (two conclusions that Meier may or may not endorse), then what reasons do we have for confidence in the understandings of Jesus that were presented by, and made orthodox over time, by individuals who seriously misunderstood the Jewishness of Jesus? This at least, will be a question in the back of my mind as I read the book.
Is there some pattern in the fact that all comments thus far emanate from "Josephs?"Joseph G.: bingo on Benedict!You are now eligible for 5% off the list price of volume 5.The methodological issues raised by Joseph K. are of central importance and, if memory serves, they are at the heart of Luke Johnson's respectful critique of Meier's previous volumes in Commonweal. It will be interesting to see who is reviewing the new volume for Commonweal. But I myself find that Meier's appeal to Lonergan's "functional specialties" helps clarify for me what he is about.
Don't forget Joseph Ratzinger aka Benedict XVI!On the question of the resurrection of Jesus of Nazareth, it seems clear to me that we have solid historical evidence that a number or people who had good reason to believe that he had died before the Sabbath eve in a certain week were convinced that they had then encountered him unambiguously alive over a period starting on the first day of the week following that Sabbath. This opens up two main possibilities. (1) No one can be raised from the dead--to use Pauiline language--and so the witnesses cannot have seen what they thought they saw. (2) Something very strange happened even if we are not in a position to understand what it was. It seems to me that position (1) is founded more on a prejudice than on sound method.
How do New York priests manage to be such fine scholars? Is it just that they are so talented to begin with that they dont need the support that Jesuits, Dominicans and other religious orders provide?If some poor soul not endowed with the gifts of New York priests wants to grow up to be both a priest and a world class theologian (or any kind of scholar) should he join an order or become a diocesan priest? Follow the path of Rahner or Ratzinger?
1) No one can be raised from the deadto use Pauiline languageand so the witnesses cannot have seen what they thought they saw. (2) Something very strange happened even if we are not in a position to understand what it was. It seems to me that position (1) is founded more on a prejudice than on sound method.It seems to me that for a non-Christian historian, the weight of historical evidence would have to be so overwhelming to constitute undeniable historical fact. As I recall, at the beginning of Volume 1, Meier says his method is the equivalent of locking Christian, Jewish, and atheist historians in a room and telling them they can't come out until they have hammered out a consensus statement about the historical Jesus. If the consensus statement they arrived at included an affirmation of the historicity of the resurrection, when they came out of the room, the atheists and the Jews would have to be Christian converts!
having schlogged a little through Fr. Meier, I think it's quite fair to say he is deply scholarly, judicious and balanced.I do havea question (especially for the exegetes here), is the state of biblical scholarship either historicocritical or Christological, or are the parctitioners generally in both camps with an emphasis towards one side or the other based on their own preoccupation and their perception of the needs of their readers?
Is there something about the historical-critical method that necessitates that it "bracket out" the possibility that Jesus was not only fully human but also fully divine? Would such a self-imposed(?) restraint on an academic discipline have made sense to a pre-Enlightenment scholar?
Is there something about the historical-critical method that necessitates that it bracket out the possibility that Jesus was not only fully human but also fully divine?Jim,It is not a matter of the historical-critical method. It is a matter of writing history. Obviously in his other work, Meier can and does use the historical-critical method as a believing Catholic exegete, as do all Catholic Biblical scholars, including (to some extent) the current pope. But Meier has set himself a task to try and write about the historical Jesus from a limited perspective. I think it would be unusual for a non-Mormon writing a history of the Mormon Church to try to prove or disprove that the Angel Moroni gave Joseph Smith a set of golden plates with the Book of Mormon on it. That may not be the best example, but in any case, historians in general do not try to prove or disprove the supernatural events many religions claim to be facts. If you could really prove the resurrection of Jesus as a historical fact, everyone would be a Christian. Someone who insists on the historicity of the resurrection would have to explain, it seems to me, why it was not widely accepted in the very community to which Jesus directed his ministry. Why did Christianity die out among the Jews within a few generations and become a gentile phenomenon when it was the Jews to whom Jesus addressed himself, and among whom he worked miracles and continued to address himself after the resurrection?
About the New York scholar-priests: In the space of ten years, the NY semnary system produced the following (in order of ordination): Robert Kennedy (canon law), Richard Dillon (Scripture), William M. Shea (philosophical theology), Thomas J. Shelley (church history), Bernard McGinn (history of theology), David Tracy and me (theology), Robert Imbelli (theology), and John Meier (Scripture). We had the good fortune of having some excellent professors who encouraged and exemplified the intellectual life. David Tracy and I are particularly grateful for the education we received in the six years at Cathedral College, particularly for all that we received there from Frs. Francis D. Cohalan, Joseph N. Moody (both in history), and David Rea (English literature). At Dunwoodie the great influence was Fr. Myles M. Bourke (Scripture).It will be understood why we are not flattered when, after we have given a talk or a sermon with at least one compound sentence, someone says to us: "You must be a Jesuit!"
David: I wonder if the credibility of the resurrection is really at stake in the fact that Christianity did not thrive within Jewish communities. Rather, what might be at stake is the Messianic Age, or what we would call the apocalypse. As multiple NT scholars have noted (most recently in my reading Amy-Jill Levine in The Misunderstood Jew), early Christians had a problem proclaiming Jesus to be the Messiah among Jews because there were very specific expectations of what was supposed to happen upon the arrival of the Messiah. The one clear test for whether or not a person was the Messiah was whether or not the Messianic Age came to pass. If it did not, and by most accounts it did not in the first century, then a particular claim that a person was the Messiah would be difficult for the average Jew to believe. One interesting speculation among scholars is that the 40's and 50's were particularly difficult times for the followers of Jesus, precisely because the Messianic Age did not come to pass, and that one response taken by many was to move away from the apocolyptic expectation that had earlier been proclaimed. Thus, it is speculated that there was a return to an emphasis on following the law among many Christians, creating both a more long-term view of things, and setting up a clash with Gentile congregations; a clash we have clear evidence for in the writings of Paul.Regarding the resurrection, I am inclined to think that historical accounts are on the side of credible belief that something resurrection-like happened. Otherwise, I find it hard to explain the commitment of the Jerusalem community led by James and Peter to a gospel proclamation that included an affirmation of the resurrection. Of course, what may have happened may have been more along the lines of the garden variety experience of the dead still being alive within a spiritual dimension of this world; a belief widely held within religions, especially those that emphasize ancestors.Two of the more tantalizing NT texts regarding the resurrection are: "Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy scriptures, the gospel concerning his Son, who was descened from David according to the flesh and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead" (Romans 1:1-4)"And we bring you the good news that what God promised to our ancestors he has fulfilled for us, their children, by raising Jesus; as also it is written in the second psalm, 'You are my Son; today I have begotten you.'" (Acts 13:32-33)What I find interesting about these texts is that they can be read to suggest that the title Son of God was given to Jesus as a result of the experience of his resurrection (and so not beforehand). Thus, one might say that through the resurrection Jesus was elevated to a new status. Now, the texts are not definitive in this regard, but they are suggestive, and certainly seem to indicate the importance of the resurrection to the developing understanding of Jesus.I do find the absence of any reference to the resurrection, crucifixion, or last supper in the Didache to be rather difficult to explain.
The destruction of Jerusalem and the Temple in 70 would also make promoting anything even remotely Jewish, rather difficult, and it would certainly provide powerful rhetorical resources for those promoting a non-Jewish understanding of Christianity (e.g. all of Paul's churches).One reason I think that Gentile Christianity wins out is the near destruction of Judaism. Jews go into life support mode and so are not in a position to have strong internal debates about how to think about new Jewish movements.
I need to read Meier, but I'm still working my way through N.T. Wright's massive (and excellent) tomes on the historical Jesus. For those interested in a meticulous and historically responsible look at the resurrection of Jesus, I recommend Wright's "The Resurrection of the Son of God" (2003). (Warning: It is 738 pages, so you can read it on the beach after you finish up with Meier.)I'm very interested in two related points of the discussion that have come up so far:1. Meier's definition of "historical Jesus".It strikes me that Meier's definition is actually quite similar to Luke Timothy Johnson's (as he laid it out in "The Real Jesus"). Wright is quite critical of this definition of "history", thinking that it gives too much ground to an enlightenment era worldview in which history and theology must be kept at arms length from one another. Wright distinguishes between 5 different senses of the word history (from pg. 12ff in "Resurrection"):i. history as event (what happened, "whether or not we can know or prove that it happened")ii. history as significant event (in the sense of something that is historic)iii. history as provable event ("we can demonstrate that it happenend, on the analogy of mathematics or the so-called hard sciences."iv. history as writing (or oral tradition) about events in the past v. a combination of definitions iii. and iv.: history as what post-Enlightenment historians can say about a topicBoth Johnson and Meier seem to embrace the fifth definition. Wright argues strongly against this position on the basis of a critical realist epistemology that is actually quite akin to Lonergan's. I highly recommend Wright's discussion of epistemology and historical method at the beginning of "Jesus and the Victory of God". 2. David Nickol states that a non-Christian scholar who affirmed the historicity of the resurrection would have to convert. Wright argues that this is not necessarily so:"Resurrection does not of itself connote cosmic Lordship, or divinity... the theological conclusions that the early Christians drew from the resurrection of Jesus had far more to do with what they knew of Jesus prior to his crucifixion, and with what they knew of crucifixion itself, and with what they believed about Israel's god and his purposes for Israel and the world, than with the bare fact (granted we could ever speak of such a thing) as the resurrection itself. For the moment we may simply note that whatever we think about Jesus' divinity, that cannot have been, in the first century, the primary meaning of the resurrection- even if, as we shall see, the train of thought that began with belief in Jesus' resurrection led the early Christians towards such a belief... It should be prefectly possible for historians to study the reports of, and beliefs about, Jesus' resurrection, just as one should be able to study reports, however startling, of the re-embodiment of any other second-Temple Jew, without supposing that by doing so we are necessarily committed to boldly going where no historian has ever gone before. What we make of our findings is another question altogether. We cannot, by short-cutting the theological issue, escape the challenge of history." ("Resurrection, pg. 25-26)Thanks, by the way, to Fr. Komonchak. You were the one who originally put me onto Wright's series when I was in one of your classes at CUA.I've mentioned once on these pages before, but I also reccomend the exchange between Wright and L.T. Johnson in "Jesus and the Restoration of Israel" (ed. Carey C. Newman). It deals with some of these same issues of historiography.
