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Kellyanne Conway on Ivanka Trump's Fashion Line: 'Go Buy It Today!'
JUST IN: @PressSec says @Kellyannepolls "has been counseled on that subject" after she told people to buy @IvankaTrump products. pic.twitter.com/M8WjOLV5Jk
— Fox News (@FoxNews) February 9, 2017
During his daily press briefing, White House Press Secretary Sean Spicer said Conway has been "counseled" regarding her comment.
After Nordstrom decided to drop Ivanka Trump's fashion line from its department stores, a number of retailers have recently followed suit.
Neiman Marcus, Belk, Jet, ShopStyle, Home Shopping Network, T.J. Maxx and Marshall's have all reportedly dropped Ivanka's products.
President Donald Trump's Senior Counselor Kellyanne Conway joined "Fox & Friends" Thursday to discuss these companies' decision to drop Ivanka.
Nordstrom Has Dropped Ivanka Trump's Fashion Line for Spring Season
Report: T.J. Maxx Tells Employees to Discard Ivanka Merchandise Signs
Retailers are blaming a decrease in sales as to the reasoning behind dropping the products. These decisions however have coincided with liberal pressure to not promote any merchandise relating to the Trump family.
The #GrabYourWallet campaign, founded by Shannon Coulter, is specifically targeting merchandise associated with Donald and Ivanka.
To recap: within last 48 hours @HSN, @ShopStyle, @belk, @TYRABeauty, and the Walmart-owned @Jet have cut biz & brand ties w/ Trump fam. pic.twitter.com/mErhSKNnBA
— Shannon Coulter (@shannoncoulter) February 8, 2017
"I do find it ironic that you've got some executives all over the internet bragging about what they've done to her and her line, and yet they're using the most prominent woman in Donald Trump's...she's his daughter...and they're using her who has been a champion for women empowerment, women in the workplace to get to him," Conway said.
"Go buy Ivanka's stuff," Conway added, saying that consumers can buy Ivanka's products online.
The president tweeted his response to Nordstrom on Wednesday.
My daughter Ivanka has been treated so unfairly by @Nordstrom. She is a great person -- always pushing me to do the right thing! Terrible!
— Donald J. Trump (@realDonaldTrump) February 8, 2017
In the aftermath of retailers dropping Ivanka's line, the hashtag #BuyIvanka has spread on social media.
Stand #BuyIvanka BUY IVANKA HERE!!! @Team_Trump45 pic.twitter.com/HyVV4Tbzxe
— Team Trump 45™ (@Team_Trump45) February 9, 2017
What do you think of these retailers dropping the line? Is it a business or a political decision? Tell us in the comments section.
Hannity Blasts 'Fake Pocahontas' Warren & 'Obstructionist Democrats'
Tucker Grills USA Today Editor Over Op-Ed Comparing Steve Bannon to ISIS Leader
O'Reilly Calls Out 'Ideological Zealots' Al Franken & Elizabeth Warren


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"I've Got Superpowers" Bella + Canvas Tank
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subset: commoncrawl


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[Caml-list] OCaml Genetic Programming Framework (OGPF)
- Brock
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|2004-03-16 (22:24)
|Brock <rbw3@c...>
|[Caml-list] OCaml Genetic Programming Framework (OGPF)
Hi all. I've been working on a modular genetic programming framework and it works a bit so I thought I'd mention it here so that interested parties would be informed of its existence. Of note to non-gp folks is that I am trying to make this very modular through use of functors, so it might be a good (or bad!) example of functor usage. >From the website: The goal of OGPF is to create a modular framework for building genetic programming systems in OCaml. It is also an experiment in modular framework design in OCaml, making heavy use of Functors. OGPF seeks to be a clean, elegant, and efficient solution to the question "How do I do genetic programming in OCaml?" See http://thelackthereof.org/wiki.pl/OGPF Raw Source at http://thelackthereof.org/projects/ocaml/ogpf/ I'm happy to discuss any aspect of this project (GP or functors or anything) here or elsewhere. Good Day, --Brock ------------------- To unsubscribe, mail email@example.com Archives: http://caml.inria.fr Bug reports: http://caml.inria.fr/bin/caml-bugs FAQ: http://caml.inria.fr/FAQ/ Beginner's list: http://groups.yahoo.com/group/ocaml_beginners


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Abstract—There are a large number of software development methodologies for developing standalone software, little effort is being made into investigating specialized methodologies that target the development of Distributed Applications (DAs) in the era of Internet and Web-based applications. Rather than focusing on business models, developers usually spend considerable effort in implementing connectivity between software components that comprise these applications. Since a large number of competing technologies exist, these solutions face serious technology-migration and design reuse problems. This paper advocates approaching the design activity from a business rather than technological perspective by defining a service-oriented software architecture that satisfies the functional requirements in a particular domain. The paper also suggests identifying existing or new design patterns to capture common business process functionalities and fulfill the non-functional requirements.
Index Terms—Design patterns; distributed applications; SOA.
Authors are with Chaitanya Bharathi Institute of Technology, Hyderabad (e-mail: firstname.lastname@example.com; firstname.lastname@example.com; firstname.lastname@example.com).
Cite: Pragati Priyadarshinee, Dr. Y. Ramadevi, and Dr. Anuradh Srinivas, "Development of Distributed Applications Using Service-Oriented-Architecture," International Journal of Computer Theory and Engineering vol. 3, no. 6, pp. 794-796, 2011.


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Our vision is to become one of the Top 10 Charter Schools in Georgia and the Nation.
The goal of Dekalb Academy of Technology and the Environment, Inc. is to educate a student population about the essential need to consider environmental ramifications of technology and other business decisions, via a hands-on, community-oriented instructional curriculum. The Academy will improve student achievement via a curriculum which:
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- Advances educational reform goals
- Correlates to state and national academic standards
- Considers the environment in its totality, i.e., the co-existence of business and the environment
- Promotes continuous lifelong learning
Message from Dr. Wills, CEO
DeKalb Academy of Technology and Environment Charter School
Regular meeting of the Board of Directors is held on:
Tuesday, January 29, 2019
At 6:30 p.m.
Location: 1492 Kelton Drive - Stone Mountain, GA 30083
The meeting is conducted in accordance with the Open Meeting Act and the public is invited to attend. Any person with a disability who needs accommodation for participation
in this meeting should contact the school office at least 24 hours in advance of the meeting to request assistance. Call 678.999.9290
From One to C.E.O. to Another C.E.O. Our very on 3rd grade student and C.E.O., Mr. Caden Harris, was recently featured in the *Champion Newspaper, *where he mentioned his school, D.A.T.E. Academy. Caden discusses his business and his book: *Daddy Did You Know*, where he provides opportunities for students to save their money and there is also a picture from our Career Day viewed.* Daddy Did You Know* teaches children about science, engineering, technology, learning and finances. In addition, Caden also entered a business pitching competition, similar to Shark Tank last week, where he won $25,000.00 for his business. Congratulations Caden and continue to focus on STEAM as you begin to change the world one step at a time.
Read all about it: thechampionnewspaper.com/news/local/young-entrepreneur-wants-to-inspire-others
School Highlights


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Learn how to make perfume for women
There is no doubt that women designer perfumes can be quite costly. Anything of high quality normally comes with a hefty price tag. So if you do not mind wearing an inexpensive perfume then you should keep your options open especially when you do not have much to spare. Wearing a perfume is all about finding the scent that you like best. So what if the perfume does not have a famous label on it. As long as it smells good and lasts reasonably long, there is nothing cheap about wearing inexpensive or homemade perfumes.
These are some collection of recipes that will able you to learn how to make perfume for women.
How to make perfume: Orange Blossoms Perfume Recipe
What you need:
2Cups of Orange blossoms
Collect several bunch of fresh orange blossom and trim the stems and leaves.
Set a piece of cheesecloth in a bowl so that the edges of the cloth hang over the edge of the bowl.
Place 2 cups of fresh orange blossoms in the bottom of the bowl on top of the cheesecloth. Pour in enough water to cover the flowers, and allow the blossoms to soak overnight.
Gather the ends of the cheesecloth and secure the orange blossom inside with a knot. If necessary, you may tie the cheesecloth with a rubber band or piece of string.
Pour the water into a small cooking pot, placing the orange blossoms wrapped in cheesecloth in the water. Allow the water to simmer until about 1 or 2 tsp. remain.
