text:
- Community, Finance
How to settle credit card debt
Americans struggling with credit card debt isn't a new thing, but recently it seems as if we're racking up more debt on our credit cards than ever before. A fascinating article published recently by the finance website Value Penguin argues that national credit card debt is on the rise, despite the fact that less and less people are using credit cards.
"Credit card debt in America has been rising over the last decade. However, despite this, the average percentage of people holding credit card debt has been gradually decreasing. This tells us that the while average credit card debt is increasing, it's not due to a greater number of individuals spending. Instead, in recent years, more people have been more heavily indebted. In the year 2000, over half of the households in America had credit card debt. By contrast, in 2001, that figure fell to 38% - over 12 percentage points lower. Over this time, average credit card debt rose from $5,048 to $7,697. This means the average American today holds 52% more debt today than they did a decade ago."
The article goes on to say that the average American household credit card debt was $10,308 as recent as November of 2015. Coping with more than $10,000 of credit card debt simply isn't manageable for most families, and the fact that many credit card companies have returned to their pre-recession tactics of offering cards with high interest rates to people with low credit scores is surely contributing to America's debt woes.
Whatever the circumstance, if you owe a significant amount of money on one or more credit cards, it's an issue you need to deal with now before your debt balloons and becomes unmanageable.
Living with credit card debt makes life more difficult in every way. For example, purchasing a home and ditching your rental is extremely difficult or sometimes impossible if you're saddled with credit card debt and have a low credit score.
According to the real estate website Home Guides, "Credit cards, and how you use them, are a large part of your overall credit history and score. Lenders not only use your credit score as an indicator of your overall creditworthiness, but they also use your debt to determine your approval as well. Every lender uses a debt-to-income ratio as part of the loan approval process."
Banks and lenders will be hesitant to loan you money to purchase a home if you have significant debt on credit cards.
Is Settling Credit Card Debt Possible?
Yes. If you're a person mired in credit card debt, consider having a professional debt settlement company negotiate with credit card companies on your behalf. Here's how debt settlement works: An experienced debt settlement company uses its leverage with credit card companies to negotiate down your debt.
Debts settlement companies have leverage with credit card companies because they use the debt of often hundreds of clients to increase their negotiating prowess. Credit card companies would much rather get something from you than nothing, so this gives professional debt settlement companies a path toward driving down your debt and saving you money.
How To Settle Credit Card Debt
You can settle your debt right now by contracting a debt settlement company to strategically negotiate with credit card companies. Debt settlement companies often negotiate with the same credit card companies numerous times, so they have a rapport. Debt collectors work on commission, so they have a financial incentive to be open to negotiating.
It might be tempting to take a DIY approach when it comes to trying to tackle your credit card debt, but simply calling up the folks who own your debt and asking them to lower the amount you owe won't work. Professional debt settlement negotiators know exactly who to contact, and how to get credit cards to lower the amount you owe them.
What To Look For In a Debt Settlement Company
When looking for a debt settlement company, look for someone who has years of proven experience, positive customer reviews and all the necessary accreditations. Many companies out there claim they can reduce your debt, but lots of companies lack the experience, leverage and expertise needed to get the job done.
Your debt is a serious issue, so make sure you're getting in league with a reputable debt settlement company.
Why You Need To Act Fast
Every day that you don't address your credit card debt is another day that your debt grows and becomes more and more unmanageable. It's important to keep in mind that credit cards might seem like a solution, but they exist to as a means for companies to make money.
A 2011 CNN Money article details one woman's credit card horror story. After a motorcyle accident, the woman received a credit card with 29.9 % APR and a $300 limit, only to receive a letter a few months later explaining that the card's APR had skyrocketed to 79.9 %.
Interest rates that high are intentionally put in place to create massive amounts of debt at a rapid pace, and unfortunately, it's a practice that is perfectly legal. If you need a solution for your credit card debt now, you need a professional and experienced debt settlement company that knows how to negotiate credit card debt and will do their best to help you lower your monthly payments.
This is a post from a member of the Freelancers Union community. If you're interested in sharing your expertise, your story, or some advice you think will help a fellow freelancer out, feel free to send your blog post to us here.


text:
In the United States, Citizens Bank offers two credit cards to customers: the Citizens Bank Cash Back Plus® World Mastercard® and the Citizens Bank Clear Value® Mastercard®. Both cards offer perks to borrowers, with the Clear Value card featuring a lower ARP while the cash back card offers 1.8% back on all purchases.
Cards from banks aside from Citizens Bank may be used for balance transfers and introductory APRs, they may have low or no annual fees, low foreign transaction fees, competitive interest rates, and they may have varying perks that come with them such as statement credits and certain cash rewards.
Before choosing a Citizens Bank card, consider which product is right for you and make sure Citizens offers the best option for your needs. Other things to consider when choosing a credit card include any relationship bonus options, zero liability protection, and price protection.
If you decide a Citizens card is right for you and you apply for either card, you may need to wait up to a month until a decision has been made on your online application as Citizens is looking at your credit history. While most decisions are made within seven to 10 days, the card issuer may take longer if it needs additional time to determine your creditworthiness. Citizens Bank may also ask you for additional details and documentation to support your application if the bank is unsure of whether to approve you for a card.
It can be frustrating to wait in limbo while you're uncertain if your credit card application will be approved. You don't want to give up hope if you don't get instant approval, as many people do end up being in good standing and getting approved in the end, even after a wait. However, you may want to find out if you're still in the running for a card so you can move on if you're not approved. If you don't have good credit you may still be approved but you may get less competitive rates and your variable APR may be higher than a more creditworthy borrower.
You can check the status of your credit card application to find out whether the company received all the necessary documents and how your application is moving through the process.
How to Check a Citizens Bank Credit Card Application Status
When you apply for a Citizens Bank personal credit card online, a confirmation page will appear on your screen. It could take several minutes for the confirmation page to appear, and Citizens Bank urges you not to refresh your browser during this time.
This confirmation page will attest to the fact that your application has been properly received and is going to move through the process to be approved or denied. However, it does not tell you exactly how long it will take before you get a decision. And, since the time frame for a decision can be anywhere from seven days to 30 days, there's a lot of uncertainty as to when you'll hear back from Citizens Bank.
Although Citizens Bank has a helpful website with information about applying for a credit card and also offers an online chat tool, you cannot check the status of a credit card application online. Instead, if you want to find out what's currently going on with your credit card application, you will need to contact customer service via phone.
The phone number to call to find out if all the documents have been received and to find out your application status is 1-866-991-0101. Customer service representatives are available at that number from Monday through Friday between the hours of 8:30 a.m. and 4:00 p.m. eastern time.
When you call to find out your application status, you should be prepared to provide some basic information so the customer service representative can look up your application and you can prove your identity. This could include your Social Security number, your full name, your residential address, and your telephone number.
Checking Your Application Status is Helpful
Checking your Citizens Bank application status is helpful because you may discover the card issuer is waiting on some documents in order to determine if you should be approved for a credit card or not. If this occurs, you can take swift action to provide those documents. You can also get more information about whether your application is still being considered and how much longer the application process is likely to take.
While you're probably impatiently waiting to find out about card approval, resist the urge to apply for a different card or even something like a personal loan as you wait. Doing so could damage your credit, and you'd likely end up having to wait to hear back on that card as well. Instead, be patient with Citizens Bank, call to keep tabs on your application, and wait for your request to open a card to either be approved or denied for credit approval.
If you were denied a credit card from Citizens Bank and would like to compare additional options, you can view our Best Credit Cards page. Be sure to refrain from applying for too many cards at once and make sure you correct the issues for your denial before applying elsewhere.

subset: commoncrawl


text:
Thinking in Strings
The Tcl motto "Everything is a String" makes programming simple. Created by John Ousterhout at the University of Berkley Tcl is one of the more important members in the family of scripting languages (like Perl, Python and Ruby). Tcl-Applications are easy and fast to write, easy to delivery to almost any current platform. The graphical Toolkit Tk provides a great widget set which is easy to extend. If you think that Tcl/Tk is somewhat old fashioned, remember that if you install Perl, Ruby, Python or even the R-statistical programming language you almost always install as well the Tk-Toolkit.
The best place to start learning Tcl is the online available book from Brent Welch http://www.beedub.com
- 8.5 Manual pages: http://www.tcl.tk/man/tcl8.5/
- Tcllib Manual pages: http://tcllib.sourceforge.net/doc/
- Tclkit-Download: http://www.equi4.com/pub/tk/downloads.html
- Tcl-Source Code: ftp://ftp.tcl.tk/pub/tcl/tcl8_5/
- Tcl-Core Mailing-List: http://aspn.activestate.com/ASPN/Mail/Browse/Threaded/tcl-core
2007-12-15 German-Tutorial on Tcl/Tk
2006-02-01 dgDBBrowser
Tclkit based database viewer and editor for Postgres, Mysql, Oracle, SQLite3, SQLite2, Metakit and ODBC. Platforms: Win32, Linux32, Linux64, Solaris,Mac-OSX (ppc,i86) but not all databases on all platforms more ...
Articles from my EuroTcl 2005 and 2006 contributions
- Biotcl-Project almost superseeded with my Bioscanners project
- Nwikit-Project almost osolete becuase of the new wikit implementation
- Tcl-Scanners work preceeding my bioscanners project


text:
A few years ago I attended some major teacher conferences and came away with a deep sense of unease. I would like to discuss what it was about the atmosphere of those conferences that struck me as dangerous to students and a block to active learning. And by doing so, I hope to touch upon what is possible in a classroom free of these hazards.
Let me make clear that there were creative approaches and helpful resources available to teachers. I'm more concerned with the overall tone of the presentations and the disposition of the participants. Two things in particular concerned me:
- A sense that strategies overshadow students
- An assumption that teaching is definable and limited.
In the first case, the danger is visible in the form of curricular and classroom management approaches. What becomes of the classroom atmosphere when a teacher identifies with a school of thought, armed with a strategy? What becomes of the complex and spirited people sitting in the chairs? Students know when they're on the other end of an approach at the expense of relationship. If students are not at ease with a teacher, what are the chances of something substantive taking place? The need for relationship is emphasized because it is rooted to the quality of teaching itself. In fact, the relationship informs the teacher and guides appropriate approaches. Obviously, we need techniques and strategies, but there's a problem when they overshadow the living moment.
This brings us to the second issue. When we begin with the premise that teaching is within the bounds of something learned, that one can be 'trained' to teach, we run the risk of limiting it to a profession. So while our training and knowledge offer security and direction, they can come across as a dry means to a fixed end. This is unfortunate considering the countless hours a student spends in the classroom. Direction is needed, but unless the student can feel safe to explore, she will not be free to learn for herself. Teaching is not only a profession. It goes much deeper than that. At its root, teaching is something that cannot be learned. It's too dynamic, unpredictable, and mysterious to be limited. If teachers begin with this reverence and then use tools of the trade, we'd have far more engaging classrooms.