Patrick Molloy,besides the factors that Joseph Komonchak stated, there is the New York water :-)Joseph K. mentioned Monsignor Myles Bourke whose teaching of scripture at Dunwoodie and whose intellectual rigor and pastoral commitment formed and inspired a generation of priests, most of whom dedicated their lives to parish ministry. It is noteworthy in this regard that Monsignor Bourke is one of the two men to whom John Meier dedicated this volume of "A Marginal Jew."I would also add to Joe's list Philip J. Murnion, whose doctorate from Columbia was in sociology, one of the brightest, most capable, and dedicated people I have had the privilege to know.Joe Petit and David Tenney,thanks for your comments. I have a few thoughts, but need to attend to supper -- we have guests this evening. In a diocesan display of ecumenism, one of them is a Jesuit!
David Nickol states that a non-Christian scholar who affirmed the historicity of the resurrection would have to convert. Wright argues that this is not necessarily so . . .David Tenney,I have to (or should) go home and read ten or twenty very large and difficult books before I dare say anything more. But is N.T. Wright in essence here saying that historians can examine the evidence -- found only in the writings of the followers of Jesus -- about whether Jesus arose from the dead and come to a conclusion that he did, and then go on to examine the question of whether those followers were actually correct in how they interpreted the significance of the resurrection? That is to say, historians could conclude that the early Christian communities were correct that Jesus rose from the dead, but that they were wrong about who or what Jesus was? If a Christian proselytizer were to hand me a religious leaflet on the street and say, "Jesus rose from the dead," I could say, "So?"
"It is not a matter of the historical-critical method. It is a matter of writing history. ... in any case, historians in general do not try to prove or disprove the supernatural events many religions claim to be facts. "Right. It's as if there is a brick wall between (at least some sorts of) religious truth-claims and the sorts of truth-claims that the historical method is prepared to accept. David Tenney's list of the different senses of history sheds some light on the boundaries that history has established for itself.
Johnson's review of Meier's work might have been respectful but what sticks out in my mind from Johnson's interview is his relating that it took Meier 100 or so pages to establish one fact. Is it possible for Meier to write differently? I understand he cannot do the work for us but can he not at least say that this is what this all means as my body of work shows or something like that? Or does even Joe Petitt confuse his students thus?Of course, Peter Brown, Marcus, Crossan and Wright are no piece of cake either. At least Kung in later books responded to critics saying he should write more clearly. What's wrong with writing the way James O'Donnel writes in his book "Augustine?" Great book and profound enough. But then O'Donnel reverts to drudgery in his new book: "The Ruin of the Roman Empire."No wonder people trusted lying historians for so many years!!
Bob: Thanks for adding the name of Phil Murnion. I knew there was someone else...
Johnsons review of Meiers work might have been respectful but what sticks out in my mind from Johnsons interview is his relating that it took Meier 100 or so pages to establish one fact.I read somewhere (I forget all the details) that someone said that Meier takes several volumes to tell us pretty much what we already know. To which someone else answered, "And is that a bad thing?" Nobody is forced to read the books. And is it a problem if someone exhaustively reviews every bit of the evidence and comes to the same conclusion as people who have done relatively cursory studies? By the way, I don't know that is really true of the first three volumes, and if memory serves me correctly, Meier tells us in the early pages of the book that everything we have read about Jesus and the law is wrong. I will provide the quote when I get home. (I earnestly hope I have not imagined or misremembered!)
Meier states in volume one and repeats in volume four his "fantasy of an unpapal conclave" -- in which a Catholic, a Protestant, a Jewish, a Muslim, and an agnostic scholar are locked in the bowels of the Harvard Divinity School and kept on a spartan diet until they agree on a consensus document regarding what can be known of the historical Jesus (in Meier's understanding of the term).My own fantasy would lock John Meier, N.T. Wright, and Luke Timothy Johnson in the Notre Dame Library where they could feast at the end of a day of stimulating exchanges, with the condition that their discussion would be streamed live on dotCommonweal.As we await that blessed hope, here are two references to the projects of the others that Meier makes in volume four:1."I see the important work of N.T. Wright (eg. Jesus and the Victory of God) in this light. I consider this book not an example of the quest for the historical Jesus as such, but rather a prime example of how one goes about appropriating the results of the quest for a larger theological/Christological project" (p. 22, n. 17).2. "For an understanding of the real Jesus that moves in the theological and Christological rather than the historical realm, see Luke Timothy Johnson, The Real Jesus. For example, on p. 142 Johnson states that the real Jesus for Christian faith is the resurrected Jesus. I have no problem with such a definition when one is operating in the realm of faith and theology (p. 23, n. 22).The question I bring to Meier's project, which may surface with particular force in his fifth volume, concerns what can Meier say about Jesus' self-understanding within the limitations of the methodological approach Meier has chosen. The last pages of the present volume (if I read them correctly) seem to sketch the beginning of a response to my question.
Ithought it quite excellent in this thread that the ownderful leadership of msgr, Bourke and Murnion were noted. (Too bad Cardinal Law thought so little of "common ground.")What a pity that their scholarship and the other outstanding thinkers noted here did not continue on at he NY Seminary, which now,I understabd, has 18 students for priesthood.It makes one wonder how much true scholarship is valued in training our future clergy in appeciating the great mysteries of Christoloigy and the historical Jesus mentioned here and the other thorny issues we talk about today.
Meier tells us in the early pages of the book that everything we have read about Jesus and the law is wrong. I will provide the quote when I get home. (I earnestly hope I have not imagined or misremembered!)I wasn't so far off (although it is a shame to give such a tiny excerpt).
I remember how well, when I told a learned Jewish colleague that I was beginning to write a volume focused on the Jewish Law around the time of Jesus, the professor replied: "Don't go in there; you'll never come out." Six years later, I emerge from Moses' (not Plato's) cave, perhaps wiser but certainly older. In any event, I come out convinced that, although I may not be right in my positions, every other book or article on the historical Jesus and the Law has been to a great degree wrong. . . . .
David Nickol, Here's Wright's argument in very cursory form: The emergence of Christianity presents us with a number of facts that demand historical explanation. Not least among these is the Christian belief in resurrection. This belief looks very different from anything found in the broader Greco-Roman world. (Wright spends a good chunk of pages looking at the various beliefs about life after death for which we have any evidence from this time period in this region.) And while the Christian belief clearly has continuities with the growing and already wide-spread Jewish belief in a general resurrection, it also has some clear discontinuities. Specifically, he counts 6 such discontinuities:1- Resurrection is a central doctrine for all Christians for whom we have evidence, whereas it was peripheral, or at least secondary, for most (non-Christain) Jews for whom we have evidence.2- Christian writings are quite specific about what form the resurrected body will take, whereas the (non-Christian) Jewish writings we have are vague.3- Christian writings present an extremely consistent portrait of resurrected life whereas there is a wide spectrum of belief among non-Christian Jews.4- Christians believe in a two-part resurrection (Jesus first, everyone else later) whereas other Jews believed that everyone would be raised at once.5- Among Jews, resurrection had nearly always been linked metaphorically to the vindication of Israel, but Christian writings generally do not use it in this way, but tend to use it new metaphorical ways (e.g. for baptism and holiness).6- We have no evidence that there was any widespread belief among the Jews that the messiah would be resurrected- for Christians, Jesus' resurrection comes to be taken as a central proof that he is the Christ.Wright says that the sudden emergence of this remarkable set of beliefs among diverse and widespread communities of Christians demands a historical explanation. He makes the case that, absent any precedent for these beliefs in Jewish or Greco-Roman thought, the best explanation is that first Christians witnessed something very much like what is described in the gospels.If you are interested in a short version of this argument, Crossan and N.T. Wright engaged in a dialogue on this topic and it has been put out as the first chapter of a book: "The Resurrection of Jesus: N.T. Wright and John Dominic Crossan in Dialogue".
I second Robert Imbelli's fantasy conclave. I'm actually waiting for N. T. Wright and Luke Timothy Johnson to move past their disputes over the historical Jesus and realize that they are strong allies on some very controverted points about Paul (e.g. the proper translation of "pistis Chistou", Pauline authorship of Ephesians and some of the other "contested" letters).Unfortunately Meier is a gaping hole in my reading. Maybe that will be next summer's project for me.
With all the talk about genre and midrash very few scholars explain these things clearly. While all seem to agree that each Gospel is the expression of that Evangelist's community, the details seem sorely lacking. Is the fact that later scholars stress the historicity so much that we lost the feel of the first century understanding of these events? What else can it be. As far as the Resurrection is concerned I like the modern theory that all of a sudden the followers of Jesus "knew" that he was alive and believed in him. For me that really takes faith and certainly frees us from matching all the narrations together. And outside the Women's movement is the Woman at the Well and Mary Magdalene ever going to get their due; more than in mere footnotes?
Bill,The problem with understanding the resurrection as the followers of Jesus suddenly "knowing" that Jesus is alive is that that is not what the word resurrection means. Resurrection as it was understood in second temple Judaism meant a renewed bodily existence after a period of being dead. This is what it meant for Jews and this is also what it meant for Christians- the New Testament writings go out of their way time and again to stress the bodily character of Jesus' reappearnce to his followers. There were lots of stories and lots of language in both the Jewish and Greco-Roman traditions to express a belief in the ongoing existence of a person's soul after death. The early Christians consistently opted not to use that language and instead to use the language of resurrection despite the incredulous responses of both Jews and gentiles.
NT Wright has a nice web page where you can find many of his articles, including Christian Origins and the Resurrection of Jesus: The Resurrection of Jesus as a Historical Problem.
David N.I agree that the evidence for the raising of Jesus of Nazareth is not conclusive, but neither is it negligible. In such a circumstance historians may try to come up with the most plausible hypothesis that would account for the evidence. It is not to bexpected that all will ever come to an agreement. Meier's thought experiment has that shortcoming. Must silence be enforced when there is no conclusive evidence on any subject. As an instance take the "Secret Gospel of Mark" which Morton Smith claims to have discovered a fragment of. The original manuscript he claims to have found is not available. Serious scholars continue to disagree about whether the so-called Gospel fragment was concocted by Smith. The situation was well described in a recent review in the NYRB by Antony Grafton. The probability that there will always disagreement does not render further consideration pointless.
