text:
Capsules have a variety of applications in the special effects industry when used by trained experts:
-use in the Ross Taylor / Dave Morton Gun
-as a container for explosives
-as a container for simulated blood material
- as a "birthing egg" for fanciful characters or monsters
Capsules can be used as a "birthing egg" for fanciful characters or monsters. See information on the toy application for examples.
Ross Taylor/Dave Morton Gun – SE Capsules:
This capsule is available direct from Torpac or from special effects
distributors including:
De La Mar Engineering, Tel: 818-365-9208, Fax: 818-365-8775, San Fernando, CA 91340
Roger George, Tel: 818-994-3049, Fax: 818-994-9432, Van Nuys, CA 91411
Special Effects Unlimited, Tel: 323-466-3361, Hollywood, CA 90038
International Distributors are welcome to contact us.
Container For Explosives:
Container For Simulated Blood Material:
Continue Quick Tour: Ordering E-Mail Standard Capsule Sizes


text:
fluorescent luminaire. High reflectance optical engine delivers main beam focus through optically designed acrylic lens. Linear arrayed LED modules provide soft, effective lumination with no hot spots. HOUSING Die formed heavy gauged cold rolled steel. For use with standard 15/16" grid T-bar ceilings with earthquake feature.
Standard in 4000K. Consult factory for other Kelvin temperatures.
350ma driver suitable for 120v-277v operation. Available in 2 wattages to equal or exceed the output of conventional fluorescent lamps.
The Lumieo® acrylic diffuser center "V" adds character to the optical assembly.
Matte white, high reflectivity powder coat finish.
- All units bear UL label.
- ARRA & BAA Compliant.
- 5 year warranty.
- Design Lights Consortium Certified.

subset: commoncrawl


text:
Blue Sapphire Yellow Gold Ring Charlotte-Elizabeth - (Yellow Gold 18ct) Ring
Blue Sapphire Engagement Rings
Contrary to what people often think, engagement rings, particularly blue sapphire engagement rings, is not an ancient tradition. Engagement rings with blue sapphire have been introduced nearly 210 years ago. Since you will probably use your Engagement Rings for a lifetime, it must necessarily be robust in its structure. Blue sapphire is nicely combined with white gold, yellow gold and silver. Gold or white gold rings are the most natural choice when buying an engagement ring. Considering the colour, the purest form of blue sapphire comes in a dark blue colour. Despite the relatively hard structure of blue sapphire gemstones, you should still be careful when handling your blue sapphire engagement rings.


text:
'..without doubt one of the best and versatile skin-smackers in the country'
The Scotsman
Calum McIntyre is a musician, educator and instrument maker based in Beauly near Inverness in the Scottish Highlands. Driven by a fascination for making sounds from unusual objects he has made a successful career as a freelance drummer and percussionist, teaches music in various primary schools around the Highlands and is currently developing a range of handmade percussion instruments.
Photo John Sinclair


text:
Fellowships and Scholarships
Brandeis Alumni Scholarships
Jonathan Brant Fellowship
Diversity and Inclusion Scholarships
The Heller School awards a number of 100% tuition scholarships to incoming full-time applicants to one of our master's degree programs who demonstrate commitment to the advancement of diversity and inclusion through their academic, professional, and/or personal lived experience. Learn more about Heller's commitment to diversity and inclusion.
U.S. citizens and permanent residents who are interested in this scholarship should submit an application to one of our master's programs by January 15 (Round 1). To be considered, applicants must also submit a supplemental essay when prompted within the "Scholarships" tab of the application addressing their commitment to the advancement of diversity and inclusion, and why they believe they are a strong candidate for this award. Essay responses are limited to 500 words.
Candidates selected for this scholarship can expect to be notified by April 1. This scholarship may be awarded in your admission letter, or in follow-up to your initial offer (varies by program). Additional candidates may be notified by May 1. Update: At this time, the selected Fall 2018 Diversity and Inclusion recipients have been notified.
Feldman Graduate Fellowship in Sustainable International Development
The Feldman Fellowship is a full scholarship, established in 1998 by Moses Feldman '62, that supports an MA SID student who is interested in environmental conservation and/or population planning.
This year's selected Feldman Fellow can expect to be notified by May 1. Update: At this time, the selected Fall 2018 Feldman Fellow has been notified.
National Service Scholarships
Posse Foundation Scholarships
The Heller School is pleased to offer guaranteed partial-tuition scholarships of at least 50% to Posse alumni admitted to one of the following Heller Degree Programs: MPP Master of Public Policy, MBA in Nonprofit Management, MBA/MPP Dual Degree, MA in Sustainable International Development (SID), MBA/SID Dual Degree, MA in Conflict Resolution and Coexistence (COEX), MBA/COEX Dual Degree, SID/COEX Dual Degree, MS in Global Health Policy and Management (GHPM), MBA/GHPM Dual Degree, and SID/GHPM Dual Degree. The application fee will be waived for all Posse alumni.
Reaching Out LGBTQ MBA Fellowships
All full-time incoming MBA applicants are eligible for the Fellowship, regardless of sexual orientation, gender identity, or gender expression. Active allies who have significantly contributed to the LGBTQ community are welcome to apply. The strongest candidates will have demonstrated both strong academic performance and LGBTQ community leadership.
To be considered for the Fellowship, applicants must apply to the MBA in Nonprofit Management program by January 15 (Round 1). Applicants must also submit a supplemental essay when prompted within the "Scholarships" tab of the application addressing the following prompt: "How have you contributed to LGBTQ causes, and how do you plan to continue this work during your time at the Heller School and after graduation?" Essay responses are limited to 500 words.
Social Policy and Coexistence Fellowship
Topol Fellowships in Nonviolence Practice
These fellowships honor the work of peace advocate, philanthropist, and entrepreneur Sidney Topol, through the establishment of a full tuition scholarship to the COEX program. This fellowship does not cover airfare, fees, health insurance, or housing.
This year's selected Topol Fellow can expect to be notified by April 1. Update: At this time, the selected Fall 2018 Topol Fellows have been notified.
Trace Foundation Scholarship for Women in Development (Tibetan Communities in the People's Republic Of China)
Additional Awards and Scholarships
Please note no additional application is required to be considered for the awards and scholarships listed below.
Altman Endowed Health Policy and Management Scholarship
Ellen (Ellie) Hassenfeld Block
Brandeis National Committee (North Shore Illinois) Endowed Scholarship for Social Justice
Jack Teigh and Abby Blume Brown, PhD'72, Scholarship Endowment
Coexistence Fellowship
Judith Burstein Cohen '54 Legacy Scholarship
Edward Dreyer Endowed Scholarship
Frieze Scholarship
Phillip and Lenora Goltz Memorial Endowed Fellowship
I. Bruce Gordon Scholarship
Heller Social Policy Award
International Peace and Dialogue Scholarship
Jake Jagoda Endowed Fellowship
Mary Jagoda Endowed Fellowship
Arthur and Belle Lind Family Endowed Student Aid Fund
The NGF 2005 Endowed Scholarship
Peace and Social Justice Scholarship
Public Policy and International Affairs Alumnae Scholarship (PPIA)
Charles, PhD'78, and Fran Rodgers Endowed Scholarship
The Rodgers Endowed Scholarship was made possible by a generous gift from Charles, PhD'78, and Fran Rodgers. This partial scholarship is available for any Heller student enrolled in a full-time degree program. International candidates are encouraged to apply.


