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Let me remind you of some facts about resurrection. It's very much evident by the time we reach the 15th Chapter of Corinthians and the 35th verse, that the apostle Paul wants us to believe in the bodily resurrection.
We are aware that the resurrection of Jesus Christ is the foundation of Christian testimony. The foundation of the gospel. The basis of the hope of our faith is in the resurrection of Jesus Christ. And we've already learned in the first 34 verses repeatedly that resurrection of Christ is the basis of our resurrection that we too will rise.
The idea of resurrection is very basic then to Christianity. Christ's resurrection then becomes the guarantee of our resurrection. Now this is a cardinal element in Christian theology. Jesus said in John Chapter 5, "that there will be a bodily resurrection of the just and the unjust. Some to life and some to damnation." So Jesus talked about bodily resurrection.
The apostle Paul says in Romans 8:23, that there is a redemption of the body. There will be a...an ultimate salvation of even the body is what he's talking. In fact, in 2 Corinthians Chapter 5, you don't need to look up, just to mention what it says, in verses 2, 3, and 4, he says that "We desire to be clothed with a body that is from heaven. And that if we were not clothed, we would be found naked." So the idea that a Spirit could exist eternally without a body is not at all akin to Christianity.
Paul says that would be a kind of nakedness. The believer desires in the next life to be clothed upon with a house that is a heavenly body. So even the saints today with Christ, those who have gone on are there in Spirit waiting for the body that will come at resurrection to clothe the nakedness that they now experience.
God created man as a whole and God will redeem man as a whole, body and spirit. Jesus looked, for example, at the very extremity of His ministry to men when He said this, "No man comes under me," John 6:44, "except the Father, draw Him and then I will raise Him at the last day." In other words, the ultimate act of salvation is the raising of those at the last day who are Christ's.
Now the Greeks wanted to say that the body was a simple prison, was an evil, fleshly, materialistic decaying thing that only imprisoned the spirit, but the New Testament knows nothing of that because the body is something exalted even to the place where it becomes the temple of the Holy Spirit of God. It is not just a prison from which the spirit is freed forever to go back and be absorbed in some universal cosmic deity.
The body is something that will be with us throughout eternity in a changed and a transformed way. God will not desert the body. He will raise it at the last day. Now this is a vital thing and we saw in the last section that if we don't believe in bodily resurrection, then we lose some great motivation and some great incentive in the Christian life, don't we?
We saw last time that we lose an incentive to salvation. And if there's no resurrection, there's no hope of reunion then people who come to Christ with the desire to be rejoined with those they love won't bother. We saw also that resurrection is a great incentive to service. Paul says, "I die daily, my life is in jeopardy every hour. I fight with beasts at Ephesus." Well, why would I do that if there's no resurrection? I just eat and drink and die and forget it. I just fulfill my sensual needs and I wouldn't get involved.
And thirdly we saw that if there's no resurrection, we lose a great incentive to sanctification or holiness because thing that keeps us desirous of obedience is the fact that we must face Christ with a sense of accountability. So Paul has reaffirmed the resurrection. The resurrection is the gospel he said earlier. The resurrection must be true. The hole of the Christian light hinges on this. And now he is going to deal with another element of their questioning, because as soon as he has he established the reality of the resurrection, they're going to say, this is what they say in verse 35, "Some will say how are the dead raised up and with what body do they come?
All right, Paul, you want to tell us about resurrection, bodily, physical resurrection of the dead. Well, explain to us how that can possibly happen? Ha ha, they think it's real funny. They're talking like skeptics, not like honest doubters. You see they had believed that the body was a prison for the spirit. And the body just went to dust and the...and the spirit was free to be absorbed in the universal deity. The cosmic god, whatever that was.
And so that's where they stopped. And the idea of resurrection was repulsive to them, because they couldn't imagine a rotted, decade, stinking, corrupted bunch of whatever left in a grave coming altogether again and coming out. And from the human viewpoint it looked ridiculous. And on that premise they asked these questions.
And by the way, the Greek skeptics had their view somewhat fed by the Rabbis. In studying a little bit this week on some of what the Rabbis used to think, some of the ancient Rabbis, about resurrection, I came across some interesting information. One point was that the Rabbis basically taught that the resurrection body would be the identical body to that which died. It would just be regathered and brought out of the grave. It would be the same.
For example, in the Apocalypse of Baruk, you don't need to worry about that, that's just the name of it, a book, there is the question. The writer of the Apocalypse of Baruk asks whether there will be any change when men rise? And the answer from the Rabbi is this, "The earth shall then assuredly restore the dead. It shall make no change in form, but as it has received so shall it restore."
In other words, they were teaching the same body would come out. And no doubt this came from their own thinking on the text in Job, "The worms destroyed this body, yet in my flesh shall I see God." And they had taken a very literal perspective there that the same thing would come out that went in and the Greeks kind of ho-hoed at that one. And Celsus said of course that is the hope of worms. What kind of theology is that? Who wants it? Once my spirit is free to float and ascend and wander all through space and be lost in the eternal deity, who needs that cruddy old thing back again?
They weren't even interested, but Paul keeps banging away that there will be resurrection so they say all right, what is going to be like an how are you going to get out of the ground Paul? They think they've found a real flaw in Christianity. They've seen death and they've seen decay. They know what it is for a body to rot away and...and their questions are not unlike questions that I get asked today. I've been asked on many occasions this question.
Do you think it's proper to be cremated? I've been asked...I...I get asked that regularly. And what's in the back of people's mind often I'll say why do you ask? Well, is it any problem in the resurrection? I say do you mean can God find the right ashes? Or people will say well what about...I've had this asked, what about somebody who...you know you die at sea and you're on the bottom in the water changes, you know, and you got all these bones, does God know which knee bone connects with which thigh bone connects with which hip bone so you get the right guy in the end?
Listen, that's right where these critics were. They think this is some kind of joke. You mean, God is going to go over all the debris of the earth and start sorting out what goes where? This will be the...this will be the all-time jigsaw. Paul himself asked King Agrippa, who no doubt was exposed to this particular kind of thinking, he said, "why should it be thought a thing incredible with you that God should raise the dead?" Well Agrippa to him it was incredible that this could ever happen.
What about bodies smashed to pieces in a wreck or blown up in a bomb or burned to cinders in a fire? How is God going to get ashes thrown to the wind and how's He going to find the right bones on the floor of the ocean and where's He going to get the dust of somebody to determine from the dust of somebody else and on and on. And I like Paul's answer, "You fool," that's the direct approach again. Paul never minced words. He doesn't say now, I'd like to share a few thoughts. "You fool," he said.
And it's literally senseless one. The authorized version is a little more polite than the text, the Greek text. It says, "Oh senseless one." Now the reason he rebukes them is because he knows this not the query of someone who is wanting to know this is the mockery of someone who thinks he does. This is typical of skeptics who think they have all the answers and they mock the truth. And the fact of the matter is they don't have the answer at all.
And so he is really approaching their mockery with his reply, "you fool." Let me give you an answer further is on his mind. And so proceeding from verse 36, he gives them an answer to these two questions that are posed in 35, how are the dead raised and with what body do they come. He basically answers along four lines. He gives them an illustration of resurrection, the form of resurrection, the contrasts of resurrection, and finally he gives them a prototype of resurrection so they can see exactly what this thing will be like.