Cool the perfume and pour into a small dark glass bottle with a tight fitting lid. Add three drops of glycerin, a fixative that will help your orange blossom perfume to retain its scent.
Store your orange blossom perfume in a cool dry location to extend its shelf life.
How to make perfume: Orient Nights Perfume Recipe
What you need:
2 full teaspoons of jojoba oil
4-5 drops of musk essential oil
4 drops of Sandalwood/fragrance essential oil
3 drops of fragrance oil or frankincense essential oil
Mix all oils with Ethyl alcohol in a bottle. Leave it for 10 hours. Store in a cool dry place. You can use the product for one month.
How to make perfume: Misty Passion Recipe
What you need:
3 drops passionflower essential/fragrance oil
2 drops ylang ylang essential/fragrance oil
3 drops neroli essential/fragrance oil
1/2 pt (300ml) 70 percent alcohol or vodka
Pour the alcohol into a dark bottle or jar. Add the oils and shake well. Leave for 1 week. Store in a cool dry area.
How to make perfume: Enchanted Perfume Recipe
What you need:
2 cups distilled water
3 tablespoons vodka
5 drops everlasting essential/fragrance oil
10 drops peony essential/fragrance oil
10 drops sandalwood essential/fragrance oil
Mix all the ingredients together, shake well. Place in a dark color bottle. Then allow the perfume to settle for at least 12 hours. Store in a cool dry area.
Try these homemade perfume recipes at home today since the joy that perfume brings to a woman is unmatched. It allows her to be desirable, sexy and mystical and this is all because of how she smells.
Related Content
How to make Homemade Perfume for Women
Labels: How to make perfume, perfume recipes
26 comments:
- Kids Clothing Roca Wear said...
thanks for this info
- October 24, 2008 at 12:08 PM
- ExtremePerfumes said...
The article is really interesting - I wonder... have you tried this recipe on your own? Maybe you can lighten us regarding the final costs for let's say 3.4 oz bottle of perfume.
Thank you.
- October 30, 2008 at 1:06 PM
- Bobby said...
To kids clothing and extreme perfumes, thanks for your comments.
I have tried all these recipes and mind you that the ingredients that were mentioned here are so easy to spot in your local shopping malls. Just head over to a shop that sells scented candles, essential oils...
Jojoba oil is a little expensive since it cost $16-$17 per 16oz while the rest of the essential oils that were needed here cost somewhere around $7-$8 per 10ml.
So for your question regarding the final cost for a 3.4 oz homemade perfume, it will only cost you NOT MORE than $2. It could even cost you as little as 70cents :)
- October 31, 2008 at 3:10 AM
- Bingo games said...
Misty Passion perfume sounds good, I will try this recipe, I love the idea of wearing a perfume make for myself. Thank you!
- November 3, 2008 at 1:23 PM
- Blog Tactic said...
I've watched the movie. It's entertaining and original.
- November 4, 2008 at 7:49 AM
- Shopping Gurl said...
It's my first time to visit your website. I am glad to read your post. It is very informative. Thanks!
- November 7, 2008 at 5:57 PM
- money saving tips- sixwise said...
Hi I am a stay at home mom and it is my responsibility to save money for my family. I never been a fan of designer perfumes and I use home made perfumes made by my friends.
Thanks for sharing this information now I can try creating my own perfumes.
Thanks again
- November 16, 2008 at 10:00 PM
- Bobby said...
@Bingo Games: Misty Passion sure has a pleasant and sexy scent.
@Blog Tactic: maybe you are referring to the post that I've written about the movie Perfume: Yhe story of a murderer. If you like the movie then you'd love the novel^^
@Shopping girl and money saving tips: Thanks for your wonderful comments
- November 18, 2008 at 1:49 AM
- Jeremy said...
This sounds easy enough. I might have to give this one a try and see how it turns out. Thanks for this.
- November 18, 2008 at 3:54 PM
- Bobby said...
Thanks Jeremy. I'm glad this post was helpful in a way. Hope you can come back again some time to check out more infos about perfumes and fragrances.
- November 18, 2008 at 9:21 PM
- Anonymous said...
What do people use as a dispensary for the perfume they make? surely not an old spray bottle
- January 15, 2009 at 5:42 PM
- buell accessories said...
How interesting! I never knew that I could make homemade perfume. I may have to try this. I could save a lot of money and make so many different fragrances. Thanks for the info!
- January 18, 2009 at 6:12 PM
- Vegan Shopping said...
Nice article. Misty Passion sounds lovely as ylang ylang essential oil is a personal favourite of mine... Only problem is what to do with the rest of the vodka! :-)
- January 24, 2009 at 12:56 PM
- Glass Bottles said...
Thanks for this article, very informative. Although what are the best ways to store the perfume after making it?
- March 12, 2009 at 4:54 PM
- lilly said...
Thanks for the great advice! I adore handmade fragrances since they're not as cloying as store bought. Does anything smell better than orange blossoms? =)
- March 19, 2009 at 3:26 PM
- Emu Oil Guy said...
Nice share, maybe I should make some perfume for my girlfriend.. :)
- May 13, 2009 at 6:27 AM
- Debbys Diet said...
That was Excellent!
Thanks for this great post. Sure that I 'll bookmark your blog for this post.
- June 18, 2009 at 4:55 AM
- Gold Coins said...
Perfumes are expensive. If you're a woman and want to save money, you can create a homemade perfure. This steps will surely help you.
- July 22, 2009 at 6:22 AM
- Gold Coins said...
Homemade perfumes are cool because you can choose what to mix and aside from that specialize only for you.
- July 24, 2009 at 11:20 AM
- Anonymous said...
reese: Thank for sharing us the different perfume recipes I hope I could try this at home.
- August 26, 2009 at 12:15 PM
- Anonymous said...
WOW!!! this is interesting, my wife is looking this kind of guide.. hope she loves this one..
- September 9, 2009 at 10:51 PM
- Business Cash Loans said...
For me it is really nice to have a fresh scented homes.
- January 7, 2010 at 1:12 AM
- Designer Perfumes said...
Create perfumes and body splashes to suit your own unique personality and taste. Its simple.
- April 10, 2010 at 5:08 AM
- charlotte.rider said...
I create my perfume with an perfume organ !
It's an easy way to make perfume !
Here the link with the photo
- April 22, 2011 at 8:31 AM
- Rachat de credit said...
Great advice on how to make homemade perfume for women. Extremely detailed and fairly excellent advices. Thanks
- August 8, 2011 at 2:43 AM
- perfume for women said...
This article sounds very interesting . I am wondering have anyone tried this recipe of pefume making at home. I think this is difficult to make such things at home.
- October 18, 2011 at 2:50 AM


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You guys know our friends from How About We from their posts here every week, so you probably know the drill on their awesome dating site: Users post date ideas, and other users respond to the ones they like. Simple and effective.
And now that they've had over 1,000,000 dates posted, they've parsed through them all to figure out exactly how singles in the U.S. are dating. To share the information with you, they put together a major interactive infographic you have to check out.
Let me show you a few snippets of what you'll see once you head over to How About We. First, you can see the most popular date locations and activities by location in 25 major cities:
For an example, I chose Cleveland, Ohio, closest to my current location of Columbus (which is the best Ohio city, obvi):
I thought maybe the dating activities would be generally representative of Ohio daters, but no one has ever taken me for Chinese food and dancing. Which sounds pretty great to me, except for the whole barf potential if you did them in that order.
Or, you can check out some statistic on dates by activity instead of by location. Here, I've chosen my most common (and beloved) dating activity, drinking:
I'm not surprised that New Yorkers took the number one spot for that. In fact, I never went on a date in New York where that wasn't the exclusive agenda.
So fun, right? Head over here for the full infographic--you'll probably want to play around with it for half the day.
In case you don't have all day, here are a few general points of interest:
Specificity is important: For cultural, drinking, and even coffee dates, people are more likely to reply if you get specific about the activity.
Do-gooders do good: Volunteer activities don't get posted as often as others, but they get more responses. Double motivation to lend a hand!
I can never move to Seattle: Rock climbing is the most popular date activity there. It took me like twenty minutes to open a salsa jar the other day, so I'm thinking my upper body strength is more suited to the Midwest. On the bright side, 3/4 of sports and fitness dates suggested included a post-activity drink. Now you're talking.
What's your most frequent date activity? City dwellers, do you find the statistics from your hometown to be accurate?
Also across the country....