"I agree that the evidence for the raising of Jesus of Nazareth is not conclusive, but neither is it negligible. In such a circumstance historians may try to come up with the most plausible hypothesis that would account for the evidence."I think Joseph G. is correct. In fact, The carbon-dating controversy notwithsatndingding, there is very substantial scientific evidence--much of it gathered by scientists who are agnostics--that the Shroud of Turin is the burial cloth of the historical person Jesus Christ, and that the image on that piece of linen, now the most scientifically-studied artifact in human history, remains an enigma. In addition, the blood stains on the Sudarium of Oviedo (there is no image on this head cloth) corroborate the scientific evidence related to the image of the head on the Shroud. http://www.shroud.com/guscin.htmThough science can never definitively prove that these burial cloths were those of Jesus, that Jesus rose from the dead, and that Jesus is God, the burial cloths are in accord with the descriptions of the burial cloths provided in at least some of the Gospels. See, e.g., John 20-6-7.
Question: if faith is salvific, and the resurrection is the touchstone of that faith (If Christ is not risen, then our faith is in vain,") how much risk is necessary for faith to be that saving act that requires both grace and our acquiesence?(Obviously, I think we would like to emphasize what little historically we know of the empty tomb and its aftermath as well as the early Church, but we need to give due place to the Spirit working His way.)The shroud is another story. I'm told that one of the scientists working on it was a guy from our lab who's also a deacon here in the parish and some folks question his objectivity.I just think pridence is necessary in these matters, recalling the old dictum that the man who proves too much proves nothing.
Thinking of the late Msgr. Murnion, I note David, over at his Pontifications (which always has interesting stuff, some of which also surfaces here), notes the president is invoking the late Cardinal Bernadin and the common ground initiative (which Msgr. Murnion was given charge of) as the president is holding an "unprecedented" listening session with eight members of the Catholic presas prior to his going forth to meet BXVI.Another thread here? With the names of the lucky eight?
"The shroud is another story. Im told that one of the scientists working on it was a guy from our lab whos also a deacon here in the parish and some folks question his objectivity.I just think pridence is necessary in these matters, recalling the old dictum that the man who proves too much proves nothing."That's true enough, Bob. I'm trained as a scientist, and I'm all for objectivity and prudence. I have no idea whether the deacon's objectivity is impaired, but there are hundreds, if not thousands, of reputable scientists in multiple disciplines--e.g., chemistry, pathology, microscopy, nuclear physics, botany, geology, and textiles science (just to name a few)--who have probed, poked, tested, discussed, and debated the science of the Shroud. The great majority believe that it is a burial cloth from the 1st century, and that it contains the image and body fluids of the historical Jesus. (Why Jesus? Several reasons have been given, but there is no known Roman record (and the Romans kept such records) of a crucifixion of an individual who had been crowned with thorns.)As to proof, there will never be proof sufficient to meet the criminal standard of proof beyond a reasonable doubt, but IMO there is sufficient scientific and historical evidence to meet the civil standard of proof by a preponderance of the evidence. Others of course may disagree, but I think it's worthwhile for all Christians, especially, to learn more about the Shroud and the Sudarium. (I've been studying about them for almost 30 years, and my fascination has never waned.) Even if one day the burial cloths are shown to be forgeries, there are at least two positive outcomes to such a result: (1) We will have had the opportunity to have viewd the work of the greatest artist and scientist who ever lived, and (2) the forgeries will still be tangible and powerful reminders of Christ's Passion. The bottom line: I'm not vouching for the authenticity of the Shroud and the Sudarium; I'm only suggesting that dispassionate inquiry into the science behind these burial cloths may also result in the strengthening of one's faith.
WilliamI was actually thinking of the direct witness of Paul and the (probably) second hand witness of the Evangelists, but of Paul in particular. The letters reveal a remarkable man whose life was profoundly changed by an encounter with the risen Jesus. He is certainly very human, but I find his testimony as born out by his actions to be very persuasive.
Joseph--I wasn't sure if you were referring to tangible, scientific evidence like the Shroud, but I grabbed at a tangent and ran (many will say rambled) with it.Something very incredible happened on that road to Damascus, didn't it? Something so powerful that it changed the zealot cloakholder at the stoning of Stephen into the totally focused and committed leader of Christ's expeditionary force among the Gentiles. Something that shook Saul so completely to his core that it sustained and nourished his single-minded decades of missionary work, and that provided him with the courage and faith to accept martyrdom those many years later. Perhaps it's heresy to say so, but after Christ, I find Paul the most fascinating figure in the NT.
Im only suggesting that dispassionate inquiry into the science behind these burial cloths may also result in the strengthening of ones faith.William,I find it difficult to believe there can be a dispassionate inquiry into the authenticity of the Shroud of Turin. Haven't all the radiocarbon test so far found it to be less than 1000 years old? I suppose the tests may be wrong, but I doubt that the people who are criticizing them are "dispassionate." Many people desperately want to believe that it is the burial shroud of Jesus. I am not sure why, even though I used to be one of those people. Does the Shroud tell us anything at all important, or does it prove anything that non-Christians deny?
Hi, David, I'd think that the shroud's primary importance for most believers isn't that it might establish incontrovbertible proof, but that it's a relic - an exttraordinary relic. It's a tangible window into a mystical reality.
David--There's so much I could say about the radiocarbon testing--volumes, in fact, that would be dispassionate and completely scientific--but this thread isn't about the Shroud, though I'm the one guilty of veering off topic. If you'd like, feel free to contact me offline, and I'll discuss it more fully, and I'll cite some good resources for you. I'll leave it at this for now: There isn't an "all" the radiocarbon testing. There has been but one sample from the Shroud that was tested. A piece was cut, from the absolutely worst place to have taken the sample, and it was divided in three smaller pieces, each of which was tested at a different lab. All the labs were very reputable, and I don't question their science. However, there is growing evidence that the sample was taken from an edge of the cloth where there had been re-weaving with material from the late Middle Ages that skewed the results. If the Shroud is authentic, and I emphasis the "if," it tells us a great deal about Christianity. Most importantly, it would be strong evidence that the Resurrection took place. Not definitive evidence, but strong evidence. It would also corroborate many of the details of the Passion that are set forth in the Scriptures, e.g., the scourging, the crowning with thorns, the lance wound in the side (instead of the customary breaking of the bones of the legs). Again, I'm happy to continue offline if you'd like.
but that its a relic an exttraordinary relic. Its a tangible window into a mystical reality.Jim,I agree completely. Nothing claimed to be true by Christians will diminish in credibility if the Shroud is definitively proven not to be authentic. If it is an authentic relic, then it is an awesome one. But I think people very much want to have an awesome relic, which is why I say there can be no dispassionate investigation of it.
N. T. Wright makes a very similar point about the apparently widespread reaction of many, many of the early Christians to the Good News -- that their choosing martyrdom was evidence of the strength of their belief. Only something apparently real could inspire such behavior.On the other hand, hysteria can make people believe and do very strange things. On the other (third?) hand, it seems to me that the miracles of Christ, the resurrection being pre-eminent among them, alone do not inspire long-term faith. Long-term faith requires corroboration in the bad times, i.e., it requires the grace of God needed to live as a Christian. So I believe that the martyrs were inspired not only by their faith that something totally extraordinary had happened but also were inspired by the fact of God's grace in their own lives, that miraculous grace which made their choice of martyrdom possible.In other words, other people's stories about miracles aren't enough. We require lived evidence, and for many of us that is pre-eminently God's grace.
I tried to read N T Wright's resurrection book. I found that when he came to the crunch and actually examined the resurrection narratives at the end of the four gospels he blithely sideskipped the most obvious problems.David Tenney offers a summary of Wright's argument that 'while the Christian belief clearly has continuities with the growing and already wide-spread Jewish belief in a general resurrection, it also has some clear discontinuities. 1- Resurrection is central for Christians, peripheral for Jews. (I doubt this -- Jesus' interlocutors in the Gospel and the Pharisees in debate with Paul speak of the resurrection of the just; Jesus talks as if such resurrection hope was taken for granted by his Jewish hearers.) 2- Christian writings are specific about what form the resurrected body will take, whereas Jewish are vague. (I do not think it possible to harmonized the specifics of Luke and Paul and John to produce a single non-vague account of the resurrection body.) 3- Christian writings present a consistent portrait of resurrected life whereas there is a wide spectrum of belief among Jews. (NT accounts of life beyond death are scanty and diverse -- the parable of Dives and Lazarus, the statement that they will be 'like the angels of God', the fantasias of the Book of Revelation, the Johannine notions of eternal life, the Pauline eschatology -- the spectrum seems quite heterogeneous). 4- Christians believe in a two-part resurrection (Jesus first, everyone else later) whereas other Jews believed that everyone would be raised at once. (Early Christians were convinced that the others would join Jesus very soon, and when people began to die they continued to believe that they would be raised from the dead to join Jesus very soon, along with the still living -- all of which suggests that the Jewish mould of universal resurrection was stongly in place in the minds of the first Christians.) 5- Among Jews, resurrection is linked to the vindication of Israel, but Christian writings generally do not use it in this way, but tend to use it new metaphorical ways (e.g. for baptism and holiness). (Luke still talks of Jesus inheriting the kingdom of David and would have gone much further -- though himself a non-Jew -- were it not for Jewish rejection of Jesus; also to talk of the resurrection metaphorically is a cop-out -- there is no controversy about spiritual resurrection; and is it true that Jews never use metaphorical resurrection language such as we find in the parable of the prodigal son?) 6- No widespread belief among the Jews that the messiah would be resurrected.The entire Jewish apocalptic frame of thought in which the resurrection kerygma emerges quickly became obsolete for Christians. Paul rethinks death and resurrection in Romans 4-8 in a way that can continue in independence of such a framework. It is the Pauline version of the paschal mystery that has held sway ever since (along with the Johannine). Some call this Hellenization, but I think it goes much deeper than that. The category of mystical vision comes to mind.The notion of Messiah also became obsolete.Today we try to retrieve the eschatological thrust of the Gospels, of Jesus' preaching of the kingdom, and of Paul too. But that does not mean we can step back into the lost world of 1st century apocalyptic. Existential eschatology a la Bultmann or social eschatology a la Liberation Theology are the main styles of retrieving an eschatological awareness. This is important for the resurrection too, in that its initial appearance was as an eschatological message -- "the Lord has gone before you into glory" -- and the resurrection appearances could not be disentangled from this eschatological call (cf. the end of Matthew's Gospel). A Pauline resurrectionism shorn of its eschatological reaches would degenerate into a vague, universal mystery religion.


