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For the second time in two weeks, county commissioners' chambers overflowed with county employees awaiting the fate of a proposed wellness plan.
The wellness plan made its second appearance on the commissioners' agenda Monday night after commissioners tabled the matter at their May 19 meeting.
This time a decision was reached.
The wellness program with Living Well Health Solutions would be optional for the first year, but the program's success depends on employee participation, commissioners chairman Bill Sue said.
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Get Schooled: Lil Wayne Telling Kids To Stay In School & Get An Education On A Commerical For Get Schooled
Lil Wayne on Get Schooled
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UEFA Champions League: Arsenal 0 Bayern Munich 2
Bayern Munich overcame 10-man Arsenal 2-0 on a UEFA Champions League night of high drama and missed penalties at the Emirates Stadium.
Arsene Wenger's surprise decision to start Yaya Sanogo ahead of Olivier Giroud appeared inspired as the pace of the French youngster and recalled Arsenal winger Alex Oxlade-Chamberlain unsettled Europe's tightest defence in the opening stages, only for Mesut Ozil to spurn a ninth-minute spot-kick.
Wojciech Szczesny then brought down Arjen Robben eight minutes before the break at the other end and was sent off, although David Alaba's resulting penalty struck the post for the second missed spot-kick of the game.
Following that, Munich laid siege to the Arsenal goal and they finally got their reward via a strike from the magnificent Toni Kroos, before substitute Thomas Muller put them firmly in control of the tie with a late second.
Szczesny will miss the return match in Munich and may also find himself in hot water with UEFA after appearing to make an offensive gesture when leaving the field after being shown his red card.
Bayern had stunned Manchester City with early goals in both their group-stage games against Arsenal's Premier League counterparts and Kroos almost repeated the trick when he sent a 25-yard effort arrowing for the top corner in the second minute.
Szczesny, though, made a fine fingertip save and Arsenal went on to pin back their illustrious opponents during the opening exchanges.
Manuel Neuer stopped Sanogo from giving Arsenal reward for their early endeavour as he produced an excellent reaction stop following Jack Wilshere's prodded pass towards the striker.
Wilshere then released Ozil and Jerome Boateng - who endured a particularly torrid start - felled his Germany international team-mate in the area. But Ozil failed to capitalise from 12 yards as Neuer pushed away a tame effort.
That disappointment checked Arsenal's momentum, although Neuer had to rush out and deny Oxlade-Chamberlain in the 24th minute when the winger got the better of Alaba on the end of Sanogo's raking pass.
Arsenal left-back Kieran Gibbs departed with a hamstring problem after half an hour and replacement Nacho Monreal did not get up to speed quickly enough.
Robben raced past a static Monreal onto a delightful chipped pass from Kroos in the 37th minute and Szczesny charged out and brought the Dutchman down.
A lengthy delay followed and, although Alaba sent replacement Lukasz Fabianski the wrong way, his penalty rattled the base of the post.
Predictably, Bayern began the second half firmly on the front foot as Thiago Alcantara narrowly failed to connect with a cross from the left and Kroos drilled a low shot at substitute goalkeeper Fabianski.
Laurent Koscielny then stabbed goalwards from Ozil's 51st-minute free-kick but it was a moment of brief respite and the visitors led three minutes later, Kroos curling into the top corner from 20 yards.
Fabianski then saved twice from Robben and Muller almost found a decisive touch to cap the latest rampage from Rafinha in the 66th minute.
By now the attacks were relentless and when Muller stooped to head a deserved second with two minutes left it was no more than Bayern deserved.
They could even have added a third when Kroos rattled the post as Bayern looked to pile on the misery.