He starts out by dealing with the principle of resurrection itself in his illustration and then he talks about the actual form that this resurrection will take, and just exactly what it will be like and then he uses contrast to even further clarify the issue and then he gives them a living example in a prototype of such a resurrection. So that when all is said and done there shouldn't be any question as to what the resurrection body is like insofar as we can understand it. There are some questions left unanswered because of the limits of our understanding.
Let's begin then with the illustration of resurrection. Now he's not trying to prove the resurrection any more. He's not trying to prove bodily resurrection any more. He's trying to describe it here and give them some insight into the kind of body. Now we're going to really go through a lot of verses. Verse 36, let's look there and I want to read a couple of verses to you. Here's the illustration.
"Thou fool, that which thou sowest is not made alive except it die. And that which thou sowest, thou sowest not that body that shall be, but a bare grain it may chance of wheat or of some other grain. But God giveth it a body as it hath pleased Him and to every seed its own body.
Now we'll stop there. His illustration is from the seed. He uses the illustration of a seed put into the ground, buried that brings forth life. Now this is a very, very clear illustration, as clear as a human illustration can be of an unhuman, supernatural reality. He says, look you shouldn't have any more problem with the resurrection concept than you have with the concept of harvest. You take a seed and he puts it in their own hand as such "that which thou sowest." You go out and you're a farmer and you sow a seed. And it first goes into the ground and it dies before it lives. The seed decomposes, and then it rises again.
And it rises again in a different form. And yet in some sense it is connected to the seed. So that there are three thoughts here that he's dealing with, disillusion, difference, and continuity. He says there's a disillusion of the first element, another comes forth that is different and yet there is the same life principle. In other words, whatever grain you sow, you're going to get that kind of life coming from that seed. And yet the...that which is produced, the tree or the stalk of grain will be very different in appearance from the seed and yet it will have the same life principle.
And he says the whole key is the decomposing of the seed. The dying of the seed and then from the dying of the seed fired out of that ground comes new life. It is the same kind of life, the same principle of life, and yet it is different. Now Jesus taught this in relation to His own death and resurrection in John 12:24, using the very same analogy.
"The hour is coming, but the Son of man should be glorified." In other words, the time of the death and resurrection, then he says, "verily, verily I say to you except a grain of wheat fall into the ground and die, it abides alone, but if it die, it brings forth much fruit." Same idea, Christ says, I'll go into the ground, I will die, there will be the end of the old and the beginning of the new. There will be some kind of transformation take place.
Now I believe that in the resurrection Jesus' body was some way transformed into a glorified body. It's not the same the as the body previous. You see the body that Jesus was born with was in all senses a human body. In Luke it says He grew in wisdom, in stature, in favor with God and man. Once it was a little baby body, then it became a man, and through that process it followed the normal, natural consequence of human life.
But when He went into the grave there was the burial of that old body and what came out of that grave was in some way a unique body. Perhaps a way to illustrate that and we'll see it later in the text is the fact that perhaps Jesus had a body like Adam did before the fall. I don't believe Adam had a glorified body before the fall. I think Adam had a body that was perfect, it was in every sense human and yet was perfect. And I believe that if Adam had passed the test of his probation, if rather than fall Adam had been obedient at some point in time his...his perfect human body would have been transformed into a glorified body fit for eternity. And that's why you see, once he sinned, God put him out of the garden because He didn't want him to eat of the tree of life which would have given rise to that glorified body by which he would have lived forever.
So Christ had a body that was in some sense natural, but when He went into the grave there was something that came out of that one that was different. It was so glorious, in fact, that no one recognized Him unless He let them recognize Him, unless He clearly revealed who He was. And yet when they knew who He was, they saw Him as the same as He was before, with the same scars, the same features and yet in a glorified manner.
So there is the sense in which it is the same, but yet different. That was true of Christ and that's what Paul is saying will be true of us. That this body will go into the grave, there's decomposition and in a sense, in terms of just an analogy, we're going to come out of that grave in a different way. This shouldn't be any more hard to understand than a harvest.
Now, I want you to note verse 38, he says, "God gives it a body and it hath pleased Him." Now this is a very basic point for Paul, because the whole issue of resurrection down all the way through this chapter is predicated on the power of God. And he just wants you to remember that the whole process is in God's hands. God can give anything any body He wants to give it, okay? That's a cardinal truth that we're dealing with here. God can do anything He wants when it comes to passing out bodies. And if God can take some little seed and give it a body that in resurrection out of the ground, that is in no way like the seed and yet has the same life principle, then don't you underestimate the body God can give to you in resurrection.
It's a matter of God's will and what pleases Him. And by the way, he says, every seed has its own body. Everyone has its own body. And you know something interesting, you can't tell what it's going to be by looking at the seed. Do you know that? You can't tell, always. So the illustration is a seed.
Now let's go to secondly, the form. He moves away from this, but his basic point here is that God can give any body He wants in resurrection, just as He does to seeds, a lot of which look alike and yet give forth different bodies in resurrection as they come out of the ground. But look at the form of resurrection. Now he wants them to understand a further thought about this in verse 39. "All flesh is not the same flesh. There's one kind of flesh of men, another flesh of beasts, another of fish, and another of birds. There are celestial bodies and bodies terrestrial, but the glory of the celestial is one and the glory of the terrestrial is another. There is one glory of the sun, another glory of the moon, another glory of the stars, for one star differs from another star in glory so also is the resurrection of the dead."
Now that's that section. We'll stop there. Now don't get hung up on...on the different, well, how could we possibly have a different body. I mean, whatever goes in, if you're going to say that it's got to be what comes out. And he says, why? God has had had all kinds of bodies. There are all kinds of flesh, all kinds of bodies celestial and terrestrial. Don't you dare limit God. Backing up to verse 38, God can give anybody, anybody it pleases Him.
That's the point. Every seed produces its own plant, depending on the will of God. Everything has its own flesh. Now verse 39 is interesting from the scientific viewpoint. All flesh is not the same flesh? You ought to know that. In fact, there are, according to what I read, 600 octodecillion combinations of amino acids. Now, I don't know how many 600 octodecillion combinations is, that's a lot. It's almost infinitesimal. It's almost immeasurable.
And the reason there are so many is because amino acids are the building blocks of flesh. Amino acids are what produce you and me and anything else in us. And I have my own little set that work in me, and you have your own little set. And amino acids, for every individual, the combinations are unique. No two people are alike. Have you ever noticed the difference in complexion and skin features and wrinkle capacity and resistance in different people. All the different...colors of the hair, all different features, the growth patterns, width, height, all that stuff? Everything is different, because every individual there's no stars alike, no two flowers alike, no two blades of grass alike, no two snowflakes alike, not two any things alike, not even identical twins. They have their own little set of amino acids.
Now, this in fact, by the way, is one of the greatest proofs against evolution anywhere in science, because no matter what you eat, it all comes out you. You can eat nothing but Kentucky Fried Chicken for the next ten years and you won't grow feathers. And the reason you won't is because the amino acids and combination in your body will produce you. You can eat nothing but hamburgers and you'll never moo. You're not going to turn into a cow because the combination of amino acids is so unique to your body it will produce you. And this just goes to militate against the idea of evolution.