Single Women, Pay Attention: These are the 15 Best Cities for You
10 Cities Most Comfortable with PDA, and 10 Cities Least Tolerant of PDA
And The City With The Most OK Cupid Users Is...


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Melamine tray No.320130/354210
You are here: Home >> Serveware >>Serving tray>> Melamine tray
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Zombies are typically creatures you will in find in pop culture, movies and novels. Commanded by someone or by way of magic and they are thought to be reanimated in the dead. Zombies were first thought to have originated in West Africa in their voodoo culture that spoke of people being commanded by a wicked and influential wizard. But essentially the zombie became extremely popular with the people of now ever since the release of George A. Romero's films in the year 1968 known as The Night of the Living Dead. Although taken out they are thought to be buried by their own nearest and dearest, but are dug up by people who are currently concocting these tales. They are reported to be injected with drugs which should slow causes paralysis and their heartbeat of the muscles. Lest they awaken from their state of unconsciousness, they need to be kept drugged.
Basically the zombies Have been depicted as people who move in slow motion doing exactly what they have been told to do, but of late they have been sped up too like in films called 28 Days later, and its continuation 28 Weeks Later House of the Dead etc. With zombies movies Gaining people's thirst for terror and fame both in films and games rising beyond dreams, it is no surprise that it has given birth to a plethora of online and video zombie games. Developers are currently churning out Battle Cats Hack Android which has become strikes with the younger generation and adults.
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|Bill Allombert on Fri, 30 Jan 2004 15:16:51 +0100
[Date Prev] [Date Next] [Thread Prev] [Thread Next] [Date Index] [Thread Index]
|Re: Preparing PARI 2.3
On Fri, Jan 30, 2004 at 12:18:47AM -0800, Ilya Zakharevich wrote: > On Wed, Jan 28, 2004 at 02:06:35AM +0100, Bill Allombert wrote: > > --- Get rid of the gnuplot support due to licensing issue. > > What issue? Anyway, the current default being dynamic loading of the > code which is not required for functionality of the product, there may > be no issues at all... (as far as I understand) Well, I did not plan initially to mention this issue at this stage, it looks like I made a copy-paste error. If I remember correctly, the issue that gnuplot is not a GNU program unlike the name seems to imply, and in fact come with a license which is incompatible with the GNU GPL, the license of PARI/GP and GNU readline. Cheers, Bill.


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This April 2014 we are proud to introduce Italian Brand - Rosso Prezioso on Cultave.com ROSSO PREZIOSO is the result of the strong desire of creative experimentation, and the long experience of marketing and design activities by Cristina Bacchetti and Roberta Romoli, also owners of the Mdp Studio. "I wanted a line of accessory strictly linked with fashion trend – Bacchetti explained - which doesn't lose proportion, sophistication and care in details and the finish. The simple but fascinating style of ROSSO prezioso really fits any kind of woman's style". ROSSO prezioso is a brand of handmade italian high quality bijouterie strictly linked with fashion and design. Hot items in Italy, key to success is the free interpretation of traditional jewelry using unusual and cutting edge materials.
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Hello Android community! Welcome to another collection of #GalaxyS6 issues. This post brings you 5 more problems that we've collected during the last few days. Should you find this post helpful, kindly share to other Android users. If you don't find anything similar to your problem in this post, don't hesitate to visit our main Galaxy S6 troubleshooting page.
Below are the specific topics we address in this post today:
- Galaxy S6 "Unfortunately, System UI has stopped" error keeps popping up when taking a screen shot
- Galaxy S6 screen has yellowish liquid showing
- Why Galaxy S6 battery appears not to hold a charge anymore
- Galaxy S6 screen won't turn on after viewing photos and videos
- Galaxy S6 Edge drains battery fast and won't power on
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When describing your issue, please be as detailed as possible so we can easily pinpoint a relevant solution. If you can, kindly include the exact error messages you are getting to give us an idea where to start. If you have already tried some troubleshooting steps before emailing us, make sure to mention them so we can skip them in our answers.
Problem #1: Galaxy S6 "Unfortunately, System UI has stopped" error keeps popping up when taking a screen shot
Hello. So recently my phone has been being strange. Everytime I try to take a screenshot, I can't and the notification "Unfortunately, System UI has stopped" pops up. And it ONLY happens when I attempt to take a screenshot. It only started happening after I rooted my phone. People told me that I needed to have it rooted, so I trusted them and did it. But it was a mistake. It just slowed down my apps and some of them didn't work so I unrooted my phone. The other problems have gone away, but the screenshot problem is still happening. I have a Galaxy Samsung S6. This is really bothersome and I don't know how to fix it. Can you please help me? Thank you. — Kylie
Solution: Hi Kylie. If the "Unfortunately, System UI has stopped" error keeps popping up even after you unrooted your device, you must probably did more than root before. To ensure that you set everything back to official software, we strongly suggest that you flash both Android stock recovery software and stock Android operating system. In other words, you want to restore everything back to their factory state or out-of-the-box condition. This is the only way to eliminate whatever bug is causing this trouble. We trust you understand what we mean given the fact that you've managed to root the phone yourself.
Problem #2: Galaxy S6 screen has yellowish liquid showing
Hi there. I have a Samsung Galaxy S6. It was completely fine until one day a yellowish substance started appearing from around the top of the display (internal). Gradually over the course of the day it started spreading further down the display, although it was still possible to see icons and the phone would respond to touch commands. However, once this strange yellowish liquidy type substance had managed to cover practically the whole screen, that is when the screen stopped responding to touch and shortly after the display went dark. The phone still turns on and works in every other respect, but I don't know why this problem may have occurred! Any ideas? (Warranty people say the damage isn't covered because they reckon it was caused by physical damage). Cheers. — Conor
Solution: Hi Conor. We don't know the full history of your device but based on the problem description, the LCD may have been permanently damaged for some reason. That's the most probable reason why there's a liquid substance that seems to come out of nowhere. To fix the problem, the screen assembly needs to be replaced. Some technicians may try the replacement of the LCD only but we strongly recommend that you let them replace the entire assembly itself to avoid complications.
There are a number of websites that offer do-it-yourself guides on how to replace the screen assembly but be warned that hardware repair is inherently risky. If you haven't tried hardware repair or parts replacement before, you may find the instructions tricky and the actual repair difficult. There's always a chance that you'll end up bricking the phone permanently. If you'll find the DIYs challenging, simply send the phone to a qualified repair shop.
Problem #3: Why Galaxy S6 battery appears not to hold a charge anymore
Hi there! I've been reading through your very informative post on the Samsung Galaxy S6. It's really appreciated to have a source such as your own that is easy to comprehend and very helpful!
I'm having a problem with my Galaxy S6 — just over 1 year old — not keeping a charge. I can use both the Samsung provided charger and USB cable or a non-Samsung charger and either way it will supposedly charge the battery to 100%. However, it only takes approximately 15 to 20 minutes before it takes a major dump and it says it is at 1% critical mass!
I have turned it off to try and reboot it to no avail. I obviously have tried different chargers and again it will charge but discharges in minutes compared to holding a charge nearly all day before.
Any insight you might be able to provide would be appreciated – I am trying to figure it out with some troubleshooting of my own before beginning the often tedious task of working with a tech support rep. I don't wish to purchase a new phone if I don't have to but…
Thank you so very much! — Anna
Solution: Hi Anna. There are a number of reasons why a smartphone appears to fail to hold a charge even when it's actively charging. Let's discuss each of them briefly.
Lithium-ion battery aging
A Lithium-ion battery like the one in your phone can't run forever. It ages and degrades its performance the moment it leaves the factory. If you're a heavy smartphone user and has been using the phone for some time now, the battery has most likely lost significant capacity to hold a charge.
All battery-related problems are actually chemistry problems. In an ideal world, the entire process of ions travelling between cathode and anode and the resulting power generation from such movement should go on forever. In reality, the process degrades the cathode over time, resulting to loss of capacity. The more the battery discharges (when you use it), the more you shave off a time from its maximum life. Exposing it to extreme temperatures (hot and cold) can hasten battery deterioration and it's only a matter of time before you realize that you need to charge it more often than usual.
Even when you don't use it, a Lithium-ion battery degrades over time. It's not uncommon for even high-end lithium-based batteries to lose 20% of their capacity even if kept properly in a year. A typical smartphone battery usually starts showing symptoms of capacity loss after 200-300 battery charging cycles (a cycle is the process of charging a battery from 0% – 100% then using it again until power level is back to 0% again). If you charge your phone at least once a day since you unboxed it, you should be able to observe significant capacity loss at this time.
