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Rock Self catering Holiday Cottages,
|A small family run guest house 5 minutes walk from the beach. Sea views can be obtained from most rooms. All bedrooms are attractively furnished with televisions, hospitality trays and have either ensuite or private facilities. There is a comfortable sitting room with open fire for residents.
St Minver, nr Rock
|Tregwormond Grange is a working Arable Farm. The farmhouse has far reaching views over open countryside and is situated within short distances of Rock, Polzeath, Port Isaac and Wadebridge.
|A small family run, non-smoking, licensed establishment for people that want a QUIET LIFE, offering excellent 4 Star accommodation on a Full English Breakfast basis. All our rooms are beautifully presented double en-suite.
- Northfield,
|Northfield is a well appointed ground floor apartment sleeping six. Located in a picturesque corner of North Cornwall. The apartment has a fully equipped modern kitchen, and a lounge / diner, plus a conservatory with sea views.
|Northfield is a well appointed ground floor apartment sleeping six. Located in a picturesque corner of North Cornwall. The apartment has a fully equipped modern kitchen, and a lounge / diner, plus a conservatory with sea views.
|Conveniently located on the Rock Road, Sanderling is the perfect destination for the holidaymaker looking for a quiet rural location yet only minutes drive to the beaches and ferry point of Rock. Spacious and comfortable rooms. Open all year round.
|Ruthern Valley is a peaceful holiday retreat of 7.5 acres, with a choice of self- catering accommodation lodges, bungalows, camping and caravan pitches. Located just outside Bodmin, in the heart of Cornwall, Ruthern Valley is within easy drive of both North and South coasts.
|St Minver Holiday Park
|St Minver Holiday Park is a spacious and attractive park surrounded by rolling Cornish countryside. All holiday homes, including caravans and chalets are well spaced out over acres of wooded grounds, but all within easy reach of the excellent facilities of the park.
Sleeps 10
|A charming, spacious, well equipped, comfortable holiday home featuring sea views, sunny enclosed garden, and parking for 4 cars. Light and bright in the summer and warm and cosy in the winter it is a delightful base to explore this area of outstanding natural beauty, just 200 yards from Polzeath beach - Sleeps 10.
Farm Cottages
6 Holiday Cottages Sleeping 2 to 8
|Trentinney Farm has six holiday cottages sleeping 2 to 8 people in a peaceful setting covering158 acres of some of the loveliest countryside in North Cornwall, it has beautiful views of the surrounding countryside and from the top of the farm spectacular views of the sea and moors.
sleeps 9
|Luxurious, detached old Cornish farmhouse, sleeps 9 comfortably. Situated quiet rural hamlet of Trelights nr Port Isaac;far reaching views across countryside & North Cornish coastline. 4 miles beaches at Polzeath, Rock.
Holiday Home
Sleeps up to 8
|Self Catering Best value 4-bed cottage. Comfortable, private, relaxing with amazing uninterrupted views from esturary to moors, large garden and all facilitites. This holiday favourite is ideally situated with a short walk to Daymer Bay, Polzeath surf or shops.
sleeping 8 -10
|A spacious family holiday home sleeping 8 -10 people, set in a large garden with sea views. The beach is a few minutes walk; whilst surfing, golfing, sailing & other boating activities are all available within the immediate vicinity. Rock and Polzeath are both a few minutes down the road.
Sleeps 9
|Avalon is a five bedroomed house, occupying a prime position on Tristram cliff, overlooking the beach at Polzeath. The house is five minutes walk from the village centre of Polzeath and the beach.
Holiday Bungalow
Sleeping 2 to 8 people
|Clifftop location with Stunning Sea Vews across Polzeath beach and the Polzeath coastline- Breakers is just a short walk from the beach, Ideally located for your holiday in Cornwall. Breakers is set in its own grounds with ample parking
- Northfield,
|Northfield is a well appointed ground floor apartment sleeping six. Located in a picturesque corner of North Cornwall. The apartment has a fully equipped modern kitchen, and a lounge / diner, plus a conservatory with sea views.
Sleeps 5 - 7 people
|Self catering in Polzeath - the Bluebird is a compact, and well equipped Holiday Home situated in the heart of Polzeath with a very short level walk (less than 25yards) to the beach, shops, café, restaurant, takeaways and pubs in Polzeath. It is suited for 5, but will sleep up to 7
Bolt Hole
Sleeps 4
|After a hectic day on the beach you will appreciate being able to return to the peace and quiet of the countryside. The property has far reaching rural views and overlooks the Walmesley bird sanctuary, a reserve of the Cornwall Birdwatching and Preservation Society.
|A self catering holiday in traditional stone cottage in the village of Rock. With estuary views, beamed ceilings & open fire. Sandy beaches and water sports and golf course close by, open all year, short off season breaks available.
Sleeps 12
|The house is having a large extension added during winter 2012/2013, this will then mean that it has 7 bedrooms, a total of 5 bathrooms (master with an ensuite) and an additional entertaining room downstairs. The house will still sleep 12 people.
Crispin ,
Rock, near Polzeath
Sleeping up to 8 people
|Stunning holiday property in this beautiful holiday destination on the Camel estuary.- The crispin, offers spacious holiday accommodation on two levels close to Polzeath St Enodoc Golf Course Rock Sailing School & water sports the Camel Estuary Beaches.
Sleeps 7
|Fastnet cottage is one of the popular Highcliffe cottages situated in the heart of Trebetherick and within easy walking distance of surfing at Polzeath, or the safe family beach of Daymer Bay. Beautifully equipped with all mod cons, perfect for a relaxing holiday.
Trebetherick, Rock, nr Daymer bay
|Four Winds is a comfortable 3 bedroomed detached house which has a spacious south facing garden with sea views and spectacular sunsets. A 5 minutes walk to the nearest beach with rock pools at Greenaway and only ½ mile from sandy beaches at Daymer Bay and fantastic surfing at Polzeath.
sleeps 6 to 8
|STUNNING RURAL VIEWS. The Gardenhouse sits in the grounds of a beautiful Georgian farmhouse with stunning views and its own camellia and magnolia filled walled garden is between Bodmin Moor and the rugged north Cornish coast.
|Highcliffe is a selection of Luxury self catering holiday homes ideally situated within easy walking distance of the best beaches on the North Cornwall coast.
|A comfortable, well-equipped bungalow with lovely views across farmland towards Roserrow Golf Course. Walking distance (˝ mile) from Polzeath and Daymer beaches. Sleeps 6
Sleeps 4 - 6 people
|Self catering in Polzeath - Jayis a compact, and well equipped bungalow situated in the heart of Polzeath with a very short level walk (less than 25yards) to the beach, shops, café, restaurant, takeaways and pubs in Polzeath. It is suited for 4, but will sleep up to 6
|We have a varied selection of properties at Rock, Daymer Bay, Trebetherick, Polzeath and Port Isaac to suit all tastes, including prestige properties that meet the very highest standards in terms of their locations, their fittings, equipment and the welcoming extras that are offered.
Daymer Bay
|A newly built (summer 2004) self-catering property, equipped and furnished to a high standard, with its own entrance, garden and patio. Situated only 500 metres from Daymer Bay beach and St. Enodoc Golf Course. Sleeps 4 + cot. Estuary views from first floor. No pets
Sleeps 9
|Our delightful detached four bedroom cottage sleeps nine and is comfortably furnished with all the usual appliances. Beautifully situated 5 minutes walk from Daymer beach, only a little further to surfing at Polzeath, golf at St Enodoc and sailing at Rock.
|Four Star Holiday Accommodation. Only 30 meters from Polzeath Beach. Each property sleeps 4 persons and comprises of one double bedroom, one twin bedroom, open plan sitting/dining room with kitchen. Outside seating area and parking. A great holiday base with stunning coastal and countryside walks.
Rocket House
Holiday Cottage Sleeping 2 people
|The Rocket House - sleeps 2 -A Victorian character building next to the former coastguard's house that used to store the lifesaving apparatus for the many shipwrecks that occurred on the Doom Bar. It was stylishly converted in early 2009, with central heating and all home comfort
Holiday Cottage Sleeping 6 people
|Detached Holiday Cottage, in North Cornwall, near beaches and ideal for Family holidays - sleeps 6 people in three bedrooms -set in a stunning location without the crowds - ideally situated for visiting Port Isaac, Tintagel, Polzeath, Rock, Padstow (and the Camel Trail) - plus North Cornwall's many other holiday attractionst
Sleeps 8 to 10
|Self-catering holiday cottage sleeping 8 to 10 people with Sea/ Estuary Views in Trebetherick near , Rock, Outstanding as a holiday destination close to the Camel Estuary and Padstow, with magnificent beaches close at hand; Daymer Bay is within walking distance.
Sleeps 12
|Olive House is a large detached house in the centre of the village, opposite the bakery and butchers, on flat terrain about one mile from the beach and golf club. Sleeps 12 in six bedrooms
Sleeps 8 -9
|Holidays just 100m from the Beach at Polzeath -five star holiday accommodation on the rugged North Cornwall Coast. a contemporary, light and spacious seaside home designed for relaxing holidays. Built and furnished to a high standard
Sleeps up to 8
|Providence Cottage offers you luxury accommodation in a superb clifftop location with breathtaking views over the harbour, coastline and miles of open sea beyond.
Sleeps 6
|Puffins Cottage is a traditional property finished to a high specification situated in Rock, sleeping up to 6 people and very near the sandy beach (400 yards).There is a secure garden with parking for 2 cars/boat.
|Self-catering in Rock. Sahara is positioned within 5 minutes walk of the beach and within walking distance of the local amenities and Golf Club. This self-catering house sleeps 9 and has parking for cars and boats, with an outside table + BBQ for the summer and an open fire for the winter. Estuary views.
Sleeps 10
|Sandpipers holiday home is ideal for self-catering family holidays in Trebetherick Cornwall. This welcoming house overlooks the magnificent Cornish coastline and has spectacular views out to sea. It is perfectly situated; ten minutes walk from both Polzeath beach & Daymer Bay and across the estuary from the idyllic fishing village of Padstow
Sleeps 9
|'Springs' enjoys stunning panoramic uninterrupted sea views of the Atlantic and Camel Estuary. The passge of boats and ever changing sea views (including sunsets) can be enjoyed from both the house and the large garden, where you can have a BBQ.
Sleeps 8
|Charming light modern house within sight and sound of the sea. Set in a quiet location. Sleeps 8, four bedrooms, three bathrooms, 2 reception rooms and fabulously appointed kitchen with Aga. Sunny secluded enclosed garden and parking for 3 cars. Polzeath sandy surfing beach is a few minutes walk away.
Sleeps 12
|Situated in Daymer Lane, about 200 yards from Daymer Bay, a large sandy swimming beach, St Enodoc View is a 1920's colonial style house with a secluded mature garden and a veranda and balcony. Well behaved dogs are welcome to stay at the house. Sleeping 12 people.
Sleeps 4 - 6 people
|Self catering in Polzeath - The Sundeck is a compact, and well equipped bungalow situated in the heart of Polzeath with a very short level walk (less than 25yards) to the beach, shops, café, restaurant, takeaways and pubs in Polzeath. It is suited for 4, but wil sleep up to 6
Reach and Waves End
sleeping 4 & 4
|Four Star Holiday Accommodation. Only 30 meters from Polzeath Beach. Each property sleeps 4 persons and comprises of one double bedroom, one twin bedroom, open plan sitting/dining room with kitchen. Outside seating area and parking. A great holiday base with stunning coastal and countryside walks.
Holidays in Rock, Daymer Bay, Trebetherick & Polzeath, Cornwall
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The 2017 Parade was held
Saturday, December 9, 2017
Photos from 2017 are available at Facebook,
at the Charleston Sail and Power Squadron page
Charleston Holiday Parade of Boats participants decorated their boats and sailed the Charleston Harbor to delight thousands gathered along the shore.
Click on any photo at this website to see a larger version of the photo.
All photos here are from the 2014 Parade of Boats.
The Parade of Boats event is produced by the City of Charleston and the Charleston Sail and Power Squadron.
website last updated December 12, 2017

