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Howbeit we speak wisdom among the perfect, yet a wisdom not of this world, nor of the rulers of this world, which are coming to naught; but we speak God's wisdom in a mystery, even the wisdom that has been hidden, which God fore-ordained before the worlds unto our glory.
Darkness seems to be more suitable than light to those that are diseased in their eyesight: wherefore they betake themselves by preference to some room that is thoroughly shaded over. This also is the case with the wisdom which is spiritual. As the wisdom which is of God seemed to be foolishness unto those without: so their own wisdom, being foolishness indeed, was accounted by them wisdom. The result has been just as if a man having skill in navigation were to promise that without a ship or sails he would pass over a boundless tract of sea, and then endeavor by reasonings to prove that the thing is possible; but some other person, ignorant of it all, committing himself to a ship and a steersman and sailors, were thus to sail in safety. For the seeming ignorance of this man is wiser than the wisdom of the other. For excellent is the art of managing a ship; but when it makes too great professions it is a kind of folly. And so is every art which is not contented with its own proper limits. Just so the wisdom which is without [were wisdom indeed ] if it had had the benefit of the spirit. But since it trusted all to itself and supposed that it wanted none of that help, it became foolishness, although it seemed to be wisdom. Wherefore having first exposed it by the facts, then and not till then he calls it foolishness; and having first called the wisdom of God folly, according to their reckoning, then and not till then he shows it to be wisdom. (For after our proofs, not before, we are best able to abash the gainsayers.)
His words then are,
Howbeit we speak wisdom among the perfect: for when I, accounted foolish and a preacher of follies, get the better of the wise, I overcome wisdom, not by foolishness but by a more perfect wisdom; a wisdom, too, so ample and so much greater, that the other appears foolishness. Wherefore having before called it by a name such as they named it at that time, and having both proved his victory from the facts, and shown the extreme foolishness of the other side: he thenceforth bestows upon it its right name, saying,
Howbeit we speak wisdom among the perfect.
Wisdom is the name he gives to the Gospel, to the method of salvation, the being saved by the Cross.
The perfect, are those who believe. For indeed they are
perfect, who know all human things to be utterly helpless, and who overlook them from the conviction that by such they are profited nothing: such were the true believers.
But not a wisdom of this world. For where is the use of the wisdom which is without, terminating here and proceeding no further, and not even here able to profit its possessors?
Now by the
rulers of the world, here, he means not certain demons, as some suspect , but those in authority, those in power, those who esteem the thing worth contending about, philosophers, rhetoricians and writers of speeches (λογογράφους). For these were the dominant sort and often became leaders of the people.
Rulers of the world he calls them, because beyond the present world their dominion extends not. Wherefore, he adds further,
which are coming to nought; disparaging it both on its own account, and from those who wield it. For having shown that it is false, that it is foolish, that it can discover nothing, that it is weak, he shows moreover that it is but of short duration.
But we speak God's wisdom in a mystery. What mystery? For surely Christ says, Matthew 10:27. ηκούσατε rec. text ἀκούετε
What you have heard in the ear, proclaim upon the housetops. How then does he call it
a mystery? Because that neither angel nor archangel, nor any other created power knew of it before it actually took place. Wherefore he says, Ephesians 3:10
That now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God. And this has God done in honor to us, so that they not without us should hear the mysteries. For we, too, ourselves, whomsoever we make our friends, use to speak of this as a sure proof of friendship towards them, that we tell our secrets to no one in preference to them. Let those hear who expose to shame the secrets of the Gospel, and unto all indiscriminately display the
pearls and the doctrine, and who cast
the holy things unto
dogs, and
swine, and useless reasonings. For the Mystery wants no argumentation; but just what it is, that only is to be declared. Since it will not be a mystery, divine and whole in all its parts, when you add anything to it of yourself also.
And in another sense, too, a mystery is so called; because we do not behold the things which we see, but some things we see and others we believe. For such is the nature of our Mysteries. I, for instance, feel differently upon these subjects from an unbeliever. I hear,
Christ was crucified; and immediately I admire His loving-kindness unto men: the other hears, and esteems it weakness. I hear,
He became a servant; and I wonder at his care for us: the other hears, and counts it dishonor. I hear,
He died; and am astonished at His might, that being in death He was not holden, but even broke the bands of death: the other hears, and surmises it to be helplessness. He hearing of the resurrection, says, the thing is a legend; I, aware of the facts which demonstrate it, fall down and worship the dispensation of God. He hearing of a laver, counts it merely as water: but I behold not simply the thing which is seen, but the purification of the soul which is by the Spirit. He considers only that my body has been washed; but I have believed that the soul also has become both pure and holy; and I count it the sepulchre, the resurrection, the sanctification, the righteousness, the redemption, the adoption, the inheritance, the kingdom of heaven, the plenary effusion (χορηγίαν) of the Spirit. For not by the sight do I judge of the things that appear, but by the eyes of the mind. I hear of the
Body of Christ: in one sense I understand the expression, in another sense the unbeliever.
And just as children, looking on their books, know not the meaning of the letters, neither know what they see; yea more, if even a grown man be unskilful in letters, the same thing will befall him; but the skilful will find much meaning stored up in the letters, even complete lives and histories: and an epistle in the hands of one that is unskilful will be accounted but paper and ink; but he that knows how to read will both hear a voice, and hold converse with the absent, and will reply whatsoever he chooses by means of writing: so it is also in regard of the Mystery. Unbelievers albeit they hear, seem not to hear: but the faithful, having the skill which is by the Spirit, behold the meaning of the things stored therein. For instance, it is this very thing that Paul signified, when he said that even now the word preached is hidden: for
unto them that perish, he says,
it is hidden. 2 Corinthians 4:3
In another point of view, the word indicates also the Gospel's being contrary to all expectation. By no other name is Scripture wont to call what happens beyond all hope and above all thought of men. Wherefore also in another place,
My mystery is for Me , and for Mine. And Paul again, 2 Corinthians 15:51
Behold, I show you a mystery: we shall not all sleep, but we shall all be changed.
3. And though it be everywhere preached, still is it a mystery; for as we have been commanded,
what things we have heard in the ear, to speak upon the house tops, so have we been also charged,
not to give the holy things unto dogs nor yet to cast our pearls before swine. Matthew 7:9 For some are carnal and do not understand: others have a veil upon their hearts and do not see: wherefore that is above all things a mystery, which everywhere is preached, but is not known of those who have not a right mind; and is revealed not by wisdom but by the Holy Ghost, so far as is possible for us to receive it. And for this cause a man would not err, who in this respect also should entitle it a mystery, the utterance whereof is forbidden. (ἀπόῤῥητον) For not even unto us, the faithful, has been committed entire certainty and exactness. Wherefore Paul also said, 1 Corinthians 13:9
We know in part, and we prophesy in part: for now we see in a mirror darkly; but then face to face.
4. For this cause he says,
We speak wisdom in a mystery, the hidden wisdom which God fore-ordained before the worlds unto our glory. Hidden: that is, that no one of the powers above has learned it before us; neither do the many know it now.
Which he fore-ordained unto our glory and yet, elsewhere he says,
unto his own glory, for he considers our salvation to be His own glory: even as also He calls it His own riches, vid. Ephesians 3:8 though He be Himself rich in good and need nothing in order that He may be rich.
Fore-ordained, he says, pointing out the care had of us. For so those are accounted most both to honor and to love us, whosoever shall have laid themselves out to do us good from the very beginning: which indeed is what fathers do in the case of children. For although they give not their goods until afterwards, yet at first and from the beginning they had predetermined this. And this is what Paul is earnest to point out now; that God always loved us even from the beginning and when as yet we were not. For unless He had loved us, He would not have fore-ordained our riches. Consider not then the enmity which has come between; for more ancient than that was the friendship.
As to the words,
before the worlds, (πρὸ τῶν αἰώνων) they mean eternal. For in another place also He says thus,
Who is before the worlds. The Son also, if you mark it, will be found to be eternal in the same sense. For concerning Him he says, Hebrews 1:2
By Him He made the worlds; which is equivalent to subsistence before the worlds; for it is plain that the maker is before the things which are made.
Which none of the rulers of this world knew; for had they known, they would not have crucified the Lord of Glory.
Now if they knew not, how said He unto them, John 7:28
You both know Me, and you know whence I am? Indeed, concerning Pilate the Scripture says, he knew not. see John 19:9 It is likely also that neither did Herod know. These, one might say, are called rulers of this world: but if a man were to say that this is spoken concerning the Jews also and the Priests, he would not err. For to these also He says, John 8:19
You know neither Me nor My Father. How then says He a little before,
You both know Me, and you know whence I am? However, the manner of this way of knowledge and of that has already been declared in the Gospel; (Hom. 49. on St. John,) and, not to be continually handling the same topic, there do we refer our readers.
What then? Was their sin in the matter of the Cross forgiven them? For He surely did say,
Forgive them. Luke 23:34 If they repented, it was forgiven. For even he who set countless assailants on Stephen and persecuted the Church, even Paul, became the champion of the Church. Just so then, those others also who chose to repent, had forgiveness: and this indeed Paul himself meant, when he exclaims, Romans 11:1-2.
I say then, have they stumbled that they should fall? God forbid.
I say then, has God cast away His people whom He foreknew? God forbid. Then, to show that their repentance was not precluded, he brought forward as a decisive proof his own conversion, saying,
For I also am an Israelite.