Apps and services running in the background.
One of the main reasons why phones no longer appear to charge at their usual rate can be due to apps and services running in the background. While most system apps are designed to continuously run without user input, some apps that are not so critical may also do the same. This means that they use battery power even if they are not actually needed by the system at all times. Try to navigate to Settings>Battery and see what apps are eating up huge chunks of your battery. If you see a third party app that you don't usually use but still manages to place high in the list, that should be enough reason for you to manually stop it or even uninstall entirely. In Android Marshmallow, you can Force Stop an app by heading to Settings>Memory>Memory used by apps.
Better still, simply turn the phone off while charging to ensure it charges faster than what it's doing now.
Although there has been no official word from Google or any hardware makers like Samsung that there's a specific malware causing symptoms like the one you're experiencing right now, it doesn't mean it's impossible. Right now, most forms of Android malware are designed to push ads and sometimes steal information rather than to destroy devices. The current crop of malware can still cause significant battery drain issue though as they can take control of your phone or root it so they can install more apps that can show ad pop ups. These unauthorized app installations are mostly design to run associated services in the background all the time helping drain battery faster. If you noticed persistent ad pop ups lately, that may be a sign of a malware infection.
The most effective way to address malware infection is by flashing stock firmware. If you think your phone is infected, approach your carrier or Samsung so they can help you flash the device.
Defective charging port
Although a defective charging port usually results to complete charging failure, in some cases, it also leads to intermittent/slow charging and battery drain while charging issues. If the phone is having difficulty charging properly, then the battery drain issue you're experiencing right now may be the result or side effect of a defective charging port. In this case, you want to bring the phone to a repair shop (Samsung or third party) to have it repaired.
Malfunctioning battery
In some cases, the main reason why a smartphone seems to be failing to hold a charge is due to the fact that the battery is not working properly in the first place. Some batteries can become erratic after some time (due to natural aging process) while others can be damaged due to other factors. Because a Galaxy S6 does not have a removable battery pack, it's not easy to physically check the battery itself. If you suspect that battery may have gone bad, let Samsung or any relevant party open the phone for you. Keep in mind that opening the back portion of the Galaxy S6 case to access the battery will void whatever warranty you might have on the phone.
Other unknown hard issue
Sometimes, problems with other components can affect the battery as well. This is especially true after accidentally dropping your phone or exposing it to moisture or liquid. If your phone has been dropped or became wet before, you should really consider having its hardware checked.
Problem #4: Galaxy S6 screen won't turn on after viewing photos and videos
Hi Droid guy. I have a Samsung Galaxy S6 and recently have been experiencing trouble with it shutting off. I don't see, hear, or feel it shutting off so it apparently is happening when either my screen turns off from inactivity or I shut the screen off. When I go to turn on my screen (either touching my home button, or my power button) it doesn't do anything. If I try powering it on (holding power button) I get nothing. I also tried plugging it in and hitting the button. Because it doesn't happen while I'm using it, it took me a while to realize the timing of it. But I've narrowed it down to be when I've used my camera or even viewed my Gallery. What brought that to my attention is I'm now experiencing issues with viewing photos (sometimes they won't load, or they load and freeze) and videos (the audio plays but the picture freezes).
Because I use an Otterbox cover the phone is in pristine condition, and I still have good battery life, so I'd hate to have to replace it. — Donna
Solution: Hi Donna. There may be an unknown software glitch that causes this behavior. Because you did not elaborate on what troubleshooting steps and solutions you've tried so far, we'll provide all of them for you and for the rest of users who may find this blog.
Wipe the cache partition
Sometimes, system updates and app installations can corrupt the system cache, resulting to erratic behavior of some apps in turn. To ensure that the system cache is up-to-date, you must always wipe the cache partition after installing a system update or after you install an app. Here's how it's done:
- Turn off the device.
- Press and hold the following three buttons at the same time: Volume Up key, Home key, and Power key.
- When the phone vibrates, release the Power key but continue to press and hold the Volume Up key and the Home key.
- When the Android System Recovery screen appears, release the Volume Up and Home keys.
- Press the Volume Down key to highlight 'wipe cache partition.'
- Press the Power key to select.
- When the wipe cache partition is complete, 'Reboot system now' is highlighted.
- Press the Power key to restart the device.
Observe in safe mode
Another good thing to try is to check if you've installed a third party app that may have caused other apps to work erratically. You can do this by restarting your phone in safe mode. Safe mode prevents third party apps and services from loading so if you notice that the phone works normally (as far as viewing photos and videos are concerned), that's a sign that a third party app is indeed to blame.
Safe mode won't help you pinpoint the offending app though so you want to do trial and error in identifying it. This is done by uninstalling apps one by one, then observing how the phone works after every uninstallation.
Below are the steps on how to boot your phone to safe mode:
- Press and hold the Volume Down and Power keys for 20 to 30 seconds.
- Once you see the Samsung logo, release the Power key immediately but continue pressing the Volume Down key.
- Your phone should continue booting up and you will be prompted to unlock your phone as usual.
- You will know if the phone successfully booted in safe mode if the text "Safe mode" is displayed at the lower-left corner of the screen.
- Observe the phone for a few hours.
- To boot back to normal mode, simply restart the phone.
Update apps and Android
Sometimes, a simple troubleshooting step is the most effective solution. Make sure that you only install compatible apps and you install their updates regularly. You also want to install whatever available system update there is. Updates are released for a reason so avoiding them is not really wise.
Wipe the phone clean via factory reset
If you want to know whether or not an operating system level glitch is causing your problem, doing a factory reset is highly recommended. Not only does it eliminate existing bugs but it also forces the phone to restore all software settings back to default. If the issue persist after a factory reset and without installing any app, that just means that there's an unknown hardware issue behind it. However, if the phone appears to work normally after a factory reset (with and without apps), then a glitch may have simply developed overtime.
Problem #5: Galaxy S6 Edge drains battery fast and won't power on
Hey guys. I've got a rather significant problem with my phone here. I have a S6 Edge, and it's about a year old. Last night I was out, and took my phone out, browsed a little, and put it back in my pocket. Not ten minutes later when I get home, the phone is totally unresponsive. Battery should not have drained that fast, based on how much it had left. Now all it does is have a weird purple/black checkered pattern on the screen when I hold the power button.
Also, the battery seems to be working, as it does pull power, though no light comes on to indicate it. It also doesn't get detected by the PC when I plug it in. How do I fix it, or all else failing, at least access the data on it? Thanks for your help. — Dmitry
Solution: Hi Dmitry. Before you can consider accessing your files, you must first ensure that the phone turns back on. Unless you can do that, those files are good as gone.
Needless to say, your first task in this case is to see if you're still able to power your phone back on. Because you can no longer do that in normal mode, you must try to turn it back on by doing other hardware button combinations. Keep in mind though that not all alternate boot modes will allow you to access your phone's internal storage device. Below are the things that you can do to boot your phone to another boot mode:
Boot in Recovery mode:
- Charge the phone for at least 30 minutes.
- Press and then hold the Home and Volume UP keys, then press and hold the Power key.
- When the Samsung Galaxy S7 shows on the screen, release the Power key but continue holding the Home and Volume Up keys.
- When the Android logo shows, you may release both keys and leave the phone be for about 30 to 60 seconds.
- Using the Volume Down key, navigate through the options and highlight 'wipe cache partition.'
- You can either wipe the cache partition or do a factory reset when in this mode.
Boot in Download Mode:
- Charge the phone for at least 30 minutes.
- Press and then hold the Home and Volume DOWN keys, then press and hold the Power key.
- When the Samsung Galaxy S7 shows on the screen, release the Power key but continue holding the Home and Volume DOWN keys.
- Wait until the Download screen appears.
- If you can boot the phone in download mode but not in other modes, that means that your only way out may be to flash a stock or custom firmware.
- Use Google to look for a guide on how to do it.
Boot in safe mode:
- Charge the phone for at least 30 minutes.
- Press and hold the Power button.
- Once the 'Samsung Galaxy S7' logo appears, release the Power key and immediately press and hold the Volume Down button.
- Continue holding the button until the phone finishes rebooting.
- Once you see the text "Safe mode" at the bottom left corner of the screen, release the Volume Down button.
