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Scholars generally agree that Joseph Smith's restoration was a strong reaction against the Puritan New England Calvinism of his time and day, and therefor contained many more similarities between the restored gospel and Arminianism rather than Calvinism.
The controversy surrounding Arminianism within evangelical Protestant Christianity in North America is both old and new. Puritans such as Jonathan Edwards argued against Arminianism and labeled it everything from Socinian to Pelagian to Unitarian. While those false identifications still occur at times, more sophisticated and subtle heirs of the Puritan opponents of Arminianism more cautiously identify it as latently humanistic and Semi-Pelagian (agreeing with Pelagians in disbelieving original sin and thus upholding mankind's freedom to choose). The seventeenth century witnessed vitriolic attacks by Calvinists against Arminians, and Arminians returned the favor. Hymn writer Augustus Toplady, most famous for his inspiring hymn "Rock of Ages," dismissed the Wesley brothers as unchristian because they were Arminians. Today Toplady's more cautious theological counterparts such as evangelical theologian and apologist R. C. Sproul admit that Arminians are "barely Christian," and that only because of a "felicitous inconsistency" in their theology.'
The earliest Baptist division was over this issue. The first Baptists (John Smyth and Thomas Helwys), who founded their congregations in the early seventeenth century, were General Baptists—that is, Arminian. With other Arminian Protestants and Anabaptists they rejected at least three of the famous "Five Points of TULIP": unconditional election (absolute, unconditional predestination of some to salvation not based on divine foreknowledge but on divine decree), limited atonement (Christ died only for the sakes of the elect), and irresistible grace (that is, saving grace cannot be resisted and the elect are given regenerating grace and faith prior to their repentance). Particular Baptists embraced all the points of Calvinism. To this day, Baptists are divided over this issue. During the eighteenth and nineteenth centuries Calvinists, Reformed Baptists, and Methodists sparred over the question of predestination and had great difficulty cooperating with each other in the frontier revivals.
One would have thought that these old hostilities would have died down by now In the twentieth century many Calvinists and Arminian put aside their differences and found their common ground in the type of Christianity that has come to be called "evangelicalism." Some of the great leaders of the early fundamentalist movement were Calvinists and some were Arminians. When the National Association of Evangelicals (NAE) was formed in the 1940s, denominations of both theological orientations were admitted as equals. The great evangelistic ministry of Billy Graham transcended the difference between Reformed and Arminian evangelicals. Crucial evangelical ministries, organizations, and institutions such as Wheaton College and Fuller Theological Seminary, Christianity Today, the Evangelical Theological Society, and Wycliffe Bible Translators, included Reformed and Arminian leaders. They rubbed shoulders and accepted each other as equally God-fearing, Bible-believing, Jesus-loving Christians in spite of belonging to denominations that held firmly to confessional standards that were specifically Calvinistic or Arminian. For a while it seemed that the reconciliation between John Wesley and his evangelistic colleague George Whitefield, an ardent Calvinist, was being reduplicated on a broader scale. However, as the "Graham glue" that held this trans-denominational coalition together began to dissolve in the 1980s and 1990s, the old cracks and fissures began to reappear.
The contemporary Reformed evangelical opposition to Arminianism ranges from mild to vitriolic. Whichever tone it takes, it is decidedly hostile to the perceived dominance of Arminian theology in the pews and pulpits of American evangelical Protestant churches. One Baptist seminary dean and church historian labeled the contemporary concerted Calvinist attack on Arminianism "the revenge of the Calvinists" and attributed it to dismay on the part of Reformed theologians and ministers over the nearly universal belief in free will in evangelical circles. The strong emphasis on "personal decision for Christ" and decreasing emphasis on divine sovereignty and irresistible grace in evangelicalism apparently sparked this Reformed protest.
While rigorous theological dialogue and even debate is valuable and not to be strictly avoided, at times the new manifestation of the old Calvinist-Arminian controversy between evangelical Protestants has devolved into nasty polemics. One Calvinist Web site contains an essay by Steven Houck entitled "The Christ of Arminianism," which denounces Arminianism as preaching a "false Christ" and calls on Arminians to repent of this "horrible sin." The Southern Baptist Founders Conference promotes belief that Calvinism is "Baptist orthodoxy," and its executive director told this writer that he would not allow any Arminian to become a member of his large Southern Baptist Convention-related church. The Alliance of Confessing Evangelicals (ACE) promulgated the "Cambridge Declaration," signed by several leading evangelical theologians, which declared: "We confess that human beings are born spiritually dead and are incapable even of cooperating with regenerating grace." (Arminianism includes belief that human beings, inspired and liberated by prevenient grace, may cooperate with the regenerating grace of God through freely chosen repentance and trust in Christ.) Modern Reformation magazine, published by the ACE, has featured articles condemning Arminianism as incompatible with authentic evangelical Christian faith. The executive director of the ACE and editor of Modem Reformation wrote an article entitled "Arminian Evangelicals: Option or Oxymoron?" in which he declared that one can no more be both Arminian and evangelical than one can be evangelical and Roman Catholic. Several educational institutions that are multidenominational and evangelical have informally shunned Arminians from their theological faculties. The facile equating of Arminianism with Semi-Pelagianism has become commonplace within Reformed evangelical circles. All of this has led to a situation in which many evangelicals who are Arminian wish to avoid the Arminian label. I told a fellow evangelical theologian that his theology is distinctly Arminian, and he responded, "Don't tell anyone."
The context of this essay lies in this contemporary confusion and controversy about Arminianism among evangelical Protestant Christians in North America. Some evangelical Arminians have become so disgusted and frustrated that they have given up on evangelicalism. To them it appears hopelessly Reformed and hostile to Arminian beliefs. Arminian evangelical church historian and theologian Donald W Dayton developed the thesis that George Marsden, Reformed evangelical church historian, has created a false "Reformed paradigm" of evangelical history and theology that needs to be balanced with a "Pentecostal paradigm." (Dayton's "Pentecostal paradigm" of evangelicalism would not limit it to Pentecostalism; it simply points to the revivalistic and largely Arminian roots and flavor of evangelicalism.) My own concern is primarily to clear up confusion about Arminian theology and Arminianism in generalA believe that much of the controversy about them rests in confusion about their nature. Some of that confusion, I am convinced, is semipurposeful. That is, I think I know some Reformed evangelical critics of Arminianism who know how it differs from Semi-Pelagianism, but for polemical and political purposes engage in the demagoguery of continuing to call Arminians "Semi-Pelagians."
Most of the confusion and controversy, however, are unnecessary. They can be cleared up with a little solid historical information and goodwill. In this essay, then, I would like to elucidate Arminian theology in three steps. First, I will examine the phenomena of "evangelicalism" and "Arminianism" historically and theologically, with an eye toward defining them as accurately as possible. Much confusion and controversy can be settled with proper definitions. Second, I will present objections to Arminianism in order to present the "case against Arminianism" as fairly and objectively as possible. Finally, I will offer an argument in favor of "the Arminian option" within evangelical theology and attempt to show that "Arminian evangelical" is not oxymoronic because like evangelicals, true Arminian believe and confess that salvation is in Christ and by His grace.
Definitions of "Evangelical' and "Arminian"
When a critic of Arminianism declares that "Arminian evangelical" is an oxymoron, and when an Arminian resigns from evangelicalism because he or she agrees with the critic, both are assuming some par- ticular definitions of these terms. The problem is, of course, that both "evangelical" and 'Arminian" are essentially contested concepts. That is, there are no universally accepted, normative definitions of either term, and no authority exists that can enforce agreement about what the labels mean. Of course, the situation is similar with many good terms and categories. What is "the New Age Movement?" Who is really a "new ager?" What is the charismatic movement, and who is a charismatic? It may be somewhat easier to define "Roman Catholicism" because of the existence of a magisterium, but in the absence of a magisterium (such as the Vatican represents for worldwide Roman Catholicism), religious movements and categories remain essentially contested. The only solution, then, if one really needs to establish a definition with some credibility, is to go back to the sources and examine how the movement or category began and to inspect its leading spokespersons and proponents then and since.