For example, that in the evolutionary process snakes became birds. Snakes can't become birds, because no matter what snakes wish and the idea of evolution says they climbed up trees and wished they could fly for a million years and finally they got their wish, no matter what they wish...that's the truth, I mean it's not the truth, but that's what they is the truth.
That's a true lie, okay? But you see no matter what snakes do, they amino acids just keep making more snake. They don't grow feathers and hollow bones and fly. And when the Bible says there are all kinds of flesh and all flesh is not the same flesh, that's what it means. Listen, God has no problem when it comes to manufacture. He does not operate on the assembly line basis. He's not stuck with any model. He can make any, in any limitless capacity, anything He wants to make. So don't say that whatever goes is going to have to be what comes out or you're messing with God's creative ability. That's basic. That's what he's saying.
Now, let's look further in the verse. He simply says there's one kind of flesh of men, another flesh of beasts, another of fish, and another of birds. And that's true and they never cross, they never cross. Verse 40, and then he goes even to a vaster area. He says not only are there these bodies terrestrial, and that means earthly and that would refer to animals and plants, but there are also celestial bodies. And he says, that of course mean heavenly bodies.
And we know what the heavenly bodies are, the sun, the moon, the stars. He mentions them in them in the very next verse. "But the glory of the celestial is one and the glory of the terrestrial is another." And really folks there... the glory is vastly different. The difference between a pretty flower and the sun is a lot of difference, a lot of difference. A pretty flower is nice and has a certain amount of glory, but it doesn't have anything like the sun. And there are stars in our universe that are like... like a 1,000 suns and more. The glory of the celestial... listen, whatever you see on earth is not what has to be up there is what he's saying.
From the human viewpoint, we look at a flower and then we look at a star and there's no comparison. Flower's gone in a week, the star has been there since God created. Now the notice here, there are two kinds of bodies he says then, the earthly kind and the heavenly kind. There's a big, big difference. So what he's saying is listen in resurrection the body is going to be different. The glory of the resurrection body can be infinitely beyond anything we can conceive in this earth, the earthly, the terrestrial.
Verse 41 takes it a step further. "There's one glory of the sun, another glory of the moon." The word glory means manifestation. The sun manifests itself in a brilliant shining light one way, the moon in a brilliant shining light another way, the stars in a brilliant shining light another way, and do you know that even stars differ from other stars? You look up in the sky and they all look alike, but they're not.
Donald Peedy in Readers Digest said this, "Like flowers, the stars have their own colors. At your first upward glance, all gleam white as frost crystals, but single out this one and that for observation and you will find a subtle spectrum in the stars. The quality of their lights is determined by their temperatures. In the December sky, you will see Aldebaran as pale rose, Rigal as bluish-white, and Beetle Juice, orange to topaz yellow."
That's just an idea. They're different. Every star is different. Every sun is different. The moons are different. It's all different. It is unique. There are no two stars alike, no two suns alike, no two people alike, no two flowers alike, no two blades of grass alike, no two birds alike, no two anything alike.
So God has limitless capability. This is the stupidity of the guy who says how's he every going to get all those crummy little pieces put together back right. Paul says, woo, God can do anything He wants and the limits aren't there. So seeds vary, earthly bodies vary, heavenly bodies vary, and resurrection bodies can have a glory all their own. And God is not limited, if He wills it, He can accomplish it.
Now the word glory simply means manifestation and that's what he's saying, but it carries with it the idea of light chakina, and it also carries with it the idea of God's glow, the very life of God as we shall see. So he says in verse 42, "So also is the resurrection of the dead."
In other words, the resurrection of the dead is going to be one kind of glory different from any kind of glory we've ever seen before. Don't limit God. Now, this is amazing in many ways. Two ideas flow from the thought, "So also is the resurrection of the dead." What are you saying Paul? Number one, I'm saying this, the resurrection body will be different from the body here. All right? The resurrection body, our resurrection body is going to be different from the body we have here.
But I think he's also saying something else. Now watch this, I think he's saying in resurrection, the bodies that we possess will be different in some sense from each other. People will often ask this, when we get to heaven will we be like Christ? Yes, 1 John 3:2. Well, does that mean we'll all look like Christ, we'll all be 33 years old forever, etc., etc., etc. People often ask that question. I don't really think so. I don't think we're all going to look like Christ and we're all going to be the same and we're going to be sort of like assembly line thing. I think we'll all be there in a sense unique.
For example, Moses and Elijah long after they had died were given some kind of form to return to appear on the Mount of Transfiguration and were recognizable in some way as Moses and Elijah. And God is the God of Abraham and Isaac and Jacob and Abraham, Isaac, and Jacob are still Abraham, Isaac, and Jacob.
And we see in the resurrection even at the end at the great white thrown that the standing in resurrection form before God are the small and the great. Which means the variables are still there. You say, will I look like me? Well, yeah, you'll be recognizable as you. Will I be the same as I am? No, you'll be different, but recognizable as you.
Listen, Jesus had all the nail... for instance, people will say, will I still have the scar here? Will I still have my nose over here, will be ears be funny? Well, I... I don't know, but Jesus had the same scars in the same places that He had in the body before His glorified body.
So what Paul is saying, you see, is this, the basic form of resurrection will be glorified another level of glory, we will be different from this body and yet different from each other in that body. That's exciting to think about. There are a lot of dear saints who are dead and their spirits are with the Lord and they're waiting for that day when they get clothed with that body. And here we're here and looking at our infirmities and weaknesses and wanting so much that body.
We're going to see more about what that thing is capable of doing in a few minutes. Sauer, Erich Sauer, says "So the graveyards of man become the seed plots of resurrection. And the cemeteries of the people of God become through the heavenly dew, the resurrection fields of the promised perfection."
Now, let's look at the third thing he says. The illustration of resurrection is the seed, the form of resurrection the body, far beyond anything we've known here because God has the capacity to do that different from this one and even in that form different from each other. Thirdly, the contrasts of resurrection. He wants them to understand how this can be. How can it happen? So in verse 42, he says this, "It is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power." We'll stop there for a second.
He's saying listen, there is a tremendous series of contrasts that are going to take place in this body. Now he says, first of all there is a sowing in corruption. Let me broaden that statement. He's not simply talking about burial. The whole of human life manifests corruption, right? From the time we're born, we start the process of corruption. Birth is the beginning of decay. And we begin to decay immediately. So the whole of life is corruption, "dust thou art to dust thou returnest."
The four days in the grave and Martha looks in there and she says Lord by this time He's stinking. And corruption, of course, is accelerated in the grave, but the whole process of life is decay. We live in a sphere of corruption. We decay, we get disease, we become infirm, we get ill, the process goes on and on, our muscles weaken, our bones weaken, etc., etc., the longer we live.
So we're living in a sphere of corruption. Now we are then in that state of corruption sown in corruption and that's talking about burial. There is a sowing literally it says, there is a sowing corruption, so that corrupt thing is sown in the ground like that seed when we die. And then he says there... literally there is a raising in incorruption. But what's going to happen in the future isn't going to be corrupt. It's going to be incorrupt. That's why Peter says we have inheritance incorruptible, undefiled that can't fade away reserved for us in heaven.
There is an incorruptible existence with no decay, no infirmity in the future. So we go into the grave corrupt, we come out uncorruptible, incorruptible. The fantastic thing to realize. That body will never decay, it'll never get old. It'll have absolutely no time limitation. It will have no capacity to deteriorate. We will be permanently incorruptible. No decay.