text:
A man arrested on suspicion of murdering Fidel Glasgow remains in police custody this morning.
Detectives continue to question the 23-year-old who was arrested yesterday on suspicion of murder.
Fidel - grandson of Specials singer Neville Staple - died in hospital after being stabbed outside Club M in the early hours of Saturday, September 1.
Another man was found with multiple stab wounds nearby.
Yesterday, officers from West Midlands Police arrested a 23-year-old Coventry man on suspicion of Fidel's murder.
Detective Inspector Harry Harrison, from the force's homicide unit, said: "We have not let up in our search for Fidel's killer and this is significant progress in our investigation.
"However this does not mean that we no longer need witnesses to come forward.
"I am still appealing for anyone with information to get in touch. It may be the crucial bit of the jigsaw that we need.
"Fidel's family have been fully updated with the latest development and continue to be supported by specialist officers."
Another 23-year-old man, Atikou Diallo, of no fixed address, has already appeared in court charged with three offences - Section 18 wounding (GBH), violent disorder and possession of a Class A drug (cocaine) in connection with disorder at Club M that night.
Club M closure
Club M has currently lost its licence until a second hearing which will determine its future.
In a licensing hearing at Coventry City Council last week, the club was told to close immediately for a period of 28 days until a full hearing - unless the club formally responds.
Cllr Patricia Hetherton, chairman of the Licensing and Regulatory Committee, said at the time: "We have resolved to suspend the premises' licence of Club M pending a full review hearing.
"The committee considered the licensing objectives, which include crime and disorder and public safety, and felt that the premises pose a serious risk to the public if they remain open."
The committee heard there had been reports of previous disorder associated with the club and reports of breaches of licence conditions.
Anyone with information on the investigation can contact police via live chat at west-midlands.police.uk between 8am to midnight, call 101 anytime or contact Crimestoppers anonymously on 0800 555 111.
Do you have an opinion on this story? Join the debate on our CoventryLive Crime Facebook group.
Download our all-new mobile app to get the latest news, sport and what's on. Click here for iPhone and here for Android
Looking for an older story? Search our archives
Search for jobs, motors and property, or place an advert or family notice here.


text:
For a quality ultraviolet air cleaner, Bryant offers their Preferred Series UV Lamp. Ultraviolet light kills bacteria and mold growing on your indoor coil before they are circulated throughout your home. UV lamps are installed near your existing indoor coil and work diligently to rid your home of the bacteria, viruses, mold and germs that impact your home's health. Bryant's UV lamp operates silently while preventing mold growth and other harmful bacteria from circulating through your indoor air. Call KS Services today to learn more about this ultraviolet air cleaner from Bryant.View product Brochure
Product Features
- Eliminates mold spores and bacteria on cooling coil
- Improves indoor air quality
- Enhances air flow
- Encourages system efficiency
- Minimizes build-up on coils
- Silent operation
- 90-day limited warranty for lamps
- 5-years limited warranty
Product Specifications
- Maximum amperage draws 0.6 AMPS
- 1 year life expectancy
- Performance power consumption: 23 watts
- Technology power consumption: 53 watts
- 6-foot-long power cord included
- 19" bulb length


text:
3-Pc Contemporary Oak Table Set. Strong Construction. Includes Retangular Cocktail Table 866-01 (WD) 54In x 25In x 16InH and Two End Tables 866-02 (WD) 28In x 25In x 22InH. Also Available Not Included In The Price Sofa Table 866-03 (WD) 54In x 17In x 30InH and Square Cocktail table 866-04 (WD) 38In x 38In x 16InH.
Most Product Leave Our Warehouse Within 24 Hours.
We are fully Insured, Licensed and Bonded.
(Most Other Companies Are Not).
In business for over 20 years.
2% discount when paying with e-check.


text:
At Pavla, the site of the battle, Henry and the drivers he commands—Gordini, Passini, Manera and Gavuzzi—wait for the battle to begin while sitting in a bunker. The men fall into a philosophical argument. While all the men hate the war, Henry argues that defeat is more terrible than war, and that if the entire Italian army just stopped fighting everything would be worse. Passini disagrees, arguing that the war will never end until one side decides to stop.
Henry is an officer, but instead of telling the drivers under his command that they're being insubordinate, he engages them in a debate. He has no ideological commitment to the Italian Army, though he does think that the war is a necessary evil. Passini, however, argues that the war is fundamentally unjust.
When the men get hungry, Henry and Gordini run out and grab some macaroni and cheese from another bunker. As they return, the shelling begins and they rush back to their dugout. The drivers are eating the food when suddenly a mortar shell hits their bunker, killing Passini and wounding Henry in the leg. The remaining drivers carry him out on a stretcher and a medical captain examines his leg. Henry is in terrible pain as they load him into an ambulance to leave the battle.
Henry risks his life not for glory, but to get some macaroni and cheese. He is wounded, and Passini killed, in similarly inglorious circumstances: not attacking the enemy or saving anyone, but just filling their stomachs. This illustrates the absurdity and chance nature of battle, and critiques the heroic ideals of honor and bravery in war.


text:
top of page
Date Asked
April 2018
Question Type
Multiple Choice
Positions Asked
Level of Government Surveyed
County/township/municipality, State
Question Text
How would you characterize your interest in holding elected office in the future?
Answer Choices
I have no interest in holding elected office at any time in the future.
I am open to the possibility of holding elected office in the future.
I am actively considering running for elected office.
Grid Options
Additional Information
Go to Data File
bottom of page


text:
Microzoo records is one the most hardworking labels of the year. (I should make a write up about the three best emerging labels of 2011 in my opinion – Microzoo Records, Artizan Music and Electronical Reeds).
The Microzoo bosses Elio Krass and Nathan Burns have been busy chasing fresh, characteristic house tracks produced in different parts of the world. And with a great success – 11 releases later the label is still going very strong, with most of the tracks so far being pure to notch tech house picks.
Microzoo 011 – Sunju Hargun – Eastern Promises
1. Eastern Promises
[audio:http://www.hmwl.org/wp-content/uploads/2011/07/Sunju-Hargun-Arun-R-Eastern-Promises1.mp3|titles=Sunju Hargun & Arun R – Eastern Promises] 2. Western Promises
3. Wester Promises (Gummish Remix)
[audio:http://www.hmwl.org/wp-content/uploads/2011/07/Sunju-Hargun-Western-Promises-Gummish-Remix.mp3|titles=Sunju Hargun – Western Promises (Gummish Remix)]
The 11th EP is once again produced by Sunju Hargun. Who's been getting loads of well deserved attention here at HMWL lately. Great production and arrangement skills on both sides. Yet I prefer the deepness of Western promises. Even though Eastern promises reminds me of some great drunk dancing on the bar at one of my gigs in Paris.
by Dj Skyjacker of House Music With Love


text:
Alliance Apartments and the newly-opened Alliance Addition provide quality affordable housing for 184 formerly homeless adults in a sober community. On-site services foster continued sobriety and increased stability. Residents who are not employed full time must actively seek work or volunteer in the community 20-25 hours a week. Sobriety is also strictly enforced since drug and alcohol abuse often perpetuates homelessness.
While a part owner, Alliance Housing has no day to day role in the operation of Alliance Apartments. Aeon is the property manager. RS Eden is the on-site service manager. For vacancies and leasing information call 612-333-9284.
– See more at http://www.aeonmn.org/properties/alliance-apartments-2/


text:
Veterans Assembly (LS)
Veterans of all military branches are invited to attend as our special guests.
Truth, as revealed by God through the Bible and his creation, provides the foundation on which knowledge and wisdom are built.
As a part of God's creation, we recognize the beauty in our world and the work of our maker; we strive to mirror that in our own endeavors.
Excellence originates in God's character; therefore, we choose to offer God our very best, using our individual God-given gifts to further his work on earth.
Providence unites character and wisdom with a lasting desire to learn. At the core is a faith that shapes children with joy, integrity, and compassion. Our students seek after the virtues of truth, beauty, and excellence — whether in the classroom, on the athletic court, or under the glow of stage lights.
At Providence, we foster unity and friendship through many activities, including: school retreats, Homecoming, the Philia Project, spirit days, school dances, talent shows, service trips, college tours, concerts, theater performances, and more. Many of these opportunities are conceived and planned by students themselves.
Parents enjoy community and volunteer opportunities through the Parent Association.
Alumni around the world keep in touch through the Alumni Association.
A variety of resources keep our community engaged:
Like most independent schools, Providence depends upon the support and goodwill of the communities it serves to strengthen its impact and effectiveness. Above all other opportunities to partner with the school, we invite the community to support the school's mission, faculty, students, and families in prayer.
Take a look at our school calendar for the latest updates on school news, events, and activities.
Veterans of all military branches are invited to attend as our special guests.