The second definition of evangelicalism refers to the pietist and revivalist reforms of protestantism in the late seventeenth century and throughout the eighteenth century and their later heirs and descendants. In this sense the earliest evangelicals would be Philip Spener, August Franke, Ludwig von Zinzendorf, John Wesley, George Whitefield, and Jonathan Edwards. The key characteristic of this evangelicalism is the experience of a personal relationship with Jesus Christ that begins with and grows out of a conversion experience of being born again.
In the later history of theology Arminianism became a negative or delimiting concept. For orthodox Calvinists it denoted a semi-Pelagian error, while those who called themselves Arminians thought of it primarily as an expression of their opposition to the Calvinist doctrine of grace or to Calvinism. High Anglican Arminians of the 17th century such as Archbishop W Laud (1573-1645) fought against the Puritans and saw Arminianism in terms of a state church (Erastianism), which was totally alien to the views of Arminius. In the 18th century John Wesley (1703-1791) described his Methodist preaching of the goal of Christian perfection as Arminian. Here again the decisive factor was less a direct link to Arminius or the Remonstrants than it was rejection of a Calvinism that had become dry and rigid. The concern of Arminius to look afresh at a doctrine of predestination that had become much too abstract, viewing it in light of Christ and faith, was less well represented by such movements than by modern Reformed theology itself, though with considerable course corrections.4
I prefer to define Arminianism and Arminian theology using Jacob Arminius himself as the norm and touchstone of authenticity. That seems to be the only way to accomplish some degree of normativity for a definition. I take the same approach with Calvinism. I define it first in terms of Calvin and his theology as expressed in the Institutes of the Christian Religion and only secondarily in terms of later Reformed theology. Some Reformed critics of Arminianism insist on defining it in terms of the post-Arminius Remonstrants such as Simon Episcopius, who led the Remonstrant Brotherhood after the Synod of Dort (1618-19) that condemned Arminianism. Episcopius, and other Remonstrants (the label given to Arminians in Holland after Arminius's death) seemed to deny original sin and total depravity and affirm essential human goodness and ability to cooperate with grace apart from supernatural assisting grace (prevenient grace). He and they may deserve the label Semi-Pelagian, whereas Arminius does not Nor do the Wesleys and a host of Arminians since Arminius. Scholars generally agree that Arminius's most systematic and representative theological treatises from which we may and should mine his theology are his Declaration of the Sentiments of Arrninius (1608) and his Letter to Hippolytus A Collibus (1608). These represent his mature thinking on a variety of subjects, especially election, predestination, free will, grace, and justification. He died less than one year after they were written.
I would like to suggest that the essence of Arminianism as revealed in these and other essays by the Dutch theologian is not so much anti-Calvinism, although Arminius spared no harshness of rhetoric in criticizing the supralapsarian variety of Calvinism, as the universal love of God for humanity as shown in Jesus Christ and His cross. Of course, alongside this is its twin theme that grace enabled human freedom to accept or reject God's love and mercy in Jesus Christ. Arminius was not one to dwell on the "love of God" in flowery, pietistic language. He would have been repulsed by Zinzendorf's and the Moravian' and possibly even by Wesley's romantic poetry exalting the love of God.
Of course, we will need to go further in defining and describing Arminianism. Most of Arminius's writings have something to do with the problem of God's sovereignty in salvation and specifically with the doctrine of election. While constantly affirming the sovereignty of God over nature, history, and salvation, Arminius never tired of undermining strict monergism and developing an evangelical synergism. Monergism, of course, is belief in God as the sole causal agent. It includes belief in divine omnicausality, meticulous providence, and unconditional election or irresistible grace. Arminius believed that strict monergism such as was articulated by his supralapsarian colleague Franciscus Gomarus at the University of Leiden simply could not avoid making God the author of all sin and evil and taking away the freedom and responsibility of human beings. Against strict monergism, Arminius proposed what we might call an evangelical synergism. Synergism is any belief in cooperation between the human will and agency on the one hand, and God's will and agency on the other hand. Arminius's synergism was "evangelical" because it strictly avoided any hint of j Pelagian works righteousness and made God's supernatural, assisting grace an absolute necessity even for the initium fidei—the initiative of faith—to receive God's merciful, pardoning grace of salvation: "No man believes in Christ except him who has been previously disposed and prepared by preventing or preceding grace to receive life eternal, on that condition on which God wills to bestow it, according to the following passage of Scripture, If any man will execute his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself" (John 7:17).8
The essence of Arminianism, then, I believe, is evangelical synergism founded on firm belief in God's universal goodness and love and grace-enabled human liberty freely to receive or reject God's grace. Of course, this much could be said of Roman Catholic theology. So, there is one more point that must be exposed in order for Arminius's theology to count as truly evangelical in the sense of "classically Protestant." Contrary to what some Reformed critics seem to think, Arminius did affirm salvation in Christ alone, by grace alone, through faith alone, apart from any meritorious works achieved by human persons. During his own lifetime Arminius was viciously accused of being secretly Roman Catholic—in theological sympathy if not in ecclesiastical reality. At its best this vicious calumny resulted from his affirmation of synergism in salvation. Many of Amilnius's opponents then and now believe that monergism is the only doctrine of God's sovereignty that protects and assures salvation as justification in Christ by grace through faith alone, and apart from merits earned by human striving or suffering. We will look more closely at this question later. Arminius did all that he could possibly do to affirm salvation as sheer, unmerited gift as imputed righteousness:For the present, I will only briefly say [to contradict the accusation that he denied the doctrine of justification by faith alone], "I believe that sinners are accounted righteous solely by the obedience of Christ; and that the righteousness of Christ is the only meritorious cause on account of which God pardons the sins of believers and reckons them as righteous as if they had perfectly fulfilled the law. But since God imputes the righteousness of Christ to none except believers, I conclude, that in this sense it may be well and properly said, To a man who believes Faith is imputed for righteousness through grace—because God path set forth his Son Jesus Christ to be a propitiation, a throne of grace, [or mercy-seat,] through faith in his blood,"—Whatever be put upon these expressions, none of our divines [ministers] blames Calvin, ot considers him to be heterodox on this point; yet my opinion is not so widely different from his as to ptevent me ftom employing the signature of my own hand in subscribing to those things which he has delivered on this subject, in the Third Book of his Institutes; this I am prepared to do at any time, and to give them my full approval.9
Similarly, unequivocal affirmations of salvation in Christ atone, by grace alone, through faith alone, including imputation of Christ's righteousness apart from meritorious works on the basis of faith in Him alone, may be found in later "Arminians of the heart," including John Wesley.Critics' Objections to Arminianism
One way to understand a particular theological orientation is to examine the objections raised by its critics. Why is it controversial? Are the objections valid? How does the theological orientation being criticized—in this case Arminianism—answer the objections? Such an exercise can shed much light on a theological option. Most of Arminianism's critics have been and are of a Reformed or Calvinist persuasion. Usually they are convinced, ardent, and even passionate Calvinists. Among them have been Puritans William Perkins, John Owen, and -Jonathan Edwards. More contemporary Reformed critics of Arminianism include Michael Horton, R. C. Sproul, and J. I. Packer. A few of Arminianism's critics are Arminians themselves—that is, Arminians who have gone "beyond Arminianism" into something called "open theism," which denies God's unlimited, absolute foreknowledge. They include Clark Pinnock, John Sanders, and Gregory Boyd.