subset: commoncrawl


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Jackie Selebi Still Getting State Pension and Medical Aid
Corruption-convicted former police commissioner, Jackie Selebi, is still receiving a state pension and medical aid, according to a report on Thursday.
Police Minister revealed this while responding to a written question from the Democratic Alliance in Parliament, The Star newspaper reported.
More here.
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Appointed as consultors of the Pontifical Council for Promoting New Evangelisation: Fr. Marco Frisina, president of the Commission for Sacred Art of the diocese of Rome, and professor at the Pontifical Lateran University and the Pontifical University of the Holy Cross; Fr. Jeremy Driscoll O.S.B., professor at the Mount Angel Seminary in St. Benedict, Oregon, U.S.A., and at the Theological Faculty of Rome's St. Anselm Pontifical Athenaeum; Fr. Marko Ivan Rupnik S.J., director of the Aletti Centre, and professor at the Pontifical Oriental Institute, the Pontifical Gregorian University and the Pontifical Liturgical Institute of Rome's St. Anselm Pontifical Athenaeum, and Salvatore Martinez, president of the Renewal in the Holy Spirit Association, Italy.Update: Here is an illuminating interview with Fr. Rupnick. "It's not enough for someone to say: wonderful! [Liturgical art] needs an inner life, that makes it possible for one to be aware of the Mystery present."
Kathleen Pluth, hymn writer and translator, S.T.D. (cand.) student at the Angelicum in Rome | archive
Fr. Christopher Smith, S.T.D., pastor of Prince of Peace Catholic Church in Taylors, SC | archive
Mary Ann Carr Wilson, music director at St. Anne Church in San Diego, home of the summer Chant Camp.
Adam Wood, church musician and writer at Music for Sunday.
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The relevance of Western post-Holocaust theology to the thought and practice of the Russian Orthodox Church
a paper given at the second conference on 'Theology after Auschwitz and the Gulag' (St Petersburg 1998)
by Sergei Hackel
published in Sobornost 20:1 (1998); Sobornost is the journal of the Fellowship of Saints Alban and Sergius (1 Canterbury Rd., Oxford OX2 6LU, England UK; fax +44-1865: 316700; +44-1865: tel 552991; e-mail: [email protected])
It was more than thirty years ago, but I remember her well, or at least I remember her feelings well. She had come to her hotel administrator's desk in the centre of Moscow, and she had passed the Moscow synagogue en route. She had noticed a goodly gathering of people at the entrance. She had not found this disturbing. If you have a synagogue, then people must pass in and out. No, what she found offensive was their good cheer and their laughter. How can they dare to laugh on our streets, she asked me fiercely, when it was they who caused the Germans to invade?
At least she knew that Jews were special victims. This was not officially admitted even during wartime. On the contrary, the facts were craftily disguised or denied. No one will forget the official reluctance to commemorate Babii Iar. Even when a memorial was finally erected it avoided mention of up to 70,000 Jewish victims by reference to 'Soviet citizens' who had perished there. Earlier, a unique monument to Jewish victims of the Nazis which the Jews of Ponary (Lithuania) had dared to erect at the end of the war was simply destroyed (1952).
Nor were the Soviet authorities any less restrictive when the war was still in progress. In vain did Solomon Mikhoels try to arrange for mention of specifically Jewish casualties by the Soviet media as the holocaust proceeded.(1)
There was a rare gathering in Moscow of 3000 people in March 1944 when Mikhoels, Feffer and Ehrenburg were able to speak openly about Jewish sufferings. Ilia Ehrenburg and Vasilii Grossman nearly broke the official silence by the preparation of a comprehensive book on these sufferings, which was even set in type. But in 1948 the book was suppressed and all the printing plates destroyed.(2)
A symposium on the subject of this silence (which curiously did not extend to every novel in the period) was published by the Z. Gitelman last year (1997).(3)
Gitelman's work demonstrates how thoroughly the programme was conducted. In effect it was a silent counterpart to the Nazi massacres. For both sides sought to display a world which was Judenrein, 'free of Jews'.
It was never easy to find words for the sufferings of the Shoah, that Tremendum, to borrow Arthur Cohen's term. But here were not only survivors who found difficulty in expressing their experience. Here was a whole social system which dismissed or distorted it.
In due course there was an additional reason for suppressing memories of Jewish massacres. A proportion of the local Slavic population (and not only Slavic) participated in the extermination of their Jewish neighbours. The Nazis themselves liked to emphasise such things in their reports. One of these, referring to the killing of 229 Jews in Khmel'nik, speaks of an event which alone might explain Jewish distrust in such post-Shoah dialogues and reconciliations as I shall be discussing later. Einsatzkommando 5 reported in 1941 that 'the reaction of the population here in Khmel'nik to the delivery from the Jews was so strong that it resulted in a thanksgiving service' (presumably, a moleben).(4)
The role of experience
In our discussions last year there was a natural division of our inquiries. When we spoke of theology 'after Auschwitz' our concerns were largely based on western and central Europe. The peoples of the former ussr had their own experience over a much longer period, which we designated 'gulag'. In the process, we largely ignored the vast numbers of people in the Soviet Union who also experienced Nazi rule. So we ignored the Shoah as something which was experienced by our immediate forebears, whether Jews or Gentiles. It is only by redressing that balance that we might face problems of the post-Auschwitz period as our own in the simplest most 'domestic' sense. If the preceding centuries could have allowed any one of us Orthodox to sing in that Khmel'nik moleben we have to ask with particular urgency how that could ever come to be, and –even more important — how recurrence must for ever be prevented. Not that absence from the moleben would have been much better. Passivity provides no answers to urgent moral problems. At Khmel'nik and countless other such places the only Christian response to the anguish of the Jews should have been to risk one's own well-being, even one's life, in support or defense of the victim.
Could righteous gentiles point the way?
The Israeli authorities have taken the lead in perpetuating the memory of those non-Jews who risked and often lost their lives in the defence of Jewish victims of the Shoah. They are known as righteous gentiles. Each righteous gentile is commemorated with a tree on the outskirts of Jerusalem at Yad Vashem.
Where are the equivalent trees in Russia? Or at least the lists of righteous gentiles? The thoughtful but ill-fated speech which Patriarch Aleksii ii delivered to a largely Jewish audience in New York (it was in 1991) at least touched on the subject. He was able to mention just one Kievan priest, Aleksii Glagolev, as an example of self-sacrificing work in this sphere. He might also have mentioned Fr Aleksii's wife, Tatiana, since they worked together. In any event, both husband and wife survived. The patriarch also mentioned two persons who were martyred, a priest and a nun. But both of these had to be borrowed from the martyrologies of the Russian emigration: Fr Dimitrii Klepinin (1900-44) and Mother Maria Skobtsova (1891-1945). It cannot be and should not be the case that no further names of Russians, Belorussians or Ukrainians are waiting to be added to this so far humble list.(5)
Rather should we endeavour to enrich it, and so enrich ourselves. Oral historians should hasten with this task to amplify the archives. And these themselves may well have failed to yield their treasures since the appropriate questions were not being asked.
Many opportunities were missed, and deliberately missed, in earlier times. Thus on 2 November 1941 a representative of the Russian Orthodox Church, Metropolitan Nikolai Iarushevich, was invited by its atheist (albeit formally Orthodox) persecutor Stalin to take part in the Soviet state commission charged with the investigation of Nazi war crimes in the occupied territories of the ussr. He was also required to express his outrage at the invaders' bestial acts. In the process he was to dwell almost exclusively on anti-Orthodox outrages, in line with Soviet propaganda needs. But the mass-extermination of the Jews was not to be discussed by him. So neither could he draw attention to any of the righteous gentiles.
He stands in stark contrast to Metropolitan Andrei Szeptycki. of the Greek Catholic Church in Nazi-occupied L'vov. In 1942, ignoring all risks to his position and his life, he did not hesitate to confront the Nazi leadership with an unprecedented and utterly unvarnished protest against the treatment accorded to the Jews. For he addressed himself to Hitler and also, separately, to Himmler. Among other things he issued a heartfelt pastoral letter to his flock, 'Thou shalt not kill'.(6)
Here was a righteous gentile of the first order, who also risked his life in sheltering potential victims of the Shoah under his own roof. Likewise he encouraged his Greek Catholic monastic communities to offer their support. All this needs to be acclaimed and pondered.
Difference in apprehension
As we learn more about the Shoah east of Poland, the image of the Shoah as something rooted and developed in the west will be dispersed. In the process we could give room for a creative reassessment of the past, and allow the Shoah, even now, to act as catalyst. This could redefine our potential and transform our expectations. Jew and Gentile might be enabled and encouraged to relate to one another with new openness and commitment, not least the Jew and the Orthodox Christian of the former ussr.
Decades of censorship and news-management in the former ussr have not only prevented Jews and Christians from taking this plunge. They have also prevented citizens of the ussr (as they then were) from gaining a proper under-standing, even any understanding, of western developments in this sphere.
Yet it is these very developments which demonstrate the potential for post-Shoah reassessment of inherited and age-old attitudes to Jewish-Christian relations. It is gratifying to report that such reassessment has involved many different Churches in the west in recent decades, many. But I need to be selective. So I shall limit my remarks to the Roman Catholic Church.
These remarks in turn will prompt me to turn to the Orthodox Church, and to the Russian Orthodox Church in particular, seeking to establish what comparable developments might be encouraged there.
'Might be encouraged', I say, as if we were free to accept or deny other proposals which sound equally valid. In fact we may find that our choices emerge as moral imperatives. And we would ignore them at our peril.
The making of Nostra aetate
Similar imperatives were faced by the Roman Catholic Church in modern times, and even in advance of the Shoah. But it was the Shoah which contributed the most powerful motivation. For it is after the Shoah that 'we have to make every effort of cleansing Catholic thought of any residue of religious anti-Judaism or anti-semitism', as Cardinal Willebrands has recently noted. And this is 'because we have seen the abyss of horror into which hatred for the Jewish people exploded in our midst in Europe'.(7)
But it was not only because this abyss of horror had been seen: it was also because the Catholic world was accepting responsibility for teachings and attitudes which helped to provide the context, even the 'justification' (in inverted commas) for the horror. Had not a Catholic bishop in Slovakia responded to the personal appeals of a rabbi and his people in 1942 as they faced the threat of 'deportation to the east' with words about the justice of their plight?
It is not just a matter of deportation. You will not die there of hunger and disease. They will slaughter all of you, old and young alike, women and children at once. It is the punishment you deserve for the death of our Lord and Redeemer.(8)
The Second Vatican Council of the years 1962-5 sought to eradicate the words and concepts which could lead to this kind of un-christian, indeed anti-christian, withdrawal of love from people. And any suggestion that the Jews were responsible for the death of Jesus — the Jews collectively at the time and, even more outrageously, the Jews collectively for ever — was soon to be dismissed. Likewise withdrawn was the all-too-familiar accusation of deicide.
For so many centuries, and even in our own [insisted the bishop of Texas at the council], Christians have hurled this word against the Jews, and because of it they have justified every kind of horrid excess, […] even their slaughter and destruction. It is not up to us to make a declaration about something philosophical but to […] damn a word which has furnished so many occasions of persecution through the centuries. We must tear this word out of the Christian vocabulary so that it can never again be used against the Jews.(9)