Now some people, I remember Oil Jaggers used to be on television and tell people that... that when you got saved that God redeemed the physical body and the physical body, if you had a certain anointing that they would give you down there, that the physical body would never corrupt and you would live literally forever in our physical body.
And I remember one time they were having the anointing, they call it the oil of youth, but it was sort of a red... sort of a red pasty stuff. Looked like axle grease flavored with pine scent or something. But anyway, so I...I went down...my wife and I went down one evening, after all we were reaching the ripe old age of about 25 at the time and very concerned, and I was a kind of a wild and wooly seminary student and thought I'd like to find out what was really going on down there. So I went in and they asked for people to come forward who wanted to be anointed. And so my wife tried to stop me, but I got away before she grabbed me, you know, started grabbing my arm and I had to take my shoes off because they said it was holy ground, so I did.
And I went down there, me and about 45 little old ladies who really need the oil of youth and were very concerned about that. We all got in line and took our turn and I got anointed and splattered on my head and I can tell you personal word of testimony, it failed. I did...it did not work at all. There's no way to preserve this corruption.
That's just part of human existence, but there will be a day when God will bring out of that grave John MacArthur incorruptible version. Secondly, he says there's another contrast between dishonor and glory. And I think here what he means is all that man was potentially capable of being.
You know, God made man and He looked and He said it's good. And God gave to man a glory beyond anything else that He made. And by that I mean, God gave man, the capacity to manifest himself beyond any other thing that He made. Man had a greater capacity to manifest God. Man alone was created in the image of whom? Of God. And so man could manifest God, the very glow of God could come through man.
The very life of God be made visible through man, but man sinned and dishonored and scarred and marred that image. And so the whole of man's life since the fall of Adam is dishonor to the image of God, but some day that glory potential is going to be restored. And this, in this life we are a dishonor. Our capacities are limited. Our minds are limited. All of that unimaginable capacity of the human brain and they tell us we use one tenth of one percent of our brains.
We dishonor God by our inability to capitalize on what we have in creation. We dishonor God because we fail. And finally we go to the grave and there we are ugly and gross and they can paint us up like horizontal members of a late cocktail party, but we're dead anyway. And we look it and we stink and we dishonor the image of God, but some day says Paul, we're coming out of that grave in glory.
In other words, in the full manifestation of the sons of God the way He made us to be. No more dishonor, no more corruption. Thirdly, he says, "we are sown in weakness and raised in power." Sown in weakness and raised in power, we know we're weak in this life subject to disease and failure and heartache and death and we can't fulfill our dreams and our desires. And we can't overcome our limitations. We can't conquer our infirmities and our weaknesses. We struggle. We're victimized by everything around us, by the environment, by the things we eat, the people around us, we are weak, we are weak.
And what happens? We go into the grave and that ultimate weakness becomes obvious, we can't raise ourselves from the grave, we can't do anything, we're like Lazarus who in the grave was corruptible, he was rotting. Who in the grave was dishonorable, anybody looking at him wouldn't see the image of God, who in the grave was weak, he couldn't do a thing for himself. But out of that grave some time comes a body raised in power.
Now what that means is the full power that God ever designed for a human being to possess in the ultimate of transformation. We'll have power that's just beyond what we can... we'll literally be sailing all over the universe. Power to go...no more limitation. Martin Luther said of our bodies, "As weak as it is now without all power and ability when it lies in the grave, just so strong will it eventually become when the time arrives so that not a thing will be impossible for it if it has a mind for it and it will be so light and agile that in an instant it can float here below on earth or above in heaven."
That's just one element of the power of our bodies in resurrection to just speed our way across the universe. The grave reveals the truth about the body. It's corruptible, dishonored, weak, resurrection will reveal the truth about the glorified body incorruptible, glorified, and powerful. And he sums it up in verse 44 by saying "It is sown a sucacan soma," a natural body. What he means by that is a body suited to this life. It is sown a body suited to this life, but it is raised a spiritual body, a numatican soma, a body suited to that life.
It's going to be different. As well adapted as we are to this life, so well adapted will we be to that life in perfection. Right now we're natural. That is we belong to this life. It's the same word used in 1 Corinthians 2:14, the natural man. The sucacan, that which is fleshly, that which is the here and now. We have a body that fits the present style of life. And in that day a body that will fit a new kind of life, a new level of life, a new dimension of life, a new dimension of existence beyond anything we have ever experienced.
For an illustration of it, I call you to Luke 20:34. Listen, Jesus answering said to them, "The sons of the age marry and are given in marriage." In other words, the normal process of human life and production takes place in this age. But they who shall be accounted worthy to obtain that age, the future age and the resurrection from the dead neither marry nor are given in marriage. The normal processes of human life are ended and then it says, "neither can they die anymore for they are equal to the angels and are the sons of God being the sons of the resurrection."
So in the resurrection the whole kind of existence has changed. We'll be entirely different, entirely unique. We will be like the angels. That doesn't mean we're going to wear white robes and have wings. It simply means as the angels are suited for that level of existence so shall we be.
And if you want to know kind of like how we're going to be, just look how the angels go and come. Really exciting to think about. And boy life is so short and I don't really care that much if it gets a little shorter if this is what we have to look forward to. So God has a wonderful new thing planned for us.
To close out his thoughts, he says in verse 44 on this point, "There is a natural body and there is a spiritual body." And the two are completely different. So to these Greeks, he says, look there's going to be a body and to these Rabbis he says it's going to be a different one and yet in the sense that a plan is related to the seed, it'll have a connection.
Now, let's go to the last point which is really the key to everything, the prototype. You say, I still don't get it. How...where do I find a handle on this? He goes to the scripture to kind of solemnize his thought here and he says it is written, and he quotes Genesis 2:7 with the addition of two words, first in Adam he says...Genesis 2:7 says "and man became a living soul," and he throws in "the first man Adam became a living soul."
Now what he wants to do is just to pull out a scriptural principle to illustrate the point he just made. That the natural body and the supernatural body are different. When Adam was made he was given a natural body. He did not have a glorified body as I said earlier. If he had passed his probation I think God would have transformed by the fruit of the Tree of Life, but he didn't. He sinned and God had to keep him away from it.
But Adam was given a natural body. He was just a living sucacan. Just a living body attuned to this age. But he says beyond the statement of Genesis 2 and he drops that statement there and just moves on, this is not in Genesis 2, he says, "the last Adam," and who is that, Christ, "was made a life giving spirit." Where Adam gave us a natural body because he was created with one, Christ gave us a spiritual body because He was given one in His resurrection.
Now by the way, Paul uses the Adam/Christ analogy many times for this reason. It is a perfect illustration of how the act of one man affects a whole race. And so that's why he uses it so often. As one sin by Adam gave...brought sin on all mean, as one man Adam received a natural body, so all the prides Adam receive a natural body so one man Christ by one righteous act redeems many and one resurrected Christ given...receiving one glorified body becomes as it were the prototype for all resurrection bodies.
So he uses Adam and Christ because both are those one people doing one thing that has ramifications for a while race of people. He really contrasts the heads of two families. So Adam, he is the prototype of the natural. He is the prototype of the sucha, the soulish, the suchen, the natural, the things pertaining to this life. Christ the prototype for the spiritual body.