As to the words,
They knew not; they seem to me to be said here not concerning Christ's Person, but only concerning the dispensation hidden in that event: (περὶ αὐτῆς τοῦ πράγματος τῆς οἰκονομὶας) as if he had said, what meant
the death, and the
Cross, they knew not. For in that passage also He said not,
They know not Me, but,
They know not what they do; that is, the dispensation which is being accomplished, and the mystery, they are ignorant of. For they knew not that the Cross is to shine forth so brightly; that it is made the salvation of the world, and the reconciliation of God unto men; that their city should be taken; and that they should suffer the extreme of wretchedness.
By the name of
wisdom, he calls both Christ, and the Cross and the Gospel. Opportunely also he called Him,
The Lord of glory. For seeing that the Cross is counted a matter of ignominy, he signifies that the Cross was great glory: but that there was need of great wisdom in order not only to know God but also to learn this dispensation of God: and the wisdom which was without turned out an obstacle, not to the former only, but to the latter also.
But as it is written, Things which eye saw not and ear heard not, and which entered not into the heart of man, whatsoever things God prepared for them that love Him.
Where are these words written? Why, it is said to have been
written, then also, when it is set down, not in words, but in actual events, as in the historical books ; or when the same meaning is expressed, but not in the very same words, as in this place: for the words,
They to whom it was not told about Him shall see, and they who have not heard shall understand, Isaiah 52:15; Septuagint. Comp. Romans 15:21; Isaiah 64:4 are the same with
the things which eye has not seen, nor ear heard. Either then this is his meaning, or probably it was actually written in some books, and the copies have perished. For indeed many books were destroyed, and few were preserved entire even in the first captivity. And this is plain, in those which remain to us. For the Apostle says Acts 3:24
From Samuel and the Prophets which follow after they have all spoken concerning Him: and these their words are not entirely extant. Paul, however, as being learned in the law and speaking by the Spirit, would of course know all with accuracy. And why speak I of the captivity? Even before the captivity many books had disappeared; the Jews having rushed headlong to the last degree of impiety: and this is plain from the end of the fourth book of Kings, 2 Kings 22:8; 2 Chronicles 34:14 for the book of Deuteronomy could hardly be found, having been buried somewhere in a dunghill.
And besides, there are in many places double prophecies, easy to be apprehended by the wiser sort; from which we may find out many of the things which are obscure.
7. What then, has
eye not seen what God prepared? No. For who among men saw the things which were about to be dispensed? Neither then has
the ear heard, nor has it entered into the heart of man. How is this? For if the Prophets spoke of it, how says he,
Ear has not heard, neither has it entered into the heart of man? It did not enter; for not of himself alone is he speaking, but of the whole human race. What then? The Prophets, did not they hear? Yes, they heard; but the prophetic ear was not the ear
of man: for not as men heard they, but as Prophets. Wherefore he said, Isaiah 50:4. Septuagint
He has added unto me an ear to hear, meaning by
addition that which was from the Spirit. From whence it was plain that before hearing it had not entered into the heart of man. For after the gift of the Spirit the heart of the Prophets was not the heart of man, but a spiritual heart; as also he says himself,
We have the mind of Christ 1 Corinthians 2:16 as if he would say,
Before we had the blessing of the Spirit and learned the things which no man can speak, no one of us nor yet of the Prophets conceived them in his mind. How should we? Since not even angels know them. For what need is there to speak, says he,
concerning 'the rulers of this world,' seeing that no man knew them, nor yet the powers above?
What kind of things then are these? That by what is esteemed to be the foolishness of preaching He shall overcome the world, and the nations shall be brought in, and there shall be reconciliation of God with men, and so great blessings shall come upon us! How then have we
known? Unto us, he says,
God has revealed them by His Spirit; not by the wisdom which is without; for this like some dishonored handmaid has not been permitted to enter in, and stoop down and look into see John 20:5 the mysteries pertaining to the Lord. Do you see how great is the difference between this wisdom and that? The things which angels knew not, these are what she has taught us: but she that is without, has done the contrary. Not only has she failed to instruct, but she hindered and obstructed, and after the event sought to obscure His doings, making the Cross of none effect. Not then simply by our receiving the knowledge, does he describe the honor vouchsafed to us, nor by our receiving it with angels, but, what is more, by His Spirit conveying it to us.
7. Then to show its greatness, he says, If the Spirit which knows the secret things of God had not revealed them, we should not have learned them. Such an object of care was this whole subject to God, as to be among His secrets. Wherefore we needed also that Teacher who knows these things perfectly; for
the Spirit, 1 Corinthians 2:10-12 says he,
searches all things, even the deep things of God. For the word
to search is here indicative not of ignorance, but of accurate knowledge: it is the very same mode of speaking which he used even of God, saying,
He that searches the hearts knows what is the mind of the Spirit. Romans 8:27 Then having spoken with exactness concerning the knowledge of the Spirit, and having pointed out that it is as fully equal to God's knowledge, as the knowledge of a man itself to itself; and also, that we have learned all things from it and necessarily from it; he added,
which things also we speak, not in words which man's wisdom teaches, but which the Holy Ghost teaches; comparing spiritual things with spiritual. Do you see to what point he exalted us because of the Teacher's dignity? For so much are we wiser than they as there is difference between Plato and the Holy Spirit; they having for masters the heathen rhetoricians but we, the Holy Spirit.
8. But what is this,
comparing spiritual things with spiritual? When a thing is spiritual and of dubious meaning, we adduce testimonies from the things which are spiritual. For instance, I say, Christ rose again — was born of a Virgin; I adduce testimonies and types and demonstrations; the abode of Jonah in the whale and his deliverance afterwards; the child-bearing of the barren, Sarah, Rebecca, and the rest; the springing up of the trees which took place in paradise Genesis 2:5 when there had been no seeds sown, no rains sent down, no furrow drawn along. For the things to come were fashioned out and figured forth, as in shadow, by the former things, that these which are now might be believed when they came in. And again we show, how of the earth was man, and how of man alone the woman; and this without any intercourse whatever; how the earth itself of nothing, the power of the Great Artificer being every where sufficient for all things. Thus
with spiritual things do I
compare spiritual, and in no instance have I need of the Wisdom which is without — neither its reasonings nor its embellishments. For such persons do but agitate the weak understanding and confuse it; and are not able to demonstrate clearly any one of the things which they affirm, but even have the contrary effect. They rather disturb the mind and fill it with darkness and much perplexity. Wherefore he says,
with spiritual things comparing spiritual. Do you see how superfluous he shows it to be? And not only superfluous, but even hostile and injurious: for this is meant by the expressions,
lest the Cross of Christ be made of none effect, and,
that our ('your faith,' rec. text) faith should not stand in the wisdom of men. And he points out here, that it is impossible for those who confidently entrust every thing to it, to learn any useful thing: for
The natural man receives not the things of the Spirit.
It is necessary then to lay it aside first.
What then, some man will say;
is the wisdom from without stigmatized? And yet it is the work of God. How is this clear? Since He made it not, but it was an invention of yours. For in this place he calls by the term
wisdom curious research and superfluous elegance of words. But should any one say that he means the human understanding; even in this sense the fault is yours. For you bring a bad name upon it, who makest a bad use of it; who to the injury and thwarting of God demandest from it things which indeed it never had. Since then you boast therein and fightest with God, He has exposed its weakness. For strength of body also is an excellent thing, but when Cain used it not as he ought, God disabled him and made him tremble Genesis 4:12-14. Septuagint.
sighing and trembling, rec. ver.
fugitive and vagabond. Wine also is a good thing; but because the Jews indulged in it immoderately, God prohibited the priests entirely from the use of the fruit. And since thou also hast abused wisdom unto the rejecting of God, and hast demanded of it more than it can do of its own strength; in order to withdraw you from human hope, he has showed you its weakness.
For (to proceed) he is
a natural man, who attributes every thing to reasonings of the mind and considers not that he needs help from above; which is a mark of sheer folly. For God bestowed it that it might learn and receive help from Him, not that it should consider itself sufficient unto itself. For eyes are beautiful and useful, but should they choose to see without light, their beauty profits them nothing; nor yet their natural force, but even does harm. So if you mark it, any soul also, if it choose to see without the Spirit, becomes even an impediment unto itself.
How then, before this, it will be said,
did she see all things of herself? Never at any time did she this of herself but she had creation for a book set before her in open view. But when men having left off to walk in the way which God commanded them, and by the beauty of visible objects to know the Great Artificer, had entrusted to disputations the leading-staff of knowledge; they became weak and sank in a sea of ungodliness; for they presently brought in that which was the abyss of all evil, asserting that nothing was produced from things which were not, but from uncreated matter; and from this source they became the parents of ten thousand heresies.
Moreover, in their extreme absurdities they agreed; but in those things wherein they seemed to dream out something wholesome, though it were only as in shadows, they fell out with one another; that on both sides they might be laughed to scorn. For that out of things which are not nothing is produced, nearly all with one accord have asserted and written; and this with great zeal. In these absurdities then they were urged on by the Devil. But in their profitable sayings, wherein they seemed, though it were but darkly, (ἐν αἰνίγματι,) to find some part of what they sought, in these they waged war with one another: for instance, that the soul is immortal; that virtue needs nothing external; and that the being good or the contrary is not of necessity nor of fate.