text:
JKSSB Recruitment Notification 2017 J&K Services Selection Board Jobs and vacancy Details of 135 Steno, Assistant Apply Now www.jkssb.nic.in/career:
JKSSB Recruitment 2017 Latest Vacancy in J&K Services Selection Board for the post of Steno, Assistant. Get the best information on JKSSB Employment notification 2017 career opportunities Latest Govt jobs news in www.jkssb.nic.in
JKSSB released new jobs notification on their official website for the recruitment of 135 Steno, Assistant Posts. Applicants are asking to submit their Application with the process of online or offline before the closing date 23rd-August-2017. J&K Services Selection Board recruitment news is available on their official website and you need to follow step by step guide to successfully apply.
For more details like JKSSB Application process, Last Date of Application, Selection Process, Age Limitation, Salary and grade Pay etc. Download the Advertisement attached bellow or Read the following Details.
JKSSB Employment News 2017 Jobs Overview
|Name of the Recruitment Authority
|J&K Services Selection Board
|Jobs Location
|Jammu And Kashmir
|Type of Jobs
||| Govt Jobs ||
|Total No of Vacancy
|135 Posts
|Name of the Posts
|Steno, Assistant
|Salary and pay Scale
|Closing Date of Application
|23-08-2017 (23rd-August-2017)
Latest Jobs opening at J&K Services Selection Board Recruitment (JKSSB Employment) 2017 full Vacancy Details
Name of the Jobs Post:
- Greaser/Washer – 03 Posts
- Driver Grade-II – 06 Posts
- Assistant Cine Cameraman – 02 Posts
- Hindi Computer Operator – 01 Post
- Steno Typist – 09 Posts
- Jr. Scale Stenographer – 01 Post
- Junior Stenographers – 21 Posts
- Junior Assistant – 09 Posts
- Information Assistant – 07 Posts
- Junior Cultural Assistant – 05 Posts
- Extension Educator – 03 Posts
- Junior Laboratory Assistant – 13 Posts
- Carpenter-II – 02 Posts
- Plumber-II – 01 Post
- Junior Nurse – 02 Posts
- Laboratory Assistant – 02 Posts
- Female MPHW/ANM – 44 Posts
- Theatre Nurse – 01 Post
- Election Assistant – 02 posts
Salary Offered:
- Basic pay: Rs. 5200 -20200/- With Rs. 1900/2400/- Grade Pay (Post 1,2,6,7)
- Rs. 9300 – 34800/- With Rs. 4600/4200/- Grade Pay (Post 3-5,8-10).
Age Limit:
Candidates Age limit should be
- 18 to 40 Years as on 01-01-2017.
The maximum age for the candidates who are going to apply for Jobs is 30 year (Post 8,10), 37 year (Post 9)
Age Relaxation will be applicable as per rule.
Examination fees :
|Application fee
|For All Category Candidates Application fee is
|Rs. 350
Eligibility Condition of JKSSB Recruitment 2017
To be Eligible of application Candidates should possess
- Class 10th Pass|| 12th Pass|| Diploma Degree|| ITI Qualified|| Graduate Degree, Post Graduate Diploma or its similar qualification from any recognized board or institution
To know more about Eligibility criteria as per post wise please download advertisement pdf bellow
JKSSB Recruitment How to Apply?
Eligible Candidates may submit their application online through official website www.jkssb.nic.in before the last date of application 23-08-2017
Step by Step Online Application Process
- Step-1: Log on to official website www.jkssb.nic.in
- Step-2: Search for your desire recruitment online application link and then click "apply online" or "Online application"
- Step-3: Fill all the required information and submit with valid documents scan copy
- Step-4: Read All the Information carefully and make sure you have submitted all the information correctly
- Step-5: Click on save information or submit details
- Step -6: Note down your unique Registration number of application number for further use.
JKSSB Recruitment Selection process:
Candidates who have successfully submitted application, will be selected on the basis of their performance in
- Written Exam
- Interview Test
Important Date of JKSSB Employment 2017
|Last Date of Online Application:
|23-08-2017 (23rd-August-2017)
|Date of Commencement for submission of online applications
|Last Date for submission of fee/ Bank Challan
Important Links and Advertisement of JKSSB Recruitment 2017
Official Website : www.jkssb.nic.in
Download Official Recruitment Advertisement
Download Official Notification
JKSSB Oline Application Link
Similar Notification You Should Read
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text:
Madurai: Madras High Court bench here today
ordered a CBI investigation into the September 11 Police
firing on a rampaging crowd of Dalits that left six persons
dead at Paramakudi in Ramanathapuram District of Tamil Nadu.
Passing orders on a batch of petitions, a division bench,
however, refused to order any action against the District
Collector and police officials, including SPs and DIG, saying
they had only taken precautionary measures.
Justice K N Basha and Justice M Venugopal directed the
Investigating Officer to handover the entire case records to
the Joint director of CBI within 10 days from the date of
receipt of the court order.
Six persons died in the police firing after a crowd of
Dalits indulged in violence following detention of their
leader John Pandian while on his way to pay homage to Dalit
leader Imanuel Sekar on his death anniversary at Paramakudi.
The state government had ordered an inquiry headed by
retired judge K Sampath into the incident.
The court passed the order while disposing of ten
petitions filed among others by Viduthalai Chiruthaigal Katchi
leader Tol Tirumavalavan, BSP and Dr Ambedkar Lawyer legal
Protection Centre, demanding a CBI inquiry, registering murder
cases against police officials responsible for the firing and
enhancing the compensation.
The judges made it clear that in ordering the CBI probe,
the court had not reflected on the credibility of either the
local police or the state government and it was only guided by
the `larger requirements of justice`.
"It is necessary to ensure that investigation should not
only be fair but should also seen to be fair, in order to
instil confidence in the mind of victims` relatives and
general public," the Judges observed.


text:
Cotswold Spring Brewing Co. is an independent brewery established in June 2005. We have worked extremely hard to develop our much envied reputation as being one of the leading award winning craft breweries in the South West.
As members of SIBA (Society of Independent Brewers) and CAMRA (Campaign for Real Ale) we live and breathe beer making. We are passionate about delivering real craftsmanship and beers and ales that don't just taste great, but are made with character and contain NO artificial preservatives, flavourings or colourings.
1: Select only the best ingredients
2: Add a characterful master brewer (Nik 'the hat') and traditional brewing equipment
3: Heat pure filtered spring water to around 70 degrees C
4: Mix this fresh heated water with your specialist selection of malts and leave for an hour or so
5: Drain off the malt extract (wort) into your large kettle (copper)
6: Boil with your secret selection of hops for another hour or so
7: Drain off and cool the resulting crafted wort into a huge container (fermenter)
8: Add your individual strain of yeast
9: Leave to ferment for 4 to 6 days (depending on the beer)
10: Drain off into casks and allow to stand for a few days more
11: Drink...!


text:
Federal, State & Municipal
Carminati Law PLLC has handled cases ranging from civil forfeiture to civil RICO, fraud, breach of fiduciary duty, and sexual assault. Our firm handles a variety of litigation and we consider every case.
We are also experienced in acting as co-counsel and local counsel. We are flexible regarding the scope of representation and extent of involvement. One-size is not fit all and your case needs its own approach.
Our firm is comfortable providing unbundled legal services and limited scope representation to fit within budgets and case strategy. While we can handle cases from filing suit to enforcing a judgment, sometimes attorneys and their clients need less than that. Examples of services include:


text:
Can't see the Full Screen puzzle? Your pop-up blocker probably prevented it from opening. Click here to relaunch the pop-up.
Still can't get it to work? Please contact us for additional help
Online puzzle of Halong Bay in Vietnam. The bay is bordered by the Gulf of Tonkin and a fishing village is floating in the water.


text: Company Name*Company Website* Contact Name*Contact Email* How did you hear about us?*LinkedInQuoraWebsiteFacebookWeChatHow do you want to cooperate with us?* Blockchain Consulting Blockchain Development Whitepaper Editing / Development Equity / Pre-ICO / ICO Fundraising ICO Launch Service Blockchain Public/Private Speaking Exchange Listing Tell Us How We Can Help You* Contact details Shenzhen, China +86 186-7677-3510 firstname.lastname@example.com Contact us now about how we can help you enter the Chinese market! Let's get started!


text:
15% OFF all photography collections or 20% OFF A La Carte photography session fee and products
All sessions include:
• Pre session styling consultation
• Professional dry hair styling and make up
• Photography Shoot
• Viewing and ordering session 2 weeks later
About us
Girls On Film Boudoir Photography is a bespoke boudoir and glamour couture portraiture studio based in London, UK and available Worldwide.
We're an all female team and specialise in creating beautiful, feminine and intimate portraits of you with the aim of creating a fun, empowering and confidence building experience.
Boudoir (bou-dohr) means 'in the bedroom' and is all about finding the fun, unique and sexy you and preserving it in a photograph.
We will help you style your session, advise you on wardrobe and pose you through every step of the shoot.
Our Glamour Couture Portrait sessions are more about contemporary & glamorous photography, and are suitable for you on your own, and also for you with your best friend, sister and even your mum. There is no lingerie involved, and we help style your session with our fabulous props and accessories from our dress up box.
Terms and Conditions
- Not to be used in conjunction with any other offer
- Members must mention Soho Gyms at time of booking
- Soho Gym members must show their membership card prior to payment
- Please mention Soho Gyms Perks at time of booking and show your Soho Gym membership card at the viewing of your photographs
Telephone: 07794 830 970


text:
Michigan's present Capitol, the state's third, opened to great acclaim on January 1, 1879. At the time it housed all offices of state government. Over the years the building was dramatically remodeled and altered to meet the changing needs of the state. In 1987, after years of neglect and decline, a project was launched to restore the Capitol to its original beauty. Following the completion of the award-winning restoration in 1992, the Capitol was named a National Historic Landmark.
Today the Michigan State Capitol Commission continues to restore and renew our statehouse. Check back often to learn more about the ongoing restoration and preservation projects happening in the Capitol building, and on Capitol Square!
Capitol Infrastructure Upgrade Project Live Stream
Watch as progress is made on the installation of the new geothermal field, the underground central utility plant, and the new generator vault on the west side of Capitol Square.
Capitol Infrastructure Upgrade Project VideoKeep up with the latest work on Capitol Square and in the Capitol building throughout the CIU project.
Capitol Infrastructure Upgrade Project ReportRead about all of the Michigan State Capitol Commission's current projects in and around the Capitol.
Capitol Infrastructure Project Video
The Michigan State Capitol Commission is turning its attention to the Capitol's extensive mechanical problems. The Capitol's mechanical systems are nearly 30 years old, placing this historical treasure at risk. Learn more about the challenges facing the Capitol in this behind the scenes video.
Renewing Michigan's Capitol 2014-2016
This report examines the four major renewal projects undertaken by the Michigan State Capitol Commission from 2014 to 2016. Projects chronicled in it include the restoration of the Capitol's exterior stonework and dome, the reattachment of the interior corridor plaster ceilings, the renewal of the ground floor, and the restoration of Capitol Square.