text: The last two tutorials that I have for you guys today is going to be based on some pretty cool animals. The first is going to be on an animal that has gained fame from one movie that Disney came out with. His name in the film was Timon, and he was probably the funniest animal in the film. Here is "how to draw a meerkat for kids", step by step. The meerkat is one cute little critter. They live in burrows and live among a mob or gang which ranges between five to thirty meerkats. Anyways, this should be a fun lesson to follow because the meerkat that you will draw is cute, and simple to replicate. I still have one last lesson coming your way so stay tuned in to see what it is.

subset: commoncrawl


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Acronym of Premier Rock Forum.
"it's the PRF, who cares about good taste here?"
af phildodd 13. februar 2008
Trending Now
Can you define these popular missing words?
Puerto Rican Fabio
I saw PRF combing his hair and I said "Yo PRF! How come they call you 'PRF?'" to which he replied, "I'm not even Puerto Rican dude, I'm French and Spanish, haha."
af peeweesherman 20. marts 2009


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Are there ways to measure the risk aversion of a representative investor, based on publicly available market data? Public available data could include asset price, volume, and flow data, and may be aggregated according to some criterion (asset class and contract type being the most obvious). Pointers to any existing literature are greatly appreciated.
Are there ways to measure the risk aversion of a representative investor, based on publicly available market data?
By definition, the average investor holds the market portfolio. Risk aversion can be measured as the slope (i.e. ratio of expected returns to volatility) on the efficient frontier. Therefore, the risk aversion of the average investor assuming the S&P500 is the proxy for the market portfolio is the expected returns of the S&P 500 divided by the volatility of the portfolio.
Suppose that you have a model of returns, and a representative agent whose form of utility function you have specified right off the bat. This RA can be constructed, under conditions, from a population that is defined to have heterogeneous utility objectives. This is the problem of aggregation, and it's treated in every good asset pricing theory text (e.g. Skiadas' Asset Pricing Theory or Duffie's Dynamic Asset Pricing Theory). @Dirk is unfortunately wrong: virtually all financial models (even B&S!) assume an RA; and the CAPM and market portfolio have nothing to do with the existence or not, in theory or in "reality", of an RA in asset pricing.
If you want to estimate or otherwise assess risk aversion, you have to have such a model explicitly spelled out. Otherwise you will have to estimate a distribution of risk aversion coefficients, that is virtually impossible - unless you have data on the initial positions of every player in the market! You also need a measure of consumption growth - as creative as possible.
Now @Tal Fishman's answer is accurate. Lucas's (1978) "Asset Prices in an Exchange Economy" model, when applied to equity premium data predicts a coefficient of risk aversion for the utility function of the RA that is exorbitantly high - and hence "unreasonable". This is the equity premium puzzle -- there is also a dual puzzle in the relevant literature, called "risk-free puzzle".
Economists have tried to resolve it. Currently, the consensus in the literature seems to accumulate on the solution proposed by Rietz, and put forward by Barro and his student, Ian Martin in a series of very interesting papers. In sum, a model that is consistent with market anticipation of "rare disasters" in consumption growth can produce reasonable (i.e. low to the point of being manageable) coefficients of risk aversion in such an RA asset pricing model.
This is the canonical theory. A Taleb kind of approach, commonly known as "decision theoretic" (cf.@richardh's comment above) can extend standard expected utility constructions in theoretical asset pricing into having different forms of utility objectives, probability assessments of future events, or what have you. Doing empirics with these models is very often impossible.
As a practical solution to all this, one would suggest to estimate the changes in risk aversion of whatever model you predefine, and not its absolute level. But you certainly need an RA model, whose use is put to work every time you compute the beta of a stock or a market portfolio.
Short answer yes! It's called VIX. When it goes up, investors are afraid. When it goes down, investors are complacent.
There are multiple components to this but in a very general sense one has to look at two things: The "credit" spread and the "cost of insurance" The former tells you how much excess return the representative investor is demanding to be compensated for the risk of counterparty default. The later tells you how much an investor is willing to pay to defease a risk over a given interval. Insurance can come in the form of credit default swaps, option premium or in some cases the contango.
Answering this question is impossible without making many significant assumptions regarding risk preferences, utility functions, a model of returns, etc.
One way to measure the risk aversion of the representative investor is to compare the market's expected return to expected volatility. When applied to the allocation decision between equity and fixed income, this is known as the equity risk premium. The equity premium puzzle, first pointed out by Mehra and Prescott (1985), holds that this difference is too large to be explained by most reasonable models of investor risk preference.
Damodaran details a number of ways in which equity risk premium is commonly measured. For example, combining the implied equity risk premium with implied volatility from the VIX, one can directly obtain a measure of the market's current risk aversion.
Cochrane (2011) discusses the variation among and commonality between risk premia in different asset classes.
Going out on another limb here: No.
First off, there is no representative investor. If we were all the same, the CAPM and the market portfolio would hold. So that part is unobservable.
Second, that is why the sell-side strategists are to happy to create things like misery indices (bad example as it's more macro-based in its sum of inflation plus unemployment), or vix plus credit spreads, or things like AAII sentiment, or speculators/hedgers rations, or put/call ratios, or ... You get the drift.
All that said, I'd love to be proven wrong and see estimates of one such beast.
I second @DirkEddelbuettel here. Measuring aggregate risk aversion implies abstracting away and making an explicitly artificial theoretical construct. There does not 'exist' a representative investor. What we have are investors, traders, with varying risk aversions, utility functions with differing parameters (if not functional forms). The distribution of risk aversion coefficients which @Dimitris says is virtually impossible, is obviously closer to reality, complex yes, but more plausible. Masanao Aoki's work is on lines such as these [ econ.ucla.edu/faculty/regular/Aoki.html ], though not directly at the level of specificity in finance.
Even as far as estimating the utility function of one investor is concerned, that is non-trivial, even as from a more recent text on the field [ http://amzn.com/0521748682 ]. I am not sure how coming up with a summary statistic for a few million investors is any easier.
Also, it might so happen that there are periods when a greater number of investors converge in their utility functions, and at other times, there is greater dispersion. i.e. if there is a distribution of the utility function parameters over the set of investors, the moments are constantly fluctuating in a non-trivial way. Also, the existence of a representative investor, I think, implies that we are concerned only with inter-temporal decision making, and hence investing/trading - whereas, the reality of trading is a mix of inter-temporal decision making coupled with heterogeneity of investor/traders.