Four main lines of attack have been used against Arminian theology, especially by Reformed critics, Post-Arminian open theists agree with one of them. Many of these criticisms echo concerns raised against Erasmus's belief in freedom of the will by Martin Luther in his De Servo Arbitrio (1525). Almost all of them found expression in Jonathan Edwards's Freedom of the Will.
The first and perhaps most basic criticism of Arminianism raised by its critics is that it undermines the majesty and sovereignty of God; in other words, it limits God. British evangelical philosopher of religion and theologian Paul Helm finds an intrinsic connection between divine omnicausality and meticulous providence on the one hand and classical Christian theism on the other hand.10 Arminianism, Reformed critics allege, necessarily, even if only implicitly, limits God such that He is no longer really God. As one Reformed theologian puts it, "If there is even one maverick molecule in the universe, God is not sovereign. If God is not sovereign, God is not God."11 Jonathan Edwards posited that atheism is the only logical alternative to belief in God's omnicausality. Luther accused Erasmus, who was in some ways an Arminian before Arminius, of diminishing God by positing human liberty. Of course, both Luther and Reformed theology, that is, Christian theological monergism, confess human liberty but only in the "compatibilist" sense. That is, they view human liberty as compatible with divine determination by defining "liberty" or "free will" as "ability to do what one wants to do." God, of course, being infinite and all-determining, turns the human will whichever way He wants it to go by giving it its driving, controlling motives. Most classical Reformed theologians view Arminian belief in libertarian (noncompatibilist) free will— "ability to do otherwise"—as limiting God such that God is not truly, sovereignly in charge of human affairs. As we will see, the only legitimate response Arminians have and should offer is that this is true. The God Arminians believe in is limited in certain ways. The only question is whether divine self-limitation necessarily diminishes God. Could it possibly be that denial of God's ability to limit Himself diminishes God? And can Reformed theology's belief in God as omnicausal and all-determining avoid making God the author of sin and evil and thus not perfectly good?
A second major Reformed objection to Arminianism is that it is tantamount to Semi-Pelagianism (if not Pelagianism) in that it denies total depravity and implies some element of human merit as the basis of salvation. In that case, Reformed critics urge, Arminianism denies the cornerstone Christian doctrine—affirmed even by the classical Catholic tradition—of salvation in Christ through grace alone. The Second Council (or Synod) of Orange (AD 529) condemned as heresy even the idea that fallen human persons can initiate repentance and faith. The magisterial Protestant reformers asserted the absolute necessity of grace for the lingual tided Reformed critics argue that Arminianism's synergistic soteriology necessarily implies, even if it does not explicitly state, that human persons contribute something meritorious to their own salvation and thus salvation is not all of grace. Beings who can contribute something to their own salvation—even if only a decision to exercise a goodwill toward God in repentance and faith—cannot really be "dead in trespasses and sins" and absolutely dependent on the grace and mercy of God for every good thing in them. Reformed critics of Arminianism hardly ever include the crucial Arminian concept of prevenient grace in their descriptions of Arminianism. This is very frustrating to Arminians because prevenient (assisting, preceding, resistible) grace is, according to Arminian theology, the protection against Pelagianism and Semi-Pelagianism. Most Reformed critics of Arminianism simply refuse to engage the subject unless forced to do so.
The third major Reformed criticism of Arminianism is that it necessarily undermines the key Protestant doctrine of sola fides—salvation by faith alone apart from good works. Of course, this objection is closely related to the previous one, but it goes a little further into the question of Arminianism's Protestant credentials. That is, even if Arminians believe in salvation by grace alone, as they claim on the basis of their appeal to prevenient grace, can they really confess that salvation is "through faith alone" as the Protestant tradition does? Inextricably connected with this is the issue of justification as imputed righteousness. Reformed critics often argue that Arminianism undermines the entire Protestant reformation recovery of the gospel and the notion that salvation is God's work in Christ on humanity's behalf. Salvation is not at all an achievement that takes place within persons through their spiritual decisions and transformations. In this case the critics of Arminianism are usually assuming Luther's doctrine (with which Calvin no doubt agreed) of simul justus et peccator (always righteous and sinner at the same time) as normative S Protestanism. That is, according to the critics, one is only ma* Protestant theologically (as opposed to sociologically) to the extent believer's right relationship with God is a sheer gift of God's grace in the form of imputation of Christ's "alien righteousness" apart from any free, contingent receptivity or activity on the pan of the believer that is not also part of the "gift."
Of course, one obvious response to this objection is that it assumes too much. The radical reformers such as the Anabaptists certainly did not affirm or promote such a strongly objectivist doctrine of salvation. Were they not part of the Protestant reformation? Many Protestant theologians who are neither Arminian nor theologically liberal have questioned the doctrine of "alien righteousness" imputed and not imparted to believers. And who says one cannot believe in salvation by grace through faith alone without embracing the imputationist scheme of justification? Arminians claim that they do affirm justification by grace through faith alone, but they readily admit that they do not affirm that faith is a gift imposed by God. At least some part of it is free human receptivity of grace.The fourth common criticism of Arminianism is that it is logically inconsistent. That is, not only Reformed critics but also post-Arminian open theists claim that Arminianism inconsistently affirms two mutually exclusive propositions: (1) God foreknows the future exhaustively and infallibly (and that is the basis of election), and (2) human beings have libertarian, noncompatibilist free will. Critics argue that these two crucial Arminian affirmations defeat each other and cannot even be held together in paradoxical tension because they are strictly logically incompatible. If human beings (or any beings, for that matter) have the ability to do otherwise it is strictly logically impossible for anyone—including God—to know what decision they will make (until they make it, of course, in which case they no longer have the ability to decide otherwise). Reformed theologians believe this alleged inconsistency forces Arminians either to accept foreordination as the basis for foreknowledge or deny absolute divine foreknowledge. Open theists agree and have opted to deny absolute divine foreknowledge. Arminian choose to live with the tension and wait and hope for rescue from philosophy. Ironically, that rescue may be coming or have already come from a Reformed philosopher, Alvin C. Plantinga, who presents a very detailed and subtle argument using modal logic to apparent inconsistency. In God, Freedom, and Evil the Calvinist philosopher attempts to show that absolute foreknowledge can be based on future, free, contingent decisions.12
Obviously, Arminianism faces a formidable challenge from its critics. Can it rise to the occasion? I think so. I believe that any theological position or system can be strengthened by meeting and wrestling with the legitimate criticisms of its opponents. Some of the criticisms of Arminianism mentioned above are not entirely legitimate in that they are based on untenable or at least highly questionable assumptions. Some of them are largely based on misunderstandings of Arminian-ism. Some of them seem aimed more at certain degraded forms of Arminians than historical, classical Arminianism and especially "Arminianism of the heart." It is not unusual, for example, to find Simon Episcopius or nineteenth-century American revivalist Charles Finney used by Reformed critics as prime examples of Arminianism. Many, if not most, Arminians would not claim either of those figures as the best and brightest in Arminianism's hall of fame. In the rest of this paper I would like to present the case for Arminianism by presenting its responses to the four main challenges raised by its critics.