text:
Most modern liquid-in-glass thermometers do contain alcohol rather than mercury, but these aren't the digital thermometers you are referring to. The alcohol thermometers are the ones with the red line that moves upward in a glass tube as the temperature increases. I believe that the digital thermometers you're interested in are the ones with numbers that change colors as the temperature changes. For example, when its 72° F, the number "72" is brightly colored while the other numbers are essentially black. Those thermometers use liquid crystals to measure temperature. More specifically, they use chiral nematic liquid crystals—long asymmetric molecules that arrange themselves in orderly spirals in the liquid. When light strikes these spiral structures, some of it reflects. But the reflection is strongest when the light's wavelength is an integer or half integer multiple of the spiral's pitch—the distance between adjacent turns of the spiral. Since light's wavelength is related to its color, the light reflected by these liquid crystals is colored. Because the pitch of a chiral nematic liquid crystal changes with temperature, so does its color. Slightly different liquid crystals are inserted behind each number on the thermometer so that each number becomes colored at a different temperature.
Copyright 1997-2018 © Louis A. Bloomfield, All Rights Reserved
Privacy Policy


text:
Edited by Graduate
Students in Philosophy
at Villanova University
Advisor James Wetzel
ArchivesSubmissionGuidelinesAbout UsContact Info
Scriptural Authority and Believing
The Seriousness of the Evangelical Predicament
R. Bovell
Friendly PDF]
study of literature that one considers sacred can be a tricky
business. A believing
student must continuously find ways to concurrently openly receive
and objectively critique the literature in question.
Many evangelical philosophers1 who base their
beliefs primarily on the Bible must simultaneously approach
what they perceive as an authoritative Scripture with both faith
and suspicion. For all the diversity that has begun to increasingly
characterize evangelicalism, an amazingly resilient expression
of faith at least amongst American evangelical Christians remains:
The Bible alone, and the Bible in its entirety, is the Word
of God written and therefore inerrant in the originals.2
A statement like this sociologically and theologically
aims to communicate the import of a doctrine of Scripture that
emphasizes its divine origin and subsequent authority.
However, in spite (or perhaps because) of the vogue of
acknowledging ones historical moment and attendant, though
often latent, presuppositions, it appears a virtual impossibility
to be both an evangelical believer of this kind and a critical
scholar at the same timea sort of believing critic, if you
will. The religious icon of the evangelical believing
scholar has become a disingenuous cultural construction that
ought to be replaced by a more realistic aspiration.
what follows I write from experience of at least two problems
that attend the integration of evangelical philosophical thought
and evangelical biblical studies.
The first is an observation that so many conservative
Christian scholars wittingly or unwittingly allow one characteristic
of Scripture (authority) to dominate their intellectual queries,
not least those that investigate the phenomenon of Scripture
itself. It seems that
too often the parameters within which such scholarship is conducted
can become predictably restrictive in order to preclude results
that are incompatible with conservative Christian affirmations.
Dispositions are noticeably defensive even in works where
an insistence upon Scriptures ultimate authority is never mentioned
and remains unsaid.
their credit, one conservative seminary in the U.S. that I attended
attempted to methodologically compensate for these limitations
by pre-supposing the inerrancy of Scripture; however, on account
of newly expanded parametersand this is the second problemconclusions
from critical scholars were regularly accepted that were, at
least in my view, in considerable tension with the above affirmation.
These biblical scholars, then, found themselves battling
for their Bibles with their right hands while they accepted
critical conclusions that undermined these very convictions
with their left.
results of critical scholarship have by no means affected only
conservative Christian scholars in the States; they have forced
believing scholars of every tradition (and not only within Christianity)
to respond in their own ways.3
This essay reconsiders the prospects of the enterprise
of an evangelical (as defined above) believing criticism by
collectively considering a handful of findings within biblical
scholarship and highlighting a philosophical tension that irascibly
hounds believing evangelical scholars of the said kind. Perhaps, this tension will prove a representative
example of the lurking incompatibilities that beset academic
study within the context of conservative religious allegiance,
especially with respect to religionists who believe in written,
inerrant revelation.
above EPS affirmation claims that the Bible is the Word of God
and inerrant in the originals, meaning, presumably, the
autographs. The claim
implies that even though a complicated prehistory and a convoluted
subsequent history can be admitted for several (if not all)
of the writings contained in Scripture, there can only be one
particular phase, even if it is beyond historical recovery,
during which God inspired the holy writings.
Consequently, it was only during that phase that the
divine authority was imbued.
It is held that obviously subsequent handlings of the
text cannot be considered authoritative in the same way that
this elusive and vague autograph phase of production is. After all, there might be errors or corruptions
in these. In the same
way, there is no infallible, divine authority in any of the
traditions that pre-exist the autograph, even if it turns out
that that pre-existing material was in large measure (or even
singly) responsible for the specific content of that autograph.
That both pre- and post-histories of the Bible can shed
much light on the Bible is freely admitted (though not by all),
but these are never as authoritative as the autograph itself.
The divine authority resides in the autograph plain and
simple, end of story.
this understanding of authority be maintained, given what we
know of the early production and use of Scripture?4 Could it ever have been practically meaningful
for any believer living at any time throughout history to affirm
such a thing? The latter
question may prove anachronistic, but it has become increasingly
difficult to see how such an emphasis on autographs can be insisted
upon without accepting a version of divine dictation (and the
majority of conservative evangelicals do not). Still, even if that is conceded, there
is still the matter of reckoning with how the degree to which
the interpretive traditions of a non-inspired, non-authoritative
Second Temple Judaism, for example, permeate the New Testament
writings does not speak against any theory of inspiration and
authority that allows for a measure of divine perfection to
affect the autographs only. I have not concerned myself with the question of the identity of
an inspired text in light of subsequent textual transmission,
preservation, translation and availability;5 I am
inquiring rather after the relative status of late Second Temple
and early Christian traditions in light of how intrinsic these
are to the Scriptures own identity. In fact, without their profound infusion of
prevailing traditions, the New Testament writings lose a great
deal of the coherence that they apparently evinced to their
earliest readers. We can even go so far as to say that the New
Testament that we read today is not the New Testament
of the first Christians insofar as the New Testament that we
handle has been of historical and cultural necessity stripped
of its Second Temple context. The evangelical hermeneutical truism that stipulates
a Bible without a context is no Bible at all has come to plague
me to the effect that a Bible without an infallible context
simply cannot be infallible.
A naysayer might interject, You have simply confused text
and interpretation! I,
too, had hoped that in a naïve way I had made some such category
mistake (and maybe I have), but let us take care in articulating
the matter more clearly: Is it the mere words that make the
page of a printed or copied Bible part of the Bible?
After all, strings of words that appear on a sheet (in
whatever language or translation) that happen to match those
that are read (in whatever language or translation) in the opening
chapters of Genesis, for example, do not in themselves constitute
the Fall, do they? If
Genesis 3 were omitted, Christians would likely feel that their
Bibles were not intact, but can the same be said if one took
out the Fall? Obviously
(is it?), the Fall is a derived concept, a full-blown interpretation
that goes above and beyond the strings of words that appear
on a page. Still is
it not curious that if a chapter heading that read The Fall
were removed and replaced with, say, The Maturation or The
Prank, many evangelicals would feel as if they were not reading
the Bible at all?
seems correct to say that the Bible is often thought of on at
least two different levels: one where the actual text is in
mind, the very words that comprise a verse (B1),
and one where an interpretation is in mind, where the rubber
actually hits the road and academic reflection begins (B2).
This means that if I were to say, The Bible alone, and
the Bible in its entirety, is the Word of God written and therefore
inerrant in the originals (hereafter, *) there would be a need
to elaborate and indicate to which Bible I am referring, whether
B1 or B2. It appears to me that equivocation is inevitable whenever * is affirmed.
instincts compel to avoid equivocation and one might do so by
maintaining B1 throughout *: Only the very words in this book, and all of these very words,
are the Word of God written and therefore these very words are
inerrant as they appeared in the originals.
Let us call this (or something like this) *1.
Here, I might understand that the very words in the elusive
autographs were Gods very words and that God never slipped
up in his spelling or had a prophet or apostle write the incorrect
word. I could also be
affirming that the grammar and syntax of every biblical clause
was immaculate (how about punctuation?). However, no evangelical would make a big deal of this (unless he
or she happened to be interested in claiming that God is a God
who can guarantee proper spelling and grammar).
Obviously, this is not the reason why so many evangelicals
affirm *. Any attempt
to get at that reason would call upon B2.
of this book alone, and the interpretation of all its parts,
is the Word of God written and therefore inerrant in the originals
(*2). This
seems more like (but is not quite exactly) what I would think
that I were saying if I said *.
However, notice how the phrase interpretation of this
book is now the stand-in for Bible in the original *.
In other words, I understand both something like
B1 and something like B2 to be
implied by the word Bible in *.
Without B1 I would not have B2,
but without B2 I have no use for B1, especially
with respect to authority (which is what the whole written
and inerrant business is supposed to achieve). So I would be forced to equivocate when affirming
* or, at the very least, insist that both B1 and
B2 are somehow implied, if not conflated, in the
one word Bible. Only usage and intention can determine which
aspect is primarily in view in a given occurrence.
with respect to B2, many conservative evangelicals
are given to connecting interpretation in one way or another
to some type of authorial intent.
I will not make a particular issue out of that here.
The books of the Bible did not just drop out of heaven,
after all; they were composed, edited, etc. within various literary,
cultural and historical matrices by living, breathing human
beings who existed during distinct historical eras in determinate
geographic locales (even if they cannot be determined).
Perhaps, texts proper (B1) can arguably be
identified and distinguished without reference to such contexts
(though I doubt it), but the possibility of discourse (B2)
is absolutely abandoned when contexts are thus disregarded (as
if that could be done). By
continuing to rely upon authorial intent, it seems to me that
many conservative evangelicals are recognizing that B2
inherently implies a further delineation such as B2a
and B2b, where B2a is the authors interpretation
of what he has written and B2b is a hearer/readers
interpretation of what is written.
The objective in much of conservative Christian hermeneutics
is to have B2a and B2b coincide as closely
as possible. That leaves us with *3: The authors own interpretations
of their writings (contained in this book alone as far as conservatives
are concerned), and their interpretations in all their parts,
are the Word of God written and therefore inerrant in the originals. It is this and other similarly implicit claims
that ultimately prove so problematic for the maintenance of
a full-fledged evangelical believing criticism.
truncated version of *3 (which Ill call T*3)
reads as follows: The authors own interpretations of their
writings (contained in the Bible alone as far as we are concerned)
inerrant in the originals.
One problem that appears immediately is that what these
authors (i.e., the biblical writers) so frequently do in their
writings and the interpretations that they depend upon in their
writings have proven unmanageable insofar as I have tried to
find a way to integrate them into a statement like T*3. The problem nags me on two fronts: There is
an academic restraint that obtains from the use of the terms
like inerrant/infallible and a related critical selectivity,
which results from the insistence upon a notion like the original. Let me try to explain.
degree to which the B2-dimension of the New Testament
depends upon its literary, cultural and historical matrices
should be considered inversely proportionate, in my opinion,
to the degree to which conservative evangelicals and others
can approach the Scripturesparticularly in its autograph phaseas
an ultimate source of authority. Theoretically, I could imagine holding another
opinion if it were the case that the New Testament depended
solely upon what Christians traditionally call the Old Testament
and that the New Testament was grounded in this Old Testament
in such a way that it did not rely upon pre-existing extra-biblical
interpretive traditions. Perhaps, then, some case could be made for an authoritatively inspired
autograph.6 But
the reality of the matter is quite the contrary.
For the sake of space I will only briefly mention the
conclusions of two studies by evangelical biblical scholars.
a study of the book of James, Peter H. Davids observes:
The author
of James needs the reader to supply the traditional embellishments
of the biblical account to fully understand the passage
freedom with which James combines the canonical with the extra-canonical
means that he apparently had no firm boundary in his mind between
the two
His apparent biblical references are not so entirely
biblical at all.7
find it impossible to believe (if Davids is rightI suppose
an EPS-type evangelical could always contest this) that James
had thought that only the autograph was vested with divine authority
when he seems to have in a number of places (in order to make
his points) mined traditional embellishments more than he did