Do you see the craft of the Devil? If any where he saw men speaking anything corrupt, he made all to be of one mind; but if any where speaking anything sound, he raised up others against them; so that the absurdities did not fail, being confirmed by the general consent, and the profitable parts died away, being variously understood. Observe how in every respect the soul is unstrung, (ἄτονος) and is not sufficient unto herself. And this fell out as one might expect. For if, being such as she is, she aspire to have need of nothing and withdraw herself from God; suppose her not fallen into that condition, and into what extreme madness would she not have insensibly sunk? If, endowed with a mortal body, she expected greater things from the false promise of the Devil— for,
You shall be, said he,
as gods Genesis 3:4— to what extent would she not have cast herself away, had she received her body also, from the beginning, immortal. For, even after that, she asserted herself to be unbegotten and of the essence of God, through the corrupt mouth of the Manicheans , and it was this distemperature which gave occasion to her invention of the Grecian gods. On this account, as it seems to me, God made virtue laborious, with a view to bow down the soul and to bring it to moderation. And that you may convince yourself that this is true, (as far as from trifles ones may guess at anything great,) let us learn it from the Israelites. They, it is well known, when they led not a life of toil but indulged in relaxation, not being able to bear prosperity, fell away into ungodliness. What then did God upon this? He laid upon them a multitude of laws with a view to restrain their licence. And to convince you that these laws contribute not to any virtue, but were given to them as a sort of curb, providing them with an occasion of perpetual labor; hear what says the prophet concerning them;
I gave them statutes which were not good. Ezek. xx. 25. What means,
not good? Such as did not much contribute towards virtue. Wherefore he adds also,
and ordinances whereby they shall not live.
But the natural man receives not the things of the Spirit.
For as with these eyes no man could learn the things in the heavens; so neither the soul unaided the things of the Spirit. And why speak I of the things in heaven? It receives not even those in earth, all of them. For beholding afar off a square tower, we think it to be round; but such an opinion is mere deception of the eyes: so also we may be sure, when a man by means of his understanding alone examines the things which are afar off much ridicule will ensue. For not only will he not see them such as indeed they are, but will even account them the contraries of what they are. Wherefore he added,
for they are foolishness unto him. But this comes not of the nature of the things, but of his infirmity, unable as he is to attain to their greatness through the eyes of his soul.
11. Next, pursuing his contrast, he states the cause of this, saying,
he knows not because they are spiritually discerned: i.e. the things asserted require faith, and to apprehend them by reasonings is not possible, for their magnitude exceeds by a great deal the meanness of our understanding. Wherefore he says,
but he that is spiritual judges all things, yet he himself is judged of no man. For he that has sight, beholds himself all things that appertain to the man that has no sight; but no sightless person discerns what the other is about. So also in the case before us, our own matters and those of unbelievers, all of them we for our part know; but ours, they know not henceforth any more. We know what is the nature of things present, what the dignity of things to come; and what some day shall become of the world when this state of things shall be no more, and what sinners shall suffer, and the righteous shall enjoy. And that things present are nothing worth, we both know, and their meanness we expose; (for to
discern is also to expose;) (ἀνακρίνειν, ἐλέγχειν) and that the things to come are immortal and immoveable. All these things are known to the spiritual man; and what the natural man shall suffer when he is departed into that world; and what the faithful shall enjoy when he has fulfilled his journey from this: none of which are known to the natural man.
12. Wherefore also, subjoining a plain demonstration of what had been affirmed, he says,
For who has known the mind of the Lord, that he may instruct Him? But we have the mind of Christ. That is to say, the things which are in the mind of Christ, these we know, even the very things which He wills and has revealed. For since he had said,
the Spirit had revealed them; lest any one should set aside the Son, he subjoins that Christ also showed us these things. Not meaning this, that all the things which He knows, we know; but that all the things which we know are not human so as to be open to suspicion, but of His mind and spiritual.
For the mind which we have about these things we have of Christ; that is, the knowledge which we have concerning the things of the faith is spiritual; so that with reason we are
judged of no man. For it is not possible that a natural man should know divine things. Wherefore also he said,
For who has known the mind of the Lord? implying that our own mind which we have about these things, is His mind. And this,
that he may instruct Him, he has not added without reason, but with reference to what he had just now said,
the spiritual man no one discerns. For if no man is able to know the mind of God, much less can he teach and correct it. For this is the meaning of,
that he may instruct Him.
Do you see how from every quarter he repels the wisdom which is without, and shows that the spiritual man knows more things and greater? For seeing that those reasons,
That no flesh should glory; and,
For this cause has He chosen the foolish things, that He might confound the wise men; and,
Lest the Cross of Christ should be made void: seemed not to the unbelievers greatly worthy of credit, nor yet attractive, or necessary, or useful, he finishes by laying down the principal reason; because in this way we most easily see from Whom we may have the means of learning even high things, and things secret, and things which are above us. For reason was absolutely made of none effect by our inability to apprehend through Gentile wisdom the things above us.
You may observe, too, that it was more advantageous to learn in this way from the Spirit. For that is the easiest and clearest of all teaching.
But we have the mind of Christ. That is, spiritual, divine, that which has nothing human. For it is not of Plato, nor of Pythagoras, but it is Christ Himself, putting His own things into our mind.
This then, if naught else, let us revere, O beloved, and let our life shine forth as most excellent; since He also Himself makes this a sure proof of great friendship, viz. the revealing His secrets unto us: where He says, John 15:15
Henceforth I call you not servants, for all you are My friends; for all things which I have heard from My Father I have told unto you: that is, I have had confidence towards you. Now if this by itself is a proof of friendship, namely, to have confidence: when it appears that He has not only confided to us the mysteries conveyed by words, (τὰ διὰ ῥημάτων μυστηρία) but also imparted to us the same conveyed by works, (διὰ τῶν ἔργων, i.e. sacramental actions) consider how vast the love of which this is the fruit. This, if nothing else, let us revere; even though we will not make any such great account of hell, yet let it be more fearful than hell to be thankless and ungrateful to such a friend and benefactor. And not as hired servants, but as sons and freemen, let us do all things for the love of our Father; and let us at last cease from adhering to the world that we may put the Greeks also to shame. For even now desiring to put out my strength against them, I shrink from so doing, lest haply, surpass them as we may by our arguments and the truth of what we teach, we bring upon ourselves much derision from the comparison of our way of life; seeing that they indeed, cleaving unto error and having no such conviction, abide by philosophy, but we do just the contrary. However, I will say it. For it may be, it may be that in practising how to contend against them, we shall long as rivals to become better than they in our mode of life also.
14. I was saying not long ago, that it would not have entered the Apostles' thoughts to preach what they did preach, had they not enjoyed Divine Grace; and that so far from succeeding, they would not even have devised such a thing. Well then, let us also today prosecute the same subject in our discourse; and let us show that it was a thing impossible so much as to be chosen or thought of by them, if they had not had Christ among them: not because they were arrayed, the weak against the strong, not because few against many, not because poor against rich, not because unlearned against wise, but because the strength of their prejudice, too, was great. For you know that nothing is so strong with men as the tyranny of ancient custom. So that although they had not been twelve only, and not so contemptible, and such as they really were, but another world as large as this, and with an equivalent number arrayed on their side, or even much greater; even in this case the result would have been hard to achieve. For the other party had custom on their side, but to these their novelty was an obstacle. For nothing so much disturbs the mind, though it be done for some beneficial purpose, as to innovate and introduce strange things, and most of all when this is done in matters relating to divine worship and the glory of God. And how great force there is in this circumstance I will now make plain; first having made the following statement that there was added also another difficulty with regard to the Jews. For in the case of the Greeks, they destroyed both their gods and their doctrines altogether; but not so did they dispute with the Jews, but many of their doctrines they abolished, while the God who had enacted the same they bade them worship. And affirming that men should honor the legislator, they said,
obey not in all respects the law which is of Him; for instance, in the keeping the Sabbath, or observing circumcision, or offering sacrifices, or doing any other like thing. So that not only was custom an impediment, but also the fact, that when they bade men worship God, they bade them break many of His laws.
15. But in the case of the Greeks great was the tyranny of custom. For if it had been a custom of ten years only, I say not of such a length of time, and if it had preoccupied but a few men, I say not the whole world, when these persons made their approaches; even in this case the revolution would have been hard to effect. But now sophists, and orators, and fathers, and grandfathers, and many more ancient than all these, had been preoccupied by the error: the very earth and sea, and mountains and groves, and all nations of Barbarians, and all tribes of the Greeks, and wise men and ignorant, rulers and subjects, women and men, young and old, masters and slaves, artificers and husbandmen, dwellers in cities and in the country; all of them. And those who were instructed would naturally say,
What in the world is this? Have all that dwell in the world been deceived? Both sophists and orators, philosophers and historians, the present generation and they who were before this, Pythagoreans, Platonists, generals, consuls, kings, they who in all cities from the beginning were citizens and colonists, both Barbarians and Greeks? And are the twelve fishermen and tent-makers and publicans wiser than all these? Why, who could endure such a statement? However, they spoke not so, nor had it in their mind, but did endure them, and owned that they were wiser than all. Wherefore they overcame even all. And custom was no impediment to this, though accounted invincible when she has acquired her full swing by course of time.
And that you may learn how great is the strength of custom, it has oftentimes prevailed over the commands of God. And why do I say, commands? Even over very blessings. For so the Jews when they had manna, required garlic; enjoying liberty they were mindful of their slavery; and they were continually longing for Egypt, because they were accustomed to it. Such a tyrannical thing is custom.
If you desire to hear of it from the heathens also; it is said that Plato, although well aware that all about the gods was a sort of imposture, condescended to all the feasts and all the rest of it, as being unable to contend with custom; and as having in fact learned this from his master. For he, too, being suspected of some such innovation, was so far from succeeding in what he desired that he even lost his life; and this, too, after making his defense. And how many men do we see now by prejudice held in idolatry, and having nothing plausible to say, when they are charged with being Greeks, but alleging the fathers, and grandfathers, and great grandfathers. For no other reason did some of the heathens call custom, second nature. But when doctrines are the subject-matter of the custom, it becomes yet more deeply rooted. For a man would change all things more easily than those pertaining to religion. The feeling of shame, too, coupled with custom, was enough to raise an obstacle; and the seeming to learn a new lesson in extreme old age, and that of those who were not so intelligent. And why wonder, should this happen in regard of the soul, seeing that even in the body custom has great force?