In any case the term is inappropriate, argued Cardinal Bea in an anonymous article which he wrote on the eve of the council, when it seemed no longer certain that the question of the Jews would find its due place on the agenda. Not least is it inappropriate since 'the circle of true actors in the drama [of Christ's crucifixion] is restricted [and] the Jews who then lived dispersed throughout the world cannot be accused of the grave crime of deicide, still less their descendents through history'. But it is inappropriate most of all since the alleged perpetrators must have 'acted in ignorance' (and these words are attributed to St Peter [Acts3:17]): according to St Paul these same perpetrators 'did not recognise Jesus, or understand the words of the prophets […]' (Acts 13:27).
In any case, as Bea hastens to point out, 'deicide can only be imputed to those who committed it [while] knowing clearly the divine-human nature of Christ.(10) Whereas the apostles themselves lacked clear knowledge of his nature even at a later stage.
In the event, the council's impressively compact decree on the subject, Nostra aetate, was less concerned with problems of the past than with prospects for the future. These prospects were enhanced by the overwhelming support which it gained at Vatican ii — no less than 1763 voters were in favour, 250 against.
Thus the decree became part of that wide-ranging aggiornamento which the future Pope John xxiii had already anticipated in 1957. 'You have probably heard the word aggiornamento repeated many times', he had written to his then diocese of Venice. 'Well, Holy Church, who is ever youthful, wants to be in a position to understand the diverse circumstances of life so that she can adapt, correct, improve and be filled with fervour'.(11)
By way of a corollary it could be said that without the necessary adaptation, correction and improvement, fervour could be lacking and faith itself distorted or depleted. As to the diverse circumstances of life which demand the understanding of the Church, these could not but include the Shoah, the anguish and the decimation of the Jews.
The Nostra aetate deliberations and decisions had their own internal logic and justification. But it is important to note that they are also the fruit of dialogue with at least one representative of the Jewish people. Indeed, had not a Jewish scholar suggested that such a project was desirable it might not have proceeded at the time or pace that it did. It is particularly gratifying to us at this conference that the Jewish scholar in question, Professor Jules Isaac (1877-1964), was acting on behalf of the International Council of Christians and Jews (iccj), one of the major sponsors of our present meeting. Moreover, it was an agreed statement from the first iccj conference of 1947 which he put before Pope John xxiii at their fateful meeting of 13 June 1960: this was itself the fruit of inter-religious dialogue.
No sooner had Pope John received the document than he passed it into the hands of his trusted friend Cardinal Augustin Bea, the first president of his new secretariat for promoting Christian unity. The dialogue was to continue. By October that year, Cardinal Bea had arranged a meeting with the president of the World Jewish Congress, Nahum Goldmann. And Bea was to be the principal promoter of Nostra aetate and all that followed from it (1965).
I stress the idea of dialogue since it is an important element in the preliminary procedures. But it is an equally important element in the proposals and the promise of the council's text itself. Having established (in the council's words) that 'the spiritual patrimony common to Christians and Jews is […] so great, this sacred synod wishes to foster and recommend that mutual understanding and respect which is the fruit above all of biblical and theological studies, and of brotherly dialogues'.(12)
The dialogue and its effect
The Christian-Jewish dialogue proceeds until this moment, and we ourselves take part in it. In the Catholic world it was realised early in the day that it must be wide-ranging, if not all-embracing, that its success must depend on the careful definition of concerns and targets. Cardinal Willebrands was soon to issue Guidelines and Suggestions for Implementing the Conciliar Declaration Nostra aetate […].(13) That was in 1974.
It was only the first of such documents to guide practitioners into the disparate but equally important areas of discourse, among them (i) dialogue itself, (ii) liturgy, (iii) teaching and education, (iv) joint social action.
The task of all practitioners was made the more difficult and the more necessary by the need to wean each other and oneself from centuries of prejudice and misrepresentation — 'the past spirit of suspicion, resentment and distrust' as it was described in a joint Catholic/Jewish statement of 1992.(14)
But every schoolroom through its teacher, just as every parish though its preacher, could benefit from this gigantic undertaking and, moreover, take it one stage further. The remark of Robert Daly to the effect that '"Removing anti-Judaism from the pulpit" is, in this post-Holocaust era, one of the most profoundly urgent of Christian tasks' could be extended to every corner of public life.(15)
All the more impressive is the operation (some of it, in the words of John Pawlikowsky , requires 'major surgery')(16) since Roman Catholics, no less than Orthodox, are the heirs and guardians of an immutable deposit of faith. However, in no way should this deposit of faith be treated like the gospel talent which is fearfully buried in the ground. As Pope John xxiii put it in his own words at the inauguration of Vatican ii, 'Our task is not merely to hoard this precious treasure, as though obsessed with the past, but to give ourselves eagerly and without fear to the task that the present age demands of us — and in so doing we will be faithful to what the Church has done in the last twenty centuries'.(17)
It was in this spirit that the Catholic Church was enabled to reestablish its profound, indeed genetic links with the Jewish world of its Saviour, to bypass the polemics of the first centuries, even though these found their reflection in scripture, and, perhaps most important of all, to reconsider — even to reject — supersessionism. Formerly, it would have been accepted that the Christian Church is the New Israel, which overshadows or displaces the Israel of old. More and more is it realised now that this theory was long ago rejected by its supposed originator, St Paul. 'Has God cast away his people?' asked the apostle rhetorically in Romans 11:1, and straightaway dismissed the thought, 'Of course not!'. For ultimately, as Paul argued, 'the gracious gifts of God and his call are irrevocable' (Romans 11:29). Judaism thus has its own integrity, holiness and promise.
The Orthodox perspective
How is any of this heard or heeded in the Russian Orthodox Church? The Church begins with a disadvantage, which I have already described — ignorance of the Shoah. The Shoah as such has therefore not prompted any reassessment of the situation. But there is a second disadvantage. In marked contrast to the positive attitude of the Russian Orthodox hierarchy to the Roman Catholic Church at the time of Metropolitan Nikodim of Leningrad and Novgorod (1929-79), the Moscow patriarchate has little enthusiasm for its sister-Church in the West. Neither the latter's alleged missionary outreach into Russia, nor its support of Greek/Ukrainian Catholics in the Ukraine have endeared it to the Russian Church. Apart from anything else, the gradual withdrawal of the Moscow patriarchate from ecumenism provides yet another reason for the weakening of links with Rome. So the Catholic developments of which I have spoken remain distant and indistinct for many of its members.
There is another disadvantage, which should also be a challenged: endemic anti-semitism, of which there were powerful reminders at last year's conference in this city, and not only in the unofficial interventions.
All the more need, therefore, with all these disadvantages, to consider what the Russian Orthodox Church, the Orthodox Church as a whole, might one day reform.
But as I write that word I realise that there is yet one more disadvantage. In contemporary Russian church circles the very word 'reform' is itself used with extreme reluctance, not least because the disreputable reformers and renovators (obnovlentsy) of the 1920s and 1930s are then remembered: their reforms were secretly supported by the communist party in order to polarise and diminish the appeal of the patriarchal Church. This is enough to provoke cries of neo-renovationism (neo-obnovlenchestvo) the moment any scrutiny of received tradition is proposed. But this is hardly an argument in itself. Nor is it to the point, since the original obnovlentsy did not concern themselves with Jewish/Christian relations.
Tradition reconsidered
No reform in Orthodox church life would be conceivable without scrupulous consideration of scripture and tradition. But such consideration should not be hampered by unscholarly fears and inhibitions. There is a simplistic tendency to believe that scripture and tradition are both equally immutable, that hardly an iota can be changed or added for fear of heresy and/or damnation. Yet if truth is to be highlighted, safeguarded or restored, no amount of iotas should be allowed to stand in the way. And that regardless of their apparently venerable age.
The iotas are indeed many, and collectively they are therefore important. Some of them must be seen as impediments to a meaningful dialogue between our faiths. Nevertheless it is important not only to identify the negative factors in the situation but to place them in perspective. Certainly, doctors learn from symptoms. But mere suppression of the symptoms will not lead to health.
Even so, certain symptoms need to be discussed. Several of them are to do with limitations in our understanding of the gospel texts. These limitations are of two kinds.
The first involves a superficial or selective reading of the text itself. This allows the reader to conclude that the Jews crucified Christ. In order to do so he needs to ignore vital parts of the narrative concerning Pilate and the Roman administration, whose responsibility it was to sentence and to crucify this special prisoner – like any another, if it comes to that.
But the reader may be helped in this selective reading by the phraseology of books like Acts. Thus, according to Acts 2:36, St Peter speaks on the first Pentecost to a Jewish audience about 'this same Jesus, whom you crucified'. This 'you' is emphatic. Elsewhere in Acts (3:13-15; 4:10; 10:39) its author makes similar assertions. And this despite the fact that he allows the occasional reference to 'lawless men', by whose hand the actual deed was done (2:23).(18)
And this brings one to the second type of limitation. Russian Orthodox New Testament scholarship has hardly begun on the task of determining the impact which contemporary disputes made on the writing and editing of sacred texts. Yet here is an example of that impact. The early Christians determined their separateness from Judaism ever more firmly as the first century drew to its close. This may have been a defensive reaction against increasing pressure and persecution of Christians by their former brethren in the Jewish faith.
Hence the repeated (usually negative ) use of the term 'the Jews' in the latest of the gospels, that of St John. There are no less than seventy mentions of 'the Jews' by him, and nearly half of these are derogatory. Under their influence ill-oriented readers could easily overlook the fact that Jesus himself is a Jew, that his mother is Jewish, that all his apostles (not only Judas) are Jews, that his teaching is deeply rooted in Judaism. As Russian scholarship begins to convey the authentic image of Jesus the Jew to preachers and teachers of this land, the Christian basis for dialogue with Judaism could be rediscovered.
Homilies against the Jews
For the present the teachers and preachers are deflected from taking even the preliminary steps towards such dialogue by those who developed the early, first-century, anti-Judaic polemic into something even more overt and strident.
By the fourth century, Christian rhetoric depended as much on stereotypes as reason. There were many who used this rhetoric to disparage all residual links or sympathy with Judaism or with Jews. A Gregory of Nyssa will not hesitate to speak of the Jews as 'murderers of the Lord, murderers of prophets, rebels and full of hatred against God [ ]'. Indeed, 'they resist God's grace, they repudiate the faith of their fathers'. Thus, they are nothing but 'confederates of the devil, offspring of vipers […], Sanhedrin of demons, accursed, utterly vile […]'.(19)
But best remembered since most strident is St John Chrysostom in his 'Homilies against the Jews' of 386 and 387. In Chrysostom's submission, it is God himself who has abandoned the Jews, not least because they have crucified his Son. Therefore they were justly punished. 'You Jews did crucify him,' he insists. 'But after he died on the cross, he then destroyed your city […], [and] scattered your nation over the face of the earth'. Let no one harbour delusions about the sacredness of synagogues: 'God is not worshipped there'. Do Christians not realise, asks Chrysostom, that the synagogue is now nothing other than 'a brothel, a strong-hold of sin, a lodging-place for demons, a fortress of the devil, the destruction of the soul, the precipice and pit of all perdition […]'? For 'here the slayers of God gather together […], here God is blasphemed, here is the Father ignored, here the Son is outraged, here the grace of the Spirit is rejected'.(20)