the B2as of the autographs that (should have?) comprised
his authoritative Old Testament. In other words, in various sections of his
letter, James (even if he did so theoretically) does not practically
distinguish between a primary, authoritative autograph and a
secondary interpretive tradition.
On pains of oversimplification, for James there was not
only a B1 and a B2a (was there a B2a
at all?), but something more like a B3, which I will
categorize by example.
mention of Job, for instance, in the epistle of James implies
that the author was working with a B3. B3 will be for us a renegade B2b
that was given such a life of its own by a religious community
that it effectively eclipsed its B2a source. It, in fact, becomes B2a for all intents and purposes,
giving rise to a case where extra-biblical tradition takes the
place of the authors own interpretation of the biblical material
by way of embellishment, elaboration and/or supplementation.
One can find examples of this in the book of Jude, the
Pauline corpus and other places.
the book of Jude, the author employs midrash on midrash,8
quoting and alluding to extra-biblical material just as often
as he does biblical material.
Of course, in the case of Jude, Ellis (as do countless
other conservative evangelical scholars) proffers a cautious
caveat, insisting upon Judes (and by implication this is believed
to hold for all NT writers) conscious distinction between canonical
and non-canonical writings.9 But if one is convinced, on the basis of Davids
and others arguments, that Ellis caveat is not easily sustained,
can he still affirm *? In
other words, how does * fare when lore, tradition, custom and
canon were practically (and sometimes theoretically) indistinguishable
for some of the NT writers? There definitely seems a tension here wherein
a believing scholar must decide, at least on some level, whom
she will allow to have the final say, faith or criticism, Scripture
or scholarship?
most interesting example is the movable well tradition that
Paul seems to have unconsciously accepted in 1 Cor 10:4.10 If we grant that none of the writings that
contain a variation of the movable well tradition were ever
considered canonical, it is hard for me to doubt that the
oral or written tradition itself was seen as sure (i.e., this
is what really happened), authoritatively filling in perceived
exegetical gaps of the OT.11 Whether there was an oral or written exegetical tradition, as it
were, to which it would have been perfectly legitimate for Paul
to appeal, conservative evangelicals would not find a movable
well tradition in any text that they (or any Christian as far
as I know) would acknowledge as Scripture (and, therefore, authoritative).
So instead of appealing to a B2 to make his
point, Paul, here and elsewhere, appeals to a B3
as if it were a B2.
course, conservatives are free to disagree with the conclusions
that are being drawn with respect to James and Paul, but if
a conservative believer were to accept them (as I have), would
not his scholarship force him to disaffirm *?
Perhaps, he would consider following Richard Swinburne,
who, in his book, Revelation: From Metaphor to Analogy,
proposes that modern readers of Scripture must weed out cultural
presuppositions before deciding upon the truth or falsity of
a statement compared therein.12 Roughly, Swinburne suggests that readers must
convert B3s into B2s when engaging Scripture
academically. He writes:
In order
to separate statement from presupposition, we must ask, whatever
the speakers actual beliefs, what were the common beliefs of
the culture which they could reasonably presuppose that the
speaker shared with them; and whatever the actual purpose of
his utterance, can any such presupposed beliefs be siphoned
off, leaving what the culture would naturally suppose to be
the main message intact? If they can, we must then judge the truth-value
of the utterance by criteria to which the falsity of the presuppositions
is irrelevant.13
most certainly believed in the well
that had provided Israel
with water during the march through the desert.14 In fact, the whole culture understood something
along the lines that God had provided Israel with a rock or
a well (traditions differ) that followed them in their travels
in order that they might have water for their journey.
According to Swinburne, the statement is whatever the
speaker, by public criteria, is seeking to add to the existing
beliefs of the hearers.15 Paul writes in 1 Cor 10:4 that the Israelites
were drinking from a spiritual rock that followed them; and
that rock was Christ (NASB).
Irrespective of how one might understand Paul here,16
what Paul is adding to pre-existing beliefs is, minimally,
that that rock was Christ.
we were to follow Swinburne, the fact that Paul, along with
his hearers/readers, assumed the movable well tradition is entirely
irrelevant to the something new that Paul is asserting. In conservative terms, the authoritative
Word of God resides primarily in Pauls teaching that that
rock was Christ and not in the presuppositions behind the assertion. Some would go on to argue that since the presuppositions are not
themselves iterated in Scripture, they cannot be construed as
the Word of God. It
seems to be the case, though, that, without the pre-existing
beliefs, Pauls identification of the rock with Christ is meaningless.
What rock is Paul talking about?
The rock that moved, the one that followed
them. That rock
was Christ. It does
not seem to me that a reader can simply disregard the cultural
presuppositions in this case.
I know of no conservative evangelical who believes that
there was a rock (or a wellthe tradition developed over time)
that followed the Israelites around for forty years in order
to give them water (how many are even aware of the tradition?). Quite the contrary, many biblical scholars
(not only conservative) have argued singly against the possibility
that Paul could have so naively accepted the popular tradition
at face value. Such a thought is somewhat of an embarrassment
to a believing conservative evangelical scholar, but if she
resists the instinctual search for alternative explanations
or is convinced that they are unsatisfactory, what she seems
to have is a situation where she, as a conservative scholar,
can admit that she has succeeded in roughly approximating a
B2a but has found that it is intrinsically linked
to a B3 in such a way that it is not possible to
extricate the one from the other or the other from the one in
a meaningful way. The B2a wholly depends upon a B3.
does all this mean for a believing scholarship for EPS-type
evangelicals? My conclusion
is that on account of the practices of some of the NT writers,
* must be considerably revised to something analogous to T*4:
The prevalent interpretation of the authors interpretation
of their own writings is inerrant in the originals.
And with this, any hope of meaningfully affirming something
in line with the original aims of * comes crashing down.
There arise at least three problems that we can adumbrate:
philosophers and theologians should, in light of these and other
considerations, at least begin to acknowledge (or at the very
least be made more aware) that it may be the case that with
nothing but considerable difficulty can an EPS-type believing
criticism continue to claim anything like the Bible alone,
and the Bible in its entirety, is the Word of God written and
therefore inerrant in the originals. The existence of a discrete autograph seems impertinent, and it
seems the case that conservative evangelicals have well-intentionally,
yet stubbornly, committed themselves to a pious chimera. Scripture always exists as an interpreted Bible if not a rewritten
Bible: the Christian Bible repeatedly usurps, builds upon and
even coincides with varying streams of tradition, lore, and
cultural stock.18 Given the B3-ness of the unrecoverable
autograph phase of production, evangelical scholars of the EPS
type should buffer their claims about the authority of their
Scriptures, at least as they are contemporarily articulated
in philosophical societies, such as the EPS.
could go on and suggest that, by extension, non-conservative
(or even non-Christian, by analogy) claims of authority might
also be in need of similar attenuation.
Religions indelible dependence upon and explicit inclusion
of contemporary culture, tradition and interpretation should
preclude religious scholars from confessing statements comparable
to * as they conduct their scholarship.
Otherwise, there is a great danger that either historic
distinctions between canonical and non-canonical will become
arbitrary, or scholars will turn blind eyes toward what might
be called tradition history.
Either way, one will almost always have to give way;
be it religion or academic integrity, belief or criticism.
will conclude now with some reflections upon the prospect of
an evangelical believing criticism of the EPS-type, based upon
my observations from within conservative Christianity. Clearly, I am not the only student of Scripture and philosophy who
has wrestled with this existentially painful dilemma. Other evangelical scholars (and others from
other traditions) have also written candidly of an enduring
tension that has attended their work as scholars and believers.
For example, Dennis E. Johnson writes:
This distinction
between Gods Word and my understanding of Gods Word is hardest
to recognize in ourselves, and it is perhaps the riskiest distinction
to admit out loud. Simply acknowledging that there may be a
difference between what Scripture says so plainly to my group
and what Scripture itself actually says raises suspicions that
the clarity, if not the authority, of Scripture is about to
be compromised.19
proposes, for his part, that conservatives can cope more effectively
with what he sees as the modern-postmodern dilemma by trying
to learn from both. His
strategy is one where conservatives should give the Bible primacy
while giving general revelation (i.e., among other things, philosophy,
scholarship in general) priority.
His is an all truth is Gods truth approach that acknowledges
that all truth is from God and is revealed through his Son,
but that human understanding is finite and always only partial.
One can discern in Johnsons strategy a tactic of deferment:
Things may not be meshing now, but they will on the last day.20
would not be wrongat least I would not think them wrongif
they interpreted Johnson as implicitly appealing to mystery. The majority of believing scholars (of any
tradition) would surely agree that there must always be a place
for such an appeal when dealing with things religious; however,
various members of different communities will appeal to mystery
in different ways. I, for my part, was driven to the uncomfortable,
but relatively firm, conclusion that faith of the EPS-type and
critical scholarship are mutually inimical for the study of
religious literature because, among other things, I thought
it inappropriate to invoke an appeal to mystery at this particular
juncture of my own research.21 As I continue to reflect upon personal experiences
and hear or read about reflections that have been penned by
others, I suggest that a question that Christian philosophers
of all stripes should entertain more fervently is: When is it
acceptable for a believing member of a scholarly community to
legitimately appeal to mystery?22 The willingness of a scholar to appeal to mystery
may determine for him a personal capacity for a believing
criticism. However,
believing academic communities will likely not be able to settle
upon parameters for appeals to mystery, and, if this turns out
to be the case, the burden will fall upon individual believing
scholars to create their own niches within which they might
conduct legitimate critical scholarship.23 This is a heavy burden indeed.
the absence of consensus parameters for the invocation of mystery,
let us consider a working paradigm that might assist believing
academics of every stripe in their respective academic studies
in the short- to mid-run. I
speak as a wavering evangelical, but others should be able to
translate my proposal into their own philosophic and scholastic
predicaments. The proposal
is as follows: The feature of a religious enterprise that should
most concern believing scholars as they involve themselves in
their research and spiritual lives is its practicality.
We will continue with the example of the conservative
study of Scripture; it remains for others to analogize accordingly.
our exposition of what is meant by practicality, I cautiously
and critically commend Helmut Koesters description of the
formation of the Christian canon as a methodological paradigm:
Whatever attested the events of salvation and told the shared
story and whatever proved useful for the building of communities
was acceptable.24 Koester maintains that in the early church,
writings themselves never constituted the gospel; rather, the
gospel consisted of the saving message that created and sustained
Christian faith.25 In other words, whatever proved practical,
serviceable, and suitable for the faith and life of the early
church was seized upon by the church for the perpetuation of
believing communities and the establishment of new ones.
Lee M. McDonald observes similarly with regard to Pseudipigrapha,
If a particular writing fit theologically with that which was
acceptable to a particular Christian community, then it was
acceptable even though it may have been written by someone other
that the author listed.26
the oft-quoted 2 Tim 3:15-17 lends support to such a pragmatic
view. According to Brian
S. Rosner, Christians, Paul says, are to do two things with
Scripture: believe it, for it testifies to the gospel, and obey
it, for it instructs them concerning proper conduct.27
In 2 Tim 3:15-17, Rosner sees that Paul is claiming that
the Scriptures point to the gospel and are useful for ethical
instruction.28 The fact that Scripture is God-breathed perhaps
should not be plumbed for its implications of ultimate authority
as so many often do, but rather for its implications regarding
Gods ongoing love for his people, especially in light of the
gospel, such that the Scriptures will ever be useful
for the edification of the church and the furthering of the
is a property that depends on the user just as much as it depends
on what is being used. The
critical conclusions presented above, for example, might be
taken as evidence that much of Scriptures authority actually
lies in its practicality. In
other words, the early churchs various hermeneutical approaches
were so integral to the ancient understanding of Scripture that
biblical writers could write midrash on midrash in order to
further the gospel. This
may be one reason why Christians have historically opted for
a Christocentric hermeneutic where they try to relate every
part of the Bible to Jesus Christ (notably, otherwise irrelevant
portions of the Christian Old Testament), realizing that the
authority of Scripture somehow involves itself in the hermeneutical
approaches to Scripturethe uses to which it could be put. I am persuaded, nevertheless, that conservative
faith commitments too easily tend toward a tendentious one-sidedness
in understandings of the Christian religion generally and the
Christian Bible specifically, especially in American conservative
academic settings.30
setting Scriptures usefulness (perhaps somewhat artificially)
over against its authority, attention can be drawn to other
facets of Scripture and especially interpretive traditions
that tend to be obscured when authority to the Bible is given
disproportionate and equivocal consideration.
Perhaps, in this way Christian philosophers can join