text: Thanks to johnwmclean and Apuresound for the info. http://www.head-fi.org/forums/attach...1240317393.jpg Quote: Originally Posted by johnwmclean /img/forum/go_quote.gif Thanks for all the responses, Heli from apuresound has been most helpful in providing information I needed, here are some tips for other people who are interested or need to terminate the stock HD800 cable over to (2) 3 pin XLRS: As for tips in re-terminating I watched Alex do 2 pairs so far I would say overall it is straight forward. Watch out for when you remove the left and right rubber coverings since this cable is shielded you don't want to cut all the way through the shield. The 2 wires behind the shield are your +/- for each side. The red side is left + and green is right +. The other wires are the return wires. You can wire up the shield to pin 1 in the XLR connector so it works as an active shield as long as your amp is setup for it. You may be able to remove the thin insulation off of the wires either by a lighter or a very hot soldering iron, but this isn't ideal since it melts and burns which will leave a residue on the wires. The insulation is thin enough to where if you score it on one or two sides you should just be able to peal it off with enough force. The main thing you need to work out if how to make sure you won't pull the cable out of the XLR connector since the wires will not be of much help holding it in place. The process is not hard or very especially if you have the proper tools. Just be careful and don't rush it. If you mess up you will have to simply cut further back on the cable. I've been really impressed with apuresounds responsiveness for the help I needed, considering there was nothing in it for them as a company. Goes to show you there are still companies around that have great work ethics. So impressed am I that I'm in the process of ordering one of there V3 cables for the HD800, once the connectors are available should be around 2nd July


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ADVANCE EXCERPT: Upcoming Ailes Biography Reveals Fox's Islamophobia Goes Straight To The Top
Blog ››› ››› JUSTIN BERRIER
In an upcoming biography of Fox News president Roger Ailes, author Zev Chafets reports that Ailes hasn't donated to any Muslim charities, and connects that decision to comments tying all Muslim charities to terrorism. Ailes' brand of Islamophobia is mirrored in Fox News' coverage, which has repeatedly tried to connect all Muslims and Muslim institutions with terrorism.
In his new book Roger Ailes: Off Camera, an early copy of which was obtained by Media Matters, Chafets describes Ailes' charitable giving as being spread among a variety of religious charities. Despite giving to charities of various faiths, Chafets reported that Ailes has not given to any Muslim charities, quoting Ailes as saying he would only support those organizations "if they disarm" (emphasis added):
"I've been kicked out of every damn church I've ever belonged to," says Roger Ailes. It is a buccaneer's boast, meant to convey a hard-core irreverence. Ailes is not, by any means, a conventional born-again Christian of the Mike Huckabee variety, let alone Pat Robertson or Jerry Falwell. He wouldn't use the word himself, but he is ecumenical. He donates considerable sums each year to a small Protestant church near his home in Garrison, although he is not on its membership rolls. He donates upward of 10 percent of his net income to charities, many of them religious, including an annual fifty grand to the Jewish Community Relations Council of New York and another fifty grand to Catholic charities. He told me he'd be glad to give to Muslim charities, too, "if they disarm."
The implication that all Muslim charities are connected to terrorism is in line with the Islamophobic rhetoric that regularly appears on Fox News. Fox hosts and guests have a long history of invoking terrorism to attack Muslims and Islam:
In an appearance on ABC's The View, Fox host Bill O'Reilly declared "Muslims killed us on 9-11." O'Reilly used the claim to justify his opposition to a planned Islamic community center located two blocks away from New York City's Ground Zero. O'Reilly later said, "If anybody felt I was demeaning all Muslims, I apologize."
Fox & Friends co-host Brian Kilmeade defended O'Reilly's statement by saying "there was a certain group of people that attacked us on 9-11. It wasn't just one person. It was one religion. Not all Muslims are terrorists, but all terrorists are Muslims." On his radio show later in the day, Kilmeade asserted that it's a "fact" that "every terrorist is a Muslim." Following widespread criticism of his remarks, Kilmeade "clarified" his comments, saying "I'm sorry about that, if I offended ... or hurt anybody's feelings. But that's it."
On The O'Reilly Factor, regular Fox guest Ann Coulter& advocated racial profiling by claiming terrorists "all look alike. They're all foreign-born ... They're all Muslim"
On The Five, co-host Eric Bolling falsely claimed "every terrorist on American soil has been a Muslim."