text:
Our original artist would have been 80 today. He was born in Washington, D.C. and helped to shape the sound of Motown in the 60's.
The song is also the name of a concept album by the original artist. The artist was inspired to write about social injustice and change by his good friend in the Four Tops. The album's songs tell the story of a returning, disillusioned Vietnam Vet.
Today's Shadow band is of a different genre from the original artist. Their instrumentation consists of strings only. Some might say they are notorious!
The 5 O'Clock Shadow is presented by Coney Island Brewing Company.


text:
The Number of Male Domestic Abuse Victims Is Shockingly High — So Why Don't We Hear About Them?
Photo: Getty Images
When you think of a victim of domestic abuse, who comes to mind?
If you're being honest, it's probably a woman. After all, domestic violence against men isn't a theme of many Hollywood movies.
Yet in 2010, the Centers for Disease Control and Prevention released data from its National Intimate Partner and Sexual Violence Survey — and one of the most shocking statistics wasn't just the sheer total of victims of physical violence but also how those numbers broke down by gender.
According to the CDC's statistics — estimates based on more than 18,000 telephone-survey responses in the United States — roughly 5,365,000 men had been victims of intimate partner physical violence in the previous 12 months, compared with 4,741,000 women. By the study's definition, physical violence includes slapping, pushing, and shoving.
More severe threats like being beaten, burned, choked, kicked, slammed with a heavy object, or hit with a fist were also tracked. Roughly 40 percent of the victims of severe physical violence were men. The CDC repeated the survey in 2011, the results of which were published in 2014, and found almost identical numbers — with the percentage of male severe physical violence victims slightly rising.
"Reports are also showing a decline of the number of women and an increase in the number of men reporting" abuse, says counselor and psychologist Karla Ivankovich, PhD, an adjunct professor of psychology at the University of Illinois, Springfield.
Ivankovich says there isn't much buzz about these numbers or their implications, because we don't know how to handle intimate partner violence against men. "Society supports that men should not hit women, by virtue — but the same is not true for the reverse," she explains. "The fact is, it's simply not acceptable to hit anyone."
Yet, woman-on-man violence is often turned into onscreen amusement, like on a slew of reality shows — or the punch line of a larger, depressing narrative, says Anne P. Mitchell, a retired professor of family law at Lincoln Law School of San Jose (Calif.) and one of the first fathers'-rights lawyers in the country.
She points to the case of John and Lorena Bobbitt, which made national news more than 20 years ago when Lorena cut off her husband's penis. The aftermath turned into a circus, and details would go on to reveal a volatile marriage, but Mitchell says the initial response of many radio and talk shows was just to laugh at the incident. "If something remotely similar had happened to a woman, there would have been a very different response," Mitchell tells Yahoo Health.
Mitchell, who has legally represented numerous male victims of domestic violence, says abuse is typically difficult for men to process, let alone seek help for. "Men are brought up to believe it's not OK to hit a woman or even hit back in self-defense," she explains. "It is their job to protect her. Add in that you'd be a laughingstock if you said your woman hit you. So in the situation of the battered husband, they don't know how to feel. They know it's shameful. They do not want her to get in trouble. So they do not say anything."
What abuse of men looks like
Physical violence carried out against men is often similar to physical violence against women, Ivankovich says, though it can differ. "Abusive women have been known to abuse in ways similar to men, including punching, kicking, biting, [and] spitting," she says. "In some instances, to make up for the differences in physical strength, women might use weapons including bats, guns, or knives."
Sometimes — many times — woman-on-man abuse has nothing to do with thrown punches or weapons. Rather, it's emotional. "In addition to physical abuse, women also engage in psychological abuse," Ivankovich adds. "This controlling mechanism can include humiliation, intimidation, and belittling words or statements."
There is another psychological tactic used against men: No one will believe you. Men "fear the possibility that others will think they are lying, or that they are actually the ones perpetrating the abuse," Ivankovich says.
Mitchell says that based on old stereotypes and typical gender roles, it is often very difficult for men to get fair treatment. They are often stuck in situations in which they cannot win. "Many women who are aggressive toward their partners know that if the police are called out, they will arrest the man," she explains. "I once had a client, who was the mildest guy ever. In no way would he have ever been violent — but his girlfriend was very volatile and a drug user. Once, she was trying to provoke him to hit her. When he wouldn't respond, she raked her fingernails across his face. He was standing there bleeding when the police arrived at the house. They still arrested him."
According to Ruth Glenn, executive director of the National Coalition Against Domestic Violence, the reason for abuse is the same for men and women: "It is all about maintaining power and control over a partner," she tells Yahoo Health. And because "we still live in a patriarchal society, and when it is domestic violence, you are looked at as weaker when you are the victim."
Glenn says we don't have nearly the data on the actual prevalence of domestic violence against men that we do against women. She says the abuse is more often emotional and psychological.
"Male and female perpetrators of abuse display higher-than-average rates of borderline and narcissistic personality disorders, which are high in that need to 'control,'" Ivankovich adds. "Men are less likely to seek assistance for this type of abuse, because of the shame and stigma."
Staying for the children
There are many reasons men stay or do not quietly slip away from abusive partners, many of which are the same reasons women stay in these kinds of relationships. They stay out of shame. Out of fear. Out of love. And not just love for their significant other but for their children.
According to Mitchell, many men stay in abusive relationships for the sake of their kids and the million ways in which a split might affect a child's well-being. "In a divorce, many women are highly empowered through the court process," she says. "The idea is that it's better to have one happy parent than two unhappy parents — and when it comes down to it, the father is not that necessary."
Mitchell says she has had male clients who tried to keep their relationships together to maintain that bond with their children, or even to shield their kids from that volatile partner. "They stay to protect them," she says. "They don't want Mom to end up in trouble, or the kids to even realize what is going on."
The situation is always sticky — and never easy: Stay or leave. Similar to abused wives, even after the demise of the marriage, it can be difficult for a male to escape a toxic partner. Mitchell points to one of her past remarried male clients, who was punched in the face by his ex-wife over a poor report card from their middle-school-age child.
It's also tough for fathers to remain involved in kids' day-to-day happenings, from football games to school plays, and continually reinforce to their children that they love them when they're not always there. Mitchell mentions yet another man, who finally ended his marriage as the abuse escalated: "This man's ex-wife was very angry and manipulative and tried to cut him out of the kids' lives."
He eventually moved from California to New Jersey to cut ties and start over. But he also moved heaven and earth to continue to be a father to his children, despite any parent bad-mouthing that might have been going on when he was not there. "My advice was always to keep trying," Mitchell says. "Kids have a funny way of growing up and seeing the reality. Dad was there."
Shifting our cultural perspective on abuse
Glenn says if she could clear up just one misconception about abuse, it's that it's a private problem. Just looking at the statistics, victims lose 8 million days of paid work per year, and many lose their jobs. Some estimates also indicate the total cost of intimate partner violence exceeds $8 billion annually, says Glenn.
It's important to stay vigilant to unexplained "behavior changes" in co-workers, friends, and family members who might be in trouble. "A large myth surrounding domestic violence is that it is a family matter," says Glenn. "It's not. Until we stand up and say it's not, though, we will continue to be a society who won't address the issue nearly enough."
We must also keep in mind that there is no one gender immune to violence and psychological manipulation.
"Gender roles are at the crux of this issue," Ivankovich says. "We still view women as the nurturers and caregivers, and the men as the providers and protectors. To consider that a woman may take on the role as an abuser threatens what we as a society know about gender-role assignment. As a result, many men are told to 'suck it up,' or face further shaming for identifying the severity of the problem."
Resources for abused men are scarce, and it's often problematic for them to report domestic abuse — authorities and others may assign the abuse to them, and perhaps they would lose their children. Perhaps they would be stigmatized.
The culture of abuse needs a full shift in perspective. "Domestic violence and emotional abuse against men is a huge problem — one that needs to be addressed with greater access to resources than what are currently available," Ivankovich says. "Abuse is abuse. There is no point in which it is OK, especially to condone it for one sex and crucify the other. Anyone who is abused should be able to get help and should be able to do so in an environment that is not shameful or accusatory."
We need to encourage abused men to get help as well. According to Glenn, the signs of abuse in men are usually the same as in women. "Look for behavioral changes, isolation — they'll suddenly disappear from your social circle, and they're not willing to talk about it," she explains. "Often, there's a lot of controlling behavior by the partner. Money is often withheld, or they have to constantly check in."
Women absolutely experience domestic violence too, including sexual violence and stalking at higher rates than men — which is something that should never be downplayed. A victim is a victim. No abuse should be tolerated; the toll of abuse on both men and women is enormous.
The stats are only whispered. But the estimates are alarming: 20 people are abused by an intimate partner every minute — 10 million people per year.
Chances are, you know one.
Confessions provided by Whisper, the free app that allows users to share their secrets anonymously. For more confessions about emotional health and relationships, check out Whisper.
Read This Next: 'This Was The Beginning of My Fear': 8 Truths About Stalking You Need to Know