It could be said that Chrysostom's arguments are slight and that his rhetoric is dated. Furthermore the inter-religious problems of fourth-century Antioch, where he preached, can hardly concern us now. But there is a popular misconception which allows such fathers of the Church to be heeded still, regardless of the obvious limitations of a given set of texts. It is not for simple members of the Church to question the wisdom or sanctity of the fathers, they argue. After all, it is they who determine tradition. Therefore their utterances have a peculiar weight. To all intents and purposes, they are not far short of infallible. So we should not question, let alone dismiss them.
There are two other impediments to dialogue, two different expressions of the anti-Judaic mode of thought. One of these is latent in church life. The other is possibly most prominent of all. Both concern the Orthodox Church as a whole.
Canon law
Orthodox canon is too often taken to have permanent implications and effect. Too little is it realised (notes Archbishop Peter L'Huillier) that it is 'sometimes only a knowledge of the historical context [which] permits us to affirm that, despite its formulation, a canon law has an application strictly limited to a moment in church history'. Or to a period in church history, one could add.(21)
Hence no one has questioned the retention of the ruling made by the council in Trullo (692) which required the segregation of the Jews and Christians: 'Let no one […] have any familiar discourse with them [the Jews], nor summon them in illness, nor receive medicine from them, nor bathe with them'.(22)
In no way should Christians recognise their sacred meals, least of all partake of them. According to the mid-fourth-century council of Laodicea, 'It is not lawful to receive unleavened bread from the Jews or to be partakers in their impiety'.(23)
Liturgical concerns
More serious, since potentially more influential, are the Orthodox services for Holy Week. These provide a poetic gloss to such laws, a liturgical conspect of anti-Judaic thinking in the early Church. The texts date back to the early middle ages and they could be Palestinian in origin. They may be used uncensored to this day.
The matins service for Good Friday gives a particularly convincing picture of Jesus as victim of the Jews, who accordingly deserve the designation 'deicides' given to them by the authors of these texts ('deicidal assembly' [bogoubiits sobor] or 'company of deicides' [bogoubiits sonmishche]).
'Here is what the Lord says to the Jews', reads this shameless invention.
My people, what have I done to you? By what means have I dismayed you ? I have given sight to your blind, cleansed your lepers, raised the cripple from his bed. My people, what have I done to you? And by what means have you repaid me? For manna you have given me gall, vinegar in return for water. In return for love you have nailed me to the cross. [you have nailed me to the cross]. I can bear no more. I shall call my nations [=gentiles] and they shall glorify me together with the Father and the Spirit. And to them I shall grant eternal life.(24)
Here is the displacement theory in its fulness. The Jews are the crucifiers and the deicides. And it is the Gentiles who receive eternal life. Meanwhile, as the preceding readings have already urged, the Jews should expect their deserts: 'recompense them according to their deeds [dazhd' im Gospodi po delom ikh], for they have vainly arraigned thee'.(25)
All the more regrettable is this petition since it might well have been understood by many of the worshippers: the Slavonic is not so far removed from Russian as it is elsewhere in this linguistically demanding service. It could therefore have been misinterpreted as a simple call for revenge. Although Thursday and Friday of Holy Week were not so often days of violence in pre-revolutionary Russia, there is no doubt that 'traditionally the worst time for pogroms was Easter'.(26)
This was demonstrated to the full at Kishinev in 1903. But such seasonal pogroms have not ended yet, as was seen last Easter night at the Jewish cemetery of Smolensk. Thus can ill-motivated piety result in evil deeds.
An Orthodox Good Friday service has only the authority which accrues to it through centuries of use. It required no major council of the Church to bring it into play, and it requires no major council to prune it or displace it once for all. Such reforms have sometimes been proposed, not least by the Greek theologian Hamilcar Alivizatos (1960). But the service is with us to this day.
Myths of ritual murder
Finally, who would ever have expected that medieval fears of ritual murder should have survived in our midst? Yet such is the society in which we live and such our Church.
Let me mention two examples of such survivals. It is not easy for the most authentic of the Soviet period's new martyrs to be canonised. Even so dedicated a man as Metropolitan Petr Polianskii was canonised only last year, sixty years after his execution. As for the canonisation of Mother Maria Skobtsova, it is not even on the agenda. Yet it is many a year since a little-known child, Gavriil, has occupied a place in the Russian Church calendar without any formal canonisation, simply because a plain secular court in the Belostok area decided in 1690 that he had been killed and therefore martyred by the Jews (ot zhidov ubiennyi is the usual phrase for such things). His day is commemorated with enthusiasm year by year in the place where he met his death. The service of the day repeatedly makes mention of the Jews who, so it is alleged, did away with him for ritual reasons of their own.
This is a regrettable survival. But even more regrettable is the indication given by the present chairman of the Holy Synod's commission on canonisations of the Moscow patriarchate that Jewish ritual murders need not be discounted. For when the question arose in connection with the death of Nicholas ii and his family, the chairman felt bound to consult experts at the Moscow Theological Academy on the subject. He was to receive an ambiguous reply, which went as follows. The trial of Beilis (1913) had 'failed to prove' that ritual murders could exist among the Jews. In any case, this particular murder had 'few of the characteristics' associated with such killings by those people who [none the less] accept that they take place. Furthermore, 'nothing is known about the religious affiliations of those participants in the murder whose origins were Jewish'.(27)
In no way can this be treated as a declaration that no such thing exists. And so we have to treat the myth of Jewish ritual murders as yet one more impediment to dialogue between the faiths. The more so since these conclusions were accepted without demur at the Moscow bishops' council of 1997.
How far to go
We have a long way to go. As yet the Orthodox of Russia have been able to learn little from the Shoah. It has certainly moved them no nearer to the Jewish people. It has given them no insight to the meaning or the beauty of their faith. In the process they have failed to understand the fullness of their own.
We should not say that we lack the prospect of a council open to the Holy Spirit. At any rate, a Great and Holy (=Ecumenical) Council has been promised for some years. Yet we lack the scholarship, humility and persistence to reach beyond familiar norms even in the preparation of the council. Still less are we prepared to consider, let alone to take, hard conciliar decisions in this sphere. For each stage of this process we shall need much daring.
Against the day when we dare to take decisions we should also be prepared to implement them, however arduous that task will be. The Catholic experience is there to guide us in this field. But first we need to dare.
Only if we proceed beyond the various symptoms I have mentioned will we generate this daring. Thirst for recognition of and by the other must play a leading part in this. If only we could take seriously the words of the Greek metropolitan Damaskinos at the conclusion of the third international conference of Jews and Orthodox Christians (1993), would we be moving in the right direction. For [Orthodox] Christianity recognises in 'the theology, anthropology and cosmology of Judaism basic elements of its own corresponding teaching', said Damaskinos. And this is confirmed 'by a sincere respect not only for the Old Testament, but also for the spiritual experience of the chosen people in the divine plan of man's salvation'.(28) The spiritual experience of the chosen people (as he might have added) which includes the Shoah.
Such beliefs would allow him to appreciate and emulate the gesture of the future pope John xxiii in the days when Nostra aetate could hardly be envisaged. It was 1960, and he was still patriarch of Venice. A delegation of Jews had come to see him. He approached them with poignant words of welcome: 'I am [Joseph] your brother'.(29) For here were long-lost kinsmen. Here were tears at the prospect of their reconciliation.
1. L. Rapoport, Stalins War against the Jews (New York and Toronto 1990), p.250, n.3 (but Rapoport casts doubts on the story).
2. L. Rapoport, Stalin 's War against the Jews (New York and Toronto 1990), p.78. The Ehrenburg/Grossman book, entitled Chernaia kniga, was only to appear in Israel several decades later (Jerusalem 1980). Ukrainian edition (in two volumes), Zaporozhe 1991. ET The Black Book (New York 1981).
3. Z. Gitelman, ed., Bitter Legacy (Indianapolis 1997). Among the novelists who dealt honestly with the plight of the Jews were V. Grossman (1943) and I. Ehrenburg (1948). T. Valednitskaia managed to publish her work on the Lvov ghetto, Solntse s vostoka, in 1946, but its sequel was never to appear.
4. Quoted in R. Headtand, Messages of Murder: A Study of the Reports of the Einsatzgruppen of the Security Police and the Security Service, 194 1–1943 (London and Toronto 1992), p.114.
5. On Glagolev see Chernaia kniga (1991), ii 67–71. On Maria Skobtsova and Dimitrii Klepinin see Sergei Hackel, Pearl of Great Price (London 1981), pp.98–149.
6. Pis'ma-Poslannia Mitropolita Andreia Sheptyts 'kogo [..]chasiv nimets 'koi okupatsii (Saskatchewan 1969), pp.222–31.
7. Johannes Cardinal Willebrands, Church and Jewish People (New York and Mahwah, NJ), p.169.
8. Quoted by I. Greenberg, 'Judaism and Christianity after the Holocaust, Journal of Ecumenical Studies 12 (1975), p.525. The response could perhaps be related to the passage INTERNET: Thessalonians 2:14–16, the authenticity of which is widely doubted.
9. Quoted in J.H. Miller, ed., Vatican II: An Interfaith Appraisal (Notre Dame and London 1966), p.358.
10. Quoted in Willebrands, Church and Jewish People, p.58. 11. Quoted in P. Hebblethwaite, John XXIII: Pope of the Council (London 1984), p.264.
12. Text of Nostra aetate in Willebrands, Church and Jewish People, p.205.
13. Text in Willebrands, Church and Jewish People, pp.211-19.
14. 'Joint Statement on the Shoah and Antisemitism (Prague 1992) in Willebrands, Church and Jewish People, p.250.
15. H.C. Kee and I.J. Borowsky, ed., Removing Anti-Judaism from the Pulpit (Philadelphia and New York 1996), p.50.
16. Ibid., p.35.
17. Translated (from the original [uncensored] Italian) in Hebblethwaite, John XXIII, p.431.
18. As John Pawlikowsky has noted, 'Jesus was killed by some Jews and some Romans, but Christians have played up Jewish involvement [..]. Historically, Romans probably had more to do with the death of Jesus than the Christian scriptures lead one to think (quoted in Removing Anti-Judaism from the Pulpit, p.98).
20. John Chrysostom, Logoi kata Ioudaion v.1, i.3, vi.7 and i.6 (ET P.W. Harkins [1977]).
21. P. LHuillier, The Church of the Ancient Councils: The Disciplinary Work of the First Four Ecumenical Councils (Crestwood NY 1996), p.8.
22. A Select Library of Nicene and Post-Nicene Fathers, second series, vol.14: The Seven Ecumenical Councils (RP Grand Rapids 1979), p.370.
23. Ibid., p.151.
24. Triodpostnaia (Moscow 1992), matins for Great Friday, antiphon 12 after the fourth gospel reading. Translation into English mine. For 'deicides see ibid., third sticheron for the beatitudes and ninth canticle of canon, verse 1.
25. Triodpostnaia, antiphon 11 after the fourth gospel reading.
26. P. Kenez, 'Pogroms and White ideology of the Russian Civil War in J.D. Kiler and S. Lambroza, ed., Pogroms: Anti-Jewish Violence in Modern Russian History (Cambridge 1992), p.306.
27. Doklad o rabote Komissii Sviashchennogo sinoda (MI) po kanonizatstii sviatykh nad voprosom o muchenicheskoi konchine Tsarskoi Sem 'i: predstavlen Mitropolitom Juvenaliem na zasedanii sinoda 10 oktiabria 1996.
28. Sobornost/ECR 15:2 (1993), p.63.
29. The actual words may not have included the name Joseph (hence the square brackets), but the greeting was preceded by some words about Josephs tearful encounter with his brothers (Genesis 45:4). Hebblethwaite, John XXIII, p.193.
posted August 26, 1998