And he follows that thought, look at verse 46, remember he says, "however that was not first which is spiritual, but that which is natural, and afterward that which is spiritual." In other words, he just says remember the sequence. First you receive the natural body in this life, then the supernatural in the next life. First comes the natural and then the spiritual. First that which is suited to this life because this is where we have to live and then that which is suited to the life to come.
Very unique to each case. Verse 47, he goes back to his analogy then of Christ and Adam, "The first man was of the earth, earthy." And God took the dust of the ground and out of it He formed Adam. He was earthy. But Christ was not made of the earth. He eternally existed. That's his point here. So in Adam's case you have something tied to the earth, but in Christ you have something tied to heaven. "The second man," verse 47, "is the Lord from heaven."
So the point being Adam's...Adam has given us an earthy existence. Christ is giving to us a heavenly existence. Adam is giving to us a body made out of dust, Christ is giving us one specially formed with heavenly capacities. That's what he's saying. So Adam's creation in an earthly manner out of dust grants to all of us the same natural body.
Christ coming out of the grave in the wonder of His resurrection becomes then for us the guarantee of life, of a spiritual life, of a kind of body that is not earthly, but heavenly. In verse 48, he sort of sums that up by saying, "As is the earthy, such are they also that are earthy." In other words, as is Adam, so we are and as is the heavenly such are they also that are heavenly. In other words, if we're in Adam, we're going to be earthy, if we're in Christ, we're going to have a heavenly body.
Very simple flow of thought. So he says Adam was created for the earth, Christ in His resurrection was given a body fitted for the spiritual dimension of heaven and eternity. And when we are in Adam, we receive from Adam his body and in Christ, from Christ His body.
Now watch 49, "Who then is the prototype as we have born the image of the earthy?" And folks look around we're all bearing the image of the earthy. "We shall also bear," what, "the image of the heavenly." As we are like Adam, so shall we be like whom? Christ. You want to know what the prototype of the resurrection body is then, it's what? Jesus Christ.
You want to know what He was like in His resurrection, that's what you'll be like. In His resurrection, He could appear and disappear. In His resurrection He could go through walls. In His resurrection He could transport Himself from one place to the other just by a thought. In His resurrection, He could eat fish and honeycomb. In His resurrection, He could sit down with the disciples and show them the scars in His hands. He could speak and be understood.
In His resurrection He was who He was and yet He was glorified in a way that if He didn't reveal Himself they would never even know who He was. There was something so different and yet there was something so the same. He was incorruptible.
When Acts 1:11 says He's coming back, it says, "this same Jesus who was taken up from you shall so," what, "come." In other words, when He comes back even though 2,000 years or 3,000 or whatever pass by, He'll be exactly the same as when He went because number one the glorified body is not corruptible. It'll never change.
It is powerful so that it can transport itself across the heavens. It is glorious so that when Jesus appeared on the Damascus road to the apostle Paul, Paul went literally blind because of the glory of Jesus Christ.
That's the kind of body we're going to have folks. A body when all the flesh is gone that is the human part of it that is sinful, when all that that blocks the glory of God, the Spirit of God dwells in us now. We have God's glory, but we have it blocked, don't we, by our humanness and our sin. And that day we'll be transparent in the sense that God's glory will literally blaze through us.
It'll literally shine through us. I've got to show you a verse and then I'm going to quit in a second. Matthew 13:43, listen to this, I love this. "Then," just listen to it you don't need to find it. Matthew 13:43, write it down. "Then shall the righteous," watch this, "shine forth as the sun in the kingdom of their Father." Did you get that?
In resurrection we will literally be glowing like the sun in the kingdom of the Father. We'll be like blazing suns. Some kind of glory. It'll blind as it were human beings as Jesus did to Paul. You say are we going to be exactly like Christ? Do you really mean that?
Philippians 3:21, "Christ who shall," listen to this, "change our lowly body," going to change this one, "that it may be fashioned like His body of glory." He's going to make it like His body of glory. Then you have 1 John Chapter 3, verse 2, "It doth not yet appear what we shall be, but we know that when He shall appear, we shall be like Him."
We're going to be like Him. Read Luke 24. He walked on the road to Emmaus. He ate, He talked. They touched Him, they felt Him. They saw Him, they knew Him. He was the same and yet He was vastly different. Those who loved Him the most couldn't recognize Him until He revealed Himself. And He had all the glory that could blind if He turned it loose.
Those are the kind of bodies we're going to have folks. Now listen, my final word to you is this, don't get too attached to this one. Its pure junk folks. That's why Paul says "I count all things in this life as manure in comparison." Right? What do I care if this one gets scarred or marred or whacked around? What do I care if it lives or dies? It's that one I'm after. And it belongs to all those who love the Lord Jesus Christ. That's the hope of the church. The hope of the resurrection.
Now, if the rapture comes in our lifetime we won't have to go into the grave. We'll just get changed on the way up. That would be great wouldn't it? I'm for that. But even if we go into the grave, we don't have to sorrow, because Jesus will take us out of that grave some day in new bodies. That's our hope. I hope that's your hope.
Let's pray. Thank you Father, again, this morning for challenging and encouraging our hearts in these truths. Lord it would just be really pitiful on our parts if we didn't get so excited about this truth. It just probably means we're too attached to this life. To think of what You've prepared for us, to think of the kind of thing You have for us on the other side is beyond us and beyond our comprehension. Make us so grateful Father that we invest ourselves in eternity not in time and in the passing and decaying and corrupting things. And if there are any dear ones here who've never met Jesus Christ, and so have no hope in resurrection, we pray that today they might open their heart to receive this gift of salvation and hope of resurrection that comes with it. We pray things for Jesus' sake. Amen.
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|Page (1) of 1 - 03/14/12
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Days after attack on civilians in Afghanistan, military mum about suspect's identity
OLYMPIA, Wash. (AP) ' The U.S. serviceman suspected in the massacre of more than a dozen Afghan civilians is a 38-year-old father of two who served three tours in Iraq and is based in Washington state. Still, days after the slayings, the military has kept under wraps one of the most salient details ' his name.
Military officials said it was military policy not to release the name until charges are filed. But military experts said this case seems unusual.
"This is unprecedented in my experience," said Eugene Fidell, who teaches military law at Yale University. "It's very strange."
Fidell speculated that the military was focused on ensuring the safety of the soldier's family.
Information has also been limited inside the military. Jill Barber, a wife of a staff sergeant in the same battalion as the suspect, said she learned of the Sunday shooting only from news coverage. She said her husband wasn't allowed to call her for more than a day after the shooting and that soldiers can get in trouble for talking about it.
"They shut everything down over there," Barber, of Yelm, about 60 miles south of Seattle, said Monday. "I didn't even find out about it from him. They're not allowed to say anything."
It's typical for the military to put stringent controls on communication in the aftermath of deaths or injuries, including the shutdown of Internet and telephone access on a combat zone base, often for 24 hours. If a soldier is wounded but his injuries are not life-threatening, military officials will allow him or her to call next of kin on a satellite phone, but they are instructed not to mention others having been hurt or killed ' and an officer or an NCO stands at the bedside to make sure that rule is followed.
Jeffrey Addicott, who previously served as the senior legal adviser to the U.S. Army's Special Forces, said the military has increasingly used the shutdown of communications to control information. He said soldiers who are aware of the identity of the suspect likely have orders from superiors not to speak about it and have probably had their electronic devices confiscated so nothing leaks out.