16. In the Apostles' case, however, there was yet another obstacle, more powerful than these; it was not merely changing custom so ancient and primitive, but there were perils also under which the change was effected. For they were not simply drawing men from one custom to another, but from a custom, wherein was no fear to an undertaking which held out threats of danger. For the believer must immediately incur confiscation, persecution, exile from his country; must suffer the worst ills, be hated of all men, be a common enemy both to his own people and to strangers. So that even if they had invited men to a customary thing out of novelty, even in this case it would have been a difficult matter. But when it was from a custom to an innovation, and with all these terrors to boot, consider how vast was the obstacle!
And again, another thing, not less than those mentioned, was added to make the change difficult. For besides the custom and the dangers, these precepts were both more burdensome, and those from which they withdrew men were easy and light. For their call was from fornication unto chastity; from love of life unto sundry kinds of death; from drunkenness unto fasting; from laughter unto tears and compunction; from covetousness unto utter indigence; from safety unto dangers: and throughout all they required the strictest circumspection. For,
Filthiness, Ephesians 5:4 says he,
and foolish talking, and jesting, let it not proceed out of your mouth. And these things they spoke unto those who knew nothing else than how to be drunken and serve their bellies; who celebrated feasts made up of nothing but of
filthiness and laughter and all manner of revellings (κωμῳδίας ἁπάσης.) So that not only from the matter pertaining to severity of life were the doctrines burthensome, but also from their being spoken unto men who had been brought up in careless ease, and
filthiness, and
foolish talking, and laughter and revellings. For who among those who had lived in these things, when he heard, Matthew 10:38
If a man take not up his cross and follow Me, he is not worthy of Me; and, Matthew 10:34
I came not to send peace but a sword, and to set a man at variance with his father, and the daughter at variance with her mother, would not have felt himself chilled all over (ἐνάρκησε)? And who, when he heard,
If a man bid not farewell to home and country and possessions, he is not worthy of Me, would not have hesitated, would not have refused? And yet there were men, who not only felt no chill, neither shrunk away when they heard these things, but ran to meet them and rushed upon the hardships, and eagerly caught at the precepts enjoined. Again, to be told,
For every idle word we shall give account; Matthew 12:36 and,
whosoever looks upon a woman to lust after her, has committed adultery with her as soon as seen; Matthew 5:28 and,
whosoever is angry without cause shall fall into hell;— which of the men of that day would not these things have frightened off? And yet all came running in, and many even leaped over the boundaries of the course. What then was their attraction? Was it not, plainly, the power of Him who was preached? For suppose that the case were not as it is, but just contrary , that this side was the other, and the other this; would it have been easy, let me ask, to hold fast and to drag on those who resisted? We cannot say so. So that in every way that power is proved divine which wrought so excellently. Else how, tell me, did they prevail with the frivolous and the dissolute, urging them toward the severe and rough course of life?
17. Well; such was the nature of the precepts. But let us see whether the doctrine was attractive. Nay, in this respect also there was enough to frighten away the unbelievers. For what said the preachers? That we must worship the crucified, and count Him as God, who was born of a Jewish woman. Now who would have been persuaded by these words, unless divine power had led the way? That indeed He had been crucified and buried, all men knew; but that He had risen again and ascended, no one save the Apostles had seen.
But, you will say, they excited them by promises and deceived them by an empty sound of words. Nay, this very topic most particularly shows (even apart from all that has been said) that our doctrines are no deceit. For all its hardships took place here, but its consolations they were to promise after the resurrection. This very thing then, for I repeat it, shows that our Gospel is divine. For why did no one of the believers say,
I close not with this, neither do I endure it? Thou threatenest me with hardships here, and the good things you promise after the resurrection. Why, how is it plain that there will be a resurrection? Which of the departed has returned? Which of those at rest has risen again? Which of these has said what shall be after our departure hence? But none of these things entered into their minds; rather they gave up their very lives for the Crucified. So that this bare fact was more than anything a proof of great power; first, their working conviction at once, touching matters so important, in persons that had never in their lives before heard of any such thing; secondly, that they prevailed on them to take the difficulties upon trial, and to account the blessings as matter of hope. Now if they had been deceivers they would have done the contrary: their good things they would have promised as of this world ἐντεῦθεν, so John 18:36; the fearful things they would not have mentioned, whether they related to the present life or the future. For so deceivers and flatterers act. Nothing harsh, nor galling, nor burdensome, do they hold out, but altogether the contrary. For this is the nature of deceit.
18. But
the folly, it will be said,
of the greater part caused them to believe what they were told. How do you say? When they were under Greeks, they were not foolish; but when they came over to us, did their folly then begin? And yet they were not men of another sort nor out of another world, that the Apostles took and persuaded: they were men too who simply held the opinions of the Greeks, but ours they received with the accompaniment of dangers. So that if with better reason they had maintained the former, they would not have swerved from them, now that they had so long time been educated therein; and especially as not without danger was it possible to swerve. But when they came to know from the very nature of the things that all on that side was mockery and delusion, upon this, even under menaces of sundry deaths, they sprang off (ἀπεπήδησαν) from their customary ways, and came over voluntarily unto the new; inasmuch as the latter doctrine was according to nature, but the other contrary to nature.
the persons convinced, it is said,
were slaves, and woman, and nurses, and midwives, and eunuchs. Now in the first place, not of these alone does our Church consist; and this is plain unto all. But be it of these; this is what especially makes the Gospel worthy of admiration; that such doctrines as Plato and his followers could not apprehend, the fishermen had power on a sudden to persuade the most ignorant sort of all to receive. For if they had persuaded wise men only, the result would not have been so wonderful; but in advancing slaves, and nurses, and eunuchs unto such great severity of life as to make them rivals to angels, they offered the greatest proof of their divine inspiration. Again; had they enjoined I know not what trifling matters, it were reasonable perhaps to bring forward the conviction wrought in these persons, to show the trifling nature of the things which were spoken: but if things great, and high, and almost transcending human nature, and requiring high thoughts, were the matter of their lessons of wisdom; the more foolishness you show in those who were convinced, by so much the more do you show clearly that they who wrought the conviction were wise and filled with divine grace.
But, you will say, they prevailed on them through the excessive greatness of the promises. But tell me, is not this very thing a wonder to you, how they persuaded men to expect prizes and recompenses after death? For this, were there nothing else, is to me matter of amazement. But this, too, it will be said, came of folly. Inform me wherein is the folly of these things: that the soul is immortal; that an impartial tribunal will receive us after the present life; that we shall render an account of our deeds and words and thoughts unto God that knows all secrets; that we shall see the evil undergoing punishment, and the good with crowns on their heads. Nay, these things are not of folly, but the highest instruction of wisdom. The folly is in the contrary opinions to these.
19. Were this then the only thing, the despising of things present, the setting much by virtue, the not seeking rewards here, but advancing far beyond in hopes, and the keeping the soul so intent and faithful as by no present terror to be hindered in respect of the hope of what shall be; tell me, to what high philosophy must this belong? But would you also learn the force of the promises and predictions in themselves, and the truth of those uttered both before and after this present state of things? Behold, I show you a golden chain, woven cunningly from the beginning! He spoke some things to them about Himself, and about the churches, and about the things to come; and as He spoke, He wrought mighty works. By the fulfilment therefore of what He said, it is plain that both the wonders wrought were real, and the future and promised things also.
But that my meaning may be yet plainer, let me illustrate it from the actual case. He raised up Lazarus by a single word merely, and showed him alive. Again, He said, The gates of Hades shall not prevail against the Church Matthew 16:18 and,
He that forsakes father or mother, shall receive an hundred-fold in this life, and shall inherit everlasting life. Matthew 19:29 The miracle then is one, the raising of Lazarus; but the predictions are two; made evident, the one here, the other in the world to come. Consider now, how they are all proved by one another. For if a man disbelieve the resurrection of Lazarus, from the prophecy uttered about the Church let him learn to believe the miracle. For the word spoken so many years before, came to pass then, and received accomplishment: for
the gates of Hades prevailed not against the Church. You see that He who spoke truth in the prophecy, it is clear that he also wrought the miracle: and He who both wrought the miracle and brings to accomplishment the words which He spoke, it is clear that He speaks the truth also in the predictions of things yet to come, when He says,
He who despises things present shall receive an hundred-fold, and shall inherit everlasting life. For the things which have been already done and spoken, He has given as the surest pledges of those which shall hereafter come to pass.
Of all these things then, and the like to these, collecting them together out of the Gospels, let us tell them, and so stop their mouths. But if any one say, Why then was not error completely extinguished? This may be our answer: You yourselves are to blame, who rebel against your own salvation. For God has so ordered this matter (ᾠκονόμησεν,) that not even a remnant of the old impiety need be left.
20. Now, briefly to recount what has been said: What is the natural course of things? That the weak should be overcome by the strong, or the contrary? Those who speak things easy, or things of the harsher sort? Those who attract men with dangers, or with security? innovators, or those who strengthen custom? Those who lead into a rough, or into a smooth way? Those who withdraw men from the institutions of their fathers, or those who lay down no strange laws? Those who promise all their good things after our departure from this world, or those who flatter in the present life? The few to overcome the many, or the many the few?