- The only difference of safe mode from normal mode is that the former prevents third party apps from running. If you can boot the phone in safe mode but not in normal mode, uninstall all apps until the issue (that prevents you from booting normally) is eliminated.
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With so much music out there these days, it's become harder and harder to catch my ear. So when I was dablling through the excellent Majestic Casual channel on YouTube (hands down the best thing in music these days) I came across the voice of Py. While her other work is good, the title track from her EP Polyethers is quite simply amazing.
The track layers everything from broken beat, to house synths, to the soulful chorus. It's all mixed together in a way that shouldn't work on paper but does.
With a major push on the way (including some love from the BBC) there is no telling where this woman will go. Check it.


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Twisted hairstyles are so cute!! The beautiful @katsfilms is wearing her Dirty Blonde #luxyhairextensions for added volume to her twist-back hairstyle.
Ulyana Aster Romantic Long Bridal Wedding Hairstyles_21 ❤ See more: www.deerpearlflow…
By now, we're all well aware that the half-up half-down hairstyle is very much A Thing in the beauty world. It started with messy half top knots that were perfect for lazy days when we still wanted to look cute, but has expanded to even be perfect for fancy occasions. If you're looking for the perfect prom hairstyle, look no further. These half-up half-down tutorials are simple, beautiful, and ready to make a statement.


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More ELISPOT background information
What does ELISPOT mean?
"Enzyme-Linked ImmunoSpot." This refers to the use of enzymes in generating countable colored spots.
What does the ELISPOT technique do?
ELISPOT assays measure the frequency of immune system cells which can recognize specific non-self antigens and eliminate the corresponding invaders -- tumor cells, viruses, bacteria, and so forth.
These are simple yet highly sensitive assays for analyzing single-cell activation, especially specific immune responses to whole antigens or peptides. The colored spots are generated through as series of chemical applications, after which they can be enumerated either manually (via microscope) or through an automated analyzer system. The frequency of responding cells can be determined by comparing the number of spots with the number of cells added to each well.
What types of agencies are performing ELISPOT assays?
Universities, pharmaceutical companies, biotech companies and clinical laboratories, to name just a few.
What are some applications of ELISPOT assays?
This technique can be used to evaluate the responses of B or T cells to infections. It can also be used to identify T cell epitopes. This can be used for basic research, to evaluate the performance of vaccination trials, and to monitor disease status.
What are the advantages of computer-assisted spot counting?
Manual spot counting is a tedious and error-prone process, especially when hundreds of spots must be enumerated. It is also a highly subjective process, as one is forced to ascertain which colored regions count as actual cell spots. An ELISPOT analyzer can be used to relieve the tedium of this process, and to make spot counting a more objective process.


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"Towards a common understandig of the Church"
A Comment and Reflections by
The international dialogue between the Roman- Catholic Church and the Reformed Churches is less known than the Anglican Roman Catholic (ARCIC) and the Lutheran — Roman Catholic commission. The documents they produced moved indeed the ecumenical waters. This lack of interest is due in part to the fact that the Roman Catholic/Reformed dialogue has published until now only one major report, The Presence of Christ in Church and World,[2] in which the results of the first stage of the dialogue, 1970-1977 are presented. The document, Towards a Common Understanding of the Church, published in this bulletin, makes available the findings of the second round of talks. Looking at the partners of the conversations, it is clear that the results deserve close attention. They are indeed of great importance for the ecumenical dialogue between the Catholic Church and the Protestant tradition as a whole.
The dialogue is sponsored and organized, on one hand, by the Pontifical Council for Promoting Christian Unity, involving thus the Roman Catholic Church officially at its most universal level, and on the other hand, by the World Alliance of Reformed Churches (WARC). This alliance was instituted in 1970 through the merger of the Alliance of Reformed Churches (1875) and the International Congregational Council (1891). It constitutes thus a world-wide fellowship of Reformed, Presbyterian and Congregational churches, that retrace their origins to the Protestant Reformation of the XVI" century, as it was developed in Switzerland and Southern Germany by Huldrych Zwingli (1484- 1531), and in particular by John Calvin (1509-1564) and spread world-wide through mission and emigration from the Netherlands, England and Scotland. "Reformed" and "Reformation" refer thus to a particular brand within the Protestant movement that considered itself more consistent with the original ideals of the Lutheran movement. It is not immaterial for the assessment of the present document, that ecclesiological issues with regard to the organization of the Church according to the Word of God played an important role in the controversies within the Protestant world. It lead these churches to call themselves, not after their initiator as the Lutherans did, neither after a nation, but after their church order, whether Congregational or Presbyterian. A specific church order becomes thus a constitutive part of the confessional identity of these churches. They stress either the local aspect of the community or congregation gathered actually for worship and service, or the synodal up-building, by which the church is constituted at all levels by synods, representing the various categories of ministers and laity.
"The WARC counts today, the report recalls, about 170 member churches. The majority of the member churches of the alliance are to be found in Asia, Africa, Latin America and the Pacific" (26).[3] This universality explains the variety of concerns alive within the world-wide Reformed family. The strong presence of Reformed Christians in South-Africa e.g. explains the sensitivity of the WARC, and accordingly of the document, with regard to the injustice caused by racism, in particular by Apartheid (158). To the majority of member-churches does not correspond an equal proportion of church members: the majority of Reformed Christians are still to be found in those areas where the Reformation started in the XVIth century and in the United States of America.
1. The Dialogue: Its History
In the wake of the Second Vatican Council various bilateral dialogues were set up between the Roman Catholic Church and other churches. Due to the discrete role the WARC plays with regard to its member churches, wanting to favour more the local initiatives, the international dialogue was taken up rather late, in l970.[4] The results of the first series of talks were published in the progress report of the discussions and findings, entitled The Presence of Christ in Church and World, which we mentioned already. The report deals mainly with ecclesiological issues. The leading concern of the talks was to "discern together what they [the two communities] must do in order to become more credible in the eyes of the world".[5] The talks dealt with Christ's relationship to the Church, the teaching authority of the Church, the presence of Christ in the world, the Eucharist, and finally, ministry Though not all the questions mentioned in the first report were taken up, the following round kept and even emphasized this ecclesiological orientation by taking as a topic, the Church as People of God, Body of Christ and Temple of the Holy Spirit. Starting in Rome in 1984 the group met five times under the presidency of Dean Lewis Mudge, Reformed, and Fr. Bernard Sesboué, S.J., Roman-Catholic. Towards a Common Understanding of the Church is the progress report of this second round. More than the previous text it constitutes a thematic unity, leading into suggestions for further work and rapprochement in view of the reestablishment of full communion.
Before we return in detail to each chapter, we first give an overview of the document.
1. Towards a reconciliation of memories: both partners in dialogue try to read the history of the XVIth century Reformation, and their separation since, with "greater objectivity and more balanced judgment" (14).
2. As a common basis for further reflection a common confession of faith is produced.
3. The calling of the Church is, of course, a part of such a confession of faith. But here, properly, the two confessions discover, along with agreements, divergent positions with regard to the relation of the Gospel and the Church, that may "appear incompatible or incommensurable" (92).
4. The last chapter indicates some practical steps, to be taken upon the Way forward towards greater communion.
The opportuneness of a document on ecclesiology must not be underestimated. The issue is on the agenda of several other conversations, such as those with the Orthodox, the Anglicans and the Lutherans. Several responses to the Faith and Order document on Baptism, Eucharist and Ministry stressed the urgent need for such a study. It is seen as a condition for the identification and the clearing away of other difficulties upon the road toward unity. In the conversations between the Roman Catholic and the Protestant traditions the difference in the comprehension of the Church is considered by many as the decisive point of division, including not only theoretical views, but concrete attitudes as well. Focusing on two words, that constitute the shibboleths of the confessional controversies, "Word" and "Sacrament", some readily oppose the Catholic Church as the "Church of the Sacrament" to the Protestant view of the "Church of the Word". The document that "brings - indeed - important aspects of ecclesiology into bilateral conversations for the first time" (3), can help to open the deadlock.
2. Reconciliation of Memories
Under this title the first chapter gives a survey of how the Reformed and the Catholic participants interpret the events of the XVI century, the evolution afterwards, and the contemporary attitudes towards the other interlocutor in the light of the ecumenical rapprochement. As the report states, the chapter "consists of accounts, written with consultation by each delegation, of our respective histories in relation to one another, as we see them now after five years of annual dialogues" (12). Such an historical reconsideration is of course quite schematic, relying on the conclusions of previous detailed research and asking for further confirmation.