text:
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Several of our residents enjoy golfing while enjoying SeaWind. They usually get together on Mondays and Fridays to carpool to Kingsville's golf course. For more information on when and where to get together, ask Denton Chambers, Hugh Guitard, or others at our functions.


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I'm going to give you a bear hug.
A show you how much I care hug.
A good night
Sleep tight
Way beyond compare hug.
I'm Going to Give You a Bear Hug!, written by bestselling author Caroline B. Cooney and illustrated by Tim Warnes, is a playful and comforting bedtime padded board book that imagines all the wonderful ways a child might give and receive a hug.
Whether it's a big bear, gasp for air, knock over a chair hug or a wet and drippy, slimy, slippy fish hug, children will giggle their way through all the imaginative examples. Cooney's sweet, whimsical rhymes encourage playful interaction between parent and child and ultimately help them wind down before they snuggle into bed and drift off to sleep.
|Caroline B. Cooney , Tim Warnes
|About the Contributor(s)
|Caroline B. Cooney
Caroline B. Cooney was born in New York, grew up in Connecticut, and now lives in South Carolina. Caroline is the author of 90 Young Adult novels in many genres, and her books have sold over fifteen million copies. I'm Going to Give You a Bear Hug is her first picture book. It's based on a verse she wrote for her own children, Louisa, Sayre and Harold, who are grown now.
Tim Warnes
Tim Warnes has been illustrating children's books for twenty years. He lives in Dorset, England, with his wife, children's illustrator Jane Chapman, and their two sons. When he's not drawing little critters, Tim loves to write, watch birds and play his banjo. Visit Tim at www.ChapmanandWarnes.com
|Release Date
|Dec 27, 2016
|Weight (lbs)
|Length Unit
|Board Book
Customer Reviews
- Review by InkBlotsbyTRD.blogspot.com
Overall Rating
The illustrations in I'm Going To Give You A Bear Hug! are really adorable. I think it's a fun bonus that each of the animals has the same polka dot pattern somewhere on them that the mom has on at the beginning of the book. What I love to do while reading I'm Going To Give You A Bear Hug! is to hug my child at the end of each hug description. The hug descriptions aren't necessarily something that will change the way you hug (how can you give a "knock over chairs, chase up the stairs" hug?), but it is fun to read and look at the pictures, anyway.
While I don't think that I'm Going To Give You A Bear Hug! is an "essential" on the book shelf, I really do enjoy it and my little one loves to read it. Hugging the ones you love is a good thing.
FTC Declaration: The publisher has provided me with a complimentary copy of this book or advanced reading copy. This does not change the fact that I will give my honest opinion in my reviews. (Posted on 2/22/2017)


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GLAAD Media Award recipients were announced in 25 of this year's 32 media categories at the Annual GLAAD Media Awards presented in New York by ROKK Vodka at the Marriott Marquis on Saturday, March 19. Additional awards will be presented in Los Angeles at The Westin Bonaventure Hotel on Sunday, April 10, and in San Francisco at the San Francisco Marriott Marquis on Saturday, May 14.
Award Recipients
Outstanding Drama Series
True Blood
Outstanding Digital Journalism - Multimedia
"Bridal Bliss: Aisha and Danielle" by Bobbi Misick
Outstanding Individual Episode (in a series without a regular LGBT character)
"Klaus & Greta"
30 Rock (NBC)
Outstanding Film - Limited Release
I Love You Phillip Morris (Roadside Attractions)
Outstanding Talk Show Episode
"Ricky Martin Coming Out as a Gay Man and a New Dad" The Oprah Winfrey Show (syndicated)
Outstanding TV Journalism - Newsmagazine
"Gay Teen Suicides" (series) Anderson Cooper 360 (CNN)
Outstanding Newspaper Article
"Rutgers Student Tyler Clementi's Suicide Spurs Action Across U.S." by Judy Peet (The Star-Ledger Newark, N.J.)
Outstanding Newspaper Columnist
Frank Rich (The New York Times)
Outstanding Newspaper Overall Coverage
Denver Post
Outstanding Magazine Article
"What Happens When You Find the One...And He's Nothing – Nothing – Like You Expected?" by Allison Cooper (O, The Oprah Magazine)
Outstanding Magazine Overall Coverage
The Advocate/Out
Outstanding Digital Journalism Article
"View From Washington" (series) by Kerry Eleveld (Advocate.com)
Outstanding Digital Journalism - Multimedia
"Bridal Bliss: Aisha and Danielle" by Bobbi Misick (Essence.com)
Outstanding Blog
Joe. My. God.
Outstanding Comic Book
X-Factor by Peter David (Marvel Comics)
Outstanding Los Angeles Theater
Something Happened by L. Trey Wilson
Outstanding New York Theater: Broadway & Off-Broadway
When Last We Flew by Harrison David Rivers
See more photos from this event!
See more videos from this event!
Media Releases
- GLAAD Honors Ricky Martin, Russell Simmons at 22nd Annual GLAAD Media Awards in New York - March 20, 11
- List of Award Recipients: 22nd Annual GLAAD Media Awards Presented by Rökk Vodka Marriott Marquis in New York, March 19, 2011 - March 19, 2011
- Lista de Ganadores de la Vigésima Segunda Edición de los Premios Glaad Presentados por RÖKK Vodka en el Marriott Marquis en Nueva York, 19 de Marzo del 2011 - 19 de Marzo del 2011


text: :mod:`DBAdapters` -- database adapters for statistics ===================================================================== .. warning:: the use the of a DB Adapter can reduce the performance of the Genetic Algorithm. Pyevolve have a feature in which you can save the statistics of every generation in a database, file or call an URL with the statistics as param. You can use the database to plot evolution statistics graphs later. In this module, you'll find the adapters above cited.(more...)