text: Mr. and Mrs. Matthew A. Sivilla of Waterbury celebrated their 50th wedding anniversary with a party given by their children. Mr. and Mrs. Sivilla were married Nov. 10, 1962 at Mount Carmel Church in Waterbury. They have four children, Kathy Gaydosh, Denise Dwyer and Karin DiStefano of Watertown and Matthew Sivilla of Litchfield, and 12 grandchildren.


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The k'suva text varies slightly depending on whether the bride is a virgin, independent of whether she has been married previously. (For one thing, the amount of money mentioned in it is different; for another, the word "בתולתא" is omitted from the k'suva of a non-virgin.) Now, there's a custom to read the k'suva aloud during the wedding ceremony. I have heard that, in the case of a non-virgin bride whose non-virginity may be a source of shame (e.g., she has never been married), the person reading the k'suva aloud reads it wrong deliberately, reciting instead the text of a virgin's k'suva, so that no one else hears that the bride is a non-virgin. I am looking for a source that indicates that that custom (of deliberately misreading the k'suva) is appropriate, inappropriate, practiced, or not practiced, or any source or provenance for it.
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For starters: in Ashkenazic custom (which I think the questioner was assuming), the kesubah has already been signed (i.e. executed) before the chupah, so the reading is nothing more than a pause between parts of the ceremony. It's accomplishing nothing of a halachic nature any more than reading the latest stock numbers would be, hence many rabbis have been lenient in exactly what's read.
This gets a bit trickier in the Sephardic world as the witnesses are signing it on the spot, under the chupah. They're announcing it as it's executed. It could seem weird to proclaim you're executing a document with terms A when you're secretly executing a document with terms B. I don't know what Sephardic rabbis would say about this.
Just to clarify: if a woman was born Jewish and never previously married, and was never involved with a non-Jewish man, then the appropriate word to both read and write is in fact besulta.
Igros Moshe OC4:118 -- addressing a religiously-serious young woman trying to repent for what she did in college:
The questions come up when it's not widely known that the bride was divorced, widowed (very unlikely), converted, or had a non-Jewish boyfriend at some point. (In the latter case ideally it'sa is written if that's actually known, though don't ask me how often rabbis actually ask about this.)
Rabbi JD Bleich has a yutorah mp3 in which he says if the bride is visibly pregnant, you can still in theory write besulta, but if so the rabbi shouldn't sign as a witness on the kesubah. While technically valid, it makes the rabbi's personal credibility look shaky.
As to your question, I suspect a lot of this remains oral tradition, not written down, for obvious reasons; I was told of an instance where Rabbi Yaakov Kaminetsky had someone write a dummy kesubah for the purposes of reading, and I spoke with a seasoned moreh hora'ah who had a similar instance where he said "who says that what's written there is what you have to read?"
Afraid I don't have written sources.
This is an excellent question that is best asked to your local Orthodox rabbi.
One important aspect of the question, which should not be minimized, is the public humiliation to the bride, who will be mortified that her lack of virginity will be revealed to her friends and family. Chazal say (Berachot 43b) about embarrassing someone in public that it better to cast oneself into a fiery furnace, that one who embarrasses someone in public has no share in the world to come (Avos 3:11) and that it is comparable to shedding of blood (Bava Metzia 58b). On a day that everyone has an obligation to cause the bride and groom to rejoice, to cause a measure of public humiliation would seem non-ideal, to say the least.
Another important aspect of the question is the halachic importance of reading the Ketuba under the chuppa. Rav Herschel Schachter traced the development of this practice through the Geonim and Rishonim, and concludes that it has a mere status of hefek. Thus,
If it is a mere hefsek, a pause, then it stands to reason that one can (and should!) change what is publicly read into the microphone, so long as the ketuba itself is written properly, and the eidim and husband understand what is really going on. See Shalom's answer for an example of a Gadol, Rav Yaakov Kaminetzsky, who would read a dummy kesuba. The statement of the "seasoned moreh horaah" who said, "who says that what's written there is what you have to read?" reflects what I have heard as well.
For a practical example of someone who recommends changing the out-loud reading of a ketuba to avoid embarrassment to the kallah (though the example is to not read a specific name), see Minchas Yitzchak Chelek 5 siman 44.
Note that the witnesses and the chassan should know what they are signing and agreeing to. Of course. I don't know that "Our modern custom of reading the Ketubah comes from two primary halakhot in the Shulhan Arukh", that Rabbi Michael Tzaddok writes, is correct, and would like to see some concrete support to that speculation, contra the position that it is a mere din in hefsek that sparked the practice.
Especially since I've quite often seen the ketuba signed not under the chuppa, but at the chossan's tisch, and yet the ketuba is still read under the chuppa, we see that all it is functioning is a hefsek.
In those places where the minhag is that they also sign the ketuba under the chuppa, then perhaps there is a fear that the groom and witnesses will mistake the contents of the ketuba, such that a deliberate misreading would not be appropriate. I would like to see a written source of e.g. Rav Ovadia Yosef saying this. Which apparently there is, but I would like to see it inside before editing this post to include it. I would also like to see why the groom and witnesses cannot be instructed as to this portion of the ketuba contents off-mike, so that every gossip in the audience is not privy to the sordid past of the kallah.
To intentionally read the Ketubah errantly is problematic. Our modern custom of reading the Ketubah comes from two primary halakhot in the Shulhan Arukh:
Choshen Mishpat 45:2
Even HaEzer 66:13
Thus we also rely on an accurate reading of the Ketubah to obligate the husband in what is written within it.
Intentionally misreading the Ketubah then would cause very serious problems halakhically. However that is not to say that we are not concerned about the possible embarassment of the bride.
Rav Benayahu Shmueli writes in his sefer Kavvanot of the Chuppah in the name of Rav Ovadia Yosef(sourcing Yabia Omer but not giving volume and chapter):
In my experience and from testing in the Israeli Rabbinut this is the general custom of Israel.


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The bigger the business of college sports gets, the more the line between student and professional blurs. They already don't make any money on jersey sales (though most schools just sell jerseys with numbers, not names). And they also don't see a dime for having their name and likeness used in official NCAA video games.
That's the official practice, but it may or may not be… technically speaking… legal. Starting with former UCLA player Ed O'Bannon, a total of seven college athletes have joined together on a long-brewing class-action lawsuit against the NCAA, Electronic Arts (EA), and the Collegiate Licensing Company (CLC) for licensing out their likeness without permission. This could become a major case, not so much because of what it means for videogames, but because the only way the NCAA has a case is to argue that college athletes should not be granted the same rights as professionals, that their work and their likeness are not their own property, but the property of the college they attend. If the NCAA loses, that sets a precedent for many, many more cases regarding the professional nature of the college athlete.
Continue reading "Should College Athletes Get Paid for Appearing in Video Games?"