In a months-long attack on the proposed Islamic community center Park51, Fox News hosts and guests regularly invoked terrorism. Contributor Dick Morris claimed the center would "train the same kind of terrorists that caused the attacks" on 9-11. Bolling predicted Park51 "may be a meeting place for some of the scariest minds -- some of the biggest terrorist minds." Kilmeade described the center by saying "the next Hamburg cell could be right downtown," a reference to the terrorist cell whose members executed the 9-11 hijackings.
Chafets' book is not the first to report on Ailes' Islamophobia. In a 2011 Rolling Stone profile of Ailes, Tim Dickinson described Ailes putting "Fox News on lockdown" after "observing a dark-skinned man in what Ailes perceived to be Muslim garb." Dickinson quoted a source close to Ailes saying "He has a personal paranoia about people who are Muslim -- which is consistent with the ideology of his network":
Inside his blast-resistant office at Fox News headquarters, Ailes keeps a monitor on his desk that allows him to view any activity outside his closed door. Once, after observing a dark-skinned man in what Ailes perceived to be Muslim garb, he put Fox News on lockdown. "What the hell!" Ailes shouted. "This guy could be bombing me!" The suspected terrorist turned out to be a janitor. "Roger tore up the whole floor," recalls a source close to Ailes. "He has a personal paranoia about people who are Muslim -- which is consistent with the ideology of his network."
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Nov. 17, 2005
SANTA BARBARA, Calif. -
This Week
The Schedule
Saturday, November 19 2005-12:00 p.m.
UC Santa Barbara Gauchos vs. Long Beach State 49ers
At Long Beach State's Campus Pool
Saturday, November 20, 2005-1:00 p.m.
UC Santa Barbara Gauchos vs. UC Irvine Anteaters
At UCSB's Campus Pool
*Statistics for the October 14 match against St. Francis N.Y. were unavailable at the time of this release--the records are correct, but the individual statistics may not be*
The Gaucho Record
No. 14 UC Santa Barbara enters the week with a record of 13-15 overall, 0-6 in the MPSF. UCSB is coming off a week in which it split its two matches to Loyola Marymount and Stanford. On Thursday UCSB downed No. 10 Loyola Marymount at home 7-3. Senior Ramiro Saldain netted three goals for the second straight game (three in a 7-6 loss to Cal on Nov. 6). In addition, sophomore Matt Tilburg found the cage to extend, but also conclude, his scoring streak at six matches. On Saturday, the Gauchos faced off against then-ranked No. 4 Stanford and fell by a count of 14-6. Not only is this weekend big for the seniors, the Gauchos as a whole will be searching for their first MPSF victory of the season.
Stupendous Seniors
Sunday's match against UC Irvine will be the last home match for four Gaucho seniors. Senior two-meter defender Jarrod Muenter, drivers Ramiro Saldain and Bret DeMuth, and goalkeeper Jon Bonafede will finish up their Gaucho tenure after excellent careers at UCSB. Muenter, an Alamo, Calif. native, prepped at San Ramon Valley High School before coming to UCSB for the 2001 season. Muenter redshirted his freshman year, but over the past four years he has amassed 26 goals headed into this weekend. Saldain played at Royal High School in Simi Valley, Calif. before starting his successful four-year playing career at UCSB in 2002. Like Muenter, Saldain redshirted his first season before taking to the water and netting 62 career goals to date. DeMuth, who transferred to UC Santa Barbara as a junior from West Valley College, has found the cage on 19 occasions so far in his two-year career as a Gaucho. Bonafede transferred to UCSB after an excellent career at Mt. San Antonio College and found time in goal for the Gauchos in 2004. The Alta Loma, Calif. native tallied 285 saves in his first season as a Gaucho. Bonafede has collected 49 saves so far this season to give him 334 saves in his career at UCSB.
Scouting the 49ers
No. 9 Long Beach enters this weekend toting a record of 16-14, 0-6 in the MPSF. The 49ers are currently riding a two-match skid, including a heartbreaking double overtime loss to Cal on November 13. Brett McCleave leads the Long Beach offense with 67 goals scored in 30 matches played. The 49er's top goalkeeper is Thomas Onyshko, who has tallied 235 saves in 30 matches.