text:
This passage from Eusebius H. E. 5.16-17 quotes from an anonymous anti-Montanist treatise. This is the translation in the Ante-Nicene Fathers.
Chapter XVI. The Circumstances Related of Montanus and His False Prophets.224
1 Against the so-called Phrygian225 heresy, the power which always contends for the truth raised up a strong and invincible weapon, Apolinarius of Hierapolis, whom we have mentioned before,226 and with him many other men of ability, by whom abundant material for our history has been left.
2 A certain one of these, in the beginning of his work against them,227 first intimates that he had contended with them in oral controversies. He commences his work in this manner:228
"Having for a very long and sufficient time, O beloved Avircius Marcellus,229 been urged by you to write a treatise against the heresy of those who are called after Miltiades,230 I have hesitated till the present time, not through lack of ability to refute the falsehood or bear testimony for the truth, but from fear and apprehension that I might seem to some to be making additions to the doctrines or precepts of the Gospel of the New Testament, which it is impossible for one who has chosen to live according to the Gospel, either to increase or to diminish.
But being recently in Ancyra231 in Galatia, I found the church there232 greatly agitated by this novelty, not prophecy, as they call it, but rather false prophecy, as will be shown. Therefore, to the best of our ability, with the Lord's help, we disputed in the church many days concerning these and other matters separately brought forward by them, so that the church rejoiced and was strengthened in the truth, and those of the opposite side were for the time confounded, and the adversaries were grieved.
5 The presbyters in the place, our fellow-presbyter Zoticus233 of Otrous also being present, requested us to leave a record of what had been said against the opposers of the truth. We did not do this, but we promised to write it out as soon as the Lord permitted us, and to send it to them speedily."
6 Having said this with other things, in the beginning of his work, he proceeds to state the cause of the above-mentioned heresy as follows:
"Their opposition and their recent heresy which has separated them from the Church arose on the following account.
7 There is said to be a certain village called Ardabau in that part of Mysia, which borders upon Phrygia.234 There first, they say, when Gratus was proconsul of Asia,235 a recent convert, Montanus by name, through his unquenchable desire for leadership,236 gave the adversary opportunity against him. And he became beside himself, and being suddenly in a sort of frenzy and ecstasy, he raved, and began to babble and utter strange things, prophesying in a manner contrary to the constant custom of the Church handed down by tradition from the beginning.237
8 Some of those who heard his spurious utterances at that time were indignant, and they rebuked him as one that was possessed, and that was under the control of a demon, and was led by a deceitful spirit, and was distracting the multitude; and they forbade him to talk, remembering the distinction238 drawn by the Lord and his warning to guard watchfully against the coming of false prophets?239 But others imagining themselves possessed of the Holy Spirit and of a prophetic gift,240 were elated and not a little puffed up; and forgetting the distinction of the Lord, they challenged the mad and insidious and seducing spirit, and were cheated and deceived by him. In consequence of this, he could no longer be held in check, so as to keep silence.
9 Thus by artifice, or rather by such a system of wicked craft, the devil, devising destruction for the disobedient, and being unworthily honored by them, secretly excited and inflamed their understandings which had already become estranged from the true faith. And he stirred up besides two women,241 and filled them with the false spirit, so that they talked wildly and unreasonably and strangely, like the person already mentioned.242 And the spirit pronounced them blessed as they rejoiced and gloried in him, and puffed them up by the magnitude of his promises. But sometimes he rebuked them openly in a wise and faithful manner, that he might seem to be a reprover. But those of the Phrygians that were deceived were few in number.
"And the arrogant spirit taught them to revile the entire universal Church under heaven, because the spirit of false prophecy received neither honor from it nor entrance into it.
10 For the faithful in Asia met often in many places throughout Asia to consider this matter,243 and examined the novel utterances and pronounced them profane, and rejected the heresy, and thus these persons were expelled from the Church and debarred from communion."
11 Having related these things at the outset, and continued the refutation of their delusion through his entire work, in the second book he speaks as follows of their end:
12 "Since, therefore, they called us slayers of the prophets244 because we did not receive their loquacious prophets, who, they say, are those that the Lord promised to send to the people,245 let them answer as in God's presence: Who is there, O friends, of these who began to talk, from Montanus and the women down, that was persecuted by the Jews, or slain by lawless men? None. Or has any of them been seized and crucified for the Name? Truly not. Or has one of these women ever been scourged in the synagogues of the Jews, or stoned? No; never anywhere.246
13 But by another kind of death Montanus and Maximilla are said to have died. For the report is that, incited by the spirit of frenzy, they both hung themselves;247 not at the same time, but at the time which common report gives for the death of each. And thus they died, and ended their lives like the traitor Judas.
14 So also, as general report says, that remarkable person, the first steward,248 as it were, of their so-called prophecy, one Theodotus-who, as if at sometime taken up and received into heaven, fell into trances, and entrusted himself to the deceitful spirit-was pitched like a quoit, and died miserably?249
15 They say that these things happened in this manner. But as we did not see them, O friend, we do not pretend to know. Perhaps in such a manner, perhaps not, Montanus and Theodotus and the above-mentioned woman died."
16 He says again in the same book that the holy bishops of that time attempted to refute the spirit in Maximilla, but were prevented by others who plainly co-operated with the spirit.
17 He writes as follows:
"And let not the spirit, in the same work of Asterius Urbanus,250 say through Maximilla, `I am driven away from the sheep like a wolf.251 I am not a wolf. I am word and spirit and power.' But let him show clearly and prove the power in the spirit. And by the spirit let him compel those to confess him who were then present for the purpose of proving and reasoning with the talkative spirit,-those eminent men and bishops, Zoticus,252 from the village Comana, and Julian,253 from Apamea, whose mouths the followers of Themiso254 muzzled, refusing to permit the false and seductive spirit to be refuted by them."
18 Again in the same work, after saying other things in refutation of the false prophecies of Maximilla, he indicates the time when he wrote these accounts, and mentions her predictions in which she prophesied wars and anarchy. Their falsehood he censures in the following manner:
19 "And has not this been shown clearly to be false? For it is to-day more than thirteen years since the woman died, and there has been neither a partial nor general war in the world; but rather, through the mercy of God, continued peace even to the Christians."255 These things are taken from the second book.
20 I will add also short extracts from the third book, in which he speaks thus against their boasts that many of them had suffered, martyrdom:
"When therefore they are at a loss, being refuted in all that they say, they try to take refuge in their martyrs, alleging that they have many martyrs, and that this is sure evidence of the power of the so-called prophetic spirit that is with them. But this, as it appears, is entirely fallacious.256
21 For some of the heresies have a great many martyrs; but surely we shall not on that account agree with them or confess that they hold the truth. And first, indeed, those called Marcionites, from the heresy of Marcion, say that they have a multitude of martyrs for Christ; yet they do not confess Christ himself in truth."
A little farther on he continues:
22 "When those called to martyrdom from the Church for the truth of the faith have met with any of the so-called martyrs of the Phrygian heresy, they have separated from them, and died without any fellowship with them,257 because they did not wish to give their assent to the spirit of Montanus and the women. And that this is true and took place in our own time in Apamea on the Maeander,258 among those who suffered martyrdom with Gaius and Alexander of Eumenia, is well known."
Chapter XVII. Miltiades and His Works.
1 In this work he mentions a writer, Miltiades,259 stating that he also wrote a certain book against the above-mentioned heresy. After quoting some of their words, he adds:
"Having found these things in a certain work of theirs in opposition to the work of the brother Alcibiades,260 in which he shows that a prophet ought not to speak in ecstasy,261 I made an abridgment."
2 A little further on in the same work he gives a list of those who prophesied under the new covenant, among whom he enumerates a certain Ammia262 and Quadratus,263 saying:
"But the false prophet falls into an ecstasy, in which he is without shame or fear. Beginning with purposed ignorance, he passes on, as has been stated, to involuntary madness of soul.
3 They cannot show that one of the old or one of the new prophets was thus carried away in spirit. Neither can they boast of Agabus,264 or Judas,265 or Silas,266 or the daughters of Philip,267 or Ammia in Philadelphia, or Quadratus, or any others not belonging to them."
4 And again after a little he says: "For if after Quadratus and Ammia in Philadelphia, as they assert, the women with Montanus received the prophetic gift, let them show who among them received it from Montanus and the women. For the apostle thought it necessary that the prophetic gift should continue in all the Church until the final coming. But they cannot show it, though this is the fourteenth year since the death of Maximilla."268
5 He writes thus. But the Miltiades to whom he refers has left other monuments of his own zeal for the Divine Scriptures,269 in the discourses which he composed against the Greeks and against the Jews,270 answering each of them separately in two books.271 And in addition he addresses an apology to the earthly rulers,272 in behalf of the philosophy which he embraced.
224 Montanism must not be looked upon as a heresy in the ordinary sense of the term. The movement lay in the sphere of life and discipline rather than in that of theology. Its fundamental proposition was the continuance of divine revelation which was begun under the old Dispensation, was carried on in the time of Christ and his apostles, and reached its highest development under the dispensation of the Paraclete, which opened with the activity of Montanus. This Montanus was a Phrygian, who, in the latter part of the second century, began to fall into states of ecstasy and to have visions, and believed himself a divinely inspired prophet, through whom the promised Paraclete spoke, and with whom therefore the dispensation of that Paraclete began. Two noble ladies (Priscilla and Maximilla) attached themselves to Montanus, and had visions and prophesied in the same way. These constituted the three original prophets of the sect, and all that they taught was claimed to be of binding authority on all. They were quite orthodox, accepted fully the doctrinal teachings of the Catholic Church, and did not pretend to alter in any way the revelation given by Christ and his apostles. But they claimed that some things had not been revealed by them, because at that early stage the Church was not able to bear them; but that such additional revelations were now given, because the fullness of time had come which was to precede the second coming of Christ. These revelations had to do not at all with theology, but wholly with matters of life and discipline. They taught a rigid asceticism over against the growing worldliness of the Church, severe discipline over against its laxer methods, and finally the universal priesthood of believers (even female), and their right to perform all the functions of church officers, over against the growing sacerdotalism of the Church. They were thus in a sense reformers, or perhaps reactionaries is a better term, who wished to bring back, or to preserve against corruption, the original principles and methods of the Church. They aimed at a puritanic reaction against worldliness, and of a democratic reaction against growing aristocracy in the Church. They insisted that ministers were made by God alone, by the direct endowment of his Spirit in distinction from human ordination. They looked upon their prophets-supernaturally called and endowed by the Spirit-as supreme in the Church. They claimed that all gross offenders should be excommunicated, and that neither they nor the lax should ever be re-admitted to the Church. They encouraged celibacy, increased the number and severity of fasts, eschewed worldly amusements, &c. This rigid asceticism was enjoined by the revelation of the Spirit through their prophets, and was promoted by their belief in the speedy coming of Christ to set up his kingdom on earth, which was likewise prophesied. They were thus pre-Millenarians or Chiliasts.
The movement spread rapidly in Asia Minor and in North Africa, and for a time in Rome itself. It appealed very powerfully to the sterner moralists, stricter disciplinarians, and more deeply pious minds among the Christians. All the puritanically inclined schisms of this period attracted many of the better class of Christians, and this one had the additional advantage of claiming the authority of divine revelation for its strict principles. The greatest convert was Tertullian, who, in 201 or 202, attracted by the asceticism and disciplinary rigor of the sect, attached himself to it, and remained until his death its most powerful advocate. He seems to have stood at the head of a separatist congregation of Montanists in Carthage, and yet never to have been excommunicated by the Catholic Church. Montanism made so much stir in Asia Minor that synods were called before the end of the second century to consider the matter, and finally, though not without hesitation, the whole movement was officially condemned. Later, the condemnation was ratified in Rome and also in North Africa, and Montanism gradually degenerated, and finally, after two or three centuries, entirely disappeared.
But although it failed and passed away, Montanism had a marked influence on the development of the Church. In the first place, it aroused a general distrust of prophecy, and the result was that the Church soon came to the conviction that prophecy had entirely ceased. In the second place, the Church was led to see the necessity of emphasizing the historical Christ and historical Christianity over against the Montanistic claims of a constantly developing revelation, and thus to put great emphasis upon the Scripture canon. In the third place, the Church had to lay increased stress upon the organization-upon its appointed and ordained officers-over against the claims of irregular prophets who might at any time arise as organs of the Spirit. The development of Christianity into a religion of the book and of the organization was thus greatly advanced, and the line began to be sharply drawn between the age of the apostles, in which there had been direct supernatural revelations, and the later age, in which such revelations had disappeared. We are, undoubtedly, to date from this time that exalted conception of the glory of the apostolic age, and of its absolute separation from all subsequent ages, which marks so strongly the Church of succeeding centuries, and which led men to endeavor to gain apostolic authority for every advance in the constitution, in the customs, and in the doctrine of the Church. There had been little of this feeling before, but now it became universal, and it explains the great number of pseudo-apostolic works of the third and following centuries. In the fourth place, the Chiliastic ideas of Montanism produced a reaction in the Church which caused the final rejection of all grossly physical Premillenarian beliefs which up to this time had been very common. For further particulars in regard to Montanism, see the notes on this and the following chapters.