The Arminian Option within Evangelical theology
But what of the objections that if anything happens in nature or history that is not decreed and foreordained by God and that if any part of God's knowledge is determined by contingent decisions and actions of creatures God is not supreme, infinite, self-sufficient, and so on? Arminius dealt with this objection in terms of divine self-limitation, which he called "God's self-binding" In his response to Puritan theologian William Perkins, Arminius wrote: It is evident that God, when he had conceded to man liberty of will, and indeed in order that he might use it, ought not, nay could not prevent the fall in that way which would have infringed upon the use of liberty; and hence that He was not bound to hinder it in any other way than by the bestowment of the strength necessary and sufficient to avoid a faIl."14 Arminians follow Arminius in affirming that God is so great that He can limit Himself or "bind himself' in order to extend real (libertarian) freedom to creatures. The standard objection to this–that divine nature cannot be limited in any way, including self-limitation—seems to fall on its own sword by limiting God to being unlimited.
Everyone already knows that Arminians, following Arminius, most emphatically reject the crucial Calvinist doctrines of unconditional election (absolute predestination to salvation) and irresistible grace (God's supernatural grace of salvation as always efficient). In place of these Arminius posited conditional election (predestination based on foreseen faith) and prevenient grace (assisting but resistible grace). Does the Arminian ordo salmis necessarily undermine the crucial Christian doctrine of salvation in Christ by grace alone? Does it necessarily conflict with the critical Protestant principles of salvation through faith alone? I do not think so. Arminius rejected what he called "the whole troop of Pelagian and Semi-Pelagians."15 He could hardly have stated his opposition to them or his affirmation of salvation by grace alone and apart from works more fervently:
Concerning Grace and Free Will, this is what I teach according to the Sctiptutes and orthodox consent:—Free Will is unable to begin or to perfect any true and spiritual good, without Grace. That I may not be said, like Pelagius, to practice a delusion with regard to the word "Grace," I mean by it that which is the Grace of Christ and which belongs to regeneration: I affirm, therefore, that this grace is simply and absolutely necessary for the illumination of the mind, the due ordering of the affections, and the inclination of the will to that which is good. It is the grace which . . . bends the will to carry into execution good thoughts and good desires. This grace [praevenit] goes before, accompanies, and follows; it excites, assists, operates that we will, co-operates lest we will in vain. It averts temptations, assists and grants succour in the midst of temptations, sustains man against the flesh, the world, and Satan, and in this gteat contest grants to man the enjoyment of the victory. It raises up again those who are conquered and have fallen, establishes and supplies them with new sttength, and rendets them more cautious. This grace commences salvation, promotes it, and perfects and consummates it. I confess that the mind of [animalis] a natural and carnal man is obscure and dark, that his affections are corrupt and inordinate, that his will is stubborn and disobedient, and that the man himself is dead in sins. And I add this, That teacher obtains my highest approbation who asceibes as much as possible to Divine Grace; provided he so pleads the cause of Grace, as not to inflict an injury on the Justice of God, and not to take away the free will to do that
which is evil.'"
The last article [of the letter to Hippolytus A Collibus] is on Justification, about which these are my sentiments: —Faith, and faith only, (although there is no faith alone without works,) is imputed for righteousness. By this alone are we justified befote God, absolved from our sins, and are accounted, pronounced and declared RIGHTEOUS [ski by God, who delivers his righteousness from the throne of grace…. The word "to impute" signifies, that faith is not righteousness itself, but is graciously accounted for righteousness; by which circumstance all worthiness is taken away from faith, except that which is through the gracious [dignatio] condescending estimation of God. But this gracious condescension and estimation is not without Christ, but in reference to Christ, in Christ, and on account of Christ; whom God hath appointed as the propitiation through faith in his blood!'
The fourth objection to Arminianism is brought against it not only by certain Reformed critics but also by post-Arminian open theists. It is the claim that classical Arminianism is logically inconsistent as explained in the previous section of this paper. One response to this line of attack is simply the old to quoque response—"you too!" In other words, from an Arminian perspective, both classical Calvinism and open theism contain logical inconsistencies just as great, if not greater, than the one alleged to be the Achilles' heel of Arminianism. However, Arminians believe that the claim of logical inconsistency between exhaustive, infallible divine foreknowledge and libertarian creaturely free will is not as conclusive as some critics pretend. As mentioned earlier, some philosophers, including Reformed thinker Alvin Plantinga and Arminian philosopher Bruce Reichenbach, claim to have resolved the logical conflict. Of course, Arminius himself resolved it by positing timelessness of divine knowledge such that God's foreknowledge is not really simple prescience but eternal knowing. This will not satisfy either Reformed critics or open theists, however, as the same problem seems still to remain: How can God know exhaustively and infallibly what creatures possessed of truly libertarian free will do without His knowledge falling into conflict with their ability to do otherwise? This is a logical conundrum, and Arminians should (and often do) simply admit it. All theological systems logically come up against problems at some points. At times we have to accept that system of theology that contains the fewest tensions and conflicts and the ones easiest to live with
My confession is that I am a frustrated Arminian evangelical. I am frustrated because so many of my fellow evangelical Christians seem so unreasonably biased against Arminian theology and so closed-minded to correction about what Arminian theology truly is. When confronted with some of the excesses or extremes of Reformed scholastic orthodoxy (such as Theodore Beza's declaration that those who find themselves in hell can at least take comfort in the knowledge that they are there for the greater glory of God), they often appeal to Calvin, who was more moderate, measured, and subtle. But they are seldom willing to allow me or other Arminians to appeal to Arminius when they describe Arminianism using Episcopius or Finney or even popular decisionistic folk religion as the paradigm. My confession is also that I am a happy, proud, and content Arminian evangelical. While I am more than willing to consider the objections and criticisms raised by Arminianism's critics, I see no need to apologize for or hide the fact that I am theologically Arminian.
1. R. C. Sproul, Willing to Believe: The Controversy over Free will (Grand Rapids, ML Baker, 2002), 140.
2. See Carl Bangs, Arminius: A Study in the Dutch Reforrnation (Grand Rapids, MI: Francis Asbury Press, 1985).
4. The Encyclopedia of Christianity (Grand Rapids, MI: William B. Eerdmans, 1999), 128-29.
5. See Alan P E Sell, The Great Debate: Calvinism, Arminianism, and Salvation (Grand Rapids, MI: Baker Book House, 1982).
6. Jacob Arminius, "Certain Articles to be Diligently Examined and Weighed" in The Works of James Arminius, trans. Nichols and Nichols (Grand Rapids, MI: Baker Book House, 1986), 2:710.
7. Jacob Arminius, 'A Letter Addressed to Hippolytus A Collibus" in The Works of James Arminius, 2:697-98.
8. Arminius, "Certain Articles," 724.
9. Jacob Arminius, 'A Declaration of the Sentiments of Arminius" in The Works of James Arminius, 1:700.
10. See Paul Helm, The Providence of God (Downers Grove, IL: Inter.. Varsity Press, 1994).
11. R. C. Sproul, Now That's a Good Question (Carol Stream, IL: Tyndale House, 1996), 25-26.
12. See Alvin C. Plantinga, God, Freedom, and Evil (Grand Rapids, MI: William B. Eerdmans, 1974).
13. Arminius, "Certain Articles," 707.
14. Jacob Arminius, "Examination of Dr. Perkin's Pamphlet on Predestination" in The Works of James Arminius, 3:284.
15. Arminius, "Examination," 273.
16. Arminius, "A Letter Addressed to Hippolytus A Collibus," 700-701.


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text:
Sales Have Ended
Event Information
Date and Time
Look in your Order Confirmation Email
for the Zoom Web Meeting Link
Sales Have Ended
Have you been asking yourself, "How can I improve my Branding on LinkedIn?"
On the webinar you'll see some examples and learn some insights that will let you close the gap between your current LinkedIn profile and one that will attract the right kind of attention, and convert more leads to connections and conversations.