Addicott said he can't think of any other case where a name has been held back for this long, but he thinks it may be necessary in this case to help contain any backlash. He fears that extremists may try to seek revenge for the killings, perhaps by targeting the soldier's family.
"I think it's probably a good thing that we don't have to release his name," Addicott said.
In this instance, military officials haven't even officially confirmed that the soldier was based at Joint Base Lewis-McChord near Seattle. That information came from sources who spoke to The Associated Press and other media organizations and spoke only on condition of anonymity. Base spokesman Joe Piek referred any questions to military leaders in Afghanistan.
The suspect was flown out of Afghanistan on Wednesday evening to what officials describe as a pretrial confinement facility. Military leaders haven't publicly discussed details about the suspect, though officials have anonymously described him as a 38-year-old father of two who has been in the military for 11 years. He's served three tours in Iraq and began his first deployment to Afghanistan in December.
The soldier is with the 3rd Stryker Brigade Combat Team, 2nd Infantry Division. He was attached to Camp Belambai, home to a village stability force that pairs special operations troops with villagers to help provide neighborhood security.
Authorities said the suspect attacked two small villages close to his base in southern Kandahar province. An Afghan official said he was shown a surveillance video of the soldier returning to his base, laying down his weapon and raising his arms in surrender.
There have been other circumstances where military officials have taken their time in releasing information about soldier suspects, such as in the deliberate thrill killings of three Afghan civilians during patrols by another Lewis-McChord based unit in 2010.
Just after the last of those killings, in May of that year, a whistleblower told Army investigators about the unjustified killings. The officers quickly identified which killings the whistleblower was talking about, and within days they had arrested a dozen soldiers ' five for potential involvement in the deaths, and the rest for a series of other misdeeds, including taking body parts from the dead and drug use.
Vague word of the arrests leaked out about two weeks later. The Army released the name of one of the central figures in the case, Jeremy Morlock, in early June after he had been charged with murder. It did not release the other names and charges until mid-June.
While that case was largely unknown until the military released information, this week's case was immediately known across the globe.
Associated Press writers Manuel Valdes near Joint Base Lewis-McChord, Shannon Dininny in Yakima and Robert Reid in Cairo, Egypt, contributed to this report.
Baker can be reached at https://twitter.com/MikeBakerAP
Johnson reported from Seattle and can be reached at https://twitter.com/GeneAPseattle

subset: commoncrawl


text:
By Ralph Boulton and Parisa Hafezi
ISTANBUL/ANKARA (Reuters) - Turkey's "pashas", the generals who once made politicians quake at the mere hint of disapproval, are staying silent as riots sweep the nation. Today the words "military coup" are nowhere to be heard, a tribute perhaps to the prime minister now accused of trampling on democracy.
Until recently Turkish army chiefs repeatedly got rid of politicians who displeased them or proved unable to cope with turmoil. In 1960 they toppled a premier and later hanged him; three more coups followed in 40 years.
Today's Prime Minister Tayyip Erdogan, however, has whittled away the army's power and even holds up his executed predecessor as a political model.
Since his first election victory a decade ago, Erdogan has abolished a security council apparatus that was effectively a parallel government, and overseen the arrest of hundreds of generals and top officers on coup plot allegations. Even a former Chief of General Staff languishes in jail.
In the "Ergenekon" and "Sledgehammer" cases, as well as the related "Blonde Girl" and "Moonlight" affairs, prosecutors alleged that officers plotted to incite a wave of protests and street violence. This was to be followed by bombings and shootings, clearing the way for military intervention against Erdogan who comes from an Islamist background that the army views with deep suspicion.
"The aim of this pressure was to silence and paralyze the army, as Erdogan feared its reaction to his policies," said Armagan Kuloglu, a retired general close to jailed officers. "The body of our armed forces still has the same view they had in the past but prefers to stay away from politics."
It was a preference foisted upon them. Erdogan presented the curbing of army power as a democratic process but militant secularists saw it as a trick to humble a force regarded as defender of the secular republic against Islamist rule.
The last two weeks have seen protests, centered on Istanbul's Taksim Square, in which Turks from a wide range of backgrounds have accused Erdogan of overreaching the authority invested by three election victories for his AK Party. The pashas, however, have stayed behind the high walls of their city centre barracks.
Some saw the ever-present hand of the army in the past as a barrier to the development of democracy in more ways than one.
Where the pashas stood as guarantors of order, civilian leaders never developed the maturity to settle disputes by political process; "The generals will save us" was the unspoken calculation. Their contempt deepened accordingly for a political class which in their eyes too often resembled squabbling youths.
Almost the entire ruling elite was rounded up in a 1980 coup that followed months of street fighting between left and right.
But there is an irony in all this for Erdogan, who is accused of wielding his power in too uncompromising a manner, not least in suppressing the protests in the last two weeks.
"If Erdogan had not grown stronger over time, and if he had not used his power in an effective and deterrent manner, would it have been possible to put an end to the system of military tutelage?" asked academic Mumtazer Turkone in Zaman newspaper.
No wilting violet could take on the Turkish army, cow it into silence and bundle it from the political stage.
What seems to have been the final showdown - the attempted "e-coup" - came in 2007 when the General Staff posted on its website a statement warning Erdogan against promoting AK party co-founder Abdullah Gul to president. This, it said, would threaten the secular order and it would feel obliged to act.
Generations of politicians before had bowed to such pressure, but the AK leadership, fully aware of the dangers, issued a statement chiding the pashas for their interference. Nothing happened. The military had played its trump and lost.
"This government did everything to neutralize the army because they knew that when the time came, like today, we would interfere to back the Turkish nation," said one retired general who asked not to be named. "But now, there is no army, no military ... Today as you see, our poor nation is at Taksim, alone with no powerful institution or organization's backing."
It is hard to gauge to what extent these views represent the prevailing mood in the high command. The leadership has been overhauled and the vetting of young officers changed.
Erdogan's critics say his early social and rights reforms, the realignment of the army and moves towards the European Union have given way to an authoritarian style, pressure on the media and intolerance of dissent.
Among the protesters are secularists who would look to the army to intervene against a prime minister they see as conniving to undermine the secular order created in 1923 by Western-facing state founder Mustafa Kemal Ataturk.
Many protesters are too young to recall even the last coup 16 years ago, let alone the violent 1980s takeover.
"Of course I don't remember that time because I wasn't even born, but everyone talks about how things were much worse in the 70s and 80s," said Seher Gedik, 24, who works at a bank. "We want to move forward, not backwards."
Erdogan, who once spent several months in prison for reciting a poem deemed by a court to incite religious hatred, denies ambitions to create an Islamic order.
In power, he has allowed women in head scarves - symbols of female Islamic piety - into state institutions and introduced restrictions on alcohol sales. Both are actions with symbolic potency that would have angered the military.
When Turkey's first Islamist-led government was in power in the 1990s, prime minister Necmettin Erbakan invited the military command to dinner. According to a story widely reported at the time, when offered an assortment of fruit juices, one of the generals angrily waved the servant away with the words "bring me some raki, boy."
In 1997, Erbakan was toppled in what became known as the "post-modern coup" - a coordinated campaign of pressure backed up with a convoy of tanks passing through a Turkish town.