Anteater Talk
No. 4 UC Irvine enters the weekend with a record of 16-10, 5-2 in the MPSF. The Anteaters are currently riding a four-match win streak, including victories over then ranked No. 3 UCLA and No. 4 Stanford on Nov. 6 and Nov. 10. Tim Hutten and Dreason Barry top the Anteater scoring list with 58 and 57 goals, respectively. Matt Garcia and Joe Wynne split time in goal for UCI, each starting 13 matches this season. Garcia has tallied 93 saves, while Wynne has amassed 89 saves.


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Stay at this hotel near Sanford Health for premium accommodations, attractive rates and a great location near the area's famous and fun attractions. This pet-friendly Sioux Falls hotel offers guests a hotel experience unlike any other, with thoughtful touches and premium amenities that aren't available anywhere else in town, like our famous Splash-RAGEOUS Indoor Water Park! You'll also find free wireless Internet access, two on-site restaurants, free parking and an on-site fitness center at this hotel near Avera McKennan Hospital & University Health Center. Just outside this Sioux Falls hotel, you'll find shopping at the Empire Mall, exotic animals at the Great Plains Zoo, events and exhibits at the Washington Pavilion and outdoor adventure at Great Falls Park. We even offer a free shuttle service for shopping in the area. University of Sioux Falls and South Dakota State University are also close by for guests here to visit students. While in town, try to catch one of Sioux Falls popular annual events, like LifeLight, Hot Harley Nights, Hot Summer nights, JazzFest, Winter Wonderland, and Sioux Empire Fair. Sports events are always happening near this hotel in Sioux Falls, so you're in the perfect spot to attend the Summit League Championship and other sports championships and playoffs. Sanford Health, Avera McKennan Hospital & University Health Center, Great Western Bank and Land O'Lakes are also nearby, which makes this hotel in Sioux Falls a great choice for business, corporate and medical travel, too. And with 60,000 square feet of meeting space, on and off site catering options, and a central location, this Sioux Falls Best Western is the ideal setting for events large and small, including corporate group meetings, business conferences, sporting events, weddings and reunions. Book your stay at the BEST WESTERN PLUS Ramkota Hotel today and save on an unforgettable Sioux Falls vacation.
If you are the owner of a Pet Sitting or a Dog Walking business in Sioux Falls, South Dakota and wish to add your business listing free of charge to this city please submit your info here.


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EO66 FGN (2016) • 21,812 miles • 60 mpg • 150 bhp • Frozen White • Manual/Diesel • Front Wheel Drive • Tax £110/year • Located at Ipswich
or £12,500
+£180 (inc. VAT) Variable Admin Fee
|Price of Car
|Balance to Finance
|Fixed rate of interest pa
|Monthly Payments
|Annual Mileage
|Final Payment
- 21,812 miles
- 2016 White SUV/4x4
- Frozen White
- Manual/Diesel
- Front Wheel Drive
- 1,997cc Engine Size/150BHP
- 0 - 62mph: 10.1s
- 60.1mpg (combined)
- 122g/km CO2
- Tax £110 per year (Band D)
Located at Ipswich
(Viewing by Appointment Only)
Vehicle Highlights
- 60.1 mpg
- Ford SYNC2
- DAB/CD with AUX/USB/SD
- Bluetooth with Audio Streaming
- Dual Zone Digital Climate Control
- Wifi
- Half Leather
- 17" alloy wheels
- Multi-Function Steering Wheel
- Keyless Start
- Electrically Heated Windscreen
- Auto Headlights
- Sports Seats
- Cruise Control
- Split Folding Rear Seats
- Daytime Running Lights
Ford SYNC2, Wifi, DAB Digital Radio/CD Player With AUX/USB/SD Input, Bluetooth Phone + Audio Streaming, Dual Zone Digital Climate Control, Half Leather, 17" alloy wheels, Multi-Function Steering Wheel, Keyless Start, Sports Seats, Auto Headlights, Cruise Control with Speed Limiter, Electrically Heated Windscreen, Split Folding Rear Seats, Daytime Running Lights, Electric Windows, Start/Stop. Colour: Frozen White (Solid Paint).