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The president of the UCI, the world governing body for cycling, just watched the Tour de France go off without any major controversies. It was won by Bradley Wiggins, energizing a British fan base that has already reached fever pitch as the Olympics begin.
Now, cycling is prepared for centre stage on the first full day of competition.
The men's road race starts Saturday on the Mall outside Buckingham Palace, and will bypass some of the city's most iconic sights before finishing right where it began, giving Queen Elizabeth II — a new cycling fan, it turns out — the opportunity to cheer from her own balcony.
"It's very important for the sport," McQuaid said. "We can showcase the country. The finish here on the Mall is the most iconic finish in the world. You can talk about the Champs-Elysees, which is beautiful as well, but when you're coming down the finishing straight on the Mall, the view for the photographers is Buckingham Palace. You cannot get anything better than that in the world."
The TV broadcast should resemble a 6-hour infomercial for London, but also for a sport that has been dragged through the mud in recent years by doping scandals too numerous to count:
— The U.S. Anti-Doping Agency's rekindled quest to convict seven-time Tour winner Lance Armstrong and his longtime team manager, Johan Bruyneel.
— The suspension of three-time Tour champion Alberto Contador, who was stripped of his 2010 title after testing positive for the banned stimulant clenbuteral.
— The confession by Tyler Hamilton of doping throughout his career, and his decision last year to return his Olympic time trial gold medal from the 2004 Athens Games.
The extensive list goes on, and includes Luxembourg's Frank Schleck, who was pinged during this year's Tour for using a banned diuretic. The RadioShack Nissan Trek leader has steadfastly declared his innocence, even suggesting that he may have been poisoned.
Either way, McQuaid is quick to point out that recent positive tests prove how tough cycling is on drug cheats, and that its ever-evolving blood passport program — which uses samples as a baseline against which future samples can be compared — has been largely successful.
"We are competing against 27 other sports here. That's why it's important that cycling deals with this doping issue," McQuaid said during a session with reporters this week.
"I have a meeting with my colleagues on the IOC, in Buenos Aires next year. We will be pushing a button to push one sport out of the Olympic program," McQuaid said. "I think we are in a good place now. It is recognized by the IOC and the World Anti-Doping Agency that cycling is the most advanced sport in the fight against doping."
That leaves fans, much to McQuaid's relief, to focus on the racing.
The men's and women's road races this weekend depart from Buckingham Palace, cross the Thames at Putney Bridge and offer a glimpse of Hampton Court Palace. They then head south into the Surrey countryside, where circuits up the punchy Box Hill could create high drama.
More than a million people are expected to line the course, and they'll be packed especially deep along the Mall, where the riders finish once again in front of Buckingham Palace.
"It's great for all of us when the sport grows, when more people are interested in it," said American Tyler Farrar, who expects to sprint against British favourite Mark Cavendish at the end.
"So OK, all those people on the road out there won't be cheering for me personally," Farrar said, "but they're still out there cheering, and that's a motivator."
The timing is set for the best possible impact, too.
The leaders should be making their final push about 4 p.m. local time, which means fans in the United States who will be waking up for the first full day of Olympics competition will be turning on their television sets just in time to see the race's conclusion.
"That's huge. You can't time it better," said Jim Miller, the vice-president of USA Cycling. "If we can put on a good show, a good finish, it could be a real eye-opener to people who are new to the sport, who haven't seen it before. It doesn't get any better than that."


text:
H. G. Wells Quotes About EarthQuotes about: Earth
So it was that the war in the air began. Men rode upon the whirlwind that night and slew and fell like archangels. The sky rained heroes upon the astonished earth. Surely the last fights of mankind were the best. What was the heavy pounding of your Homeric swordsmen, what was the creaking charge of chariots, besides this swift rush, this crash, this giddy triumph, this headlong sweep to death?
Armament should be an illegality everywhere, and some sort of international force should patrol a treaty-bound world. Partial armament is one of those absurdities dear to moderate-minded 'reasonable' men. Armament itself is making war. Making a gun, pointing a gun, and firing it are all acts of the same order. It should be illegal to construct anywhere upon earth any mechanism for the specific purpose of killing men. When you see a gun it is reasonable to ask: 'Whom is that intended to kill?'
H. G. Wells
- Born: September 21, 1866
- Died: August 13, 1946
- Occupation: Writer
- Cite this Page: Citation


text:
We develop a new algorithm for interferometric synthetic aperture radar (SAR) phase unwrapping based on the first Green's identity with the Green's function representing a series in the eigenfunctions of the two-dimensional Helmholtz homogeneous differential equation. This provides closed-form solutions with use of one- or two-dimensional fast Fourier transforms. The algorithm is elaborated by using adaptive regularization of the interferometric phase gradient estimation. To diminish underestimation of the unwrapped phase typical of the linear phase unwrapping algorithms, the bias in the measured interferometric SAR phase is calculated in terms of the probability density function of the error in the processed interferometric SAR phase.
© 1999 Optical Society of AmericaFull Article | PDF Article
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J. Opt. Soc. Am. A 13(12) 2355-2366 (1996)


text:
chimaeric is a valid word in this word list. For a definition, see the external dictionary links below.
The word "chimaeric" uses 9 letters: A C C E H I I M R.
No direct anagrams for chimaeric found in this word list.
Words formed by adding one letter before or after chimaeric (in bold), or to accehiimr in any order:
l - chimerical
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Excellent customer service. Great products. Even though I was a newbie to the triathlon community, the staff made me feel welcome and was able to offer excellent advice.
Skyline Racing is located at 2600 NW Vaughn St, Portland, OR. This business specializes in Bars, Pubs, & Clubs.


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As of 2015, some good insurance companies include GEICO, State Farm, Erie Insurance, Auto-Owners Insurance, Texas Farm Bureau Insurance, PEMCO Insurance, Wawanesa and Amica Mutual, notes J.D. Power. J.D. power used consumer studies to determine how good the buying experience with these companies was, and it used this data to compile a list of the highest rated insurance companies of 2015.Continue Reading
GEICO and State Farm are both highly rated national insurance companies that provide auto, business, homeowners, renters, life and flood insurance among their services. GEICO also offers umbrella coverage, co-op insurance, boat insurance, travel insurance, identity protection and pet insurance, notes the GEICO website. State Farm offers health and disability insurance among its other options.Learn more about Insurance


text:
"A Rumoured City"
This is where the poets come to die;
like elephants in their legendary graveyard
they leave their bones, their teeth, but nothing
so rare as ivory.
You know all the stories…
Two of them shared one wife:
one tried to sell his gold tooth, being thirsty:
another drowned in marriage and normality:
a few fled in panic and never dared look back.
You think of it as human, this city.
You think of it as a woman –
decked with flowers, crannied with docks
whose waters have a female, secret smell.
At first she seems to beckon,
to offer you the freedom of her byways,
to twine her streets around you
in a mistletoe embrace.
But her hosts are dependant on her;
they cannot escape, they forget to try,
they learn to love her as she drains them.
Her choice of iconography betrays her.
Here at the place where her heart beats hardest
two copper statues, corroded green –
one a bare-breasted Amazon
threatening with a lethal trident;
the other sexless, nameless, hooded
and draped like death's unbearable face.
You penetrate the vampire streets;
twilight coils you in its caress.
You think of giving it another year
since the city seems to fit you like a glove
and the docks possess your imagination
when sunset shows them brimming with blood.
Margot K Juby