Erbakan's party, which included Erdogan in its ranks, won only about 20 percent of the vote. Under Erdogan the AK Party has taken 40-50 percent over three elections since 2002, making any intervention by the army more difficult from the start.
Perpetrators of the post-modern coup have been pursued with particular vigor by the AK establishment.
Some of Erdogan's comments suggest he is far from certain the age of the coup is over. In the current unrest he has cited as a political model Adnan Menderes, like himself a reforming prime minister later deemed by critics to have overreached his authority. This was the man the army ousted in 1960 and hanged.
"Ergenekon is still something he thinks about," said a source familiar with Erdogan. "The army is something that runs in the veins of the Turkish people. It won't be washed away."
Erdogan wastes no opportunity to solicit the loyalty of ordinary soldiers traditionally known as "Mehmet".
"Be glad, Mehmet, our head is held high," he said, citing an Islamic poet at a rally. "Be glad whether we die or come back home. Don't think this wheel will stick in this rut. Tomorrow is ours. The sun has risen, the sun has set, eternity is ours."
(Additional reporting by Ayla Jean Yackley; editing by David Stamp)


text:
Tuesday, May 18, 2010
TNA: Looking for Love
Whether it's a cable network deal, a move to Thursdays, a live show, or a move to Mondays, TNA always seems to me so much like the proverbial longing-for-love single -- always checking the door to see if the next person walking into the room could be her destiny.
Always clinging to its moniker of providing Total Nonstop Action, TNA has come to mean so much to so many. As a company, it has persevered over the years, living largely off the reputation of a strong X division and a collection of WWE defectors and castoffs. It has lived with tempered expectations and applauded itself for the few decent accomplishments it has had.
It always tried for the baby steps.
When I met Dixie Carter at YouShoot Live last week, I asked her if going back to Thursday night was any sort of a setback. Her answer was not really unexpected, but still somewhat surprising. She believes with all of her heart that TNA had nothing to lose by exposing itself to a Monday night crowd. She also said that the fans have to respect it just for trying.
I never believed it, until I heard the confidence and conviction with which she spoke. Recently, TNA's future has been subject to so much debate, especially these last six months since it added 180 years of experience (with just three men!). Will it survive the year? Will Panda ever become frustrated over sluggish ratings and a bloated payroll, and cut ties? Where can TNA ever go after having to retreat from Monday nights?
TNA might not make all of the right decisions all of the time. A lot of times, it may seem like they aren't necessarily making any. Still, you have to admire Carter and her boys for having the gusto to always try to move forward, even when it seems there are millions telling them TNA just isn't ready.
After all, you are never going to meet "Mr. Right" by staying home on your couch eating bon-bons.
--Brady Hicks
Contributing Writer
3 comments:
- Pro Wrestling Illustrated said...
As a Spike exec or a TNA investor, I might agree with Dixie's point. TNA should be respected for taking such a bold, if not premature, step. However, as a fan, respecting TNA's decision to go to Monday nights would be much easier had TNA give me something to be excited about. The April 19 show was great, but TNA was unable to follow that up with anything compelling. And the so-called "alternative" on Monday nights never materialized.
Frank Krewda
- May 19, 2010 at 12:09 PM
- brady said...
Amen amen!
- May 20, 2010 at 11:45 AM
- "Handsome" Dan said...
Check out my latest blog in which I break down the talent in TNA "From Top To Bottom" here http://handsomedanscradleoflove.blogspot.com/2010/05/tna-from-top-to-bottom.html
- May 29, 2010 at 2:47 AM
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text:
Just call it transition night for the Rolling Meadows girls basketball team.
In more ways than one.
The Mustangs played their first game under Ryan Kirkorsky, who spent the past four years as the Elk Grove coach.
And what was the key for the Mustangs' impressive 77-46 triumph over visiting Stevenson on Tuesday night?
"It starts with our transition game," said Mustangs junior sharpshooter Alexis Glasgow, who lit up the gym with her career-high 31 points. "We conditioned all week and that's what we concentrate on. We want to wear down opponents defensively."
A 17-footer by 5-foot-8 sophomore Sophia Way brought Stevenson to within 11-10 with 2:47 left in the first quarter but Meadows went on an 18-3 team to take control.
Mustangs junior Jenny Vliet (15 points, 5 rebounds, 4 3-pointers) hit back-to-back 3-pointers for a 17-10 lead and Glasgow connected for 8 straight points in the second quarter as the hosts pulled away.
"I thought Jenny was tremendous, too," Kirkorsky said. "She does everything fundamentally correct."
Glasgow had 17 points in the second quarter as the Mustangs raced to a 43-22 lead at the break.
Junior Ashley Montanez, making her first varsity start fit right in with Glasgow, Vliet and Jackie Kemph (10 points), the Mustangs' three Division prospects.
Montanez collected 12 points, 6 rebounds and 3 steals.
"Ashley has been our best player the first two weeks of practice," Kirkorsky said. "She has been phenomenal."
Montanez had 2 layups in the second quarter when Meadows outscored Stevenson 26-5.
"It's very exciting to be playing with three of the best players in the league," said Montanez, who is coming off a solid volleyball season. "Defense is going to be the key."
The Patriots were led by Haley Umans (7 points), Kari Moffat (6) and Alex Elzinga (6).
"No excuses," said hall of fame coach Tom Dineen. "They were the better team. They're excellent shooters, ballhandler and decision makers. They were the team I was hoping we would be. But we won't see too many better teams this season."
Kemph finished with 10 points, 3 assists and 3 steals while her sister Allie had 4 rebounds. Junior Elizabeth Vasilogambros came off the bench to chip in 7 fourth-quarter points , including 3-pointer.
"If anything, we were focusing on defense," said Kirkorsky, a graduate of Buffalo Grove High School where he was a student in one of Dineen's health classes. "You don't get much transition unless you're playing defense and rebounding.
"I have so much respect for coach Dineen. You know his kids will always be ready to play and our kids were very geared up to play, too."
Using their first-half momentum, the Mustangs didn't miss a beat when they stepped on the floor for the third quarter.
Montanez scored on a rebound layup that triggered an 11-2 run .
"We were just focused on making a statement," said Glasgow, who converted 3 3-pointers and was 4-of-4 from the free throw line. "Because we really excited about this season.
Dineen sees the season moving forward in time.
"We've got to get back to the drawing board but we'll be OK," he said. "It's pretty embarrassing. I was hoping we wouldn't give up as many points as we did this game in our first three games. This wasn't the start we wanted but that's an excellent basketball team we played."
Dineen liked the play he got off the bench from 5-foot-11 freshman Chloe Ekenberg and 5-11 sophomore Melanie Despinich. who each contributed 5 points.
"They came in, got their feet wet and played well," he said. "Other than that there weren't too many positives but we'll be OK."


text: Its ever more apparent that 86 Carlyle was not the solution. I think the Ducks have won two games since Boudreau took over behind the bench. I think it's more of a personnel on the ice as opposed to behind the bench. But at the same time I blame the GM. The Ducks just do not seem as physical and dominant the last few seasons after Brian Burke jumped ship to Toronto. What do you guys out there think are our most glaring needs? I think we need to revamp our defense. We're too small and too inexperienced on the defensive side.


text:
NEW YORK (AP) — Stock futures slumped on the final trading day of May, with new data showing that consumers pulled back from their breakneck spending pace in April.