This revisiting is done under the motto of reconciliation of memories. It is seen as an important step on the way forward: "Coming to terms with these memories is one of the main elements of ecumenical progress" (154). This concern gives a certain inner cohesion and dynamism to the whole text. I see in this englobing perspective one of the main contributions of Towards a Common Understanding of the Church. It is in fact the first time that such a concern is so expressly articulated in an ecumenical text.
The approach refers in particular to the historic interpretation the churches give of each other. They see one another through the "memories" they have accumulated during centuries of separation, opposition, antagonism and even bloody wars. "In the past, we tended to read our histories both selectively and polemically" (13). One could have added that "polemics" was powerfully assisted by its twin brother, "apologetics", trying to prove first of all to one's own supporters the rightness of one's cause against dissidents. Denigration and even bedeviling by bitter polemics was twined to self- exaltation by one-sided and partisan apologetics, not only in history and theology, but also in popular writings and iconography. They clouded the eye with which we looked at fellow-Christians and heavily conditioned the social and cultural patterns of judgment. Getting aware of the socio-psychological mechanisms at work is a condition for a purification and a reconciliation of personal and collective memories. Indeed, a reconsideration of history will help. And modern scholarship has already done this. "A new measure of objectivity has become possible. If we still inevitably interpret and select, at least we are aware that we do, and what that fact means as we strive for greater objectivity and more balanced judgment" (14). However, is it possible to come eventually "to a reconciliation of memories, in which we will begin to share one sense of the past rather than two" (16)? No doubt, the ecumenical involvement itself creates its own "memory" of togetherness and reconciliation. It brings about a growing sense of shared identity (153). But speaking of unity in reconciled diversity, we must admit that different memories" are part and parcel of such a diversity. They will remain even tainted by tension. They are a constitutive part of one's historic identity and of the different self- interpretations, that have "fostered the establishment of whole sets of different values, symbols, assumptions and institutions — in a word, different religious and ecclesial cultures" (62). "Reconciliation" accomplishes that the differences are drawn away from their "isolation" into "relatedness" and into a wider horizon of reconciliation (32). Ready to listen, the partners accept being questioned and challenged, to discover complementary aspects in their different traditions, to combine appreciation for the questions and insights of the Reformers, with recognition that the Reformed can also learn from the Roman Catholic Church, and to realize that Reformed and Roman Catholics need each other in their attempt to be more faithful to the Gospel (32). The reconciliation of memories includes, but also surpasses the hermeneutical and historiographical effort: it is part of the general effort of conversion, repentance and forgiveness (63).
3. Our Common Confession of Faith
Efforts towards reconciliation presuppose a "common ground" as their primordial context. Therefore the second chapter presents a common confession of faith. Such a high and pretentious title may need a warning and a justification and the content needs careful examination: "We give this affirmation of faith the title of 'confession' even though it is neither a confession in the ecclesial sense nor a complete statement of faith. We do so because we are convinced that the importance of what we are able to say together merits such a title" (64). By doing so the commission makes clear its starting point and affirms its standing on common ground:
"We wish to voice our conviction that what unites us as Christians is more important, more essential, than that which separates us as Roman Catholics and Reformed. Even if full communion is not yet granted us, we cannot define our relations to each other simply in terms of separation and division" (65).
The re-examination of the priorities raises necessarily the question, "whether
or not [the reasons which brought about our separation] are still of such a
nature as to justify our division"
It is striking how much the orientation of this common confession of faith is conditioned by the concerns that stood at the heart of the controversy between Catholics and Reformed. The orientation is in fact strongly soteriological. The first article confesses the faith in Christ, Mediator and Reconciler: "Mediation and reconciliation [between God and humankind] have been embodied and located, named and personified in Jesus of Nazareth" (70). The New Testament faith that "in Christ, God was reconciling the world to himself" (2 Cor 5:19) and that Christ is the one and unique Mediator between God and humankind, is the center of Calvin's Christology as it is exposed in the Institutes of the Christian Religion. Thus the work of Christ reveals that he is the Son within the Trinity. We confess accordingly "Jesus Christ as at once true God and true human being, at once one with God and joined in solidarity with humankind, not an intermediary between God and humanity but a genuine Mediator, able to bring together God and humanity in immediate communion" (73). The Son reveals also the role of the Holy Spirit, present and active throughout the history of salvation (74-75).
Faith in Christ includes - as a second article - faith in our justification by grace and faith alone, accomplished and offered in Jesus Christ. Faith is above all reception of pardon, liberation and life with God. It contains also a call to bear fruits worthy of that grace: "justification by faith brings with it the gift of sanctification which can grow continuously as it creates life, justice and liberty" (79).
However there is no justification in isolation. It occurs in the community of believers or is ordered towards the gathering of such a community (80). This conviction leads into the extensive third article of the confession of faith, which constitutes also the main issue of the document, and particularly of the third chapter, The Calling of the Church within God's eternal plan of salvation for humankind. The text wants to show the novelty and radical change within a continuity brought by the Incarnation of the Word and by the foundation of the Church. The Church is a community of men and women called to share in the salvific activity of Christ Jesus (85). Describing the specific role of the Church in this activity is a crucial issue in a dialogue between Catholics and Protestants. The Church does not exercise a mediation complementary to that of Christ. It is not clothed with a power independent of the gift of grace.
"The Church is at once the place, the instrument, and the minister chosen by God to make heard Christ's Word and to celebrate the sacraments in God's name throughout the centuries. When the Church faithfully preaches the Word of Salvation and celebrates the sacraments, obeying the command of the Lord and invoking the power of the Spirit, it is sure of being heard, for it carries out in its ministry the action of Christ himself" (86).
This common confession of faith did not intend to be a complete confession in the traditional sense. It remains a fragment, but it shows already an impressive commonality on articles that were long considered divisive. We think however, that for the aim pursued, the first article on God the Creator would have deserved particular attention. It would have broadened notably the cosmological context in which Christ and the Church appear. Speaking of the Church from Abel and of the covenant in paragraph 81 widens surely the horizon. But this view is not kept through consequently. The creation sets the universal space and history that is already God's Kingdom, but is called to become it in fullness. The whole creation is groaning... (Rm 8.22). As Creator God is working sovereignly. Jesus Christ and his Church are set in this time and space to be ministers of a salvation that is destined for all in a Kingdom that transcends all historical expressions of catholicity and universality, which are at best the signs of it and make our hearts restless until they come at rest in God's Kingdom. Looking at the creation as a whole, and at the human being as an image of God sheds light upon the understanding of the deepest foundation of unity and communion. The creatures confessing their faith in the incommensurable Creator will discover also another and more fundamental aspect of God's hiddenness, than the one mentioned in § 69 (b). In creation the Creator, in a hidden way, is near and present.
4. The Church We Confess and Our Division in History
According to the hermeneutical progression of the document leading from commonalities to differences, the latter have to be tackled at some moment, but in a new context. The divergences are located in a different comprehension of the connection between that which we together confess concerning the origin and the calling of the Church, on the one hand, and the forms of its historical existence. In fact, we do not agree fully in admitting that some historical forms and embodiments correspond really to this calling. The churches agree upon the ministerial and instrumental role of the Church. They do not agree on the forms in which it is exercised.
The report discusses two areas: first, the views on continuity and discontinuity in the Church's history, and then the interpretation of the Church's visibility and ministerial order. It is fair to refer from the outset to a delicate and underlying question that is treated only towards the end of the section, in paragraph 129, and raises the question of the closer identification of the Church with its visible and historical aspects and structures. How to assess the ecclesiality of the various communities? What does the claim of Vatican II that the Church of Christ subsists in the Roman[AB1] Catholic Church mean for the ecclesial dimension of other churches? Is the claim exclusive? From the answer to these preliminary questions depends to a large extent the attitude with which we meet the other churches. The question is in no way a mere theoretical corollary. The answer shapes in a fundamental way a Church's involvement in the quest for unity. An elucidation of this will not spring only from a study of the Vatican Council. It will also have to take into account the ecumenical experience since the Council: what does it mean ecclesiologically to stand on common ground?