Checks & Documents
We make sure our customers get to see everything they need, delivering confidence when buying your next car - total transparency regarding the vehicle details, documents, condition, history and pricing.
- Details confirmed by DVLA
- Registered on 09/2016
- No outstanding finance
- Condition: checked & clear
- Not recorded as stolen Previous Owner:
- Lease Company *
- Valid MOT
- Expires 11/09/2019
|Service Date
Original certificates are available - view & test drive this car at Ipswich. If a service or MOT is due this will be carried out as part of our preparation process.
*This vehicle has previously been registered to a keeper in circumstances which raise the probability that it has been part of a fleet of vehicles owned by a business. We cannot guarantee how many users it had in the period it was owned by the business but we will share with you what information we do have. The price for this vehicle is based upon its age, mileage and condition and not by reference to the number of previous owners.
Preparation Checklist & Condition
All our vehicles go through a series of checks at our dedicated preparation centre facility before being offered for retail sale. This vehicle will be inspected by a qualified engineer as part of its preparation process
Ford Kuga
Stephen O
July 2019
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Ford Kuga
Adam S
June 2019
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Ford Kuga
Samantha B
March 2019
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Ford Kuga
Rachel A
February 2019
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This is the manufacturer's list specification and technical details for this model when supplied new. Imperial Car Supermarkets offer the details below in good faith but cannot guarantee or warrant the accuracy of any specification/information supplied by 3rd party providers. Therefore all buyers are advised to view vehicles at our showrooms and ensure that they validate the specification of the vehicle and that this meets their specific requirements.
Manufacturer's Specification
Driver Convenience
- 'Ford Power' starter button
- Ford SYNC bluetooth connection with advanced voice control and USB port
- SYNC Emergency Assistance
- Trip computer
- 8 speakers
- Auxiliary socket for external device
- Remote audio controls on steering wheel
- SYNC 2 DAB radio with colour touch screen
Exterior Features
- 'Quickclear' heated windscreen/heated washer jets
- Auto dimming rear view mirror
- Automatic headlights
- Body colour bumpers
- Body colour rear spoiler
- Electric front and rear windows + one touch + global open/closing
- Electrically heated door mirrors
- Front fog lights
- Rain sensor windscreen wipers
- Rear diffuser
- Scuff plates
- Tailgate wash/wipe
- Twin exhaust pipes
Interior Features
- 2nd row air vents
- 4 spoke leather steering wheel with silver accents
- 60/40 split/folding rear back and cushion
- Auxiliary power socket in luggage area
- Centre console with stowage tray/bottle holder/CD stowage/front and rear 12V power point
- Driver/front passenger manual lumbar adjust
- Driver/passenger front seatback pockets
- Driver/passenger seats fore/aft adjustment
- Dual electronic automatic temperature control
- Folding rear centre armrest with storage compartment + cupholders
- Footwell courtesy lights front and rear
- Front head restraints
- Front overhead courtesy lights with theatre style dimming and delay
- Front/rear floor mats
- Front/rear reading lights
- Isofix system on outer rear seats
- Leather gearknob
- Manual height adjustable front seats
- Part leather upholstery
- Reach + rake adjustable steering column
- Rear head restraints
- Sports style front seats
- Stowage unit in upper instrument panel
- Tie down hooks
- Tonneau cover
- Variable intensity instrument illumination
- 3 point seatbelts on all 3 rear seats
- Driver and passenger airbags
- Driver and passenger side airbags
- Electric traction assist system