• Your current keywords
• Employment responsibility keywords
• Tool for getting started
Please join our webinar to explore examples and a demonstration.
Fourth Friday of the month from 9:30 to 10:00 AM Pacific
The guidance for matching your brand strategy with your targeted opportunities that I provide you will empower with simple and actionable steps for your business objectives. The information we present will give you a basis to determine what simple changes will yield immediate results in terms ot attracting better persons to your profile, so that you can take more of those conversations off line.
Your Presenter Doug Skinner
He enables customers in their productivity quest, through efforts to make the complex simple. Offering on-site consulting, sales and transition guidance, tech planning, business process recommendations, combined with the inner game of transformational maturity.
Date and Time
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uSwitch.com is a UK-based price comparison service and switching website founded in 2000. The site allows consumers to compare prices for a range of energy, personal finance, insurance and communications services. uSwitchforBusiness.com is uSwitch's energy price comparison and brokerage service for businesses.Wikipedia
Director, Group Corporate Development, BGL Group


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Windowizards is a trusted company that has been improving homes for over 50 years. Windowizards offers a wide range of home improvement services, energy star products, factory trained installers and a name that is built on trust
We offer great deals and superior-quality when you purchase a Windowizards' product you can ensure you're purchasing quality.
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text:
Kristen Ashley Quotes
Your grandmother used to say that you were two souls separated in heaven. She mainly meant you were both trouble and deserved each other.Send Quote
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Never bury something deep, baby. Takes twice as much courage to be who you are, say what you think, feel what you feel and let it show then it does to bury it.Send Quote
Seriously. Who needed a real lover when you had a handsome, affectionate man who adored you, put a beautiful house over your head, gave you a great job, lavished you with fabulous clothes, shoes, purses and jewelry and would never break your heart?Send Quote
Forgiveness is beautiful and it feels good when someone gives that gift to you. But it's one thing for someone you wronged to forgive you. It was another to forgive yourself.Send Quote


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Temple University is hosting its very own Sexual Assault Prevention Week in an effort to educate students, empower them, and to further battle the unwanted presence of sexual assault on campus. It will take place from Monday, September 11, to Friday, September 15.
First on Monday, there will be an event called "Owl Stand Up" at the Skate Park from 6 to 9 PM. With art, poetry, music and storytelling, those who are victims of sexual assault will be given the opportunity to share their compelling experiences. Discussions are to be open and non-judgemental, and support from allies and supporters will be welcomed into this safe space.
On Tuesday, September 12, students can learn how to be more assertive if they attend the "Bystander Intervention" at the Howard Gittis Student Center Underground from 5 to 6 PM. Students will be taught the necessary skills and tactics that will give them the confidence to take initiative in situations that indicate possible assault, harassment, or violence.
On Wednesday, September 13, there will be a "Know Your Resource Panel" at the Howard Gittis Student Center (Room 223) from 5 to 6 PM. The panel will teach students about resources that can be found on and off campus. This event is helpful for students who don't know who to talk to if they need help recovering from their experience or if they are supporting another victim who is trying to recover.
On Thursday, September 14, students have the opportunity to learn how to effectively fight against perpetrators in a self-defense workshop at the Howard Gittis Student Center (Room 200A) from 3 to 5 PM. Self-defense coaches will teach students the basic ability to protect themselves. If students would rather not attend discussion based events, they should show up at this more active and physical one.
The week will be capped off at the Temple vs. UMass football game located at Lincoln Financial Field on Friday. Temple University and Temple Athletics are proud to announce the It's on Us campaign at the game; their goal is to "affirm [to everyone present there] the importance of engaging in the conversation in order to end the perpetuation of rape culture."
The activities and events this week are meant to strengthen Temple students in the fight against sexual assault, harassment, and domestic violence, which are still quite prevalent on campuses everywhere today.
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THE Minister of Natural Resources and Tourism, Prof Jumanne Maghembe yesterday received three office and four residential buildings handed over by the German Ambassador to Tanzania, Dr Detlef Wächter.
A statement from the German Embassy in Dar es Salaam says the project was implemented through the Tanzania National Parks and that additional financing and implementation support came from the Frankfurt Zoological Society.
The new houses are located at Fort Ikoma on the north-western boundary of the wildlife park.
"These new buildings greatly strengthen the park authorities' presence in the Serengeti and we appreciate this contribution of our German partners to the protection of the ecosystem," the minister said during the hand-over ceremony.
The Serengeti National Park has moved most staff out of the inner sanctuary to reduce the human 'ecological footprint' within the natural landscape.
On his part, German Ambassador Dr Wächter said Tanzania and Germany could look back on a long and successful partnership in protecting the Serengeti.
"These new buildings are another manifestation of our commitment to further strengthen this partnership and to conserve this ecosystem," the German envoy said. The statement says the Serengeti ecosystem development and conservation project now holds a portfolio amounting to 24m Euro (approximately 58bn/-).
The project aims at effective conservation and sustainable use of natural resources as well as at rural development in selected districts adjacent to the Serengeti to ensure that the globally significant ecosystem remains intact.
Community-based conservation and benefitsharing are key components of the the project – with TANAPA playing a key role in partnership with the Frankfurt Zoological Society, the natural resources ministry as well as the two neighbouring districts of Serengeti and Ngorongoro.
Construction of the three offices and four residential buildings was commissioned by FZS, the statement noted. "The office buildings will provide quality working space for up to twenty park management and outreach staff. The residential houses can accommodate up to seven employees and will help to reduce the housing shortages of the park outreach staff.
" the statement read in part. The cost of construction was put at EUR 580,000, (approximately 1.4bn/-) – between June 2016 and July 2017 – all within the SEDCP project, and that 25 more housing units for 50 rangers were slated over the next three years. The houses were built using Hydraform bricks, both cost-effective and environmentally friendly.
The bricks are sun-dried and do not require wasteful need wood burning — as is the case in traditional brick-making.
And, since they're interlocking, they do not require the use of heavy mortar either.


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- Antonyms of MICROSCOPIC
big, huge, large, macroscopic, astronomical, big, boundless, bulky, bumper, cavernous, colossal, considerable, cosmic, elephantine, enormous, extensive, formidable, giant, gigantic, good, goodly, grand, grandiose, great, gross, handsome, hefty, herculean, heroic, huge, hulking, immeasurable, immense, imposing, imprecise, infinite, invisible, jumbo, king-size, large, largish, lofty, macroscopic, macroscopical, majestic, major, mammoth, massive, monolithic, monster, monstrous, monumental, mountainous, outsize, overgrown, oversize, planetary, prodigious, sizable, staggering, stupendous, substantial, super, titanic, towering, tremendous, unseeable, vast, voluminous, whacking, whopping, Vasty.
- Examples of usage:
- All parts of the body are composed of microscopic cells. - "School and Home Cooking" by Carlotta C. Greer
- Depend upon it, if there had been any, even the most microscopic, divergence on his part from the general, broad stream of Christian teaching, the sleepless, keen- eyed, unscrupulous enemies that dogged him all his days would have pounced upon it eagerly, and would never have ceased talking about it. - "Expositions of Holy Scripture: Romans Corinthians (To II Corinthians, Chap. V)" by Alexander Maclaren
- They have discovered in the blood and other secretions, and in some of the tissues both of men and animals, minute microscopic organisms which differ in their characters in different diseases. - "The Mother's Manual of Children's Diseases" by Charles West, M.D.


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City, closed landfill agree to settlement
A settlement was reached Wednesday between Cincinnati and a landfill operation that was ordered shut down by City Council in October.