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Men's Tennis Falls to No. 35 Coker, 6-3February 22, 2014
HARTSVILLE, S.C. – Unable to get back into the win column for the third straight match, Anderson University men's tennis dropped to South Atlantic Conference opponent and nationally-ranked Coker, 6-3, Saturday afternoon at the Coker Tennis Courts.
The loss drops the Trojans to 1-4 on the season and an even 1-1 mark in SAC play, while the Cobras earn their first victory of the 2014 campaign and their first ever SAC win in program history after making the transition from Conference Carolinas this season.
Anderson's sophomore tandem of Tomas Passalacqua and Inaki Iriberry earned the team's lone doubles win on the afternoon, as they defeated Tom Sizeland and Zach Grooms at the No. 3 position, 8-2.
The Trojans were unable make up ground in the singles round; earning two victories as sophomore Paul Michael Calhoun defeats James Corfield at the No. 4 position, 2-6, 6-1, 6-2. Senior Danilo Faria added AU's second win in the singles round with a 6-1, 6-2 victory over Zach Grooms at the No. 6 spot.
Coker, which entered the match ranked No. 35 nationally, earned a tiebreaking victory at No. 1 doubles and three-set wins at No. 1, No. 2 and No. 3 singles.
Anderson will have a quick turnaround as it welcomes Tusculum to the Upstate on Sunday. First serve from Max Grubbs Memorial Courts is slated for 1 p.m.


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Seedling Giant Neon Snakes, Assorted
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In 2006, mother of two Phoebe Hayman was struggling to find quality, creative gift ideas for her children. She began to develop unique craft ideas which encourage playful creativity and allow children's imagination and curiosity to grow and develop. Phoebe firmly believes that a child's potential is unlimited, given the right tools, inspiration and support. Her Seedling kits therefore nurture natural creativity while offering real equipment and quality materials to enable highly pleasing results. Seedling now sells over 250 craft ideas to families around the world, yet each and every kit is still assembled by hand at their headquarters in Auckland, New Zealand.
Click & collect
- Click & collect from John Lewis and Waitrose shops tomorrow from 2pm
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We want you to be happy with your purchase. If you're not, depending on the type of product, you can make free returns in the UK via John Lewis shops, Royal Mail, Collect+, or MyHermes. If you need to arrange collection of large or heavy items, call us on 03456 049 049. For international returns queries, call us on +44 1698 545 454. Find out more about returns.
You'll find returns information on your delivery note. Unless faulty, we'd like you to make your return within 90 days of purchase. Exceptions apply to certain products - find out more about our refund policy.
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Whether you're in the market for a new bass, or are picking one up for the first time, finding the right instrument is the first step on the road to becoming the best bass player you can be. Researching all that's available will be extremely helpful in making the decision of which electric bass guitar to choose. A bass guitar typically has an appearance and construction similar to an electric guitar, with a longer neck and a range of courses from four to eight strings. Most common is the 4-string bass which is usually tuned to the sound of the double bass, but conveniently comes in a much smaller package.
One of the main things to consider when looking at a 4-string bass (and every bass for that matter) is the material used to make its body. Bass guitars are traditionally made of different varieties of wood and feature a solid, hard-bodied design. Alder is a favorite amongst musicians because it produces a clear, full-bodied sound. For warmer, smoother tones, a mahogany bass might be the one for you. Another aspect to look into is a fretted or fretless electric bass guitar. On a fretted bass, the frets divide the fingerboard into semi tone divisions. These models make learning the bass easier because you have a guide for finger placement. Fretless basses offer a different sound because without frets the strings are directly pressed into the wood of the neck. This produces a softer sound because the string is in direct contact with the musician's finger and also allows you to slide up and down the neck with ease. The electric bass guitar is said to be the cornerstone of the band. It establishes the beat and brings a booming, punchy sound to the music. From Flea of the Red Hot Chili Peppers to Paul McCartney of the Beatles, musicians have been playing the bass for decades in modern, mainstream music groups. No matter what skill level you're at right now, these is certainly an electric bass guitar that will meet and exceed all your sound and style needs.
Our product catalog varies by country due to manufacturer restrictions. If you change the Ship-To country, some or all of the items in your cart may not ship to the new destination.


text: I can see that the new Hello Kitty characters were liked very much because they are both in the top 50. Today I will be showing you "how to draw Hello Kitty Iron Man", step by step. This is such a cute concept idea that I really want to thank the person who sent in a request for this version of Hello Kitty. I still can't get over how she is able to take on any concept and look as though it belonged to her the whole time. She is what you call a universal character from the Sanrio line. I love Hello Kitty, and I hope you guys have fun drawing Iron Man Hello Kitty as much as I did making it. Adios people and good luck.


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We have a client that wants a store locator on their website. I've been asked to find a webservice that will allow us to send a zipcode as a request and have it return locations within x radius. We found this, but it's maintained by a single person, and doesn't look like it gets updated or supported very well. We're looking for something commercial, ideally that updates their zipcode database at least once per quarter, and that has a well-documented API with PHP accessibility. I won't say price isn't an object, but right now we just want some ideas, and my google-fu has failed me.
We wanted a similar service in Australia, but we gave up and rolled our own.
Doing basic geospatial searching is fairly easy. We're fortunate that our national postal service provides a list of every single postcode in the country. Google Maps API was able to return the lat/long of each and every postcode in the country.
From there, against each store we kept its exact lat/long, and then using back-end magic we located every single store within x km radius, and then just plotted those on a Google Map, and populated a store list underneath the map.
You can fetch the lat/long of any address via
If you do decide to roll your own, the people over at Geographic Stack Exchange may be of great assistance. I wish they had existed when we did our own.


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Shop Online
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Our Penn State apparel brings you smart and fashionable merchandise for men. In our men's apparel category you'll find everything from T-shirts to sandals. You'll surely be amazed by our wide variety and great prices. Once in a lifetime opportunity guys. Grab all the PSU Nittany products you can!


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Contact me to book a photo shoot on site of your horse anywhere in the Greater Manchester area. As an owner myself, I have an affinity with horses and long experience around them. All images from the shoot will be made available to you on DVD to print an
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A small collection of photographs from various inland waterways which are part of the network of canals in England featuring traditional narrow boats. Thes boats were used to transport goods around the country, at first towed by heavy horses and later powered by diesel engines. these days , following the advent of rail and road transport, the original boasts are mainly used for leisure activities and for floating homes. I live in the City of Salford. The Worsley area of the city was the birthplace of the national canal system where the Duke of Bridgewater commissioned the first canal to carry coal from his mines at Worsley into Manchester and beyond to save on the high costs of transport by pack horse.
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A series of wonderful sea scape scenes to induce a sense of wonder and peace specially selected from my collection of stock images and available in a variety of sizes either as photographic prints or on canvas.
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A dozen of the most beautiful English country homes from my travels in the beautiful county of Dorset, stratford on Avon and other locations from my large collection of stock images illustrating English heritage and life styles.
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text:
Aaron Galang thought he learned a lot as a sophomore wrestler.
It turns out that there were still some lessons to be learned the hard way this year — although it was clearly a brilliant season.
The Creekside junior nearly completed an undefeated campaign prior to the Class 2A state championship.
At 37-1, Galang won his first match at the state meet before discovering how much he still needed to know and failing to place.
"It helped me learn the difficulty and how strong they are (at the state level)," Galang said. "I'm pretty happy (with the season), but I know I can do better."
No one in the area accomplished more than Galang, who is The St. Augustine Record St. Johns County Wrestler of the Year.
He was virtually unbeatable except at the state meet. Now he has a year to figure out how to be perfect there, too.
"I'm so excited (for him)," Creekside coach Richard Marabell said. "I'm already putting together the schedule for next year.
"Now he knows what (the state tournament is like). You don't know what to expect until you get in there and wrestle."
Clearly, Galang was prepared for most of the challenges he faced this season.
A lot of the credit for that goes to former teammate Luke Pustay. They pushed each other in practice and beyond.
It was Pustay who was so good that he forced Galang to wrestle up a class at 119 pounds. Galang responded with a 35-win season.
Moving down to 114 as a junior, Galang had a year of experience wrestling people bigger than him in almost every tournament.
"Being behind Luke last year really helped," Marabell said. "Hopefully, this experience this year will take him to the next level."
Galang is confident it will.
"I'm happy I've got another chance," he said. "I'm going to work on getting mentally and physically stronger."
Of course, there are no guarantees that Galang will fare better at the state meet next season.
But Marabell is confident that complacency won't be an issue.
Marabell said he's seen a very focused athlete ever since Galang lost his one regular season match. He doesn't anticipate a letdown at this point.
Galang has only been wrestling since freshman year, and his improvement has been swift and constant.
"He's a quick learner," Marabell said. "He's able to pick up moves very quickly. He's like a sponge out there."
Galang said he's happy to have discovered wrestling and plans to keep at it for a long time.
"I like wrestling because it's made me tougher," he said. "I think it fits me pretty well. I'm able to put my personality into it."
And he's gotten almost nothing but victories out of it.