Dow Jones industrial futures slid 79 points to 15,140. S&P futures gave up 8.3 points to 1,645.30. Nasdaq futures fell 13.25 points to 2,996.75.
The Commerce Department said Friday that consumer spending dropped a seasonally adjusted 0.2 percent in April, the most since last May.
The new numbers show that income was unchanged in April following solid gains in the previous two months. That may mean that the sting of higher taxes, rolled out at the start of the year, may have started to sink in.
Still, the pullback in spending comes after the most rapid increase in two years, between January and March.
The Commerce report Friday was issued against a backdrop in which housing prices are soaring and the employment landscape in the U.S. is improving slowly but steadily.
While futures dipped after the report, they were heading down already following more disquieting news out of Europe.
Unemployment across the 17 European Union countries hit a record 12.2 percent in April, according to Eurostat, the EU statistics office.


text:
VIC: A teen who allegedly stole a $90,000 luxury vehicle and crashed into an elderly couple used the ...
Illicit drug education key to reduction: recovering addict
The madness of ice addiction
The cost of ignoring the ice problem
Breaking the ice: Bega High students share knowledge gained at community drug forum
Katherine resident takes drastic action on ice scourge
KATHERINE: Woman dobs in husband for dealing Ice to get the dangerous drug out of her home.
Police crackdown on drugs continues
Esperance police have continued their crackdown on drugs in the region by arresting and charging three alleged methamphetamine ...
Ice-related raids across Southern NSW | Photos, Video
Taskforce missing the point: Field
This map shows drug offences per 100,000 population for each Local Government Area. It represents the rate of all drug offences recorded in the 2013/2014 financial year. All data is sourced from NSW Police.
Ice-related raids across Southern NSW | Photos, Video
Ice fight: media coverage across regional Australia
FRONT PAGES: A snapshot of how ice is affecting communities across regional and rural Australia.
Ice takes a stranglehold on Victorian towns
VIDEO: Illicit drug users are abandoning traditional street drugs for "ice", the more concentrated, potent version of methamphetamine.
Behind the scenes: the Border's ice craze
VIDEO: Tammy Mills shares her story about reporting on one of the Border's biggest drugs.


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Thursday, June 30, 2011
Marilyn Flo Rockett Esch, 83, of Conover, died Wednesday, June 29, 2011, at the Alberta House in Conover. The Esch family has entrusted the funeral arrangements to Drum Funeral Home & Cremation Services in Conover.
William Charles Boyd, 61, of Newton, died Tuesday, June 28, 2011, at his residence. Arrangements are incomplete with Drum Funeral Home and Cremation Services in Conover.
Charles "Charlie" Lindbergh Bunn, 82, of Conover, passed away unexpectedly Monday, June 27, 2011, at his residence. The Bunn family has entrusted funeral arrangements to Drum Funeral Home & Cremation in Conover.


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First Appearance: The Series Has Landed.
Home Planet: Mars
Buggalo are giant beetles with cowskin-colored shells that can be milked like present-day cows (extinct in the 31st century). Even they moo like cows, and are kept on farms. For example, Leo and Inez Wong farm buggalo at their ranch on Mars, which is one reason why they are extremely rich. Moreover, there are other buggalo farms on The Moon.
The origin of buggalo is not clear, but it seems that they are from Mars, and Native Martians have domesticated them, using buggalo as flying horses.
Their limbs make tasty grilling meat, and their shells can be used as boats.
- The Series Has Landed
- Where the Buggalo Roam
- The Devil's Hands are Idle Playthings (we see Leela enjoy a roast Buggalo leg)
See Also
- Leo and Inez Wong
- Betsy, the pet Buggalo of Amy.


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I recently waited on line for 45 minutes with a friend to see a free pre-release movie. When we got upstairs right before the entrance to the theater, everyone was forced to check their cell phones and other electronic devices at the door. Everyone willingly did it. Except me. My cell phone was out, and I refused to check it. Turns out I wasn't allowed to enter the theater. Meanwhile, I insisted that my friend go in. Others had cleverly hidden their electronics. Once my friend was seated she said she saw numerous people with their cell phones out and that ushers or security came over to them but didn't eject them. The studio, Disney, was concerned about pirating, which is a substantial problem in the film industry. I was concerned about my cell phone (and my ipad which was also in my bag). There were no statements, printed or oral, guaranteeing the security of my electronics. Friends have said that cell phones and other electronics have disappeared when they checked them in similar situations. No one was watching the checkers. Because this was a privately sponsored screening, it was Disney's party, the sponsor could call the shots and do what they wish. Hey, it's their right. I choose not to stay.
I'm sure anyone who really wanted to record that movie illegally could. And probably did.
This situation reminded me of airport security. We are all willing (and to differing degrees, happy) to give up our rights and privacy, and possessions in order to obtain something.
While the above is a common but somewhat extreme example (although I was the only one in the theater that seemed to think it was extreme), we willingly give over personal information – and take that of others' – in the name of a contest, gaining access to something, etc. on the internet all the time. How many times have you been given the option to log on to a new site using your Facebook, Linked In, Google or other social media password? As a business owner, how often have you been told to run a contest/sweepstakes/drawing in order to build your database? I won't do it. And if that's the only option to obtain access, then I will forgo entering the site.
Big Brother is alive and well but here's the question – how far will YOU go with YOUR products or website? What an absolute marketing coup it would be to have a website that was exclusive and didn't "share" information. Sure, you couldn't build up the numbers on your database quickly. But the folks you will have on your database will be much more valuable. And you also weren't giving your database and your personal information away. As a business, how much do you protect your customers' privacy?
Something to think about.
Sandra Holtzman teaches CEO 035: Licensing.
She is the author of Lies Startups Tell Themselves to Avoid Marketing.


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Philip Tinari's Artist to Watch in 2014: Ran Huang
Artsy Editorial
In his wide-ranging practice, encompassing many different mediums, including video, sculpture, painting, and photography, Ran Huang explores his fascination with what he sees as the gray areas where opposite extremes—like beauty and monstrosity, pleasure and pain, or love and violence—overlap. "My work explores the uncertainty [of] and complicity between love, sex, violence, and death […]," he says. In his lush, ambiguous video, Blithe Tragedy (2010), for example, Huang conjures a world that is both earthly and ethereal, in which two effeminate male protagonists oscillate between positions of vulnerability and power as they interact with each other in sexually charged, emotionally fraught scenes.
Chinese, b. 1982, Xichang, China, based in Beijing, China; London, U.K.


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Posted Mar 2nd 2007 3:13PM by Alisha KarabinusFiled under: NewsLucasArts announced that they'll be bringing Genndy Tartakovsky's distinctive designs to "a handheld" for a game based on the animated series Clone Wars. This will be the first handheld game developed in-house by LucasArts. EA's Feargus Carroll, who boasts a record that spans everything from comedy to squad-based games, is set to helm the project.While we don't know that we'll be able to boast this title on the DS yet, as no platform has been announced, it just seems like a natural fit. We'll keep an eye on this developing story!
Whatever happened with this game? Any new info?
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About George Clooney(Click Here To Hide)
George Clooney has been one of Hollywoods favorite actors since his work on the TV drama ER. SInce leaving the silver screen George Clooney has made the a-list of movie stars with his roles in Peacemaker, One Fine Day, as well as the Ocean's series.
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