in and ponder a new way toward the establishment and practice
(of at least one kind) of a non-defensive, unequivocal believing-criticism
for these and other evangelicals.
Evangelical here refers to those Christian philosophers (and
other academics) of whatever denomination (or non-denomination)
who would align themselves according to their views of Scripture
and canon with the Evangelical Theological Society, the Evangelical
Philosophical Society and other like-mind affiliations. The view of Scripture in mind is stated below.
The belief in inerrancy is still ubiquitous and its equivalent
is taken for granted in many other religions where sacred texts
play an important role.
2. These words articulate the defining affirmation of the Evangelical
Philosophical Society (EPS), an organization that publishes
a journal that, according to the editor, has the highest circulation
of any philosophy of religion journal on the planet [Craig
J. Hazen, Editors Introduction, Philosophia Christi
4 (2002): 299]. A second and last sentence reads, God is a
Trinity: Father, Son and Holy Spirit, each an uncreated person,
one in essence, equal in power and glory.
3. From a Jewish perspective, David Weiss Halivni, Revelation
Restored: Divine Writ and Critical Responses (Boulder, CO:
Westview, 1997) and, even more candidly, The Book and the
Sword (Boulder, CO: Westview, 1996).
From a Muslim perspective, Shabbir Akhtar, Critical
Quanic Scholarship and Theological Puzzles in Holy Scriptures
in Judaism, Christianity and Islam, eds. H. M. Vroom and
J. D. Gort (Atlanta: Rodopi, 1997), 122-127.
4. See, for example, for historical concerns: Harry Y. Gamble,
The New Testament Canon: Its Making and Meaning (Eugene,
OR: Wipf and Stock; repr. Fortress, 1985); Lee M. McDonald,
The Formation of the Christian Biblical Canon, Rev. and
Enl. (Peabody, MA: Hendrickson, 1995); and for literary concerns:
James E. Brenneman, Canons in Conflict: Negotiating Texts
in True and False Prophecy (New York: Oxford, 1997).
5. A still-burgeoning field of study, see Eugene Ulrich,
The Bible in the Making: The Scriptures Found at Qumran in
The Bible at Qumran: Text, Shape and Interpretation,
ed. P. W. Flint (Grand Rapids: Eerdmans, 2001), 51-66.
6. I think that only pushes the problem back to the Old Testament;
however, nearly every recent conservative defense of Scripture
has somehow based itself upon Jesus Christ.
In other words, beginning with the OT has not been seen
as a live option.
7. Peter H. Davids, Tradition and Citation in the Epistle of
James in Scripture, Tradition, and Interpretation: Essays
Presented to Everett F. Harrison by His Students and Colleagues
in Honor of His Seventy-fifth Birthday,
eds. W. Ward Gasque and William Sanford Lasor (Grand
Rapids: Eerdmans, 1978), 113-126.
He covers a number of passages, including James references
to Job and Elijah. Davids went on to incorporate these and other
findings (his dissertation, too, was on the book of James) in
his contribution to the NIGTC.
8. E. Earle Ellis, Prophecy and Hermeneutic in Early Christianity
(Grand Rapids: Baker, 1993), 156 n.
9. On the failure of canonical/extracanonical dichotomies, cf.
John Barton, Holy Writings, Sacred Texts: The Canon in Early
Christianity (Louisville, KY: Westminster/John Knox), 1997.
10. Though Ellis (Prophecy, 209-212) proposes (following
Driver) that the adoption of such a puerile fable would be
totally out of harmony with the character of Pauls mind
and (against Driver) that Paul and the Targum [of Onkelos]
are related more directly to a particular interpretation of
the passages of the prophets [Ps 77:20; 104:41; Is 48:21, etc.]
than to each other, Enns surmises that Pauls matter-of-fact
reference to the rock that followed them seems dependent on
a tradition of a moveable well (Bib. Ant. 10:7; 11:15;
20:8; t. Sukk. 3.11; Tg. Onq. to Num 21:16-20)
[Peter Enns, Biblical Interpretation, Jewish in Dictionary
of New Testament Background,
eds. Craig A. Evans and Stanley E. Porter (Downers Grove, IL:
InterVarsity, 2000), 159-165, 164.].
If these two biblical scholars appear at first glance
to be saying the same thing, it should be noted how Ellis is
trying to trace Pauls interpretation in I Cor 10:4 more directly
to the Old Testament whereas Enns surmises that Pauls reference
to a popular interpretive tradition was an unconscious supplanting
of the biblical story with Second Temple lore.
See also his The Moveable Well in 1 Corinthians 10:4:
An Extrabiblical Tradition in an Apostolic Text, Bulletin
for Biblical Research 6 (1996): 23-38.
11. See Enns, Movable Well.
12. Revelation: From Metaphor to Analogy (New York: Oxford,
1992), 28-38.
13. Swinburne, Revelation, 31.
14. The Legends of the Jews: Moses in the Wilderness,
ed. Louis Ginzberg (Baltimore: Johns Hopkins, 1939), 308. Of course, nothing can be said regarding any
association of the well with Miriam as recorded here. For more on the well traditions with respect to Paul, see the aforementioned
works by Enns and Ellis along with the works cited therein.
15. Swinburne, Revelation, 32.
16. For a survey of various proposals, see Anthony C. Thiselton,
The First Epistle to the Corinthians (Grand Rapids: Eerdmans,
2000), 719-730.
17. Note here the relative paucity of conservative attention
given to the problem of the NTs heavy reliance upon Greek versions
of the OT, for example (Moises Silva being a notable exception).
18. For example, Craig A. Evans writes, In a sense, exegesis
precedes Scripture, for the latter is largely the product of
the former [Luke and the Rewritten Bible: Aspects of Lukan
Hagiography in The Pseudepigrapha and Early Biblical Interpretation,
JSPSup14, eds. J. H. Charlesworth and C. A. Evans (Sheffield:
Sheffield, 1993), 170-201, 170]. It was from his essay that I first learned
of the phrase rewritten Bible and the like.
19. Dennis E. Johnson, Between Two Wor(l)ds: Worldview And
Observation In The Use Of General Revelation To Interpret Scripture,
And Vice Versa, JETS 41 (March 1998): 82.
20. For a different take, see James K. A. Smith, The Fall
of Interpretation: Philosophical Foundations for a Creational
Hermeneutic (Downers Grove, IL: InterVarsity, 2000).
21. Some may at this point (if they have not already) inveigh
the charge of unnecessarily capitulating to methodological naturalism.
I, for my part, have no qualms with Michael J. Murrays
Natural Providence (Or Design Trouble), Faith and Philosophy
(July 2003): 307-327.
22. The most candid discussion that I have found is Davis Youngs
The Biblical Flood: A Case Study of the Churchs Response
to Extrabiblical Evidence (Grand Rapids: Eerdmans, 1995).
23. Halivnis reflections of comparable matters have led him
to contrast traditional study with critical study of Scipture. For his part, he has noticed that he was typically
drawn to traditional study of Scripture whenever he sought to
recapture his childhood assurance of security. He claims that he has since been able to fully embrace his own critical
approach to Scripture while maintaining a vigorous devotion
to Torah. It is interesting
to note that he laments the fact that, as happened to Mendolsohn,
his students have proven unable to follow in his footsteps in
this regard (The Book and the Sword, 123-126, 149-151.)
24. Writings and the Spirit: Authority and Politics in Ancient
Christianity, HTR 84:4 (1991): 353-372, 370.
25. Writings, 366.
26. The Formation of the Christian Biblical Canon, Rev.
Ed. (Peabody, MA: Hendrickson, 1995), 289.
27. Written for Us: Pauls View of Scripture in A Pathway
into the Holy Scripture, ed. Philip E. Satterthwaite and
David F. Wright (Grand Rapids: Eerdmans, 1994), 81-106, 100. Rosners stress on the divine origin of Scripture is not disputed
here. The realization
that our understanding and appropriation of Scriptures authority
operate within a substantially different social, cultural, and
hermeneutical context has prompted the present author to endeavor
to gain a more helpful perspective on the nature of Scripture.
28. Written, 104; cf. William J. Abraham, Canon and Criterion
in Christian Theology: From the Fathers to Feminism (Oxford:
Oxford University Press, 1998).
29. A notable scholar who has taken a similar course in thought
is James A. Sanders. Among
his many works, see his seminal article, Adaptable for Life:
The Nature and Function of Canon in Magnalia Dei: The Mighty
Acts of God, eds. F. M. Cross, W. E. Lemke, and P. D. Miller,
Jr. (Garden City, New York: Doubleday & Company, Inc., 1976),
30. See Anthony C. Thiselton, Hermeneutics: Some Proposals
for a More Creative Agenda in A Pathway into the Holy Scripture,
eds. Philip E. Satterthwaite and David F. Wright (Grand Rapids:
Eerdmans, 1994), 107-142.
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Type Obit Here
Patrick J. Fusci, 93 years of age, of White Township, NJ, passed away on November 27, 2017 at his home. He was born on February 10, 1924 in New York City, NY to the late Anthony and Margaret (Maloney) Fusci. He was a retired 1st grade detective with the New York City Police Department, and after retirement he was a postal inspector as Assistant Director of the Northeast Region. He served in the US Army during WWII as a sergeant major.
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text:
Several races or group throughout galactic history have chosen to move more primitive races around.
The League of Four is from Epiphany Trek Continuity.Through the All we now know of at least three groups that operated in what is now Federation space.
League of Four Edit
The Second Preservers
Created by: Garry Stahl
Appearance: Starbase 600 game
Number of Members: 4 races of some 18 billion total.
Nature of Members: Hurbirins: A humanoid race four feet tall with a rough average IQ of 200. These were the drive behind the League. They set the agenda and organized. The Hurbirins constantly pressed the All to become a full member of the League and to use their abilities to advance the moral and ethical nature of the lessor races and to end the unnecessary waste of primitive wars. The All refused citing their own moral and ethical viewpoint.
Engerian: A five foot arthropod race that was quadralaterally symmetrical. These were the technological drive of the League. They played a minor role in other matters and frankly got treated as second class League members, but never seemed to notice. They pestered the All about the Builders. They never were told. A promise is a promise.
Grog: five foot tall furry cones. Grogs are a telepathic race with a sessile adult stage and a sub sentient adolescent stage. They are highly telepathic and possessed of ESP. They natively use the telepathy to hunt, getting the prey to come to them, clean up around them and so forth. The other thing Gorgs do is think. Natural philosophers. Hurbirins considered them wonderful for observing lessor races. As this got the Grogs around, they didn't object. The Gorgs also have no objection to using telepathy to control other creatures. Grogs have not been seen since the 9th Star Drive period. Their native star novaed some 5,000 years ago.
Samrial: Humanoids 7 foot tall. The Samrail revered the Hubirins to the point of godhood. Samrial were the first race encountered by the Hubirins and mentored to galactic technology by them. While Samrial were good at many things they were very good at war. They were the muscle of the League.
Organization: Alliance The League was designed to take advantage of the strengths of each member and diminish the weaknesses. For the most part it works.
Game Role: Explain some of Trek, put the Ane on Earth
World Role: Do their thing.
Relative Influence: In the Ane 8th Star drive period, major, now, dead.
Public or Secret?: Secret to those they influenced.
Publicly Stated Goal: To advance the cause of intelligence within the galaxy. To aid the lessor races on their climb through evolution.
Relative Wealth: Top of the heap at the time.
Area of Operation: 200 light year radius from Hurbin, half way between Sol and El Nanth.
Headquarters Location: Hurbin. A burning ball of magma.
Public Face: Benevolent superior beings that know what is best for you.
History of the Organization: Hurbirins arrived on the galactic scene to find they were alone. They consider this a sign of their superior status. One of the first races then encounter are the artistic warriors of the Samrail. They help this race achieve galactic technology for which the Samrail are our-right worshipful. The future is clear.
In the time Hurbirin encounter the Engerian, the first race they find that has warp drive as well. Grogs are found on a old world around an old star, and agree to be part of the League to get new things to think about. Ane are also encountered, and agree to record, but not to help. Ane are eventually left on Earth as part of the League's travels.
500 years after the drop-off the activities of the League stop. This is sudden and the Ane never learn why. Hurbirin, Samrail, and Engerian no longer come to El Nanth. Grogs of course need help to move. Other races continue to use the station for several thousand years. Tales are told of a massive internal war within the League. The cause is never learned.
Fate of the Four: Hurbirin: The Hurbirin home world is known. Astronomers have reconstructed the event. 15,000 years ago their own moon spiraled into the planet. Bits of the moon have been found in far flung Solar orbit. Something impacted the leading side of the Moon and it was slowed down. Some technology has been found in the system including the remains of a colony on the third planet. (Hubrin was the second) and dead research stations on other moons and planets.
Hubrin itself is a near sterile blank slate. It is still cooling. The whole of the crust was not destroyed. Evidence remains for large impacts some several thousand years before the "big one". Not a thing can be told of the culture or race that lived there. An ark has been searched for in vain, both on the planet and in space. So far, nothing.
The moon is still a distinct mass in the body of the whole. It was a slow motion impact. Mass of the planet was increased by 20%. The new planet is mostly round, it still has a bulge were the moon hit it. Geophysics predict it will not finish cooling for another million years. Things are still shifting around, the orbit is changing, stuff like that.
Engerian: The Engerian still exist. They have entered a post technological dark age. The Planet is considered a Prime Directive reserve. They are highly superstitious and consider the Devil to be soft bodied bilateral with a head and stringy yellow tentacles on the top of it. 100% of the evidence of technology on the planet is gone. In addition the planet is resource poor. It has been mined out. The likely hood of another technological rise is unlikely. They are mired in Tech 3. The planet is currently ruled by the one True Religion, all 13 of them.
Samrial: The Ane have identified Neural as the location of Samrial. The race is the same, if a little shorter than they use to be. The remains of Galactic technology in the orbit and on the surface of this primitive world was the reason it was contacted. Section 28 has been successful in subverting and ending the war started by the Klingons between the Villagers and the Nomads. Curiously all cultures of the world treat the ancient ruins as taboo, and haunted by evil.
Grog: 5000 years ago the Gorg's home sun suffered a nova. The planet has recovered to a near class M environment, however the sun is not stable and is expected to enter the Red Giant phase at literally any time. The Grog planet will be engulfed by it's sun and burnt to a cinder. Grogs have yet to located off of that world. (Grogs are from Larry Niven's Known Space.)