Gray Road Fill Inc. has agreed to limit its hours of operation, apply for new permits and provide a buffer zone to residents living near its Winton Place site.
Company officials have also agreed to drop a lawsuit against the city for shutting down operations after dozens of residents complained that the landfill was growing four times larger than permits allowed.
Residents, who have been fighting the landfill for more than a decade, called Wednesday's compromise a victory, but said they were disappointed council waited so long to act.
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So… I may or may not have an obsession with protein bars.
But that's completely okay, since these protein bars are so good for you!
Of course, the fact that
I am addicted my hand is addicted to these may contribute to the obsession just a little. That and the fact that these are delicious. But let's be real here, who doesn't have at least one food that they can't stop eating?
Other foods on my obsession list:
- Popcorn (especially Skinny Pop)
- Raisins
- Chocolate chips
- Frozen blueberries
- Peanut butter
- Popcorn
- Raisins
- Popcorn
- Raisins
Popcorn and raisins, popcorn and raisins, popcorn and raisins…
That just might become my new war chant (Who needs Narnia?).
Cookie Dough Protein Bars
- 3/4 cup (62 g) vanilla brown rice protein powder
- 1/4 cup (20 g) flour (I used white whole wheat)
- 1/4 cup (45 g) raw sugar (or other granulated sweetener)
- 1/2 cup oats
- 2.5 Tbsp (20 g) coconut flour
- 3 Tbsp almond butter
- 2 Tbsp unsweetened applesauce
- 1/2 tsp vanilla extract
- 1/2 tsp butter extract (you can omit if necessary)
- 1/4 tsp stevia extract
- 1/2 Cup + 1T milk of choice (as needed)
- 1/4 cup chocolate chips
In a large bowl, combine the first 5 ingredients and stir. Add the remaining ingredients but only 1/2 cup of the milk. Stir well. Add the additional milk if needed. Press the dough into a plastic or glass container (About 50 square inches) and refrigerate about 4 hours, or as long as you can wait. Makes ~10 bars.
See how easy that was? No baking, no dehydrating, nothing but mixing refrigerating. Wait a little (optional) and voila! You have some pretty darn amazing protein bars.
These are almost like fudge cookie dough protein bars, that's how soft and chewy these are! They are so delicious….
Basically, you need to go make these NOW! 😀


text: Nickname: Eyal PRBF2 Hash Key: e8463886bb7c074a52a3448b563536b6 Responsible Admin: dont remmember Server: PRTA | EU - prteamwork.com Date: Apr 12, 2017 Time: 18:30 Map: west al bujry i think Reason: I killed teamate Personal Notes: i dont remmeber when I guess I banned at 18:30 I think that i wrote the real date, it probebly happend in april, I dont remmember the admin name- It was one of my first gameplay i killed a teamate by mistake and I realized what I did im still playing and i didnt banned from other servers please remove the ban i love this server and that 90% theres usmc army to play there i realized what I did and I will not do it again I promise have a good week! Thanks, Eyal ! Your Ban Appeal has been filed with the Administration Team. The outcome of your appeal will take 2 weeks. The result of your appeal vote will be announced here Any attempt to circumvent a server ban will result in permanent removal from the server. Regards PRTA Administration Team


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Men and Women Really Do Think Differently
By Bjorn Carey
Men and women do think differently.
The brain is made primarily of gray matter and white matter. Men
think more with their gray matter, and women think more with white.
Psychology professor Richard Haier of the University of California,
Irvine led the research along with colleagues from the University of
New Mexico. Their findings show men have 6.5 times the amount of
gray matter compared with women who have 10 times the amount of
white matter compared to men.
". . . human evolution has created two different types of brains
designed for equally intelligent behavior," said Haier.
In human brains, gray matter represents information processing
centers, whereas white matter works to network these processing
This study may help in why men and women excel at different types of
tasks. For example, men tend to do better with tasks requiring more
localized processing, such as mathematics, while women are better at
integrating and assimilating information from distributed gray-
matter regions of the brain, which aids language skills.
Scientists find it interesting that men and women use two very
different centers and neurological pathways and yet men and women
perform equally well on intelligence tests.
I wonder how these differences in brain composition affect the behavior of men and women? Maybe women have more intutition and men are better at goal oriented behavior? Women can have babies...and men are better at hunting functions? Women are only 60 percent as strong and 80 percent as big as men.
You can defer to the feminists when they tell you that men and women are equal. But the scientitic evidence appears to be quite clear... Nature has effectively produced two types of brains equally capable of functioning intelligently in the material world.


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Jeffrey J. Blackwell of Standish, Maine joined his wife, Susan (Bentzen)
Blackwell in Heaven on Tuesday, February 20, 2018. Jeffrey was born August 24, 1950, in Albany, N.Y.
He is survived by his mother Virginia (Tobin) Blackwell and brothers Christopher M. Blackwell and
William B. (Paula) Blackwell. He was predeceased by his father William C. Blackwell and son Benjamin.
On July 8, 1972 he married the late Susan (Bentzen) Blackwell and is survived by his daughter Jessica and
son Patrick, and his best buddy; his grandson Jack. He is also survived by several nephews and nieces
and cousins. Jeffrey was a graduate of Albany Academy and St. Michael's College in VT. For over 30 years
Mr. Blackwell worked in Hudson NY as a federal agent for Social Security Administration. He then retired
to Standish, ME with his wife Susan. Jeffrey can best be described as an intelligent, quirky individual with
incredible patience. Ever the eccentric; he enjoyed horse racing, painting, gardening, playing music,
watching Jeopardy and his NY Giants. Services will be forthcoming.


text: SMART ENERGY AND STORAGE Area overview See all work areas Market insight Our publications Local supply paper: 3rd edition The third edition of this paper focuses on the most recent innovations and thinking in local supply models. It looks at where there are sources of value from a more local approach, which can then be reflected in lower tariffs for demand customers and a better price for local generation. The purpose of this paper is to help community organisations and suppliers understand how the electricity supply market is changing, what the emerging local supply models are and the key considerations and challenges to making them work. Download the third edition Previous editions of the paper provide more information on more established local supply models, such as white labels, sleeving and energy service companies. You can find the 2nd edition here.


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A leased line is a symmetric telecommunications line connecting two locations. It is sometimes known as a 'Private Circuit' or 'Data Line' in the UK. Unlike traditional PSTN lines it does not have a telephone number, each side of the line being permanently connected to the other. Leased lines can be used for telephone, data or Internet services. Some are ringdown services, and some connect two PBXes.
A permanent telephone connection between two points set up by a telecommunications common carrier. Typically, leased lines are used by businesses to connect geographically distant offices. Unlike dial-up connections, a leased line is always active. The fee for the connection is a fixed monthly rate. The primary factors affecting the monthly fee are distance between end points and the speed of the circuit. Because the connection doesn't carry anybody else's communications, the carrier can assure a given level of quality.
For example, a T-1 channel can be leased, and provides a maximum transmission speed of 1.544 Mbps. The user can divide the connection into different lines for multiplexing data and voice communication, or use the channel for one high speed data circuit. Increasingly, leased lines are being used by companies, and even individuals, for Internet access because they afford faster data transfer rates and are cost-effective for heavy users of the Internet.
In the U.K., leased lines are available at speeds from 64Kb/s increasing in 64Kb/s increments to 2Mb/s over a channelised E1 tail circuit. The NTE will terminate the circuit and provide the requested presentation most frequently X.21 however higher speed interfaces are available such as G.703 or 10baseT. Some ISPs however use the term more loosely, defining a leased line as "any dedicated bandwidth service delivered over a leased fibre connection"[1]
In the U.S., low-speed leased lines (56 kbit/s and below) are usually provided using analog modems. Higher-speed leased lines are usually presented using FT1 (Fractional T1): a T1 bearer circuit with 1 to 24 56k or 64k timeslots. Customers must manage their own network termination equipment—Channel Service Unit and Data Service Unit (CSU/DSU).