But you, too, says one, gave promises pertaining to this life. What then have we promised in this life? The forgiveness of sins and the laver of regeneration. Now in the first place, baptism itself has its chief part in things to come; and Paul exclaims, saying, Colossians 3:4
For you died, and your life is hid with Christ in God: when your life shall be manifested, then shall you also with Him be manifested in glory. But if in this life also it has advantages, as indeed it has, this also is more than all a matter of great wonder, that they had power to persuade men who had done innumerable evil deeds, yea such as no one else had done, that they should wash themselves clean of all, and they should give account of none of their offenses. So that on this very account it were most of all meet to wonder that they persuaded Barbarians to embrace such a faith as this, and to have good hopes concerning things to come; and having thrown off the former burden of their sins, to apply themselves with the greatest zeal for the time to come to those toils which virtue requires, and not to gape after any object of sense, but rising to a height above all bodily things, to receive gifts purely spiritual: yea, that the Persian, the Sarmatian, the Moor, and the Indian should be acquainted with the purification of the soul, and the power of God, and His unspeakable mercy to men, and the severe discipline of faith, and the visitation of the Holy Spirit, and the resurrection of bodies, and the doctrines of life eternal. For in all these things, and in whatever is more than these, the fishermen, initiating by Baptism various races of Barbarians, persuaded them (φιλοσοφεῖν) to live on high principles.
Of all these things then, having observed them accurately, let us speak unto the Gentiles, and again, let us show them the evidence of our lives: that by both means we ourselves may be saved and they drawn over by our means unto the glory of God. For unto Him be the glory forever. Amen.
Source. Translated by Talbot W. Chambers. From Nicene and Post-Nicene Fathers, First Series, Vol. 12. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/220107.htm>.
Contact information. The editor of New Advent is Kevin Knight. My email address is feedback732 at newadvent.org. (To help fight spam, this address might change occasionally.) Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads.


text:
CREATE [ OR REPLACE ] FUNCTION name ( [ argtype [, ...] ] ) RETURNS rettype AS 'definition' LANGUAGE langname [ WITH ( attribute [, ...] ) ] CREATE [ OR REPLACE ] FUNCTION name ( [ argtype [, ...] ] ) RETURNS rettype AS 'obj_file', 'link_symbol' LANGUAGE langname [ WITH ( attribute [, ...] ) ]
CREATE FUNCTION defines a new function. CREATE OR REPLACE FUNCTION will either create a new function, or replace an existing definition.
The name of a function to create. The name need not be unique, because functions may be overloaded, but functions with the same name must have different argument types.
The data type(s) of the function's arguments, if any. The input types may be base or complex types, opaque, or the same as the type of an existing column. Opaque indicates that the function accepts arguments of a non-SQL type such as char *. The type of a column is indicated using tablename.columnname%TYPE; using this can sometimes help make a function independent from changes to the definition of a table.
The return data type. The output type may be specified as a base type, complex type, setof type, opaque, or the same as the type of an existing column. The setof modifier indicates that the function will return a set of items, rather than a single item. Functions with a declared return type of opaque do not return a value. These cannot be called directly; trigger functions make use of this feature.
A string defining the function; the meaning depends on the language. It may be an internal function name, the path to an object file, an SQL query, or text in a procedural language.
This form of the AS clause is used for dynamically linked C language functions when the function name in the C language source code is not the same as the name of the SQL function. The string obj_file is the name of the file containing the dynamically loadable object, and link_symbol is the object's link symbol, that is, the name of the function in the C language source code.
May be SQL, C, internal, or plname, where plname is the name of a created procedural language. See CREATE LANGUAGE for details. For backward compatibility, the name may be enclosed by single quotes.
An optional piece of information about the function, used for optimization. See below for details.
The user that creates the function becomes the owner of the function.
The following attributes may appear in the WITH clause:
Iscachable indicates that
the function always returns the same result when given the
same argument values (i.e., it does not do database lookups
or otherwise use information not directly present in its
parameter list). The optimizer uses
iscachable to know whether it is safe to
pre-evaluate a call of the function.
isstrict indicates that the
function always returns NULL whenever any of its arguments
are NULL. If this attribute is specified, the function is
not executed when there are NULL arguments; instead a NULL
result is assumed automatically. When
isstrict is not specified, the function
will be called for NULL inputs. It is then the function
author's responsibility to check for NULLs if necessary and
respond appropriately.
Refer to the chapter in the PostgreSQL Programmer's Guide on the topic of extending PostgreSQL via functions for further information on writing external functions.
The full SQL type syntax is allowed for input arguments and return value. However, some details of the type specification (e.g., the precision field for numeric types) are the responsibility of the underlying function implementation and are silently swallowed (i.e., not recognized or enforced) by the CREATE FUNCTION command.
PostgreSQL allows function overloading; that is, the same name can be used for several different functions so long as they have distinct argument types. This facility must be used with caution for internal and C-language functions, however.
Two internal functions cannot have the same C name without causing errors at link time. To get around that, give them different C names (for example, use the argument types as part of the C names), then specify those names in the AS clause of CREATE FUNCTION. If the AS clause is left empty, then CREATE FUNCTION assumes the C name of the function is the same as the SQL name.
Similarly, when overloading SQL function names with multiple C-language functions, give each C-language instance of the function a distinct name, then use the alternative form of the AS clause in the CREATE FUNCTION syntax to select the appropriate C-language implementation of each overloaded SQL function.
When repeated CREATE FUNCTION calls refer to the same object file, the file is only loaded once. To unload and reload the file (perhaps during development), use the LOAD command.
Use DROP FUNCTION to remove user-defined functions.
To update the definition of an existing function, use CREATE OR REPLACE FUNCTION. Note that it is not possible to change the name or argument types of a function this way (if you tried, you'd just be creating a new, distinct function). Also, CREATE OR REPLACE FUNCTION will not let you change the return type of an existing function. To do that, you must drop and re-create the function.
If you drop and then re-create a function, the new function is not the same entity as the old; you will break existing rules, views, triggers, etc that referred to the old function. Use CREATE OR REPLACE FUNCTION to change a function definition without breaking objects that refer to the function.
To create a simple SQL function:
CREATE FUNCTION one() RETURNS integer AS 'SELECT 1 AS RESULT;' LANGUAGE SQL; SELECT one() AS answer; answer -------- 1
The next example creates a C function by calling a routine from a user-created shared library named funcs.so (the extension may vary across platforms). The shared library file is sought in the server's dynamic library search path. This particular routine calculates a check digit and returns TRUE if the check digit in the function parameters is correct. It is intended for use in a CHECK constraint.
CREATE FUNCTION ean_checkdigit(char, char) RETURNS boolean AS 'funcs' LANGUAGE C; CREATE TABLE product ( id char(8) PRIMARY KEY, eanprefix char(8) CHECK (eanprefix ~ '[0-9]{2}-[0-9]{5}') REFERENCES brandname(ean_prefix), eancode char(6) CHECK (eancode ~ '[0-9]{6}'), CONSTRAINT ean CHECK (ean_checkdigit(eanprefix, eancode)) );
This example creates a function that does type conversion between the user-defined type complex, and the internal type point. The function is implemented by a dynamically loaded object that was compiled from C source (we illustrate the now-deprecated alternative of specifying the exact pathname to the shared object file). For PostgreSQL to find a type conversion function automatically, the SQL function has to have the same name as the return type, and so overloading is unavoidable. The function name is overloaded by using the second form of the AS clause in the SQL definition:
CREATE FUNCTION point(complex) RETURNS point AS '/home/bernie/pgsql/lib/complex.so', 'complex_to_point' LANGUAGE C;
The C declaration of the function could be:
Point * complex_to_point (Complex *z) { Point *p; p = (Point *) palloc(sizeof(Point)); p->x = z->x; p->y = z->y; return p; }
A CREATE FUNCTION command is defined in SQL99. The PostgreSQL version is similar but not compatible. The attributes are not portable, neither are the different available languages.
DROP FUNCTION , LOAD, PostgreSQL Programmer's Guide

subset: commoncrawl


text: Hey Question about how ispconfig works with email users and domains. I noticed users created through ispconfig cant use outlook to check thier mail , then i found the post where it was explained you have to have real system users. Now my question is how to do you tie in the users made through ispconfig and the real system users so that they can check thier mail without login failed errors ? And also if you have [email protected] and you have [email protected] how would the mail for them be seperated if you can only create one system user with the username john ?


text:
ABC Saturday Night Football Kicks Off Season with a Winning Night
ESPN led the way Saturday, Sept. 1 with its season-opening college football coverage, highlighted by ABC Saturday Night Football. The telecast – Alabama defeating Michigan 41-14 from Cowboys Stadium in Arlington, Texas – averaged a 4.8 rating, 7,918,000 viewers and 5,452,000 households, making it the night's top show across all networks in viewership and key male demographics.
In addition, three of ESPN's Saturday telecasts averaged a 2.1 rating or better. The network began the day at noon ET with Ohio at Penn State averaging a 2.8 rating, 3,503,000 viewers and 2,733,000 households followed by Bowling Green at Florida at 3:30 p.m. averaging a 2.1 rating, 2,758,000 viewers and 2,048,000 households. The Clemson vs. Auburn Saturday prime time telecast averaged a 2.5 rating, 3,582,000 viewers and 2,415,000 households.
Additional highlights from the opening weekend:
- ESPN's Friday night Boise State at Michigan State matchup was the network's third highest-rated and most-viewed Friday night telecast, averaging a 3.2 rating, 4,194,000 viewers and 3,103,000 households. The 17-13 Michigan State victory ranks behind both games of an ESPN doubleheader on Thanksgiving Friday, November 26, 2010.
- The top game – a 48-29 Oregon victory over Arizona on the Ducks' way to an undefeated regular-season – averaged a 5.3 rating, 7,787,000 viewers and 5,263,000 households.
- The second most-viewed telecast – a one-loss Nevada team defeating then-undefeated Boise State 34-31 in overtime – averaged a 3.9 rating, 5,449,000 viewers and 3,908,000 households.