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International Merchants of Exotic Natural Products since 1992
This website only processes orders within the USA. Please contact us if you would like to ship outside of the USA.
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The authentic Iroquois breastplates are made from antiqued bone hairpipe, glass crow beads, brass beads, tin cones, hawk bells, clam shell buttons, and deerskin.All shipments outside of the U.S. require U.S. Fish and Wildlife export clearance.Native Assembled in Canada
A Mohawk artist on the Kahnawake Mohawk Reservation south of Montreal makes these exquisite breastplate chokers using the ultra-thin hairpipe we manufacture in Vietnam. Each piece has a clam shell button in the middle, glass beads, and deerskin trim. Colors vary. Please confirm prior to ordering if you are specific about colors.All shipments outside of the U.S. require U.S. Fish and Wildlife export clearance.Native Assembled.


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Matthew UnderwoodActor
#1251Most Popular
Birthplace Fort Pierce, Florida,United States
AGE28 years old
Album1 Pictures
Widely known for playing the role of Logan Reese in the world wide kid's show Zoey 101, Matthew Dillion Underwood is a talented actor from the United States. With the film Reality Horror Night, he has made his fame become more popular.
Before fame
Born in Fort Pierce, Florida, Matthew Underwood started his acting career when he was 8 years old. In 1999, He had the chance to show his voice in the Japanese animated comedy film My Neighbors the Yamadas.
Personal life
Little was known about his personal life