Our chief sources for a knowledge of Montanism are to be fount in the writings of Tertullian. See, also, Epiphanius, Haer. XLVIII. and XLIX., and Jerome's Epistle to Marcella (Migne, Ep. 41). The fragments from the anonymous anti-Montanistic writer quoted by Eusebius in this and the following chapter, and the fragments of Apollonius' work, quoted in chap. 18, are of the greatest importance. It is to be regretted that Eusebius has preserved for us no fragments of the anti-Montanistic writings of Apolinarius and Melito, who might have given us still earlier and more trustworthy accounts of the sect. It is probable that their works were not decided enough in their opposition to Montanism to suit Eusebius, who, therefore, chose to take his account from somewhat later, but certainly bitter enough antagonists. The works of the Montanists themselves (except those of Tertullian) have entirely perished, but a few "Oracles," or prophetic utterances, of Montanus, Priscilla, and Maximilla, have been preserved by Tertullian and other writers, and are printed by Bonwetsch, p. 197nd;200. The literature upon Montanism is very extensive. We may mention here C. W. F. Walch's Ketzerhistorie, I. p. 611-666, A. Schwegler's Der Montanismus und die christliche Kirche des zweiten Jahrh. (Tübingen, 1841), and especially G. N. Bonwetzsch's Die Geschichte des Montanismus (Erlangen, 1881), which is the best work on the subject, and indispensable to the student. Compare, also, Schaff's Ch. Hist. II. p. 415 sq., where the literature is given with great fullness, Salmon's article in the Dict. of Christ. Biog., and especially Harnack's Dogmengeschichte, I. p. 319 sq.
225 thn legomenhn kata Frugaj airesin. The heresy of Montanus was commonly called the Phrygian heresy because it took its rise in Phrygia. The Latins, by a solecism, called it the Cataphrygian heresy. Its followers received other names also, e.g. Priscillianists (from the prophetess Priscilla), and Pepuziani (from Pepuza, their headquarters). They called themselves pneumatikoi (spiritual), and the adherents of the Church yuxixoi (carnal).
226 In Bk. IV. chaps. 21, 26 and 27, and in Bk. V. chap. 5. See especially Bk. IV. chap. 27, note 1.
227 The author of this work is unknown. Jerome (de vir. ill. 37) ascribes it to Rhodo (but see above, chap. 13, note 1). It is sometimes ascribed to Asterius Urbanus, mentioned by Eusebius in §17 below, but he was certainly not its author (see below, note 27). Upon the date of the work, see below, note 32.
228 The fragments of this anonymous work are given by Routh, Rel. Sac. Vol. II. p. 183 sqq., and in English in the Ante-Nicene Fathers, Vol. VII. p. 335 sqq.
229 Aouirkie, as most of the mss. read. Others have Auirkie or ABirkie; Nicephorus, Aberkie. The name is quite commonly written Abercius in English, and the person mentioned here is identified by many scholars (among them Lightfoot) with Abercius, a prominent bishop of Hieropolis (not Hierapolis, as was formerly supposed). A spurious Life of S. Abercius is given by Simeon Metaphrastes (in Migne's Patr. Gr. CXV. 1211 sq.), which, although of a decidedly legendary character, rests upon a groundwork of fact as proved by the discovery, in recent years of an epitaph from Abercius' tomb. This Abercius was bishop in the time of Marcus Aurelius, and therefore must have held office at least twelve or fifteen years (on the date of this anonymous treatise, see below, note 32), or, if the date given by the spurious Acts for Abercius' visit to Rome be accepted (163 a.d.), at least thirty years. On Abercius and Avercius, see the exhaustive note of Lightfoot, in his Apostolic Fathers, Part II. (Ignatius and Polycarp), Vol. I. p. 477-485.
230 eij thn twn kata Miltiadhn legomenwn airesin. The occurrence of the name Miltiades, in this connection, is very puzzling, for we nowhere else hear of a Montanist Miltiades, while the man referred to here must have held a very prominent place among them. It is true that it is commonly supposed that the Muratorian Canon refers to some heretic Miltiades, but since Harnack's discussion of the matter (see especially his Texte und Untersuchungen, I. 1, p. 216, note) it is more than doubtful whether a Miltiades is mentioned at all in that document. In any case the prominent position given him here is surprising, and, as a consequence, Valesius (in his notes), Stroth, Zimmermann, Schwegler, Laemmer, and Heinichen substitute Alkibiadhn (who is mentioned in chap. 3 as a prominent Montanist) for Miltiadhn. The mss., however, are unanimous in reading Miltiadhn; and it is impossible to see how, if Alkibiadhn had originally stood in the text, Miltiadhn could have been substituted for it. It is not impossible that instead of Alcibiades in chap. 3 we should read, as Salmon suggests, Miltiades. The occurrence of the name Alcibiades in the previous sentence might explain its substitution for Miltiades immediately afterward. It is at least easier to account for that change than for the change of Alcibiades to Miltiades in the present chapter. Were Salmon's suggestion accepted, the difficulty in this case would be obviated, for we should then have a Montanist Miltiades of sufficient prominence to justify the naming of the sect after him in some quarters. The suggestion, however, rests upon mere conjecture, and it is safer to retain the reading of our mss. in both cases. Until we get more light from some quarter we must be content to let the matter rest, leaving the reason for the use of Miltiades' name in this connection unexplained. There is, of course, nothing strange in the existence of a Montanist named Miltiades; it is only the great prominence given him here which puzzles us. Upon the ecclesiastical writer, Miltiades, and Eusebius' confusion of him with Alcibiades, see chap. 17, note 1.
231 Ancyra was the metropolis and one of the three principal cities of Galatia. Quite an important town, Angora, now occupies its site.
232 Kata topon, which is the reading of two of the mss. and Nicephorus, and is adopted by Burton and Heinichen. The phrase seems harsh, but occurs again in the next paragraph. The majority of the mss. read kata Ponton, which is adopted by Valesius, Schwegler, Laemmer, and Crusè. It is grammatically the easier reading, but the reference to Pontus is unnatural in this connection, and in view of the occurrence of the same phrase, kata topon, in the next paragraph, it seems best to read thus in the present case as well.
233 Of this Zoticus we know only what is told us here. He is to be distinguished, of course, from Zoticus of Comana, mentioned in §17, below, and in chap. 18, §13.
Otrous (or Otrys, as it is sometimes written) was a small Phrygian town about two miles from Hieropolis (see W. H. Ramsay's paper, entitled Trois Villes Phrygiennes, in the Bulletin de Correspondance Hellenique, Juillet, 1882). Its bishop was present at the Council of Chalcedon, and also at the second Council of Nicaea (see Wiltsch's Geography and Statistics of the Church). We may gather from this passage that the anonymous author of this anti-Montanistic work was a presbyter (he calls Zoticus sumpresbuteroj), but we have no hint of his own city, though the fact that Avircius Marcellus, to whom the work was addressed, was from Hieropolis (see note 6), and that the anonymous companion Zoticus was from Otrous, would lead us to look in that neighborhood for the home of our author, though hardly to either of those towns (the mention of the name of the town in connection with Zoticus' name would seem to shut out the latter, and the opening sentences of the treatise would seem to exclude the former).
234 en th kata thn Frugian Musia. It is not said here that Montanus was born in Ardabau, but it is natural to conclude that he was, and so that village is commonly given as his birthplace. As we learn from this passage, Ardabau was not in Phrygia, as is often said, but in Mysia. The boundary line between the two districts was a very indefinite one, however, and the two were often confounded by the ancients themselves; but we cannot doubt in the present instance that the very exact statement of the anonymous writer is correct. Of the village of Ardabau itself we know nothing.
235 The exact date of the rise of Montanism cannot be determined. The reports which we have of the movement vary greatly in their chronology. We have no means of fixing the date of the proconsulship of the Gratus referred to here, and thus the most exact and reliable statement which we have does not help us. In his Chron. Eusebius fixes the rise of the movement in the year 172, and it is possible that this statement was based upon a knowledge of the time of Gratus' proconsulship. If so, it possesses considerable weight. The first notice we have of a knowledge of the movement in the West is in connection with the martyrs of Lyons, who in the year 177 (see Introd. to this book, note 3) were solicited to use their influence with the bishop of Rome in favor of the Montanists (see above, chap. 3, note 6). This goes to confirm the approximate accuracy of the date given by Eusebius, for we should expect that the movement cannot have attracted public notice in the East very many years before it was heard of in Gaul, the home of many Christians from Asia Minor. Epiphanius (Haer. XLVIII.) gives the nineteenth year of Antoninus Pius (156-157) as the date of its beginning, but Epiphanius' figures are very confused and contradictory, and little reliance can be placed upon them in this connection. At the same time Montanus must have begun his prophesying some years before his teaching spread over Asia Minor and began to agitate the churches and alarm the bishops, and therefore it is probable that Montanism had a beginning some years before the date given by Eusebius; in fact, it is not impossible that Montanus may have begun his work before the end of the reign of Antoninus Pius.
236 Ambition was almost universally looked upon by the Church Fathers as the occasion of the various heresies and schisms. Novatian, Donatus, and many others were accused of it by their orthodox opponents. That heretics or schismatics could be actuated by high and noble motives was to them inconceivable. We are thus furnished another illustration of their utter misconception of the nature of heresy so often referred to in these notes.
237 The fault found by the Church with Montanus' prophecy was rather because of its form than because of its substance. It was admitted that the prophecies contained much that was true, but the soberer sense of the Church at large objected decidedly to the frenzied ecstasy in which they were delivered. That a change had come over the Church in this respect since the apostolic age is perfectly clear. In Paul's time the speaking with tongues, which involved a similar kind of ecstasy, was very common; so, too, at the time the Didache was written the prophets spoke in an ecstasy (en pneumati, which can mean nothing else; cf. Harnack's edition, p. 122 sq.). But the early enthusiasm of the Church had largely passed away by the middle of the second century; and though there were still prophets (Justin, for instance, and even Clement of Alexandria knew of them), they were not in general characterized by the same ecstatic and frenzied utterance that marked their predecessors. To say that there were none such at this time would be rash; but it is plain that they had become so decidedly the exception that the revival by the Montanists of the old method on a large scale and in its extremest form could appear to the Church at large only a decided innovation. Prophecy in itself was nothing strange to them, but prophecy in this form they were not accustomed to, and did not realize that it was but a revival of the ancient form (cf. the words of our author, who is evidently quite ignorant of that form). That they should be shocked at it is not to be wondered at, and that they should, in that age, when all such manifestations were looked upon as supernatural in their origin, regard these prophets as under the influence of Satan, is no more surprising. There was no other alternative in their minds. Either the prophecies were from God or from Satan; not their content mainly, but the manner in which they were delivered aroused the suspicion of the bishops and other leaders of the Church. Add to that the fact that these prophets claimed supremacy over the constituted Church authorities, claimed that the Church must be guided by the revelations vouchsafed to women and apparently half-crazy enthusiasts and fanatics, and it will be seen at once that there was nothing left for the leaders of the Church but to condemn the movement, and pronounce its prophecy a fraud and a work of the Evil One. That all prophecy should, as a consequence, fall into discredit was natural. Clement (Strom. I. 17) gives the speaking in an ecstasy as one of the marks of a false prophet,-Montanism had evidently brought the Church to distinct consciousness on that point,-while Origen, some decades later, is no longer acquainted with prophets, and denies that they existed even in the time of Celsus (see Contra Cels.VII. 11).
238 i.e. between true and false prophets.
240 wj agiw pneumati kai profhtikw xarismati.
241 Maximilla and Priscilla, or Prisca (mentioned in chap. 14). They were married women, who left their husbands to become disciples of Montanus, were given the rank of virgins in his church, and with him were the greatest prophets of the sect. They were regarded with the most profound reverence by all Montanists, who in many quarters were called after the name of the latter, Priscillianists. It was a characteristic of the Montanists that they insisted upon the religious equality of men and women; that they accorded just as high honor to the women as to the men, and listened to their prophecies with the same reverence. The human person was but an instrument of the Spirit, according to their view, and hence a woman might be chosen by the Spirit as his instrument just as well as a man, the ignorant just as well as the learned. Tertullian, for instance, cites, in support of his doctrine of the materiality of the soul, a vision seen by one of the female members of his church, whom he believed to be in the habit of receiving revelations from God (de anima, 9).
243 That synods should early be held to consider the subject Montanism is not at all surprising. Doubtless our author is quite correct in asserting that many such met during these years. They were probably all of them small, and only local in their character. We do not know the places or the dates of any of these synods, although the Libellus Synodicus states that one was held at Hierapolis under Apolinarius, with twenty-six bishops in attendance, and another at Anchialus under Sotas, with twelve bishops present. The authority for these synods is too late to be of much weight, and the report is just such as we should expect to have arisen upon the basis of the account of Montanism given in this chapter. It is possible, therefore, that synods were held in those two cities, but more than that cannot be said. Upon these synods, see Hefele (Conciliengesch. I. p. 83 sq.), who accepts the report of the Libellus Synodicus as trustworthy.
244 Cf. the complaint of Maximilla, quoted in §17, below. The words are employed, of course, only in the figurative sense to indicate the hostility of the Church toward the Montanists. The Church, of course, had at that time no power to put heretics to death, even if it had wished to do so. The first instance of the punishment of heresy by death occurred in 385, when the Spanish bishop Priscillian and six companions were executed at Trêves.
246 There is a flat contradiction between this passage and §21, below, where it is admitted by this same author that the Montanists have had their martyrs. The sweeping statements here, considered in the light of the admission made in the other passage, furnish us with a criterion of the trustworthiness and honesty of the reports of our anonymous author. It is plain that, in his hostility to Montanism, he has no regard whatever for the truth; that his aim is to paint the heretics as black as possible, even if he is obliged to misrepresent the facts. We might, from the general tone of the fragment which Eusebius has preserved, imagine this to be so: the present passage proves it. We know, indeed, that the Montanists had man martyrs and that their principles were such as to lead them to martyrdom, even when the Catholics avoided it (cf. Tertullian's De fuga in persecutione).
247 Whether this story is an invention of our author's, or whether it was already in circulation, as he says, we cannot tell. Its utter worthlessness needs no demonstration. Even our anonymous author does not venture to call it certain.