In Hong Kong, leased lines are usually available at speeds of 64k, 128k, 256k, 512k, T1 (channelized or not) or E1 (less common). Whatever the speed, telcos usually provide the CSU/DSU and present to the customer on V.35 interface.
In India, leased lines are available at speeds of 64k, 128k, 256k, 512k, T1 or E1. Customers are connected either through OFC, telephone lines ADSL, or through Wifi. Customers would have to manage their own network termination equipment, namely the Channel service unit and Data service unit.
For many purposes, leased lines are gradually being replaced by DSL and metro Ethernet.
Leased lines are more expensive than alternative connectivity services including (ADSL, SDSL, etc.) because they are reserved exclusively to the leaseholder. Some internet service providers have therefore developed alternative products that aim to deliver leased-line type services (Carrier Ethernet-based, zero contention, guaranteed availability), with more moderate bandwidth, over the standard UK national broadband network - see Internet in the United Kingdom [2]


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Jody, an Employ-Ability participant since January of 2008, has cerebral palsy (new window) which severely affects his mobility and his ability to speak. He communicates by pointing with a head stick at letters or words on a board mounted on his wheelchair, or using his head stick to type on a keyboard to send emails. While Jody is literate, has normal brain function, and is able to control his wheelchair, he requires assistance to open doors, use elevators, eat, and drink. These combine to form a significant obstacle for him to overcome, both in his adaptation to a workplace and his ability to function in the eyes of his potential employers and co-workers.
To work effectively, Jody requires support in terms of assistive technology and human resources. Because of his mobility challenges, Jody cannot use regular tools or resources that are commonly found in most work environments. Although his typing speed is slow, the computer gives him independence and the ability to communicate on his own.
While attending the Employ-Ability program, Jody created an employment-action plan that would enable him to participate in society in a manner that fits with his values, beliefs, interests, and skills. His goal is to work part-time in a spiritual or religious environment, assisting youth and grievance counselors.
To gain experience in the workplace, Jody began volunteering for the Wesleyan Church in Moncton, New Brunswick (new window). His duties involve transferring handwritten notes to Microsoft Word (new window) documents and creating charts.
While preparing for this volunteer position, the Neil Squire Society identified his need for an Augmented Communication Device (ACD) and some software that would increase his productivity. These solutions exist, however they are costly. The Neil Squire Society decided to seek the help of other organizations such as the Cerebral Palsy Association (new window) and the Canadian Council on Rehabilitation and Work (new window) , organizations that are able to link to provincial government assistance programs. Unfortunately, because he is a volunteer rather than a paid employee, Jody is unable to secure the assistive technology he requires through provincial or federal funding sources.
To add to his woes, Jody now needs to replace his aging head stick. This is a crucial piece of equipment, for without it, he is incapable of communicating or using a computer. Once again, because he is volunteering instead of working, there is no option for funding of this critical piece of equipment.
Although Jody remains optimistic about his future, he has reached a road block. Jody and the Neil Squire Society hope he can continue the journey that he started and reach his goals.
If you would like to make a donation to support others like Jody, you may do so here.


text:
Maine towns pressured to rein in short-term rentals of homes as recognition grows
August 8, 2016 - Finding Carter
A week's stay during a beachfront lodge or lakeside cabin has prolonged been a tack of vacationing in Maine, used by generations of visitors to a state.
Now a remarkable arise of home-sharing websites such as Airbnb, HomeAway and VRBO is permitting some-more people to marketplace their private homes as vacation destinations. A discerning online hunt turns adult thousands of properties for lease in Maine's tip tourism destinations.
But a use has roughly no state regulation, and towns and cities are underneath flourishing vigour to rein in short-term rentals. Full-time residents have complained about parking, sound and reserve issues.
Some people worry that investors will daub into a marketplace and buy adult homes with a solitary vigilant of using an online let business, withdrawal neighborhoods where full-time residents are a minority.
The hotel industry, that is compelling regulation, complains that such let properties are astray competition.
"It is really something that needs to be on a front burner," pronounced Kim Verreault, executive executive of a Old Orchard Beach Chamber of Commerce, that has asked a city to demeanour into a emanate in a renouned beach community.
"It is an emanate for us, period," Verreault said.
Online short-term rentals are a inhabitant hot-button issue, and cities opposite a U.S. are grappling with how to shorten or umpire a practice.
Portland has tackled a emanate by enforcing zoning manners that demarcate short-term rentals in most of a city and issuing violations to several operators. The City Council's Housing Committee also intends to emanate manners for short-term rentals.
Owners of let properties contend concerns are overblown. Online open reviews for hosts and guest assistance owners equivocate people who competence chuck shrill parties or mangle residence rules.
For some, renting online helps compensate a debt for a dream home they wish to pierce to after retirement. Services like Airbnb also offer guest an event to rivet with a internal village and have a singular experience, compared with staying during a normal hotel, let owners argue.
Linda Jarochym, who rents out her Ogunquit residence to visitors in a summer, has listened complaints that rentals like hers harm internal hotels and inns, though she doesn't buy it. Her renters are mostly families who wish a amenities of home and to stay for during slightest a week, she said.
"I don't consider we are holding divided from their clientele. The people who come to a house, they don't wish to stay during a hotel," Jarochym said. "I consider we are bringing some-more income here, not holding divided from hotels. They are totally opposite clients."
State legislation to umpire such rentals has been proposed, though never finished it out of committee. Last year, dozens of skill owners testified against a bill to need short-term let licensing.
The camp attention has given incited to internal authorities, pronounced Greg Dugal, boss of a Maine Innkeepers Association. Unregulated short-term rentals don't have to get a same permits or word as hotels and inns, he said. That means they can publicize ignored camp and undercut bigger camp businesses.
"You are not going to make them belong to a same standards as vast hotels, though they do need to have some standards," Dugal said.
Justin Ford, clamp boss of a Vacation Rental Professionals of Maine, pronounced his classification isn't against to internal regulations, as prolonged as they are not too restrictive. In 2015, vacation rentals brought in $205 million in sum sales and $16 million in camp taxes to a state, Ford said.
His vital regard is that people renting their properties online don't take simple life reserve precautions such as fume and CO monoxide alarms, or routes for evading a blazing building. With a fast flourishing numbers of short-term rentals, a chances of a tragedy like a fatal 2014 Noyes Street glow in Portland are multiplying, he warned.
"It is a ticking time bomb. What happened in Portland is going to occur in (a) vacation rental," Ford said.
Requiring skill owners to have word for a blurb operation would assuage that issue, he said. Airbnb offers host insurance for adult to $1 million in guilt by a website.
With so many issues during play, state policy, rather than internal regulation, is a intelligent proceed for short-term rentals, pronounced Matt Kiessling, a clamp boss during a Travel Technology Association, an attention organisation that represents online platforms.
If municipalities levy their possess rules, "what we are circuitous adult with is a patchwork of regulations that creates it really formidable for everybody involved," he said.
Ogunquit, a bustling beach village in York County, is one of a towns and cities rebellious a online let market. This summer, a city bureau novice has gathered a database of online rentals by relating let locations to taxation maps and extraneous photos posted online to houses in town.