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Briefing Paper to the Incoming Minister
The Game Animal Council Briefing Paper to the Minister of Conservation November 2017
Mission Statement: "Sustainable management of game animals and
hunting for recreation, commerce and conservation".
(Game animals include: wild deer, tahr, chamois & pigs)
The Game Animal Council invites the Minister of Conservation to meet as soon as possible to discuss its on-going work programme and how it will be funded.
Key points
- The Game Animal Council is a statutory body that reports directly to the Minister of Conservation.
- The Council was formed in 2013 to represent the interests of all game animal hunters and to improve hunter safety and contribution to conservation values.
- To enable the Game Animal Council to deliver on its mission, a 5 Year Strategic Plan, work programme and budget have been prepared.
- Improved management of New Zealand's game animals will result in enhanced protection of our unique natural areas and a better recreational hunting experience.
To enable the Game Animal Council to fulfil its statutory mandate, stable funding is required
– we would like to discuss our work programme and funding options with the Minister.
What is the Game Animal Council?
- The Game Animal Council is a statutory body established under the Game Animal Council Act 2013. It has a broad range of functions including providing advice to the Minister of Conservation, on matters relating to the management of game animals.
- Members are appointed by the Minister for a term of up to 3 years. The most recent appointments were made in May 2017. A further round of appointments will be due at the end of 2018.
- The history of game animals, hunting and the environment is plagued with conflict and ad- hoc regimes. The Game Animal Council has been recognised as an opportunity to properly manage our game animals and coordinate our recreational hunting efforts to ensure New Zealand's unique situation with respect to game animals and conservation can be finally realised.
Functions of the Game Animal Council
- The Game Animal Council's functions include:
- providing advice to the Minister of Conservation on game animals and hunting issues;
- providing information and education to the hunting sector;
- promoting safety and developing Codes of Practice and certification for the hunting sector;
- to conduct research, including research on game animals;
- establishing and managing herds of special interest;
- reducing conflict and hunter safety are key to its success.
Achievements to date
- The Game Animal Council, despite limited resourcing, has achieved a significant amount since its establishment three years ago. An overview of achievement includes:
- recognised and trusted by stakeholders as the key agency for all matters related to hunting and management of game animals, including being recognised as the key point of contact for government agencies and media where hunting and/or firearms are involved;
- developed a five-year strategic plan;
- developed the AATH (Aerial Assisted Trophy Hunting) code of practice;
- progressed levy funding proposal;
- developed HOSI (Herds of Special Interest) criteria and management plan template (three herds currently under development);
- provided input and submissions on a multitude of statutory processes including relevant strategies, policies and plans;
- initiated and participated in a pilot project to enhance conservation outcomes through strategic management of recreational and commercial aerial hunting in the Ruahine Forest Park;
- promoted the discussion of alternative Wild Animal Recovery Operation (WARO) management systems designed to enhance long term conservation outcomes, and will participate in the upcoming WARO review;
- worked closely with the Department of Conservation to identify priorities for mitigation in Battle for our Birds aerial 1080 operations;
- coordinated development of a 'statement of principles' related to animal welfare and hunting;\
- clarified and published guidance on legalities of firearms carriage and use in aircraft
- Provided input into firearms legislation;
- attended public shows and events;
- demonstrated the conservation benefits derived through managing animals for hunting and conservation benefits. For example, the Fiordland Wapiti Foundation:
- Total Deer Killed = 11500 and increasing.
- Total Money contributed for deer control = over $300,000
- Total Money contributed in cash or kind for stoat control program = circa $400,000
- Total days of labour for stoat trapping = 1152, all by volunteers in a wilderness area
- Total trap nights = over 2 million
- Total stoats and rats killed = approx. 1500 stoats and 1200 rats
- Total Whio reared and released back into the Wapiti area = 10
Strategic plan summary
The Game Animal Council has set out a work programme with eight themes:
- Enhance the quality of game animal herds while remaining consistent with conservation values.
- Develop positive relationships through effective communication.
- Promote hunter safety.
- Reduce conflict among people with different interests in game animal management.
- Improve acceptance of hunting as a safe, legitimate activity.
- Promote standards for hunting and management of game animals.
- Manage the Council effectively, including having a stable funding base.
- Promote the interests of the game animal sector – legislation, policy and planning.
The outcome of this plan is that:
- The Game Animal Council is the national game animal management organisation under- taking management of people and animals to the benefit of all stakeholders, working closely with Department of Conservation.
- It works cooperatively both within the hunting sector and, as importantly, with those outside hunting circles.
- In being effective, the GAC is openly communicative and democratic, with a sound structure and governance, backed by appropriate legislation and is in part self-funding.
- It is accountable to its stakeholders; is respected for its balanced advocacy based on good science and research, and gives authoritative advice.
- Recreational hunters are adequately trained in safe hunting practices, understand the role of hunting, and their responsibilities, together with the conservation of indigenous species. They have good information on where to hunt and how to hunt successfully.
- Recreational hunters are complemented by a sustainable commercial harvest of game animals. Hunting Guides and Game Estates provide clients with safe, quality hunting experiences.
Hunter contribution & opportunity
- An estimated 50,000 people are active big game hunters, they kill approximately per year: 135,000 deer, 132,000 other big game animals and over 230,000 feral goats. This is a significant and important contribution to conservation that far exceeds kills by commercial interests (10,000 to 30,000).
- The opportunity that recreational hunters provide for better management of game animals is significant. The current situation is largely uncoordinated, but if new hunters were recruited, well trained, motivated and resourced to maintain and increase the overall harvest of game animals there are also greater conservation outcomes to be achieved.
- Complementing recreational hunting with sustainable commercial harvest will result in even better outcomes. The Game Animal Council provides the vehicle to better manage our game animals to ensure our Mission statement of: "Sustainable management of game animals and hunting for recreation, commerce and conservation" is achieved, whilst also