248 epitropoj: a steward, or administrator of funds. The existence of such an officer shows that the Montanists formed a compact organization at an early date, and that much stress was laid upon it (cf. chap. 18, §2). According to Jerome (Ep. ad Marcellam; Migne, Ep. XLI. 3) the Montanists at Pepuza had three classes of officers: first, Patriarchs; second, Cenonae; third, Bishops (Habent enim primos de Pepusa Phrygiae Patriarchas: secundos, quos appellant Cenonas: atque ita in tertium, id est, pene ultimum locum Episcopi devolvuntur). The peculiar word Cenonas occurs nowhere else, so far as I am aware, but its meaning is plain enough. Whether it is merely a reproduction of the Greek oikonomoi ("administrators"), or whether it is a Latin word connected with caena, in either case the officers designated by it were economic officers, and thus performed the same class of duties as this epitropoj, Theodotus. The reliability of Jerome's report is confirmed by its agreement in this point with the account of the Anonymous. Of Theodotus himself (to be distinguished, of course, from the two Theodoti mentioned in chap. 28) we know only what is told us in this chapter and in chap. 3, above. It is plain that he was a prominent man among the early Montanists.
249 The reference here seems to be to a death like that recorded by a common tradition of Simon Magus, who by the help of demons undertook to fly up to heaven, but when in mid air fell and was killed. Whether the report in regard to Theodotus was in any way connected with the tradition of Simon's death we cannot tell, though our author can hardly have thought of it, or he would certainly have likened Theodotus' fate to that of the arch-heretic Simon, as he likened the fate of Montanus and Maximilla to that of Judas. Whatever the exact form of death referred to, there is of course no more confidence to be placed in this report than in the preceding one.
250 Of this Asterius Urbanus we know only what we can gather from this reference to him. Valesius, Tillemont, and others supposed that the words en tw autw logw tw kata Asterion Ourbanon were a scholium written on the margin of his copy by Eusebius himself or some ancient commentator to indicate the authorship of the anonymous work from which the fragments in this chapter are taken (and so in the Ante-Nicene Fathers, Vol. VII., these fragments are given as from the work of Asterius Urbanus). But Eusebius himself evidently did not know the author, and it is at any rate much easier to suppose the words a part of the text, and the work of Asterius a work which our anonymous author has been discussing and from which he quotes the words of Maximilla, just below. Accepting this most natural interpretation of the words, we learn that Asterius Urbanus was a Montanist who bad written a work in defense of that sect.
252 Of this Bishop Zoticus we know only what is told us here and in chap. 18, §13. On the proposed identification of Zoticus and Sotas, bishop of Anchialus, see chap. 19, note 10.Comana (Komanhj, according to most of the mss. and editors; Koumanhj, according to a few of the mss. followed by Laemmer and Heinichen) was a village of Pamphylia, and is to be distinguished from Comana in Pontus and from Comana in Cappadocia (Armenia), both of which were populous and important cities.
253 Of this Julian we know nothing more. His city was Apamea Cibotus or Ciboti, which, according to Wiltsch, was a small town on Mount Signia in Pisidia, to be distinguished from the important Phrygian Apamea Cibotus on the Maeander. Whether Wiltsch has good grounds for this distinction I am unable to say. It would certainly seem natural to think in the present case of Apamea on the Maeander, inasmuch as it is spoken of without any qualifying phrase, as if there could be no doubt about its identity.
254 Themiso is mentioned again in chap. 18 as a confessor, and as the author of a catholic epistle. It is plain that he was a prominent man among the Montanists in the time of our anonymous author, that is, after the death of Montanus himself; and it is quite likely that he was, as Salmon suggests, the head of the sect.
255 This gives us a clear indication of the date of the composition of this anonymous work. The thirteen years must fall either before the wars which began in the reign of Septimius Severus, or after their completion. The earliest possible date in the latter case is 232, and this is certainly much too late for the composition of this work, which speaks of Montanism more than once as a recent thing, and which it seems clear from other indications belongs rather to the earlier period of the movement. If we put its composition before those wars, we cannot place it later than 192, the close of the reign of Commodus. This would push the date of Maximilla's death back to 179, which though it seems rather early, is not at all impossible. The period from about 179 to 192 might very well be called a time of peace by the Christians; for no serious wars occurred during that interval, and we know that the Christians were left comparatively undisturbed throughout the reign of Commodus.
256 Our author tacitly admits in this paragraph, what he has denied in §12, above, that the Montanists had martyrs among their number; and having admitted it, he endeavors to explain away its force. In the previous paragraph he had claimed that the lack of martyrs among them proved that they were heretics; here he claims that the existence of such martyrs does not in any way argue for their orthodoxy. The inconsistency is glaringly apparent (cf. the remarks made in note 23, above).
257 This shows the bitterness of the hostility of the Catholics toward the Montanists. That even when suffering together for the one Lord they could not recognize these brethren seems very sad, and it is not to be wondered at that the Montanists felt themselves badly used, and looked upon the Catholics as "slayers of the prophets," &c. More uncompromising enmity than this we can hardly imagine. That the Catholics, however, were sincere in their treatment of the Montanists, we cannot doubt. It is clear that they firmly believed that association with them meant association with the devil, and hence the deeper their devotion to Christ, the deeper must be their abhorrence of these instruments of Satan. Compare, for instance, Polycarp's words to Marcion, quoted in Bk. IV. chap. 14, above. The attitude of these Catholic martyrs is but of a piece with that of nearly all the orthodox Fathers toward heresy. It only shows itself here in its extremest form.
258 Apamea Cibotus in Eastern Phrygia, a large and important commercial center. Of the two martyrs, Gaius and Alexander, we know only what is told us here. They were apparently both of them from Eumenia, a Phrygian town lying a short distance north of Apamea. We have no means of fixing the date of the martyrdoms referred to here, but it seems natural to assign them to the reign of Marcus Aurelius, after Montanism had become somewhat widespread, and when martyrdoms were a common thing both in the East and West. Thraseas, bishop of Eumenia, is referred to as a martyr by Polycrates in chap. 24, but he can hardly have suffered with the ones referred to here, or his name would have been mentioned instead of the more obscure names of Gaius and Alexander.
259 This Miltiades is known to us from three sources: from the present chapter, from the Roman work quoted by Eusebius in chap. 28, and from Tertullian (adv. Val. chap. 5). Jerome also mentions him in two places (de vir. ill. 39 and Ep. ad Magnum; Migne's ed. Ep. 70, §3), but it is evident that he derived his knowledge solely from Eusebius. That Miltiades was widely known at the end of the second century is clear from the notices of him by an Asiatic, a Roman, and a Carthaginian writer. The position in which he is mentioned by Tertullian and by the anonymous Roman writer would seem to indicate that he flourished during the reign of Marcus Aurelius. His Apology was addressed to the emperors, as we learn from §5, below, by which might be meant either Marcus Aurelius and Lucius Verus (161-169), or Marcus Aurelius and Commodus (177-180). Jerome states that he flourished during the reign of Commodus (Floruit autem M. Antonini Commodi temporibus; Vallarsi adds a que after Commodi, thus making him flourish in the times of M. Antoninus and Commodus, but there is no authority for such an addition). It is quite possible that he was still alive in the time of Commodus (though Jerome's statement is of no weight, for it rests upon no independent authority), but he must at any rate have written his Apology before the death of Marcus Aurelius. The only works of Miltiades named by our authorities are the anti-Montanistic work referred to here, and the three mentioned by Eusebius at the close of this chapter (two books Against the Greeks, two books Against the Jews, and an Apology). Tertullian speaks of him as an anti-Gnostic writer, so that it is clear that he must have written another work not mentioned by Eusebius, and it was perhaps that work that won for him the commendation of the anonymous writer quoted in chap. 28, who ranks him with Justin, Tatian, Irenaeus, Melito, and Clement as one who had asserted the divinity of Christ. Eusebius appears to have seen the three works which he mentions at the close of this chapter, but he does not quote from them, and no fragments of any of Miltiades' writings have been preserved to us; he seems indeed to have passed early out of the memory of the Church.
A very perplexing question is his relation to Montanism. According to Eusebius, he was the author of an anti-Montanistic work, but this report is beset with serious difficulties. The extract which Eusebius quotes just below as his authority has "Alcibiades," not "Miltiades," according to the unanimous testimony of the mss. and versions. It is very difficult to understand how Miltiades, if it stood originally in the text, could have been changed to Alcibiades. Nevertheless, most editors have thought it necessary to make the change in the present case, and most historians (including even Harnack) accept the alteration, and regard Miltiades as the author of a lost anti-Montanistic work. I confess that, imperative as this charge at first sight seems to be, I am unable to believe that we are justified in making it. I should be inclined to think rather that Eusebius had misread his authority, and that, finding Miltiades referred to in the immediate context (perhaps the Montanist Miltiades mentioned in chap. 16), he had, in a hasty perusal of the work, overlooked the less familiar name Alcibiades, and had confounded Miltiades with the author of the anti-Montanistic work referred to here by our Anonymous. He would then naturally identify him at once with the Miltiades known to him through other works. If we suppose, as Salmon suggests, that Eusebius did not copy his own extracts, but employed a scribe to do that work (as we should expect so busy a man to do), it may well be that he simply marked this extract in regard to the anti-Montanistic work without noticing his blunder, and that the scribe, copying the sentence just as it stood, correctly wrote Alcibiades instead of Miltiades. In confirmation of the supposition that Eusebius was mistaken in making Miltiades the author of an anti-Montanistic work may be urged the fact that Tertullian speaks of Miltiades with respect, and ranks him with the greatest Fathers of the second century. It is true that the term by which he describes him (ecclesiarum sophista) may not (as Harnack maintains) imply as much praise as is given to Proculus in the same connection; nevertheless Tertullian does treat Miltiades with respect, and does accord him a high position among ecclesiastical writers. But it is certainly difficult to suppose that Tertullian can thus have honored a man who was known to have written against Montanism. Still further, it must be noticed that Eusebius himself had not seen Miltiades' anti-Montanistic work; he knew it only from the supposed mention of it in this anonymous work from which he was quoting. Certainly it is not, on the whole, difficult to suppose him mistaken and our mss. and versions correct. I therefore prefer to retain the traditional reading Alcibiades, and have so translated. Of the Alcibiades who wrote the anti-Montanistic treatise referred to, we know nothing. Upon Miltiades, see especially Harnack's Texte und Untersuchungen, I. I, p. 278 sqq., Otto's Corpus Apol Christ. IX. 364 sqq., and Salmon's article in the Dict. of Christ. Biog. III. 916.
260 Alkibiadou, with all the mss. and versions, followed by Valesius (in his text), by Burton, Laemmer, and Crusè; Nicephorus, followed by Valesius in his notes, and by all the other editors, and by the translations of Stroth, Closs, and Stigloher, read Miltiadou. See the previous note.
261 This was the first work, so far as we know, to denounce the practice of prophesying in ecstasy. The practice, which had doubtless fallen almost wholly into disuse, was brought into decided disrepute on account of the excesses of the Montanists, and the position taken by this Alcibiades became very soon the position of the whole Church (see the previous chapter, note 14).
262 Of this prophetess Ammia of Philadelphia, we know only what we can gather from this chapter. She would seem to have lived early in the second century, possibly in the latter part of the first, and to have been a prophetess of considerable prominence. That the Montanists had good ground for appealing to her, as well as to the other prophets mentioned as their models, cannot be denied. These early prophets were doubtless in their enthusiasm far more like the Montanistic prophets than like those whom the Church of the latter part of the second century alone wished to recognize.
263 This Quadratus is to be identified with the Quadratus mentioned in Bk. III. chap. 37, and was evidently a man of prominence in the East. He seems to have been a contemporary of Ammia, or to have belonged at any rate to the succession of the earliest prophets. He is to be distinguished from the bishop of Athens, mentioned in Bk. IV. chap. 23, and also in all probability from the apologist, mentioned in Bk. IV. chap. 3. Cf. Harnack, Texte und Unters. I. I. p. 102 and 104; and see Bk. III. chap. 37, note I, above.
264 On Agabus, see Acts xi. 28, Acts xxi. 10.
265 On Judas, see Acts xv. 22, Acts xv. 27, Acts xv. 32.
266 On Silas, see Acts xv.-Acts xviii. passim; also 2 Cor. i. 19, 1 Thess. i. 1, 2 Thess. i. 1, and 1 Pet. v. 12, where Silvanus (who is probably the same man) is mentioned.
267 On the daughters of Philip, see Acts xxi. 9; also Bk. III. chap. 31, note 8, above.
268 On the date of Maximilla's death, see the previous chapter, note 32. To what utterance of "the apostle" o "apostolo", which commonly means Paul) our author is referring, I am not able to discover. I can find nothing in his writings, nor indeed in the New Testament, which would seem to have suggested the idea which he here attributes to the apostle. The argument is a little obscure, but the writer apparently means to prove that the Montanists are not a part of the true Church, because the gift of prophecy is a mark of that Church, and the Montanists no longer possess that gift. This seems a strange accusation to bring against the Montanists,-we might expect them to use such an argument against the Catholics. In fact, we know that the accusation is not true, at least not entirely so; for we know that there were Montanistic prophetesses in Tertullian's church in Carthage later than this time, and also that there was still a prophetess at the time Apollonius wrote (see chap. 18, §6), which was some years later than this (see chap. 18, note 3).
269 peri ta qeia logia. These words are used to indicate the Scriptures in Bk. VI. chap. 23, §2, IX. 9. 7, X. 4. 28, and in the Martyrs of Palestine, XI. 2.
270 en te oij proj Ellhnaj sunetace logoij, kai toij proj Ioudaiouj. Eusebius is the only one to mention these works, and no fragments of either of them are now extant. See above, note 1.
271 ekateraidiwj upoqesei en dusin upanthsaj suggrammasin.
272 Or, "to the rulers of the world" (proj touj kosmikouj arxontaj.) Valesius supposed these words to refer to the provincial governors, but it is far more natural to refer them to the reigning emperors, both on account of the form of the phrase itself and also because of the fact that it was customary with all the apologists to address their apologies to the emperors themselves. In regard to the particular emperors addressed, see above, note 1.
Go to the Chronological List of all Early Christian Writings
Please buy the CD to support the site, view it without ads, and get bonus stuff!
Early Christian Writings is copyright ©
Peter Kirby
Kirby, Peter. "Historical Jesus Theories." Early Christian Writings. <http://www.earlychristianwritings.com/text/1clement-hoole.html>.