- Front and rear curtain airbags
- Hill start assist
- Intelligent Protection System (IPS)
- Roll stability control
- Tyre pressure monitoring system
- Immobiliser
- Keyless Start
- Locking wheel nuts
- Remote central locking
- Thatcham Cat 1 volume sensing perimeter alarm
- Mini steel spare wheel
Technical Specification
Emissions - ICE
- CO2 (g/km): 122
- HC: Not Available
- HC+NOx: 0.094
- Noise Level dB(A): 71
- NOx: 0.057
- Standard Euro Emissions: EURO 6
Engine and Drive Train
- Camshaft: DOHC
- Catalytic Convertor: Yes
- Compression Ratio: 16.0:1
- Cylinder Layout: IN-LINE
- Cylinders: 4
- Cylinders - Bore (mm): 85
- Cylinders - Stroke (mm): 88
- Engine Layout: FRONT TRANSVERSE
- Fuel Delivery: COMMON RAIL
- Gears: 6 SPEED
- Number of Valves: 16
- Transmission: MANUAL
Fuel Consumption - ICE
- EC Combined (mpg): 60.1
- EC Directive 1999/100/EC Applies: Yes
- EC Extra Urban (mpg): 65.7
- EC Urban (mpg): 52.3
- Badge Engine CC: 2.0
- Badge Power: 150
- Based On ID: Not Available
- Coin Description: TDCi 150 2WD
- Coin Series: Titanium
- Insurance Group 1 - 50 Effective January 07: 23E
- Manufacturers Corrosion Perforation Guarantee - Years: 12
- Manufacturers Paintwork Guarantee - Years: 1
- NCAP Adult Occupant Protection %: 94
- NCAP Child Occupant Protection %: 86
- NCAP Overall Rating - Effective February 09: 5
- NCAP Pedestrian Protection %: 70
- NCAP Safety Assist %: 100
- Did at least one aspect of this vehicle's safety give cause for concern?: No
- Service Interval Frequency - Months: 12
- Service Interval Mileage: 12500
- Special Edition: No
- Special Order: No
- Standard manufacturers warranty - Mileage: 60000
- Standard manufacturers warranty - Years: 3
- Timing Belt Interval Frequency - Months: 120
- Timing Belt Interval Mileage: 125000
- Vehicle Homologation Class: M1
- 0 to 62 mph (secs): 10.1
- Engine Power - BHP: 150
- Engine Power - KW: 110
- Engine Power - RPM: 3500
- Engine Torque - LBS.FT: 273
- Engine Torque - MKG: 37.7
- Engine Torque - NM: 370
- Engine Torque - RPM: 2000
- Top Speed: 121
- Alloys?: Yes
- Space Saver?: Yes
- Tyre Size Front: 235/55 R17
- Tyre Size Rear: 235/55 R17
- Tyre Size Spare: SPACE SAVER
- Wheel Style: 5X2 SPOKE
- Wheel Type: 17" ALLOY
Vehicle Dimensions
- Height: 1689
- Height (including roof rails): 1703
- Length: 4524
- Wheelbase: 2690
- Width: 1838
- Width (including mirrors): 2077
Weight and Capacities
- Fuel Tank Capacity (Litres): 60
- Gross Vehicle Weight: 2250
- Luggage Capacity (Seats Down): 1603
- Luggage Capacity (Seats Up): 406
- Max. Loading Weight: 711
- Max. Roof Load: 75
- Max. Towing Weight - Braked: 1900
- Max. Towing Weight - Unbraked: 750
- Minimum Kerbweight: 1539
- No. of Seats: 5
- Turning Circle - Kerb to Kerb: 11.1
maximum value for
this condition
maximum value for
this condition
maximum value for
this condition
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Definition of Vehicle Condition
Showroom Condition
Needs no reconditioning or repair work, all paintwork is free from damage (chips, scratches, dents); The interior will be unmarked & unworn or damaged; the wheels & tyres (including any spare) are unmarked and the tyres have a minimum 6mm tread all round; it will be in original factory condition and have only OEM factory fitted equipment and parts; all accessories, manuals and keys will be available and in new condition; the vehicle will have a full service history & at least 6 months MOT; all vehicle documentation is available for inspection.
Good Condition
Has a full service history and valid MOT; mechanically in good condition; it might need some rectification work to make it suitable for sale or need minor work on the paintwork, bodywork or wheels; manuals and keys will be available; all vehicle documentation is available for inspection.
Poor Condition
Has an incomplete service history or no MOT Certificate; might need mechanical work or need work to rectify paintwork, bodywork or wheels, has missing documentation or keys.