text:
Size:  (micro)
Welcome to Crystal Lake! Pioneer Ziba Beardsley named Crystal Lake in 1835 when he declared the water to be,"clear as crystal." Between the 1860's and 1910's, ice was harvested from the lake and shipped by rail to Chicago for refreshment and refrigeration. Artifacts from the ice industry can still be found at the bottom of the lake. It takes about 1.2 billion gallons of water to fill Crystal Lake and all of the water is replaced within 1.5 years. The majority of the water comes from rain falling in the watershed directly north of the lake. The shoreline is 2.8 miles long and covers an area of 230 acres. Crystal Lake is approximately 10,000 years old.
This cache will take you on a nautical journey around the lake. A round trip via kayak or canoe takes approximately 1-1/2 hours. However a powerboat could blitz through this excursion in about 10 minutes and creates the possibility of geo-water-skiing. Share your story and pictures!
The Crystal Lake Park District has canoes and kayaks available for rental at Main Beach. Check their website for the beach hours and call for pricing. Non-residents are charged an entry fee and may not bring their own boat. Residents' boats are required to display a lake usage decal. For questions about boating regulations, contact the Village of Lakewood.
Match the numbered descriptions with the lettered coordinates to obtain the final coordinates. The parking coordinates are within walking distance to the final.
0. The lake drains here.
1. A ginormous new brick mansion.
2. A colorful playground.
3. This architectural gem has a thatch-style roof.
4. This is the shortest garage door you might ever see.
5. Mediterranean architecture commonly includes a tile roof and stucco walls.
6. Twin willows stand tall in this yard.
7. A flat roof and walls of glass are hallmarks of modern architecture.
8. A fire hydrant next to a lake!
9. George Washington never slept in this Mount Vernon.
********************This is one of three stages of Tricachelon: Crystal Lake.********************
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the next generation of Dance as Art
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Thoughts on Kindertransport by playwright Diane Samuels
Approved by ATG's PR & Communications Officer, David Bradbury
The first major UK tour of Diane Samuels' play Kindertransport is coming to Richmond Theatre from Monday 3 February. It's an uplifting play about Mother/Daughter relationships but set against the background of the historical event known as the Kindertransport. In this short series of articles we look at the historical context of the play, and hear from the playwright and director about their thoughts on the production.
The Playwright
Diane Samuels
Memory is unpredictable. Sometimes it forms clear as crystal. At other times it splinters into shards that refuse to fit together. Some pieces may connect whilst others remain elusive. Often, memories dissolve into a mist or vanish altogether into a sea of darkness, but this doesn't mean that they are no longer there. Kindertransport is a play in which invisible memory is made not only visible but material and physical, a living, breathing thing: a bedtime moment, a box of papers, a girl's hand clutching a crinkled photograph. If you think that you know what memory means then the play asks you to think again, to feel, see, hear, touch where memory hides and reveals itself, to realise that the value of what you do and do not remember might not lie in the past but in how it connects you to what is fully alive, or solidly frozen, within you right now, as present as ever.
I can understand It was in 1989, during the 50th anniversary year of the Kindertransport that I first learned about the children who were brought to safety, and how many of them never saw their parents again. I wondered why I had not come across this before. I grew up in a tight-knit Jewish community in Liverpool in the 1960s and 70s, and attended Jewish schools from kindergarten at the age of three to secondary school, including sixth form. I was taught Jewish history and the Holocaust was given due attention. Yet there was no word about the Kindertransport, and this in schools where young people of the same age would readily have identified with the experience of these evacuees. The reasons for this are significant and connect with the inner life of the Kinder themselves. Many simply chose not to discuss or raise the matter of where they had come from and how. In their adult lives they had focused on making a living, raising families and "putting the past" behind them.
When 1989 came around, the youngest Kinder, who had travelled across Europe and the North Sea as babies thrust into the arms of older children, were themselves around fifty plus, whilst the teenage refugees were in their sixties. Late middle age is a time when life catches up with a person. An organization called Kindertransport Reunion was set up by Bertha Leverton and others who now actively sought to mark the event by bringing as many Kinder together as possible. A celebratory gathering was planned, the first of its kind. I met Bertha through a friend, herself a refugee, of my then husband, himself the son of German Jewish refugees. She talked to me about arriving and living in England, then later, after the war, how her mother had been one of the few who survived and come to find her. Bertha also helped me to meet other Kinder and hear their stories too. I watched a documentary on television in which various Kinder described their early experience of escape, subsequent survival, gratitude, guilt, loss and making a new life in another land.
Twenty five years on, 2013/14 sees the 75th anniversary when Kinder gather again to mark their unique experience and connect with each other. By the time the hundredth anniversary arrives it is unlikely that very many, if any, will be here to attend. I feel privileged to have been able to engage with this communal act of remembering, reflection and attesting to the world whilst many have still been here to share it.
Kindertransport, the event, is entirely distinct from Kindertransport the play. In the drama I do not attempt to speak for any of those who actually travelled on the trains as children. Whilst I did draw on key moments and detail from the spoken and written testimonies of Kinder, and whilst most of the experiences of Eva/Evelyn did happen to someone somewhere, the play is primarily a work of creative imagination, written from the heart. My play does focus on a particular happening at a time of massive upheaval in the world, yet it also looks beyond the specifics of this historical event and taps into a universal human experience: that of a child's separation from its mother. Most of all, my focus when writing the play was to probe the inner life where memory is shaped by trauma, history meets story, in order to gain psychological and emotional insight into how a damaged psyche can survive, possibly recover, and whether there might ever be an opportunity to thrive. This journey within is what Kindertransport also offers each member of the audience and reader if they allow themselves to go where it ventures no matter where or when they live.
Kindertransport is at Richmond Theatre from Mon 3 - Sat 8 Feb.
Article by Hall & Childs Ltd
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The GAT-01 Strike Dagger is a mass-production general-purpose mobile suit introduced in the Mobile Suit Gundam SEED television series.
Technology & Combat Characteristics
The GAT-01 Strike Dagger is the first mass-production general-purpose model mobile suit deployed by the Earth Alliance and is equipped with a Natural-use OS. It is developed based on the combat data of the G Project mobile suits, specifically the GAT-X105 Strike and also adopts the X100 series frame. The Strike Dagger is a greatly simplified version of the original GAT-01 design concept, which is later produced as the GAT-01A1 Dagger (aka 105 Dagger), due to an urgent need to produce large numbers of mobile suits in a short time. Compared to the original design, Strike Dagger omits the ability to use Striker Packs, has reduced weaponry as well as head-mounted antenna, and has an overall lower combat performance. Phase Shift armor is also removed as a cost-cutting measure, but this seems to be inherited from the original design and although this lowers the Strike Dagger's defensive capability, it however has the benefit of improving the MS's energy efficiency and combat endurance. The initial batches of Strike Dagger also did not have adequate EMP shielding, but this is rectified after the Battle of Panama.
As the Strike Dagger lacks the capability to perform in some specific environement, mainly aerial and aquatic, it often work in tandem with limited production mobile suits that are specalized for these areas, such as the GAT-333 Raider Full Spec and the GAT-X255 Forbidden Blue as well as support machines such as the F-7D Spearhead fighter jet. Though the Strike Dagger cannot fly, it can be equipped with a parachute so that it can be safely dropped from a carrier plane. Weapon wise, the Strike Dagger's armament is rather simple. It consists of a single head-mounted "Igelstellung" 75mm multi-barrel CIWS, a single ES01 beam saber for close combat, a M703 57mm beam rifle with an attached grenade launcher for ranged combat and a shield for defense. Despite not being as powerful as the prototype Gundam or the original design, the Strike Dagger proved to be a versatile and capable mobile suit that operate efficiently in a variety of environments on the ground or in space.
- "Igelstellung" 75mm Multi-barrel CIWS
- A single "Igelstellung" 75mm multi-barrel CIWS gun is mounted on the left side of the Strike Dagger's head. Although classified as Anti Air, this light projectile weapon can also be used to intercept missiles and to destroy lightly armored vehicles.
- ES01 Beam Saber
- A single beam saber of the model ES01 is mounted on the backpack and hand carried when in use. It serves as the MS's main close combat weapon.
- Shield
- A defensive equipment used to intercept attacks that the pilot cannot or will not dodge, it is mounted on the left forearm and/or handheld. The shield is also anti-beam coated and can block or deflect energy based attacks from beam weapons. However, the shield has its limit and can be damaged or even destroyed by extremely powerful attack, such as a positron cannon blast.
- M703 57mm Beam Rifle
- The main handheld ranged weapon of the Strike Dagger, it can easily destroy a ZGMF-1017 GINN with one shot, but is mostly ineffective against armor that has anti-beam coating. A grenade launcher is mounted at the bottom and although the grenades are not very effective against large ships, they are still useful as anti-mobile suit weapons.
Special Equipment & Features
- Parachute Pack
The Strike Dagger is the Earth Alliance's first and main mass-production type mobile suit for the last few months of the First Alliance-PLANT War. Its design is a highly simplified version of the experimental Strike, which had proved highly effective in combat against ZAFT's mobile suits. It is mass-produced by companies that are affiliated with the defense industry union headquartered in Detroit.
Introduced early in Cosmic Era 71 on May 25, the Strike Dagger first saw service in the Battle of Porta Panama, acquitting itself well in combat against ZAFT's ZGMF-1017 GINN mobile suits. However, the whole Strike Dagger unit, the 13th Autonomus Corps, which participated in that battle was neutralized when ZAFT used its Gungnir EMP weapon, making the crippled Strike Daggers sitting ducks. Due to the massive losses which ZAFT had suffered earlier in the failed Operation Spit Break, all the surviving Alliance soldiers and mobile suit pilots were brutally slaughtered by ZAFT forces. After the Battle of Porta Panama, all Strike Daggers had their EMP shielding upgraded to defend against ZAFT's Gungnir weapon system.
From that battle onward, the Strike Dagger replaced the outdated TS-MA2 Moebius mobile armor in all roles other than nuclear missile delivery, proving superior to the GINN in ground combat. After the end of the first war, production of the Strike Dagger ceased in favor of the GAT-01A1 Dagger. However, during the United States of South America's war for independence, the nation's primary mobile suit was the Strike Dagger, which fared badly against the Atlantic Federation's newer GAT-01A1 Daggers and GAT-02L2 Dagger L models. However, one unit, piloted by USSA ally Barry Ho, managed to defeat several Atlantic Federation mobile suits before his own unit was crippled and he was rescued by Serpent Tail pilots Gai Murakumo and Elijah Kiel.
Action Figures
Notes and Trivia
- The Strike Dagger is a homage to the Universal Century's RGM-79 GM series.
- In Super Robot Wars J, Strike Daggers used Duel Gundam's beam rifle and Calamity Gundam's shield for unknown reasons. The latter was corrected in Super Robot Wars W.
External Links