text:
My name is Olivia Wells and I am a second year university student at Guelph. I'm taking International Development and hope to someday work for a charity or NGO like Transforming Faces. For the past two weeks I have had the opportunity to volunteer with Transforming Faces. It has been a super interesting and fun experience and I've learned a lot.
I first learned about Transforming Faces sometime last year. Although I was thoroughly enjoying my studies, I couldn't help but wonder what charitable work looked like outside of the classroom. As a result I got in touch with Transforming Faces and expressed my interest in working with them.
I was pleasantly surprised when I heard back from them because they wanted to work with me as well and have me as a shadow in their office. Even though as a student it can feel somewhat impossible to get an organization to hear you out, Transforming Faces was more than willing to help me.
Since then I have been warmly welcomed into their office. I've had the chance to sit-in on and even contribute to meetings, do research projects, learn about all the technology and programs that go into making a charity work and more. I really appreciated the chance to meet individually with each member of Transforming Faces' team. I feel like I have learned lots of invaluable information about some of the career options I have in the future, and what their day to day work involves.
Previous to this experience I knew nothing about cleft care or how life-changing it could be. Now I know so much more about it, including the importance of cleft care being comprehensive. This is what sticks out to me so much about Transforming Faces. I love that they use local partners in the countries they work in and consider other aspects of recovering from a cleft procedure, such as dental work or speech therapy.
It's evident to me from all the effort they have put into making my time here valuable just how much thought they put into every aspect of their work. They are responsible and authentic about what they do. It inspires me to push myself to do the same and I would happily volunteer with them again.
Thank you Transforming Faces for this awesome experience!
About Olivia
Olivia is a second year student at the University of Guelph taking International Development. Her experiences abroad in the Dominican Republic and Malawi have encouraged her to pursue development as a career. She is passionate about helping others and is excited to be volunteering with Transforming Faces this summer.
If you're interested in volunteer opportunities with Transforming Faces, please email firstname.lastname@example.com