- ESPN's first game of the 2012 season – a 17-13 South Carolina win over Vanderbilt on Thursday, Aug. 30 – was also the network's second most-viewed Thursday night opening telecast ever. The game, with a 3.0 average rating, 4,129,000 viewers and 2,944,000 households is behind ESPN's 1994 Arizona-George Tech opening telecast, which averaged 4,174,000 viewers. This year's matchup is also the highest-rating for a season-opening telecast since 1998 when ESPN averaged a 3.4 rating for Virginia at Auburn.
- ESPNU averaged 1,491,000 viewers (based on a 1.3 rating and 945,000 households) for its telecast of Tennessee beating NC State 35-21, making it the network's most-viewed college football game ever.
– 30 –


text:
GU Men bounce back, trounce Kansas State in Battle in Seattle
Kelly Olynyk dominated inside with 20 points and No. 14 Gonzaga rebounded from its first loss of the season with an impressive 68-52 win over Kansas State on Saturday night.
Making their annual trip to Seattle, Olynyk and the Bulldogs (10-1) controlled the interior and wore down the Wildcats in the second half. Olynyk's highlight was a rattling, one-handed slam with about 9 minutes left that drew a technical foul for screaming, but also gave the Bulldogs a 14-point lead.
Gonzaga outscored Kansas State 38-12 in the paint.
Angel Rodriguez led Kansas State (7-2) with 14 points, but leading scorer Rodney McGruder had a miserable night. McGruder didn't score for the first 30 minutes and finished with four points.
McGruder, who came in averaging 12.9 points, shot 1 for 9 from the floor.
Gary Bell Jr. had 11 points for Gonzaga, which played before its extensive fan base in the Puget Sound region for the 10th straight year and improved to 6-4 in the event. It was a chance for the Bulldogs to erase the disappointment of their last outing a week earlier when defensive lapses and a red-hot Brandon Paul keyed Illinois' 85-74 upset that snapped the best start to a season in Gonzaga history.
There was no lingering hangover from the Illinois loss. Olynyk made 10 of 13 shots, falling just short of matching his career high of 22 points when he fouled out with 4:56 left. Even more impressive for Gonzaga was its domination inside without getting a big game from Elias Harris, who finished with 10 points and seven rebounds.
Kansas State was trying to pick up an early signature win in Bruce Weber's first season coaching the Wildcats. They fell short in their first attempt when they lost to then-No. 4 Michigan 71-57 last month.
After using Guy Landry Edi on McGruder for most of the first half, the Bulldogs stuck Mike Hart on the Wildcats' scoring leader to start the second half. He was immediately flustered, committing turnovers on Kansas State's first two possessions and Gonzaga started the half on a 9-0 run to take a 36-26 lead with 16:28 left.
Kansas State briefly stemmed the run, but Edi's 3-pointer with 12 minutes left pushed the lead to a dozen and Olynyk's dunk that drew the technical capped another 11-2 spurt by the Bulldogs.
Gonzaga's lead reached 21 in the final minutes.
The 3-point shooting that kept Kansas State hanging around in the first half disappeared during the final 20 minutes. The Wildcats shot 1 of 6 on 3-point attempts in the second half. Rodriguez had only two points after the break.
Gonzaga tried to pull away early with a 10-0 run late in the first half to take a 23-17 lead, but led just 27-26 at the break thanks to the shooting of Rodriguez and Will Spradling.
Kansas State sustained a big blow late in the half when forward Nino Williams crashed hard to the floor with an apparent right shoulder injury. He was helped to the locker room and did not return in the second half. Williams had two points and three rebounds in 6 minutes.


text:
As you no doubt already know, there is a ridiculously large amount of SQL Server Information available out there on the internet. Whether you're browsing forums, web sites or blogs, knowing what the best sources of SQL Server information are and more importantly which one's you can trust, can be tricky.
So to help you get started on the right track, below is my list of what I consider to be the Top 5 SQL Forums on the internet.
- StackOverflow
- SQL Server Central
- ServerFault
- Microsoft MSDN SQL Server Forums
- SQLTeam
- The SQLBrit Community Forum – Update: The list would not be complete without a mention of our very own new Community Forum!
There's not a lot more I can say about this site that I have not done so already. Unlike the majority of technology forums currently out there, Stackoverflow covers more than just SQL Server, in fact a whole variety of technology related subject areas are catered for. I'm a real big fan of the site and for a detailed review read about my Stackoverflow Addiction.
I consider this site to be a one stop SQL Server shop. Not only does it have one of the best SQL Forums on the internet but also a tremendous volume of SQL Server articles, blogs and general content. This is must view site for all SQL Server professionals.
This is the sister site to Stackoverflow and is all about hardware and administration. Given the ridiculously high level of expert knowledge and experience of some of the posters on the forum, I consider ServerFault to be an essential reference tool for all serious SQL Server Database Administrators.
Microsoft MSDN SQL Server Forums
In my opinion this is the forum you go to when you have a seriously tough question you need answering. The community on this forum is quite close nit and perhaps a little cliquey at times but the quality of the detailed responses provided to queries is superb and the number of expert moderators on hand is second to none, thereby negating any down sides there may possibly be. There is also a separate forum for each SQL Server technology and feature, meaning that the community for each forum are experts in the specific subject area you need help on. Bottom line, if you cannot find an answer to your query elsewhere on the net then you will find it here!
Another favourite of mine, this forum is well established and has been going for a good while now. That means that there is a wealth of knowledge there for you to get stuck into and a solid community of experienced SQL Server experts on hand to answer your queries.
There you have it, my Top 5 SQL Forums. I'm sure there are some other great undiscovered SQL Server resources out there. If you come across a great resource be sure to let me know!


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|Microlivestock - Little-Known Small Animals with a Promising Economic Future (b17mie)
հղում աղբյուրինb17mie.htm
|Part II : Poultry
Several preceding chapters have discussed the possibilities of domesticating certain wild birds.l Here, briefly, are highlighted other wild species with qualities that might make them suitable for sustained production. It should be understood that their practical use in the long run is pure speculation; they are included here merely to guide those interested in exploring the farthest frontiers of livestock science.
Collectively, poultry have become the most useful of all livestock— and the most widespread. Yet only a handful of species are employed. Of the 9,000 bird species, only a few (for instance, chickens, ducks, geese, muscovies, pigeons, and turkeys) have been domesticated for farm use. Strictly speaking, all birds are edible - at least none have poisonous flesh - so it seems illogical to conclude that these are the only likely candidates. Perhaps they are not even the best.
At first sight there may seem to be little need for new species, but poultry meat is in ever increasing demand and there are many niches where the main species are stricken by disease, or are afflicted by heat, humidity, altitude problems, or other hazards. For these areas, a new species might become a vital future resource. Perhaps some could even become globally important. The modern guinea fowl, for example, is a relative newcomer as a worldwide resource (see page 120).
The birds now used as poultry were domesticated centuries ago by people unaware of behavior modification, nutrition, genetics, microbiology, disease control, and the other basics of domestication. Today we can tame species that they couldn't. In particular, the new understanding of "imprinting" may make the domestication of birds easier today than ever before.
In this highly speculative concept, the birds described on the following pages are worth considering. They all eat vegetation and tend to live in flocks, which makes them likely to be easy to feed and to keep in crowded conditions. Most are sedentary, nonmigratory, and poor fliers. All but three (tinamous, sand grouse, and trumpeters) are gallinaceous.
Gallinaceous birds are already the most important to people. The best known are chickens, turkeys, quail, and guinea fowl. But there are about 240 other species. Most are chickenlike: heavy bodied with short, rounded wings, and adapted for life on the ground. Although some are solitary, many are sociable. Basically vegetarian, they also eat insects, worms, and other invertebrates. The young birds are extremely precocious, walking and feeding within hours of hatching. All of these are advantageous traits for domestication.
Game birds are also emphasized here. Many today are considered gourmet delights, and this should give them a head start in the marketplace. Indeed, some are already being raised in a small way on game farms and are at least partly on the way to domestication.
These brownish birds (Ortalis vetula and nine other species) are found throughout Central and South America, and, given research, could possibly be raised on a large scale. A sort of "tropical chicken," they tame easily, live together in dense populations, and protect their chicks extremely well. They commonly scavenge around houses and people often put out scraps to feed them.2 The chicks are easily hatched, grow fast, and can be fed standard chicken rations.3
There is already considerable demand for these birds. Everywhere they are found, they are prized as food. In some areas they constitute the single most important game species, and are heavily hunted to supply local communities. Although they have less meat than a chicken, it is tastier and darker.
Chachalacas are very adaptable. They occur mainly around forest edges and thrive in the thickets that appear after tropical forests have been felled. They do well close to humans, and their populations are not threatened, despite much hunting. Indeed, they seem well adapted to existence around villages and towns. Although not strong fliers, they are one of the few tree-roosting gallinaceous species. Primarily fruit eaters, they also consume tender leaves, twigs, and buds, and they scratch up the ground, presumably for insects.
Although excitable and noisy, chachalacas become remarkably tame when fed by people. In a few cases, full domestication has almost been reached. Farmers like to have chachalacas around and have even used them to guard domestic chickens. These very raucous and fearless birds will take on all potential threats, even weasels.4
Close relatives of the chachalacas, guans5 are glossy black birds about the size of small geese. They are highly gregarious and perhaps could be raised in larger numbers. They commonly live around houses, farms, and settlements in their native region of tropical America.