text:
COLUMBUS - State Sen. Lou Gentile, D-Steubenville, introduced a resolution urging Congress to pass the Coalfield Accountability and Retired Employee Act.
Senate Bill 468 was introduced last month in Congress.
"Coal mining is an important part of the history and culture in Southeast Ohio. We have an obligation to protect the benefits that were promised to more than 100,000 retired mineworkers," said Gentile.
"These men and women risked their lives every day on the job to earn an honest living, to provide for their families and to keep America strong. These retirees should not have to spend their golden years living in fear of losing all that they worked for. The government must take the steps necessary to ensure miners and their families are protected," Gentile said.
According to Gentile, the United Mine Workers of America's 1974 pension plan is severely underfunded and on the road to failure.
"If the plan were to become insolvent, reductions in union members' pension checks would be imminent. The legislation would amend the Surface Mining Control and Reclamation Act to transfer funds in excess of the amounts needed to meet existing obligations of the pension plan and prevent its insolvency," stated Gentile.


text:
Another motion has been filed in the overturned murder conviction of a Bowling Green man.
Ten days ago Warren Circuit Judge John Minton overturned the guilty verdict of Riccardo Vettraino.
Vettraino had been convicted in 1996 of the murder of Julie Speakman and the attempted murder of her husband, John.
Judge Minton ruled Vettraino is entitled to a new trial because attorneys for both sides did not have access to all the evidence the State Police discovered.
Vettraino's attorney has now filed a motion requesting videotapes of all stories broadcasted since Judge Minton's ruling.
Vettraino was brought to Warren County Regional Jail for his new trial but was moved back to Green River Correctional Center, where he was serving a life sentence, when it was learned that Commonwealth Attorney Steve Wilson was appealing Judge Minton's decision.


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When I was an architectural technician, I used the spelling cill (e.g. window cill). I knew of one architect who used sill and stated that this was the older and more correct form.
My Concise Oxford Dictionary gives both but is weighted more towards
Which version is the more accepted?
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When I was an architectural technician, I used the spelling cill (e.g. window cill). I knew of one architect who used sill and stated that this was the older and more correct form.
In greater use? Sill.
Middle English sille, from Old English syll; akin to Old High German swelli beam, threshold First Known Use: before 12th century
This Google Ngram shows sill as being in greater use than cill.
Both. They're both attested and have been used in perfectly good English.
Which should you use? Almost certainly sill because it's better-known, while cill is rare enough that some may not recognise it, or think it incorrect even though it isn't.
The full Oxford English Dictionary includes "cill" only as a historical variant spelling in the entry for "sill". Specifically, the entry's variant forms section includes "18 cill", meaning that they're only aware of it being used in the 1800s (as distinct from "18- cill", meaning 1800s to present).
As such, I would recommend using "sill"; both are correct but "cill" is seldom used in current English – add me to the list of native speakers who can't recall having seen it before.
When I was at technical college in England in the 1970s, the ex-tradesmen/lecturers used the spelling cill which seems to tie in with the references here (window cill, cill of lock gate) to the use of cill as a technical term among professionals like builders, architects or engineers and the sill form among the general population.
This also explains the wide difference in frequency; there are fewer professionals than the general population. Hence the mere frequency of a word is not supportive of any arguments about correctness; however, the argument about wanting to APPEAR correct should be modified to match the audience for which one is writing; professional or general.
While at college in the 1970's we were taught cill by our lecturer and that is how I have always spelt it for windows etc. I have taught in a college for 18 years and that is the spelling I teach.
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text:
All Eyes On Old Glory
by Cindy Davis Meixel, writer/photo editor.Watch video
If we could gaze into each American flag and see its collective stories – every battle fought, courageous act, life lost, peaceful day, grateful glance, parent weeping, child pledging – we would look up in awe for hours at the tales and emotions unfolding with each graceful wave on the wind.
The opportunity for such gazing and reflecting is available each day at the entrance to Pennsylvania College of Technology. There, a massive, majestic Old Glory gathers its own stories of a riverside community in reverence, overflowing with allegiance to the red, white and blue. From an energetic octogenarian embodying the essence of an American flag "pied piper" to dedicated preschool children toting donation jars of loose change for the landmark's maintenance, everyday patriots are stitching together a legacy of local loyalty, thread by thread, act by act.
The 1,800-square-foot American flag, the largest permitted to be flown on a pole, was first raised on its 120-foot post at the college's entrance more than 12 years ago, thanks to the combined efforts of college and community leaders, most notably, the beloved local flag-waver, 83-year-old Anthony L. DiSalvo. It was DiSalvo who pleaded with numerous community organizations to install the large flag in a highly visible locale, and it was the college that ultimately honored his request.
"It's in an outstanding location," DiSalvo enthused. "Everyone coming up and down the highway, traveling by Williamsport, gets to see that flag. I get a lump in my throat every time I see it."
Indeed, emotions run high for the high-flying flag and are most evident on June 14, when DiSalvo leads the annual God, Country and Community Flag Day March to the college's entrance. The spirited tradition will celebrate its 30th anniversary in June and has grown in participation from approximately 150 to 850 patriots.
Accompanying the event are local musicians performing patriotic tunes and a sea of miniature flags held aloft by eager marchers, many of whom are area Boy Scouts and Girl Scouts. Himself a Boy Scout with more than 70 years of service, DiSalvo, a longtime scoutmaster, says it was through Scouting that he first learned to respect the American flag and sing its praises, so he hopes to pass that devotion for the flag onto youngsters.
"I get a lump in my throat
every time I see it."
Among his most faithful fans are children enrolled at Little Treasures Preschool in South Williamsport, where the curriculum includes flag history, as well as an ongoing effort, since 2001, to raise money for the acquisition of replacement flags for the community landmark.
"After 9/11, I wanted to do something, a community service project in our own community," explained Laurie Randall, a teacher at Little Treasures. "The children were learning about their country, and I was teaching them what the flag means … and I wanted to focus their attentions on something they could actually see."
Thus began their connection to the flag at Penn College.
Randall encouraged her preschoolers to begin collecting coins for the flag and conducted Flag Jar Days, during which the children would dress in red, white and blue and dump their small jars' contents into a larger collection bank. The project and donations grew – to the point where DiSalvo was being invited to visit the preschool to receive a check, typically in excess of $1,000 annually.
To date, Little Treasures' children have donated nearly $11,000 to the flag's maintenance fund, administered by the Williamsport-Lycoming County Flag Committee.
"I never imagined it would grow into something of this magnitude, but that's the power of education," Randall said. "It's pretty amazing, considering these are 4- and 5-year-olds who've raised this kind of money."
The preschool teacher says her students have adopted a sense of pride, as well as ownership, over the flag.
"I told them it is their flag," said Randall, "and they really do look at that flag and think it's their flag."
DiSalvo said, when he's out in the community, he is regularly greeted by former Little Treasures preschoolers who are now teenagers. Over the past 11 years, Randall said, nearly 400 children have been involved in flag education and donations.
The community landmark definitely requires attention – financially and physically. Each flag costs approximately $2,700 and flies for about six weeks before it requires repair due to wind stress. A flag normally lasts through three repair cycles.
To support the flag's monetary needs, DiSalvo and other members of the Williamsport-Lycoming County Flag Committee actively seek donations and aim to raise sufficient money to permanently endow a fund for the flag at the Williamsport Lycoming Community Foundation.
The flag's day-to-day needs, from raising and lowering to replacing, are attended to by members of Penn College's General Services staff. The collegiate caretakers see to it that not only the flag, but its lights and landscaping, are kept in tip-top shape.
Although the flag is on Penn College grounds and tended to by college staff, William J. Martin, retired senior vice president and a member of the Williamsport-Lycoming County Flag Committee, is quick to point out that the flag does not belong to the college, but to the community.
"I really believe the flag is a symbol
for the entire community," Martin said, "and the community has certainly risen
to support it."
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text:
Two mild winters in a row were not in the cards.
Iowa's winter seemed mild through middle February, but March was the coldest since 1975 and snowiest since 1998, according to the Iowa Department of Agriculture and Land Stewardship weather report for March. Only northwest Iowa had below normal snow fall amounts.
Statewide, Iowa received an average of 31.3 inches of snow from Dec. 1, 2012 to March 31, 2013, an increase from 17.4 inches for the previous winter.
What does that mean for Iowa's pheasants?
In years following similar amounts, there was little improvement in pheasant numbers. The next critical time period is spring nesting season.
If April and May are above normal for temperature and normal to below normal for rainfall, pheasant counts may increase. If temperatures are below normal and rainfall is above normal, pheasant counts are likely to decrease.
While this is a statewide perspective based on weather and population change, the northwest region with below normal snowfall is an area where increases could be expected with a good spring.
Location, ST | website.com


text:
I am fairly new to python and am writing a code to read imagery and insert them into an SQLite database but I get the following error
cur.execute(statement, (index,fullpath,filename))
sqlite3.OperationalError: near "index": syntax error.
What is it that I am getting wrong? The following is the code:
for root, dirnames, filenames in os.walk(basedir):
print 'root is ' + root
for filename in filenames:
ext = os.path.splitext(filename)[1].lower() #extension as lowercase
if ext == extension:
index = filename[:9] #tile ID
filebase = os.path.splitext(filename)[0] #first part of filename
fullpath = os.path.join(root,filebase) + ext #build up path again
statement = "INSERT INTO %s (%s) VALUES " % (table,columns) + "(%s,%s,%s);"
cur.execute(statement, (index,fullpath,filename))
print 'catalog entry: ' + index + ', ' + fullpath


text:
I stumbled across this question about ruby frameworks, and found a great, informative answer.
Is it possible to make a web app in ruby without using a framework? And if yes, why are frameworks chosen by most ruby web developers?
Although the question itself is broad and possibly borderline for Stack Overflow, it seems (at least to me) that the accepted answer is good enough to redeem a poor question and "make the Internet a better place".
At this point, is the question really Not Constructive?