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Practical tips for those who want to take care of their garage doors and get new ideas about how to maintain them.
If you hardly have any space on the wall for regular electric garage door openers or need the space for any other purpose, today you have the choice to get wall mounted openers. They are put in any wall close to the door and are equally strong.
Most garage doors weigh a minimum of 300lbs and can pose a serious threat to life or cause injury if handled incorrectly. Our professionals in danville warn against standing under a moving garage door and recommend parking or getting the car out only when the door is fully open.
Garage door repair danville experts advise homeowners to visually inspect the door every now and then to check for any potential problems. The springs, rollers, pulleys or cables should not show any visible signs of wear and tear. Replace the safety cable if they appear frayed or broken.
While painting is an interesting idea that can help spruce up the look of the garage door, doing it the right way is the key. Start off by cleaning the door well and removing all the dirt and grime sticking to it, sand the door and then start painting from top to bottom.
Even if a garage door is made of glass, steel or wood, you should clean it often in order to increase its life span. For example, you can use either a soft glass cloth or a dust cloth if you want to remove dirt or mud stains. You can also choose a mild detergent solution which does not contain harmful chemicals.


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Suzy Levian
Suzy Levian Tassle Drawstring Bucket Handbag
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- Suzy Levian
- A Suzy Levian original design
- Faux Leather
- Adjustable And Removable Shoulder Strap
- Main Closure Type: Magnet, Draw String
- Dimensions: 11.5 inches x 6 inches x 12 inches
- Brown with gold hardware
- China
- Faux Leather
- Style, meet substance. Streamlined and simple, this fresh take on a traditional bucket bag has both a single top strap (perfect for slinging in the crook of your arm) and a crossbody custom-fit detachable option. Roomy main lined interior compartment with magnetic snap and drawstring closure.Additional 3 spacious pockets.Perfectly handcrafted, this bag will be delivered to you in a custom dust bag.
Ships from and sold by a Bluefly Marketplace Partner.
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Return Policy: 14 days
Style # 449857501


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Soya Bean Meal
Source of nitrogen and potassium.
Recommended for tomatoes and all vegetables. May be used with flowering plants, trees, ornamentals and shrubs.
available sizes: 5 lbs, 25 lbs
density: 0.36 lbs per cup
release time: 1-4 months
Derived from non-gmo soya bean
Soya Bean Meal may be used with all plants.
Application Rates – always mix into soil.
Roses, flowers, large plants and shrubs: use 1 cup per plant early in season after initial growth, 1/2 cup mid-season.
Vegetable gardens/beds: 5-8 lbs per 100 square feet, after initial growth and mid-season.
Containers: 1-2 tablespoon per gallon of soil after germination, twice per season.
Compost Starter: 2 lbs
See 'Plant feeding requirements' if you are using soya bean meal in combination with other products or for more information.
See 'Feeding with organics' for general information on using organic nutrients.


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Spa & Wellness
With fresh country air and a relaxed pace, Clunes alone helps the body and mind rest, relax and rejuvenate.
When you combine it with some of the wider region's local massage therapists or a bubbling hot spa, fragrant with aromatherapy salts then the body's reset button can be properly pushed.
About 30 minutes away is the capital of relaxation, the twin towns of Daylesford and Hepburn Springs, perfect for an indulgent day trip.
Art of Relaxation Retreat MASSAGES Choose from light, medium or firm relaxation or deep tissue, Hot Stone, Pregnancy, Shiatsu or Lomi lomi by our qualified masseuse's or indulge your senses and combine with an Organic Spa body treatment from our Spa Packages. Massages start at $95 per hour for relaxation and from $105 per hour for specialised massage and Art of Relaxation Massage includes Hot Stones and Foot Treatment.


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A semi truck accident can't take away your rights: We'll fight for them
If your car or truck was struck at highway speed by a fully loaded semi truck, how will you recover from such a substantial and grievous loss? A semi truck accident injury doesn't have to ruin your life.
Remember: The insurance companies don't work for semi truck accident victims. At Tolbert Beadle, we will. And we will keep working aggressively to get everything you deserve. The fight for the compensation that's rightfully yours starts with your free consultation with a personal injury lawyer. Contact our law firm today.
The safety features built into today's passenger vehicle designs cannot account for the superior height, weight, and size of a semi truck in the event of a semi truck accident.
Passengers in cars involved in semi truck accidents who do survive often have lifelong conditions as a result of their injuries. They include:
- Paralysis
- Amputation
- Nerve damage
- Brain injury
- Burn injury
- Extensive physical therapy and rehabilitation
- Reliance on prescription pain medications
We fight for semi truck accident victims. Your free consultation is a click away
Your initial, free consultation with Tolbert Beadle could be the most important step you take to recover from your semi truck accident injury or loss. Waiting to act only plays into the hands of the insurance companies. Contact us today at (800) 887-4030 or online.