Ogunquit allows short-term rentals, though requires a weeklong smallest stay, business registration, and reserve formula compliance, pronounced Code Enforcement Officer Scott Heyland. Through a sleuthing, a city found 173 properties advertised for lease and 44 have purebred with a town, Heyland said. He is scheming a minute to skill owners inventory short-term let rules. Next year, a city will expected introduce a rental-specific ordinance.
Officials in adjacent Wells, however, pronounced they don't intend to umpire online rentals since a city doesn't have a manpower for enforcement.
"We're a traveller economy. People are going to make their income one approach or another," pronounced Town Manager Jonathan Carter.
The city bureau in Bethel, a renouned ski review destination, has perceived no complaints about short-term rentals and doesn't intend to levy restrictions. "There's no regulation, and we don't have zoning in Bethel," pronounced Town Manager Christine Landes.
But York, only south of Ogunquit, is scheming to residence a emanate head-on after receiving complaints about parking, sound and uncontrolled parties, pronounced Town Manager Stephen Burns.
The emanate is also roiling communities in midcoast Maine.
In April, a Rockland City Council adopted a six-page short-term let bidding after some-more than a year of debate. The bidding lists 3 tiers of rentals, and all owners are compulsory to uncover explanation of insurance, get Planning Board approval, live in Rockland or have a skill manager in a surrounding town, heed to reserve standards, register annually, contend let transaction annals and post a notice on their skill with a hit and assent information. Some properties will need glow dialect inspections and might need to implement sprinkler systems. Owners have until a finish of Oct to register with a city.
Rockland Code Enforcement Officer John Root pronounced a emanate came to a conduct since he couldn't hoop a series of properties out of correspondence with internal codes. There are also concerns that absentee investors could buy properties to lease online. That amounts to handling a blurb craving in a residential area and reduces accessible housing for year-round rentals, Root said.
"Some people say, 'I am renting it out to equivalent my skill tax,' " Root said. "When people are shopping houses simply to lease out, that is not a viable excuse.
"I am positively in preference of Maine and Rockland being a tourism destination," he said. "But we have a regard about gripping neighborhoods neighborhoods."
A brief expostulate northward in Camden, an innkeepers organisation pushed a city to make manners about renting one or dual bedrooms in an owner-occupied home.
Ted Weiss, who owns a Hawthorne Inn in Camden, pronounced he and other bed and breakfast operators have beheld a downturn in business during a same time Airbnb and other sites have grown in popularity.
This year, he started tracking properties posted online and anticipating out that ones he suspicion disregarded a town's ordinances – for example, since they were camp some-more guest than allowed. He identified 11 noncompliant properties, though until recently had a tough time removing a town's formula bureau to respond, Weiss said.
"The ones that are renting out a integrate bedrooms for reduction than 7 days during a time are approach competitors to us," Weiss said. Based on their online engagement calendars, some of a properties have improved occupancy rates than his possess business.
"It is transparent (that) repairs is being done," he said.
"Nobody here is looking for a change to a ordinance," he noted. "We consider it is a good ordinance. It would be a lot improved if it was enforced."
But for all communities, enforcing a fast growing, and differently unregulated, short-term let marketplace is a formidable task.
Bar Harbor, one of a Maine's best-known destinations, upheld regulations on short-term rentals some-more than a decade ago and updated a manners in 2010. The city requires units rented out for fewer than 30 days to be purebred with a city and legalised by a glow department. Code Enforcement Officer Angela Chamberlain pronounced a city gets 20 to 25 new applications a year, though admits some fly underneath a radar.
"Absolutely, we can demeanour on Airbnb and see ones that were never permitted," she said.
Were we interviewed for this story? If so, greatfully fill out our accuracy form
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- Kaspersky Lab Scoops a Series of Best-in-Class AV-TEST Awards
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Kaspersky Lab Scoops a Series of Best-in-Class AV-TEST Awards
In recognition of its hundredth AV-TEST certificate, Kaspersky Lab was also given a special award, making it the first company to reach such a landmark
Total awards received, including those in 2016, now number 100
Kaspersky Lab (www.Kaspersky.co.za) has come top of the tests in 2016, with a series of "best in class" awards for its endpoint security and small business products in the latest round of reviews by independent IT security institute, AV-TEST. The certifications are testament to Kaspersky Lab's unique HuMachine approach to counter cybersecurity threats, which blends the work of humans and machine learning for innovative automated malware detection systems.
AV-TEST accolades have been awarded to: Kaspersky Endpoint Security for Business, for Best Protection and Best Usability; and Kaspersky Small Office Security for Best Protection, Best Performance and Best Usability. In addition, Kaspersky Lab's consumer product, Kaspersky Internet Security has achieved Best Performance and Best Usability status in the latest round of testing. An additional accolade was also awarded to Kaspersky Virus Removal Tool in the Best Repair category.
The comparative tests, which were undertaken during 2016, assess products in four categories – protection, performance, usability and repair. Complex test procedures are designed to test every aspect of protection systems in a variety of ways, including simulating attack scenarios such as zero-day malware attacks and the influence of the security software on the usability of the entire system.
"Kaspersky Lab's technology leadership stems from a combination of the knowledge of our experts and the effectiveness of our machine learning algorithms," said Timur Biyachuev, Director, Anti-Malware Research at Kaspersky Lab. "Independent labs like AV-TEST consistently rank Kaspersky Lab products as best-in-class because of that. Deep knowledge of the threat landscape helps us to develop unique machine learning algorithms that protect against new previously unknown attacks, based on broader indicators of malicious intent and behaviour."
Total awards received, including those in 2016, now number 100. In recognition of its hundredth AV-TEST certificate, Kaspersky Lab was also given a special award, making it the first company to reach such a landmark.
Further information on the AV-TEST Awards can be found here: www.AV-TEST.org/en/award/2016.
Distributed by APO Group on behalf of Kaspersky.
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About Kaspersky Lab:
Kaspersky Lab (www.Kaspersky.co.za) is a global cybersecurity company founded in 1997. Kaspersky Lab's deep threat intelligence and security expertise is constantly transforming into security solutions and services to protect businesses, critical infrastructure, governments and consumers around the globe. The company's comprehensive security portfolio includes leading endpoint protection and a number of specialized security solutions and services to fight sophisticated and evolving digital threats. Over 400 million users are protected by Kaspersky Lab technologies and we help 270,000 corporate clients protect what matters most to them. Learn more at www.Kaspersky.co.za.


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CMU hosts writing conference for high school students
Friday, February 26, 2016 10:00 AM
About 200 high school students from the West Slope attended the 2016 Colorado Mesa University Writing Conference on Feb. 26.
Students from Grand Junction, Central, Fruita Monument, Palisade, R-5 and Montrose high schools as well as those from Mesa Valley Community school and several homeschooling groups spent the morning attending writing workshops and competing in poetry, fiction and creative nonfiction writing. The workshops were led by CMU faculty from the English program.
Visiting author Todd Peterson, PhD, gave a presentation in the morning to the students and the public. Peterson is the director of project-based learning at Southern Utah University. His recent academic work focuses primarily on film and adaptation studies. He is also the author of two books, Long After Dark, a collection of stories and a novella, and Rift, a novel. He has just finished a collection of linked stories entitled Small World and is currently at work on a second novel, Into the Blue Again.The 2016 Writing Conference's workshop topics included "Performing Your Words: How to Sound Good in Public", "Writing Under Pressure: Acing the Timed Exam", "Telling Lies to Tell the Truth"; "Everyday Magic: The Realism of Sorcery, Witchcraft, Wizardry, Conjuring, Thaumaturgy, Divination and the Fantastic in General" and more. The conference concluded with an award ceremony for the high school students.
Dana Nunn, Director of Media Relations


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