The chapter opens with a description of two different ecclesiological approaches, viz. the Church as creatura verbi, and the Church as Sacrament. The Protestant tradition speaks after Luther of the Church as a creature of the Word: "The Church is the creation of the Word because the Word itself is God's creative Word of grace by which we are justified and renewed" (101). The Word creates the Church out of our being nothing: "God said and so it was". In analogy to the first creation we can understand all other divine interventions working by his word in a threefold form: the Word made flesh in Jesus Christ, the Word spoken in God's history with his people and recorded in the Scripture, and lastly the Word heard and proclaimed in the preaching, witness and action of the Church (96). The result of the emphasis upon hearing and obedience was that "against the appeal to continuity, custom and institution, the Reformed appealed to the living voice of the living God as the essential and decisive factor by which the Church must live, if it will live at all" (99). The reception of the Word in faith stands at the center. Institutions, necessary as they may be, are always under the judgment of the Word.
In the wake of the Second Vatican Council, Catholic ecclesiology has described the Church rather in terms of sacrament. The Council speaks in Lumen Gentium (1) of the Church as "a kind of sacrament, or sign of intimate union with God, and of the unity of all humankind". The view was developed further after the Council. The intention in doing so was not to belittle the absolute Lordship of Christ over the Church and its total dependence upon him. It wanted rather to draw attention to the other pole, the human and visible aspect of God's presence in the Church. "The terms sacrament and sign... designate the Church at once as the place of presence and the place of distance; and they depict the Church as instrument and minister of the unique mediation of Christ. Of this unique mediation the Church is the servant, but never either its source or its mistress" (107). Accordingly the visible, institutional and historical aspect acquires theological relevance and is seen as an effective sign and manifestation of God's presence and faithfulness.
After having warned against the one-sidedness they can engender (112), the paper rightly states that the two conceptions can be envisaged as complementary and as the poles of a creative tension between both traditions (113). Why not even a challenge and a necessary correction of possible imbalance? On the one hand the Church must confess that it is a creation of the Word, and thus recognize God's absolute Lordship over the Church. But by hearing and obeying the Church is more than a dead tool in the hand of a craftsman. It is really a community of persons, fellow-workers, servants, stewards, ambassadors, living and resourceful witnesses (117), called with their own historicity, creativity and responsibility to obey freely in total dependence on God, their Creator. Threatened however with becoming unfaithful, they confess their sins, together with their trust in the mercy of God, who promised to remain eternally faithful to his people. Both, Word and sacrament, carry along with the story of their signification, tainted by centuries of confessional polemics, the two dimensions of being human signs and words of God's presence.
This tension and the difference of emphasis work themselves out in two specific areas. They are examined in the rest of the chapter: first, the continuity of the Church throughout the ages, and, secondly, the visibility and the ministerial order of the Church.
Dealing with the continuity of the Church raises the question of God's fidelity and our sinfulness. It gives the opportunity to discuss not only the need, but also the meaning of reform in the Church, and in the concrete the meaning of the events of the XVIth Century How deep in fact did they affect the unity of the Church? Did the rupture really strike at the continuity in the Church, as Catholics assert? (123) However, the need for reform is not due uniquely to sinfulness. It is linked also to the historicity and provisionality of all human achievements. And so the churches will always have to match the challenges of the various times and cultures. The text calls for a discernment of the spirit, "i.e. to distinguish in the process the work of human sinfulness from the work of the Spirit... We should not seek to justify ourselves here. We must each assume responsibility for our own past and for that part of the sin which was our own" (188). Of course and indeed! Nevertheless, we should not reduce the efforts to a discernment within the binomium work of the Spirit versus human sinfulness. As a matter of fact we will soon experience that we are entering a thick and inextricable scrub of historical contingent events in which various mechanisms, interests and decisions were at work and as a result of which our judgments are marked by unavoidable ambiguity.
Even recognizing our responsibility we will never get out of the entanglement, without trusting that "in everything God works for good with those who love him" (Rm 8:28). So we are called to forgive. The effort to recognize the positive meaning of the Reformation challenge does not remove all of the existing divergences, but it puts them in a new light and creates a new relatedness. The paper sums up some of the divergences. They are linked with the theological momentum of the visible signs and realities through which the Spirit works. What is at stake is not so much the existence, but rather the authority of the living tradition and of the visible institutions of the Church. It is not so much the ingredients of the process, as it is their mutual relation and their weight and authority within the process that create the difference (121).
The effort to assess the theological meaning of the Protestant Reformation within the general call for reform within Western Christianity is worthwhile being pursued, as is asked in § 124 (1) in view of the reconciliation of memories. What is indicated too succinctly in this and the previous paragraph would have to be deepened. The history of the interpretations of the Reformation is heavily conditioned by the growing ideological estrangement between the denominations. The impact of the mutual and formal excommunications should also be explored. How can they be understood in an ecumenical context? The past anathemas as a matter of fact are not merely past events. They continue to be often a heavy burden upon our collective memories and real blockages in our mutual relations.
The difference of comprehension with regard to the relation between the Gospel and the Church is noticeable also in the explanation of the visibility of the Church and the relevance of its ministerial order. It is not so that the Reformed churches separate the visible from the invisible Church, whereas the Catholics Church keeps both together, and even tends to identify them. Both accept that the "invisible Church is the hidden side of the visible earthly Church" (127) and that it "lives in the world as a structured community", enabled to serve as an instrument of Christ for the salvation of the world (128). But we disagree on the closer identification of the Church with its visible aspects and structures. Where does the Church subsist? What is the ecclesiological density and identity of the visible side in relation to the hidden reality? The paper rightly links this more fundamental question with the concrete mission of the Church and in particular with its ministerial order. After a short description of the three dimensions of ministry, the proclamation of the Word, the administration of the sacraments and the exercise of oversight, (episkope), the document shows in close connection with the previous report, The Presence of Christ in Church and World, some areas of divergence that deserve further exploration and offer new challenges.
With regard to the question of doctrinal authority in the Church one could ask first of all whether there is not a fundamental dissimilarity between the terms of the comparison, viz. the supreme authority of the Word of God in Scripture, accepted by all, and a God-given authority vested in the Church, that is differently weighed by the churches. Both can be decisive authorities on a different level. For all Christians the Word of God in Scripture is a norma normans (121). But this conviction does not cancel the problem of the proper authority - which is of another kind - of the preacher and the interpreter, and even of every believer in his own position. Linked to more fundamental questions on the nature of the Church, and even on the ontological status of earthly reality as expressed, either in scholastic and metaphysical categories, or in more existential and relational ones, there remains a difference in weighing the personal teaching authority of the interpreters.
Next, divergences are listed regarding the sacraments, viz, their number, understanding and ministering, and also regarding ordination. More space is given to the role of the episkope. In the ecumenical discussion today that term does not indicate the specific ministry of a bishop, but more generally, the function of oversight in the various forms it has in the different traditions. So it is possible to find "episcopal" features in churches that have no bishops, such as in the Reformed Churches. Although there is agreement that such an episkope must be exercised in a collegial way, there is a disagreement about "who is regarded as episkopos at these different levels and what is the function or role of the episkopos" (142). A short description of such a ministry shows again a difference of accentuation because of a more ontological and institutional approach in the Catholic view and a kerygmatic-functional one in the Reformed tradition.
Finally reference is made to the "particularly difficult issue of the structure of ministry required for communion in the universal Church" (143), viz. to the role of the bishop of Rome and his "service on behalf of the unity of the whole Church in apostolic faith and life" (142b). As a first approach the commission suggests study of "the significance there is for the Church today of the New Testament findings on the role of Peter and its interpretation in the ancient Church" (144).
5. The Way Forward
The first of the five directions indicated, asks to take into account the diversity of situations in which inter-confessional relations evolve at the local level: "initiatives should be taken to deepen Christian fellowship in each country". The results of the international dialogue can serve thereby as a stimulus and an encouragement (150-151).
Secondly some indications are given with regard to sacramental life: A formal agreement on mutual recognition of baptism is an urgent and concrete step that must be taken without delay (152c). Despite the inherent difficulties, confessionally mixed marriages can be seen as an opportunity of encounter between the two traditions. They call for shared pastoral responsibility "in a manner which supports the integrity of each person and respects their rights" (152c). Notwithstanding the progress made in a common understanding of the Eucharist, as it has been already expressed in The Presence of Christ in Church and World (67-92) and reaffirmed in the present document, the statement recalls that because of the difference in the understanding of the intimate relation between the Church, the confession of faith and the Eucharist, the Roman Catholic Church is not yet in a position to celebrate the Eucharist together with the Reformed churches.
We have already dwelled upon the third point, the importance of the reconciliation of memories.