text:
SOURCE: Synergy Resources Corporation
February 07, 2017 08:00 ET
DENVER, CO--(Marketwired - February 07, 2017) - Synergy Resources Corporation (NYSE MKT: SYRG) ("Synergy" or the "Company"), an oil and gas exploration and production company focused in the Denver-Julesburg Basin, today issues its preliminary fourth quarter and year-end December 31, 2016 financial results.
Production for the three months ended December 31, 2016 increased 23% year-over-year and was up 23% sequentially. Production for 2016 as a whole increased 22% from 2015, averaging 11,670 BOE/day, above the high end of the Company's full year guidance range of 11,100-11,300 BOE/day. Synergy's oil differentials improved by 11% for the three months ended December 31, 2016 compared to the three months ended September 30, 2016 reflecting the favorable impact of uncommitted volumes.
Operations Update
Operations at the Evans drilling spacing unit (DSU) are on schedule with completion work continuing on the second tranche of six extended reach lateral wells (~12,000') while flow-back operations have begun on the first tranche of six long reach lateral wells (~10,000'). A second crew has commenced completion work on the Wiedeman DSU where the Company has drilled four standard reach lateral wells (~4,500') and four long reach lateral wells.
The Company is currently drilling 12 mid-reach lateral wells (~7,500') on the Orr DSU and on the Orr State DSU.
Fourth Quarter 2016 Earnings Release and Call
Synergy plans to issue its three and twelve months ended December 31, 2016 earnings release on Thursday, February 23, 2017 after the close of trading on the New York Stock Exchange.
Synergy will host a conference call on Friday, February 24, 2017 at 11:00 a.m. Eastern time (9:00 a.m. Mountain time) to discuss the results. The call will be conducted by Chairman and CEO Lynn A. Peterson, CFO James Henderson, co-COOs Nick Spence and Mike Eberhard and Manager of IR John Richardson. A Q&A session will immediately follow the discussion of the results for the quarter.
To participate in this call please dial:Domestic Dial-in Number: (877) 407-9122International Dial-in Number: (201) 493-6747
About Synergy Resources Corporation
Synergy Resources Corporation is a domestic oil and natural gas exploration and production company. Synergy's core area of operations is in the Wattenberg Field of the Denver-Julesburg Basin. The Denver-Julesburg Basin encompasses parts of Colorado, Wyoming, Kansas, and Nebraska. The Company's corporate offices are located in Denver, Colorado. More company news and information about Synergy is available at www.syrginfo.com.
Important Cautions Regarding Forward Looking Statements
This press release contains forward-looking statements, within the meaning of the Private Securities Litigation Reform Act of 1995. All statements other than statements of historical fact are forward-looking statements. The use of words such as "believes", "expects", "anticipates", "intends", "plans", "estimates", "should", "likely" or similar expressions, indicates a forward-looking statement. Forward-looking statements herein include statements regarding future reserves and expected drilling and related activities. These statements are subject to risks and uncertainties and are based on the beliefs and assumptions of management, and information currently available to management. The actual results could differ materially from a conclusion, forecast or projection in the forward-looking information. Certain material factors or assumptions were applied in drawing a conclusion or making a forecast or projection as reflected in the forward-looking information. The identification in this press release of factors that may affect the Company's future performance and the accuracy of forward-looking statements is meant to be illustrative and by no means exhaustive. All forward-looking statements should be evaluated with the understanding of their inherent uncertainty. Factors that could cause the Company's actual results to differ materially from those expressed or implied by forward-looking statements include, but are not limited to: the success of the Company's exploration and development efforts; the price of oil and gas; worldwide economic situation; change in interest rates or inflation; willingness and ability of third parties to honor their contractual commitments; the Company's ability to raise additional capital, as it may be affected by current conditions in the stock market and competition in the oil and gas industry for risk capital; the Company's capital costs, which may be affected by delays or cost overruns; costs of production; environmental and other regulations, as the same presently exist or may later be amended; the Company's ability to identify, finance and integrate any future acquisitions; the volatility of the Company's stock price; and the other factors described in the "Risk Factors" sections of the Company's filings with the Securities and Exchange Commission, all of which are incorporated by reference in this release. The results of operations set forth in this release are preliminary and are subject to change as a result of the Company's ongoing year-end financial reporting process.
Company Contact:John RichardsonInvestor Relations ManagerSynergy Resources CorporationTel 720-616-4308E-mail: email@example.com
Company Contact:John RichardsonInvestor Relations ManagerSynergy Resources CorporationTel 720-616-4308E-mail: email@example.com
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It's sometimes said that everyone has a double. But what if you found out you also had a triple, or a quadruple? Or, for that matter, what if there were 20 of you?
These are among the questions raised by British playwright Caryl Churchill's elliptical drama A Number, receiving its Baltimore premiere at Everyman Theatre.
In A Number, a grown son discovers that he has at least 20 clones. Then he discovers that he is a clone -- that his father had his original son cloned, then raised the clone instead.


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FAFSA Questions: Taxes, the SAR, and CSS Profile
The New Year has students and families everywhere preparing their FAFSAs (Free Application for Federal Student Aid.)
January 1st is the earliest one can submit a FAFSA – and, as we've noted many times – the earlier, the better.
If the FAFSA is still on your family's college planning agenda, here are some of the most common questions pertaining to it… put together by one of our in-house FAFSA experts, Jodi Polster.
– Scott Weingold
FAFSA Questions and Answers
Q: Can I still submit my FAFSA even though I haven't filed my taxes yet?
A: Yes, you can. And you absolutely should file your FAFSA before you have submitted your federal and state taxes.
As mentioned, the earlier, the better. That means providing your best approximations of income and taxes — based on pay stubs, W-2s, etc.
Besides, you can always make changes to your FAFSA — after your taxes are finalized. You do that by going online to the FAFSA web site and filling in the correct numbers.
Q: How Do I Go About Checking The Status Of My Submitted FAFSA?
A: There are two ways to do this. You can go to fafsa.ed.gov and click 'Start Here' – from there, just follow the correct links to get your answer.
The second way is to call 800.433.3243 and ask. If you don't find out your status, it may be because your application is still being processed. In that case, simply wait a few days and try again.
Q: What do I do if I haven't yet received a Student Aid Report (SAR)?
A: To find out if your FAFSA has been processed – or to get a duplicate copy of your SAR – you can call the Federal Student Aid Information Center toll-free at 1-800-4-FED-AID.
You will need your Social Security number and date of birth for verification purposes.
Q: How is the FAFSA different from the CSS profile?
A: While most families know about the FAFSA, slightly less well known (but no less important) is the College Scholarship Service (CSS) Profile.
The CSS Profile differs from the FAFSA in a few important ways. For instance, it may take other assets into account – like your home's value.
Many families consider the CSS Profile more complex to fill out than the FAFSA. However, it may well be worth it.
That's because the CSS Profile helps you to get private funds from some colleges. Not all participate – you should investigate in the case of individual schools.
But if a prospective school does use the CSS Profile, you could do very well by applying for private funds through this form.
It's a good bit more work… but through the CSS Profile, schools open up an entire new avenue of grants and scholarships unknown to most.
To your college funding & admissions success,
Jodi Polster
Education Specialist, College Planning Network LLC
CollegeMadeSimple.com – The free educational resource of College Planning Network


text:
Got dirty washing piling up?
Let us work our magic and have your washing back to you, all fresh and clean, in just a couple of days.
Laundering options include:
• Manchester / linen
• Clothing by the bag (not including pressing)
• Clothing by the item, including pressing
Simply call us before Wednesday of each week and we'll deliver an order form and a washing bag to your home. Put your laundry in the bag and it will be picked up on Wednesday morning between 7am and 8am. We will then deliver it back to you that day between 12pm - 2pm.


text: Part of the Central Illinois Business Directory Network, this Litchfield Illinois Business Directory is developed and maintained by people that actually live here in cental IL. to guarantee complete and accurate listings of Litchfield IL. businesses. It is sponsored by local small and medium sized businesses to provide you with a faster ad free online directory of verified litchfield IL. businesses.


text:
This Wednesday, Red Bone Alley is participating in the Florence Highway Patrol's annual golf tournament to raise funds for the Make-A-Wish Foundation. Make-A-Wish is a foundation that grants "wishes" of children that are battling life-threating medical conditions. Their wishes could include a trip to Disney World or even a trip to meet a ballerina. To raise funds for the foundation, the Florence Highway Patrol holds and participates in an annual golf tournament. Red Bone Alley recognizes the importance of helping this wonderful organization, so this Wednesday, we will feed over 100 Highway Patrolmen, as our contribution to this admirable cause, after they compete in the golf tournament. We believe in giving back in every way we can, so if you'd like to join us in helping make a donation to Make-A-Wish, you can visit their website at www.wish.org and look for ways to give back.
Your Name:
Your Email/URL (Optional):
Your Comment:
Comment Guidelines: No HTML is allowed. Off-topic or inappropriate comments will be edited or deleted. Thanks.
c. copyright 2018 Red Bone Alley Restaurant & Bar.
All rights reserved.
Website designed & hosted by Maggie Campbell Design.


text:
The "Ultimate Cosplayer" holds first annual customizer contest
Ridgewood, NJ. (July 18, 2014) –Captain Action Enterprises, licensors of the popular Captain Action line, are excited to announce the finale of the Captain Action 1/6th scale Custom Action Figure Contest, to be held during an "American Idol" style judging panel at San Diego Comic-Con.
"As the original superhero action figure, and the "ultimate cosplayer", we felt that there was no one more appropriate than Captain Action to host this contest and provide an opportunity for creative fans to display their talent", said Ed Catto of Captain Action Enterprises, LLC.
The Contest Finale is scheduled for the panel on Thursday, June 24, from 3:30 to 4:30 in Room 24ABC at the San Diego Comic-Con
Midtown Comics is sponsoring the Grand Prize: a $500 Action-Packed Prize Pack, including Captain Action merchandise, comics and collectibles. Five (5) First Prize winners will be awarded the new Codename: Action collected edition, courtesy of Dynamite Entertainment. Just released, it features the first five issues of the recent series by Chris Roberson and Jonathan Lau.
An All-Star Panel of Judges will review the custom figure entries and select the winners. Evaluations will be judged upon creativity, craftsmanship, originality and professionalism. Judges include:
- Marv Wolfman, Legendary Comics Creator
- J. C. Vaughn, Vice President, The Overstreet Comic Book Price Guide
- Daniel (Julius Marx) Pickett, Action Figure Insider
- Michael Polis, Atomic Toybox Entertainment, Wildbrain and Yo Gabba Gabba
- Michael Crawford, Captain Toy, MWC Toys
- Jack Kralik, Tonner Doll
The contest finale will be hosted by actor Wally Wingert, most recently of the Tonight Show and Avengers: Earth Mightiest Heroes.
"This impressive list of creators just shows what a high-powered caliber of fan Captain Action attracts! And we're thrilled to be working with these folks," said Joe Ahearn of Captain Action Enterprises, LLC.
A brief screening of the Captain Action Animated Series "sizzle reel" and several new product announcements will serve as a prelude to the judging.
For more information and a full view of contest entries, visit www.CaptainAction.com .
About Captain Action Enterprises
As Retropreneurs, Captain Action Enterprises, LLC specializes in taking old properties and rejuvenating them for a new generation. Captain Action's appears in an on-going comic book series, lithographs, statues, action figures, T-shirts, model kits and more. Additional properties include Captain Action Cat, Dr. Evil and Savage Beauty. For additional information, please contact Ed Catto at firstname.lastname@example.com.
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