text:
I have Ubuntu 11.10 and try to install MATLAB 2011a. I followed the instructions on the PDF manual accompanying MATLAB as well as the topic at https://help.ubuntu.com/community/MATLAB.
The problem is when I run
sudo /matlab_install_root/install
I get the message
sudo: /matlab_install_root/install: command not found
Is that an issue of incompatibility?


text:
Summer Offseason
Thank you everyone for a very successful 2015-2016 season! Triangle Curling is now in our summer offseason, but the ice will return in September. We will have many opprotunties for new curlers to try curling and join a league at that time.
Upcoming Events:
Board of Directors Meeting - Monday, July 18 - 7:00 p.m.


text:
Ha, funny. Just stumbled across a new application called TexWriter. Most interesting feature to me is having the PDF display within the same window as the LaTeX code. Instantly reminded me of a quick UI-mockup I did some five years ago.
When I presented this very idea to members of a well-known LaTeX-mailinglist, I was told that showing output next to input was like "totally against the rules of TeX" etc.; would've done it anyway, if we had found the time, he.
So, best of luck to Jakob over at DeliciousCode! As one fellow poster put it way back when: Keep it up, I think you're on to something here…


text:
What are the advantages and disadvantages (if any) of making sure that all pages validate compared to having non-valid HTML that however works on all major browsers?
Also, is having valid HTML after Javascript executes just as important?
What are the advantages and disadvantages (if any) of making sure that all pages validate compared to having non-valid HTML that however works on all major browsers?
Also, is having valid HTML after Javascript executes just as important?
I think it's definitely worth doing, but you should never be a slave to validation -- it's a fool's game.
I consider valid HTML a worthwhile goal, but do not see it as the be-all and end-all of building good websites.
The trick is, your markup may be perfectly valid, yet it may not be semantic - e.g. using tables for layout or navigation. There's a difference between valid code and semantic code.
On another note, if you use advertising or external scripts, they may insert their own markup which has a chance to really mess with your own.
I think it's worth it, as I've caught many markup and logic errors by seeking validation. It's one of those "necessary but not sufficient" things. Valid markup, like code that compiles (or checks out via JSlint) free of errors, warnings, and hints, is a good first step in getting it right.
The big plus of valid HTML is that your page is then more accessible to things other than "major browsers". All of the "major browsers" have endless workarounds to deal with all the invalid junk which populates the WWW. However, sticking to valid HTML helps, for example, if someone is using a browser for the visually impaired, or accessing your pages off-line, etc.
Validation in of itself isn't so critical, since few browsers are 100% compliant and the spec isn't 100% clear on how to interpret the rules.
However being valid HTML puts you in a better position to adapt and improve your site. As the standards move, they will typically migrate forward and if you new site is valid, then updating to support the latest thing should be easier.
Bottom, being valid makes it easier to stay on top of the game and be as compatible as possible with the widest audience.
When running the validator, you'll need to examine the errors it gives you on a case-by-case basis. Is validation important? To me, yes, it's very important. But is it a requirement? No.
Things like using the same ID multiple times (instead of a class), putting block-level elements inside inline-level elements (usually these elements don't fit this way semantically either), missing alt attributes on images (poor accessibility for the impaired), are all important. Things like unknown attributes on tags are NOT important. At all. Javascript frameworks like Dojo or that awful Meebo social-media bar use custom attributes as hooks, and the HTML spec states that these are allowed, and that any unknown attribute is to be ignored. The validator doesn't ignore them, though, it throws errors. These errors can be ignored.
When validating, do not just assume that if you have errors you're doing it wrong. Semantics are vastly more important, and it just so happens that valid HTML is more-often-than-not the natural result of having proper semantics.
One reason to test your site for valid HTML is that it ensures that the search engine spiders will be able to fully index and determine the meaning of your pages. If they cannot do so due to malformed HTML (which the major browsers may work around for historical reasons) then you are potentially limiting your search engine rankings.
There has also been speculation that while the major search engines do a good job of dealing with malformed HTML, they may also assign page quality "points" for validity, further affecting your ability to rank as high as your content deserves.
The best approach is to learn which invalid HTML is bad, and which invalid HTML does not matter.
For example, forgetting to close a
However, using
I really don't think it matters anymore. I used to be a slave to validation, now I rarely ever check it. Perhaps I got burned out from making sure my site was valid, or perhaps I just didn't care anymore because nobody else will. I can guarantee 99.9% of our visitors don't even know what it is as well as even care if they did. Future browser software might, but when that day comes, I'll worry about it then.
Validation is useful because it can help you spot some hard-to-catch errors such as
or unpredictable browser behavior (for example, putting block elements in an
there is no disadvantage of having valid html. there is a reason why there is a spec in the first place and why a lot of effort is being put into the spec to define how things should work.
basically, all you gain is to meet the specs. which in turn means, programs written to read html (browsers, bots) can not blame YOU for not meeting the specs if something goes wrong. and some of these programs give you extrapoints (higher ranking in search engines if the bot reports "meets the spec"). if you meet the specs you will be caught much less by surprise if some browsers do not render broken html the way you think it should.
so, to meet the specs and write valid html is good for you, no disadvantages at all.
Some HTML validation errors can cause non-obvious layout issues (e.g. wrongly nested/unclosed tags), JavaScript bugs (e.g. using an
If all our pages validate, that's a nice automated check you can do to rule out sources of errors. If you leave some validation errors in because you know they're not causing any harm, your check is no longer automated: you have to look at each error, and remember that it's okay. Personally, I prefer it when computers reduce the amount of work I have to do rather than increase it.
One point no one's mentioned is future browser developments. Though all today's browsers handle invalid markup relatively well, that may not always be the case.
Browser makers in the future will be ensuring their browsers work to HTML/XHTML standards, so this is what web developers should be hitting as well. Just because a particular bit of invalid markup works now doesn't guarantee it will work in future browsers.
Validity helps you avoid incompatibilities and helps keep code maintainable. Browsers recover from markup errors, but sometimes in very unintuitive ways.
Validity of JS-generated code might matter, as browsers operate on DOM, regardless how it was created. If you use
A point nobody has yet mentioned is that invalid HTML can cause slower rendering times whilst the browser is trying to make sense of the non standard HTML when displaying.
Even if your HTML works on all major browsers, it's still worth doing as it sometimes can cause problems with search engine crawlers like googlebot. For example see this:


text:
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Every detail has been considered from the greater bowl capacity to the easy-to-clean
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Stock Market Chess Player. Poker Limit Hold Grinder. Cinéaste. Licensed Attorney. Si parla italiano. My Vice: Cigars.
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text:
Typography I
Studio, 3 Credit Hours
Through directed projects, this course will explore basic type design and its practical applications. Students will be introduced to expressive and conceptual use of type and will end the semester with an in-depth knowledge of typographic terminology, and an appreciation for the artistry of typographic forms. (ART 161, ART 162; Co-requisite GRD 110)


text:
Philadelphia Metro
Philadelphia, PA
STC's mission is to improve the quality and effectiveness of technical communication for audiences worldwide. STC is concerned with the education, improvement, and advancement of its members.
STC-PMC fills these needs on a local basis through a wide range of activities, including monthly meetings; Special Interest Groups; News & Views, a monthly newsletter; employment and education information; and competitions for technical publications, technical art, and online communications.
- Name: Jessie Mallory


text:
Jesus Christ, there's 11:30 of this **** left?!?
... Now we just need 3 more.
Cmon, onside kick w/ 9+ mins left. They'll never see it coming.
Great game by The Cuse!
Probably the last time these 2 schools will play each other. Long time rivalry died tonight.
Great win by the Cuse last night
Another great game between U of L and WVU. I'm going to miss this rivalry. Hopefully we can renew it in a couple of years in the Big 12.
"I'm much more humble than you would understand."


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Search engines for bibliographical and pharmacological information for medical doctors and everyone.
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