Unlike most game birds, guans are chiefly tree dwellers, but they also feed on the ground. Some 12 species are known. All are relentlessly hunted for food and sport - their tameness and inability to fly far or fast making them easy targets. The rapid destruction of tropical forests threatens their populations in some parts of their range. Conservation projects and specific plans of action are being proposed for the most threatened species. Perhaps for the other species, game-ranching projects or even outright domestication might provide just the right incentive for their protection and multiplication.
Curassows are also relatives of guans and chachalacas, but they are even larger - up to 1 m tall and 5 kg in weight. At least seven species are found over the vast area from northern Mexico to southern South America.6 Among them are Latin America's finest game birds.
It might be possible to produce curassows in organized farming or ranching. They are commonly called "tropical turkeys" because they look like and run like turkeys. Indeed, Latin Americans normally refer to them as "pavos" or "pavones," as if they were the real thing. Their plumage ranges from deep blue to black, invariably with a purple gloss, and all have rather curly crests on their heads. They are not good fliers and spend most of their time on the ground.
Curassows are increasingly hunted; their tropical forest habitat is shrinking, and the subsequent loss of populations is a calamity. They are special targets, not only because they are large but also because their light-colored flesh makes exceptional eating.
There is hope that these large wild fowls can be raised and managed in organized programs. Even now, people commonly keep them around their farms and villages. For example, on a number of Venezuelan ranches, yellow-raped curassows can be seen wandering around the cattle yards as if they were chickens.7
This report has intentionally focused on intensive farming - the type where people bring feed to animals in captivity. However, where this normal type of farming is of marginal value, `'ranching'' free-ranging birds may often be a more effective option. In this, the farmer simply monitors and improves the condition of the range and devises methods to harvest the birds on a sustainable basis.
"Bird ranching" may today have outstanding merit, particularly in tropical rainforests. Hence, in this chapter we emphasize birds of the jungle. These might help make standing rainforests profitable producers of income, and thereby provide economic incentives to stop felling trees for cow pastures. Indeed, forest birds might become part of a whole new "salvation farming'' that makes forests more valuable than fields. It is a technique that may contribute to preserving both bird life and its vitally valuable habitat.
Megapodes (family Megapodiidae) include some of the world's most interesting birds. They have temperature-sensitive beaks and employ nature's own heat sources as incubators. The best-known species build piles of leaves and use the heat of decomposition to incubate their eggs. The species of Papua New Guinea and Indonesia, however, take advantage of sun-warmed sand or even geothermal activity.
People have long revered these birds. Aborigines in Australia, Melanesians in New Guinea, and many Micronesians all protect the bizarre nesting sites, and "farm" them for eggs. Local people consider the large eggs special delicacies, and sometimes the egg-laying sites are owned and exploited for generations without a single bird being killed for food.8
Programs that provide sustainable supplies of eggs have been established in Papua New Guinea. One is near Mt. Tovarvar, a simmering volcano on the island of New Britain. Here, megapodes gather in large numbers to lay eggs in the hot sands. They dig until they locate sand that is exactly 32.7ÝC, before laying their huge (more than 10 cm long and 6 cm wide) pink eggs. Each year the villagers dig up some 2O,OOO eggs, which are an important source of protein and cash income. The government now regulates the harvest in a way that protects the bird population while supplying a nourishing food.
Megapodes are found in only a few parts of the world, but projects such as those in Papua New Guinea provide hope and guidance not only for the sustainable "ranching" of megapodes, but also for other species elsewhere. Many wild birds yield locally important products— down, colored feathers, eggs, meat, and skins, and they make excellent songbirds and pets, for example. Their management on a sustainable basis may in certain cases be the key to turning local people into the most dedicated conservationists of all.
Partridges include many small game birds native to the Old World. They are robust, precocious, and larger than quails. Some lay many eggs - the European partridge, for example, lays up to 26 in a clutch. Newly hatched chicks are soon able to feed themselves and can fly within a few weeks, sometimes even within the first few days.
Species that may make useful poultry include:
- The European (or gray) partridge (Perdix perdix);
- The rock partridge (Alectoris), bantamlike birds of Africa; and
- The chukar (A. graeca).
A native of the vast area from southeastern Europe to India and Manchuria, the chukar is stocked as a game bird in many countries. It is now produced routinely under poultrylike husbandry in many parts of the United States, not only for hunting clubs, but also for expensive food markets. The birds are generally raised on turkey rations and dress out at about 500 g after 18 weeks. They sell for more than broiler chickens and are a profitable sideline for increasing numbers of poultry farmers.9
A group of closely related birds are the francolins (genus Francolinus), of which there are 34 species in Africa and 5 in West and South Asia. These adaptable birds are sturdy, live in a variety of habitats, and tend to be rather noisy. Basically, they are partridges with leg spurs. They are highly regarded as a food source and are hunted and trapped wherever they are found.
Francolins are much like quail, but are several times larger. Arabs introduced one of the most beautiful species (Francolinus francolinus) into southern Spain, Sicily, and Greece during the Middle Ages. However, it was hunted so heavily that it soon became extinct in Europe. More recently, francolins have been introduced to the Soviet Union.'Ý
Francolins inhabit steppes, savannas, primeval forests, and mountains. They thrive in cultivated land with much cover. The clutch consists of 6-8 hard, thick-shelled eggs. In recent times at least one program to domesticate them for food has been started in Africa.11
Although the report emphasizes microlivestock as food suppliers, it should be realized that small animals - even wild ones - can have other important uses as welt The following interesting example, with possible worldwide implications, comes from recent experiences in Malaysia. *
Certain rodents are major pests on farms and plantations. Now, however, Malaysian zoologists are finding that owls, particularly barn owls (Tyto alba), can help control them. An owl pair and its chicks annually consume 1,500 or more rodents. This is not new knowledge; indeed, on farms throughout the world the barn owl has always been a welcome guest. What is new is that Malaysians are showing how outstandingly effective this process is, and they have initiated major projects to attract and maintain these feathered friends.
Barn owls are found in many parts of the world, but were formerly almost unknown in Peninsular Malaysia. In 1969, however, a pair began nesting in an oil-palm plantation in Johore State. Since then, these birds have steadily increased in numbers and have spread throughout most of the peninsula. Today, the population is increasing remarkably quickly as more and more managers erect nest boxes for the owls to live in.
The owls are proving to be a good way to remove rats and are notably effective in plantations of oil palm. They perch on fronds and fly under and between the rows of trees. A cost of $1 - $2 per hectare per year is all that is required to install nest boxes, a negligible outlay for the control of such a serious and expensive problem.
It is believed that the barn owls hunt mainly in plantations and other agricultural areas and not in the rainforest. Barn owls are, after all primarily adapted to open spaces and not dense forest.
Perhaps this experience can be replicated and adopted in other locations and with other crops. Grain crops - notably rice - are particularly prone to the ravages of rodents, and one trial has commenced in Selangor State in a rice area. The concept of using owls for rodent control is also catching on in the United States. Indeed owl nest boxes are being erected in Central Park in the heart of New York City.
One pheasant, the red junglefowl, gave the world the chicken (see page 86). The other 48 species may have some potential, too. These are rarely seen forest birds; all but one are confined to Asia.13 Because they are prolific they can sustain heavy predation, and many species, notably the ring-necked pheasant (Phasianus colchicus), are constantly hunted.
People in several countries have learned to exploit pheasants on farms and estates. As a result, there is a vast amount of information on how to rear and manage these birds. So far, however, it has been applied only to sport hunting in wealthy societies; the potential of raising pheasants for the mass market should now be seriously addressed.
The most dramatic-looking pheasant, the peacock (Pavo cristatus), is raised as a poultry species in Vietnam. The meat of the young birds is considered outstanding. In fine restaurants in New York, a peacock dinner is reputed to cost $150. Common peafowls are considered sacred in many parts of India, where they have become so tame that they are essentially domesticated. They also control snakes.
Domestic quail have been previously described (page 146)J but dozens of wild quail species and subspecies occupy many different habitats and ecological niches in almost all parts of the world. Out of all this genetic wealth only one species - the Japanese quail - is widely used. Yet many other species seem easy to raise, becoming exceedingly tame after about the sixth generation.
The management and even perhaps intensive production of these various local quails might provide long-term benefits for many developing nations. Quail meat ranks among the finest.14 Some of these lesser-studied birds are more meaty than the Japanese quail or have other possibly useful traits. Much is known about rearing a few of them because they are used in sport hunting or laboratory research. The possibility of domestication, therefore, is not farfetched.
Particular quail that might be considered for domestication are the lesser-known subspecies of Coturnix coturnix. These subspecies are found in various places, including the following:
- Europe (C. c. coturnix breeds in the area ranging from northern Russia to North Africa and from the British Isles to Siberia. In winter it migrates to tropical Africa, Asia, and southern India.)
- The Azores (C. c. conturbans)
- The Azores, Madeira, and the Canary Islands (C. c. confisa)
- Cape Verde Islands (C. c. inopinata)
- East Africa (C. c. erlangeri)
- Tropical Africa, southern Africa, Madagascar, and Mauritius (C. c. africana)
- Japan (C. c. japonica, the most probable ancestor of the domesticated quail)
- China (C. c. ussuriensis, a possible ancestor of the domesticated Japanese quail)
Tinamous are quail-like birds of Central and South America's forests and grasslands. They are, however, much larger than quail and resemble small chickens, with plump bodies and no visible tail. There are more than 40 species, and all are much sought for food because their meat is tender and flavorful. The breast is surprisingly large, and its flesh is pale and translucent. One species, the great tinamou (Tinamus major), has been called "the most perfect of birds for culinary purposes." Frozen tinamous from Argentina were formerly sold in the United States under the name "South American quail."