text:
CLINTON, Conn. >> A teenager may be in trouble with federal aviation officials after posting online a video that shows shots being fired from a drone that had been rigged to carry a handgun.
The Federal Aviation Administration said Tuesday it was investigating whether 18-year-old Austin Haughwout, of Clinton, violated its regulations, which prohibit the careless or reckless operation of a model aircraft.
Haughwout's father told WFSB-TV last week that his son created the drone with the help of a Central Connecticut State University professor. The 14-second video shows a four-propeller drone with a semiautomatic handgun strapped on top hovering as it fires four shots in a wooded area.
The FAA said it was working with Clinton police, who also are investigating. Haughwout did not immediately return telephone messages from The Associated Press seeking comment.
Haughwout made news last year when police charged a woman with assault after she confronted him about flying a drone at a state beach. Andrea Mears, of Westbrook, was sentenced to probation in July 2014. A video Haughwout posted showed Mears calling him a pervert, striking him and ripping his shirt.
Haughwout said he had been using the remote-controlled drone, called a quadcopter, to get footage of the landscape from about 50 feet above the beach when Mears confronted him.


text:
Friday, December 29, 2017
Dope Vid. #166
Video courtesy of VWHome.
Posted by A1@ReverseOTL at 1:00 PM
Labels: 16v, dope, dope shizz, dope vid, edition one, german vag scene, mk2, randgruppe, vw, vwhome
Thursday, December 28, 2017
What to watch this New Years Weekend (Dec 29th - Jan 3rd)
- The Grand Tour. Season 2 - Episode 4. Friday (Amazon Prime) new
- Chasing Classic Cars. Tuesday @ 7pm - 7:30pm (VelocityHD) replay
- Motorweek. Tuesday @ 7:30pm - 8pm (VelocityHD) replay
- Bitchin Rides. Tuesday @ 9pm - 10pm (VelocityHD) new
Enjoy your weekends.
Video courtesy of HighSpeedAcademy.
Posted by A1@ReverseOTL at 1:00 PM
Labels: amazon prime, bitchin rides, ccc, motorweek, the grand tour, weekend motorsports
Wednesday, December 27, 2017
Enthusiast Topic: Sir Chris Hoy: Back on Track – Episode Two & Three (Drivetribe)
Chris Hoy's training adventure continues.
Video courtesy of Drivetribe.
Video courtesy of Drivetribe.
Posted by A1@ReverseOTL at 1:00 PM
Tuesday, December 26, 2017
Current Events: 2018 Audi RS4 Avant review: Motor1.com first drive (Motor1UK)
Motor1 checks out the latest Audi RS4 Avant in a pretty outstanding metallic green.
Video courtesy of Motor1UK.
Video courtesy of Motor1UK.
Posted by A1@ReverseOTL at 1:00 PM
Labels: 2018, audi, avant, b9 rs4, current events, enthusiast topic, estate, motor1uk, rs4
Monday, December 25, 2017
Car Pron: New Ford GT review - attacking the Arctic Circle Raceway in Ford's Supercar | evo REVIEW (EVO)
Steve checks out the latest flagship from Ford in Norway, the Ford GT.
Video courtesy of EVO.
Video courtesy of EVO.
Posted by A1@ReverseOTL at 1:00 PM
Labels: 2017, arctic circle raceway, car pron feature, enthusiast topic, evo, evo review, Ford GT, iceland, norway, steve sutcliffe, track pron, xmas
Subscribe to: Posts (Atom)


text:
Kids Baseball Competition Comes to Chino Hills!
Attention residents of Chino Hills The city is hosting the Scotts® Major League Baseball® Pitch, Hit & Run™ Competition on Sunday, February 18th from 10:00 am to 12:00 pm at Chino Hills Community Park, 3280 Eucalyptus Drive.
Kids between the ages of 7 and 14 are invited to compete in this free event! Participants must bring a copy of their birth certificate and have their parent fill out a registration/waiver form prior to the start of the competition.
Pitch, Hit & Run™ is the official skills competition of Major League Baseball. The program is designed to provide youngsters with an opportunity to compete in a competition that recognizes individual excellence in core baseball/softball skills. For more information, contact the City's local coordinator for the event, Recreation Coordinator Vanessa Badosa, by calling (909) 364-2727.