Fourthly, living for each other as Church means also bearing common witness in the world today (157). Such an appeal has been heard often in the ecumenical movement. Unfortunately, it risks remaining rhetoric as long as mutual trust and commitment are not strengthened and the instruments for such witness are not set up.
The document finally calls for further studies on what kind of unity we seek, and what the agreed vision and the ultimate goal are (161). The paragraph refers hereby to the studies on conciliar fellowship presented by the World Council of Churches.
6. Conclusion
The report, Towards a Common Understanding of the Church, is one of the first to deal with a central issue of the present ecumenical conversations. It does it at a moment that the ecumenical movement at large has become aware that a dialogue on ecclesiology is urgent. Such a reflection is not only an item on the agenda of the ecumenical dialogues. Every church has to take up the issue and must consider the ecclesiological implications of its ecumenical commitment. According to the challenges of the most recent ecumenical dialogues, Catholic ecclesiology too must confront the conciliar documents on the Church, Lumen Gentium, Unitatis Redintegratio and Orientalium Ecclesiarum, written at the moment that the Catholic Church stood on the threshold of its ecumenical involvement, with its experience since that time and with the results of the dialogues the Council asked for. What is the ecclesiological starting point of such a reflection? What are its framework and ecclesial coordinates? Do we start from a hermeneutic of separation, in which the churches consider first their divisions and try to recompose the communion from outside by putting together the fragments? Or do we rather develop a hermeneutic of unity, by situating the divisions within the horizon of a more fundamental unity that can never be severed because it is God's gift to his Church? In such a prospective we have to overcome the disunity endogenously and from within, by increasing our efforts of reconciliation, forgiveness and communion in prayer and service. Both approaches can be found in the ecumenical endeavors. The first is perhaps prevailing. The second is probably the most promising.
Though the report speaks of a "still fragile fellowship" (160) and states that "we are still far from being able to proclaim full communion" (161), referring thus to the "imperfection" of what is currently called "imperfect communion", it builds upon the already existing commonality and stresses thus the communion underneath "imperfection" Several times the paper uses the term common ground, that was described some years ago in the Fourth Official Report of the Joint Working Group between the Roman Catholic Church and the World Council of Churches.[6] The existing ties are summarized in §4:
"Both communions confess Jesus Christ as Lord and Saviour, affirm the Trinitarian faith of the apostolic Church through the ages, and observe the one Baptism into the threefold Name. In recent years Reformed and Roman Catholic Christians have begun, in many places and at many different levels, to share the experience of fellowship and to seek fuller communion in truth and love for the sake of our common service of Jesus Christ in the World. Our churches share more common ground than previously we were able to see".
It includes also a calling "to live and witness together to the fullest extent possible now, and to work together toward future reconciliation. The common ground we share compels us to be open toward one another, and to aspire to that communion into which the Spirit seeks to lead us" (6). The way forward leads over common ground:
"The common ground that unites our churches is far greater than has usually been assumed. We start from the premise that God has already granted us unity in Christ. It is not for us to create unity, for in Christ it is already given for us. It will become visible in our midst as and when we turn to him in faith and obedience and we realize fully in our churches what he expects from us. We firmly believe that the unifying power of the Holy Spirit must prove stronger than all the separation that has occurred through our human sinfulness. This confirms our conviction that we must work for the ultimate goal of full communion in one faith and one Eucharistic fellowship" (146).
In order to measure better the ecclesiological relevance of the already existing communion we should ponder the significance of the common confession of faith presented in the second chapter of the report. In the light of an ecclesiology of communion such an assessment shows that communion - be it still notably imperfect, goes beyond the bonds that have been created by baptism. It is alive already in a common confession of faith and makes us thus partners in search for a full communion.
It is the merit of the report to have charted and inventoried the discussion on the Church as it is present in a dialogue between the Roman Catholic and Protestant tradition. The complexity of the issue is related also to the fact that discussion on the Church is never a merely theoretical and doctrinal matter. It touches also the concrete practice of the churches, their order, their way of living, their identity and many historical and contingent forms and idiosyncrasies. Dialogues on the Church will continue to be frustrating. It is therefore important that the commission went beyond a comparative ecclesiology and began from the awareness of commonality. So it was able to look at the divergences within the horizon of the common confession of faith and of living already in a community of forgiveness and of kinship (65). Upon such a common ground one can move forwards, as partners in a search for full communion. That goal is not external to the journey. It is lived in a provisional and imperfect manner en route, by conversion to God and to one another, by continual reconciliation and forgiveness, by living relationships, by common prayer and service. On that road the churches will be called to recognize formally and authoritatively the various stages of a growing together in communion. The ecumenical endeavour being a process of growth, the challenging question will return again and again, "whether or not the reasons which brought about our separation are still of such a nature as to justify our division" (65). This question is a goad for further progress. It is an invitation to discern continuously how the Holy Spirit is leading his Church to a witness of full and visible communion.
[1]Fr. Jos. E. VERCRUYSSE, SJ, a Professor of the Pontifical Gregorian
University in Rome, is a Consultant of the Pontifical Council for Promoting
Christian Unity.
[2]See, SPCU, Information Service 35, 1977, PP. 18-34. Also: Growth in Agreement, ed. by H.MEYER and L. VISCHER (Faith and Order Papers 108). New York/Ramsey: Paulist Press/Geneva: WCC 1984, 433-463.
[3] Without further indication the number between brackets refers to the
paragraph number of Towards a Common Understanding of the Church.


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Cruise the Swan River past parks and skyscrapers to 40 vineyards in the Swan Valley or the Perth Zoo. Visit Rottnest Island, where you can explore history, bike ride to secret beaches and kayak to secluded bays. Feast on seafood and soak up the carnival atmosphere in historic Fremantle. Discover the lookouts, landscaped gardens and Aboriginal heritage of huge Kings Park. Swim, surf, fish, windsurf and sail on clean and uncrowded beaches such as Cottlesloe or Scarborough. Then skip between the sunny boardwalks, beaches and marinas of the Sunset Coast.
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The Home of Fashion Film and Live Fashion Broadcasting
Report by Kiki Georgiou on 19 February 2016.
The tailoring was impeccable and yet, those contrasting white, blue and red seams and fraying raw edges made it feel as relaxed as a pair of jeans – Calvins, of course
The crossroads of fashion. Print meets polish at the Fall 2016 Calvin Klein Collection show. #mycalvins #nyfw https://t.co/JDDZBUIZGW
#NYFW: Models in #formation at @CalvinKlein. @MargotRobbie is in the house. https://t.co/NycOyokBYF
Dream team. Francisco Costa with @patmcgrathreal + @guidopalau right before show time. #mycalvins #nyfw https://t.co/W4jCxnNYZi
The higher the heel, the closer to...today's F16 women's Calvin Klein Collection runway show. #mycalvins #nyfw https://t.co/WDifIB7575
In Formation. The models line up for a final walk-through. #mycalvins #nyfw https://t.co/xRL7WCZagN
Getting runway ready in #mycalvins. Watch the F16 runway show, live 2PM EST today #nyfw https://t.co/If4tMKyH7g
Countdown to showtime with Francisco Costa as he prepares for tomorrow's F16 runway show. #mycalvins #nyfw https://t.co/3awWl2ILRH


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A2, 40x50xm, A3, 11x14"Art Print, Have Many Wondrous Adventures, Whale Art Print
$40.00 - $80.00 From $40.00 $40.00
This is an art print, for boys bedroom. Suitable for both children and adults. Open addition print.
Frame not included.
Created with ink pen and digitally coloured (308 gsm / museum quality paper) which is a thicker stock with a slight texture to it. This was printed using a fine art printer with archival inks...otherwise known as a giclee print.
4 print sizes available
-11x14" (27.94 x 35.56 cm ), can get in Australia, but popular in the USA as well
- A3 (29.7 x 42 cm or 11.7 x 16.5") - If after an Australian IKEA frame get this one http://www.ikea.com/au/en/catalog/products/60171305/
- 40 x 50cm (16 x 20") to fit Australian IKEA RIBBA frame
- A2 (42x59 cm or 16.5 x 23.4") If you want to use the same Australian IKEA RIBBA frame below that I have suggested for the 40x50cm prints you can...but you would need to go to a picture framer and ask them to create custom mounts for you.
If overseas and want advice on which IKEA frames to buy, feel free to contact me.
Print comes in bend proof envelope and print is dated and signed at the back.