Tinamous are found mainly in tropical areas, but are also widely distributed in Argentina and Chile. They dwell in varied habitats: rainforests, thickets, bushlands, savannas, and grasslands up to 5,000 m altitude in the Andes. Some species sleep in trees, others on the ground. They spend their days creeping about in heavy cover, flying only when forced.
At least some species tame readily. Indeed, during the nesting period males become so tractable that they can be picked up off the nest. At the turn of the century, many tinamous were raised as game birds in France, England, Germany, and Hungary. However, for reasons unknown, subsequent attempts to settle them in Europe have failed. Tinamous have been raised in Canada without undue difficulty; they showed little or no stress under captivity and there were few losses.15
Tinamous may also prove suitable for egg production. They lay clutches of 16-20 spectacular-looking shiny eggs that seem to be made of sky-blue and bright-green ceramic.
Sand grouse (mainly Pterocles species) are highly adapted to life in arid regions - desert, dry grasslands, arid savanna, and bushveld. Their entire body (including most of the bill and feet) is covered with dense down, which in the desert insulates them from the burning heat of midday and the freezing cold of night. It also protects the nostrils against blowing sand and dust.
These pigeonlike birds are found throughout the drier regions of Africa and Asia - for instance, the Sahara, Kalahari, Namib, Arabian, and Thar deserts. They live mainly on small seeds, and sometimes flocks of thousands may be seen at waterholes, flying in for a drink from up to 80 km away. For peoples of the driest spots on earth, these birds may make a useful food species: for one thing, they are not endangered. Indeed, they are proliferating as drought and overgrazing is increasing the amount of dry, desolate rangeland that they prefer. The bore holes provided for livestock have both boosted their populations and afforded a place where these wide-ranging birds can be easily captured. When nesting, sand grouse are highly vulnerable to foxes, jackals, mongooses, and other predators. Protection of the nesting sites may be the key to maintaining their populations if harvesting schemes are introduced.
Trumpeters (Psophia species) might prove to be a useful species for sustainable production within tropical forests. As "tree poultry," these relatives of cranes could help provide meat without destroying the trees, as is now done to raise cattle.
These chicken-sized birds inhabit South America's jungles.16 They are nonmigrating, ground-dwelling, and are often kept as pets, notably by Amerindians. Under human protection, trumpeters become very tame. They recognize strangers and challenge them with a loud cackle. 17
Fully adapted to the forest environment, they can run fast, but fly poorly. In the wild, this makes them easy targets for hunters. Because of this and the fact that they make excellent eating, they are approaching extinction in some areas.
No attempts have been made to rear these birds in numbers, but this should be tried. They feed mainly on plant materials, particularly berries of all kinds. They also relish grasshoppers, spiders, and centipedes, and are particularly fond of termites.
Trumpeters require trees; they completely avoid cultivated land. Thus, as the destruction of forests in South America continues, their habitat is shrinking. Although their existence is not as yet threatened, the long-term prognosis is bleak. If managed in "forest-ranching" programs, however, they might be saved from extinction and thriving populations built up.
Interest in rabbits continues to increase. It is now widely recognized that the raising of small animals in developing countries has great potential as a means of improving human nutrition and economic security. The famines in Africa, Latin America, and Southeast Asia starkly illuminate the need for maximum efficiency in food production to maintain the quality of human life. Rabbit raising contributes to meeting these needs.
P.R. Cheeke, N.M. Patton, S.D. Lukefahr, and J.I. McNitt Rabbit Production
Rabbits are especially well adapted to backyard rearing systems in which capital and fodder resources are usually limiting factors in animal production. When rabbits are reared according to the techniques appropriate to the environment they can do much to improve the family diet of many of the most needy rural families, while at the same time supplying them with a source of income. With more advanced technology rabbit production can also help to supply big city meat markets.
Food and Agriculture Organization The Rabbit: Husbandry, Health, and Production


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With this COVID-19 coronavirus situation evolving in real time, we will be prepared to amend our closing plans as necessary.
This decision is being made with consideration of orders and recommendations from Governor Gretchen Whitmer, the Kent County Health Department and the Centers for Disease Control and Prevention.
Please watch our website and social media pages for updates.
For Wealthy Theatre event updates and cancellations, please visit wealthytheatre.org, or email email@example.com


text:
Imaging agents:
Indications for: ISOVUE-200
For angiography throughout the cardiovascular system, including cerebral and peripheral arteriography, coronary arteriography and ventriculography, pediatric angiocardiography, selective visceral arteriography and aortography, peripheral venography (phlebography), and adult and pediatric intravenous excretory urography and intravenous adult and pediatric contrast enhancement of computed tomographic (CECT) head and body imaging.
Adults and Children:
See full labeling regarding dosing based on procedure.
Boxed Warning:
Not for intrathecal use.
ISOVUE-200 Warnings/Precautions:
Risk of serious adverse reactions due to inadvertent intrathecal administration. Should be administered by professional trained in use of radiopaque agents in appropriate facilities with emergency treatment readily available. Avoid angiography with homocystinuria. Suspected thrombosis, phlebitis, severe ischemic disease, local infection: caution with venography. Renal or hepatic impairment. Anuria. CHF. Pulmonary hypertension. Multiple myeloma or other paraproteinemia. Homozygous sickle cell disease. Pheochromocytoma. Hyperthyroidism. Thyroid dysfunction (esp. children 0–3yrs); monitor. Diabetes. Myasthenia gravis. Anesthetized patients. Severe arterial or venous disease. Avoid extravasation. Maintain hydration. Elderly. Pregnancy. Nursing mothers.
See Also:
ISOVUE-200 Classification:
Nonionic radiopaque contrast media.
ISOVUE-200 Interactions:
Recently received cholecystographic agents in patients with hepatic or biliary disorder; increased risk of renal toxicity. Do not mix with other drugs. Radioactive iodine uptake studies may not accurately reflect thyroid function for up to 16 days.
Adverse Reactions:
Cardiovascular (eg, arrhythmia, arterial spasms, flushing, vasodilation, chest pain, cardiopulmonary arrest), CNS (eg, confusion, paresthesia, dizziness, temporary cortical blindness, temporary amnesia, convulsions, paralysis, coma), respiratory (eg, increased cough, sneezing, asthma, apnea, laryngeal edema, chest tightness, rhinitis), skin and appendages (eg, inj site pain, pallor, periorbital edema,facial edema), urogenital (eg, pain, hematuria), eye (eg, watery itchy eyes, lacrimation, conjunctivitis), musculoskeletal (eg, muscle spasm, involuntary leg movement), tremors, malaise, anaphylactoid reaction, pain, severe retching and choking, abdominal cramps, hypothyroidism.
Drug Elimination:
Renal. Half-life: ~2 hours.
How Supplied:
ISOVUE-200: Single dose vials (50mL)—10, Single dose bottles (200mL)—10; ISOVUE-250: Single dose vials (50mL)—10, Single dose bottles (100mL)—10; ISOVUE-300: Single dose vials (30mL, 50mL)—10, Single dose bottles (100mL, 150mL)—10; ISOVUE-370: Single dose vials (50mL)—10, Single dose bottles (75mL, 100mL, 125mL, 150mL)—10


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Microsoft is embracing biometric login with a new feature of Windows 10 that can recognize faces, fingerprints, and irises for authentication it claims is more secure than passwords.
Windows Hello can be used to authenticate users but also applications, data, and websites without storing passwords on devices that support the feature.
+ More on Network World: 9 biggest information security threats for the next two years +
The company says facial and iris recognition require infrared cameras on Windows 10 devices to distinguish individuals in varying lighting conditions. Microsoft says it is working with hardware makers to deliver such devices that incorporate Intel's RealSense 3D Camera F200, which supports Windows Hello. Microsoft says Windows Hello supports existing fingerprint readers.
The technology is enterprise-grade, according to Joe Belfiore, corporate vice president of Microsoft's Operating Systems Group in Blogging Windows. "It's a solution that government, defense, financial, health care, and other related organizations will use to enhance their overall security," he writes.
Belfiore writes that Windows Hello will augment a separate Microsoft platform called Passport that can log in users without transmitting passwords among devices. That means there are no passwords stored on servers that can be stolen. For Passport to work, developers have to use the programming system in setting up websites and applications, he writes. Windows Hello authentication will unlock Passport so users won't have to remember a PIN to gain access.
Windows 10 is expected to be available sometime later this year.
This story, "Windows 10 embraces iris scans, facial recognition" was originally published by Network World.


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Researching Attorney Discipline


text:
The Detroit Lions defensive coordinator had a few words for the NFC scout that told the Milwaukee Journal Sentinel that Ndamukong Suh was being coddled by the coaching staff.
Harrison: Week 11 predictions
Whole lotta intrigue in Week 11, including the latest installment of Ravens vs. Steelers. Elliot Harrison provides his picks. **More ...**
"I'd like that guy to come here and tell me that," Cunningham said, according to The Detroit News. "Or take a poll of the guys I coached in the past and see how hard they had to work."
Cunningham wasn't even asked about the quote, but it was on his mind. He took the statement as a personal insult to his coaching style.
"It's obnoxious," Cunningham said. "Anybody that knows me, I mean, that's bad to say I am going to let a player get away with anything. I don't do that. If there is one thing that I get upset about is somebody challenging me on that. I've been doing this a long time. I've made guys play that don't want to play.
"You can take a poll around the league, there are a lot of guys that want to choke me but they made a lot of money and had a lot of success. I am not ever to back off a player ever, ever!"
Cunningham still wasn't done.
"You can cross the line and say some things, but you don't say that about anybody I deal with," Cunningham said. "That's the rule, as far as I am concerned.
"And I am not being anonymous. If you could find out who it was I'd go visit with him."