Vehicle mileage will have an impact on the valuation. All valuations must be considered as a guide only and final valuation value will be subject to appraisal.
This vehicle is currently For Sale
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Please note: Your phone number will not be passed to third parties and will not be used for any other reason than to contact you to discuss the valuation of your part exchange and our vehicle you are interested in.
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Bath Street
0330 042 4563
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text:
This Article From Issue
November-December 2008
Volume 96, Number 6
Page 500
THE SCIENTIFIC LIFE: A Moral History of a Late Modern Vocation. Steven Shapin. xviii + 468 pp. University of Chicago Press, 2008. $29.
We are encouraged to think of the scientist as holding on to an unconventional, childlike curiosity into adulthood. But the ideal of science as lingering childhood has given way to one of timeless adolescence. Richard Feynman and James Watson are the poster boys for this kind of scientist, who bathes in the fountain of perpetual fun. The triumph of that cultural ideal coincided with the heightened recognition of a deeply serious role for science in affairs of state. The legend of Feynman originated during his time at Los Alamos, which he described as a delightful time of cracking safes and seducing girls in bars. Surely he was joking, and the blackness of the humor is made evident by juxtaposing his antics with disturbing images from Hiroshima and Nagasaki and Eniwetok, of tens of thousands of nuclear-tipped missiles poised to destroy life on Earth, and hundreds of thousands of scientists and engineers laboring every workday to increase the power and precision of those weapons. The popular contemporary understanding that doing science is about fun has an aura of whimsical self-indulgence and offers comic relief and distraction from realities of this kind.
Steven Shapin, one of our most creative and productive historians of science, has spent much of his career writing about the 17th century against the background of the 20th. In The Scientific Life he reverses field, drawing on perspectives he worked out in writings on Robert Boyle, the Royal Society and the early-modern invention of laboratory science to comprehend the scientific role in our age of technoscience. At first glance, we see only contrasts. Boyle, a rich nobleman, was beholden to no one and claimed the authority to pronounce on matters of truth based on his status as an independent gentleman with landed wealth. Science now is a job, open to anyone with the appropriate training, and is supported on a large scale in many kinds of institutions.
Max Weber summed up these great historical changes in the character of science and scholarship when he wrote that Wissenschaft had been transformed from a calling into a career. Shapin highlights a doctrine of "moral equivalence"—the idea that the practice of science implies no higher morality—that arose with Weber and was formulated with epigrammatic clarity by the American sociologist Robert Merton. We no longer expect scientists to display qualities of personal integrity beyond what we would demand of lawyers, businesspeople or store clerks. Their involvement with war and their willing subordination to the expectations of profit-driven industry seem to support this doctrine of equivalence, and the modern intermingling of academic research with entrepreneurship exemplifies the decline of an ideal of disinterested truth. Yet Shapin is not so sure, and for him the persistence of a moral vocabulary in science is one of the key continuities between the 17th century and the 21st.
Moral vocation in science has never excluded its mingling with wealth and power. The monarchs who sponsored scientific academies in the 17th century were already looking for expert counsel on practical issues involving fortifications, medicine, metallurgy, astrological prediction, navigation, pumps and agriculture. Elite scientific practitioners, from that day to this, have willingly taken on such responsibilities, although they have preferred to define their role as advancing technology serendipitously rather than purposefully. The mobilization of science in direct pursuit of technological advance, according to a formulation much favored by scientists, allows only for incremental progress, whereas the freewheeling pursuit of truth about nature makes for stunning breakthroughs. This is the lesson of the goose that laid golden eggs, from Aesop's fable, which Shapin recites over and over, sometimes in quotation and sometimes in the gently ironical voice of indirect discourse. To abandon basic or fundamental or pure research for technological projects is to kill the productive goose for a few eggs now. However, university scientists who pursue patentable discoveries in hopes of selling their work or exploiting it as entrepreneurs seem to imagine that they can have their goose and kill it too. The funding regime for science created by the Bayh-Dole legislation of 1980 virtually requires American universities to pursue patents whenever possible, leaving the modern goose in as parlous a condition as Schrödinger's cat. We can't say if it is alive—if the research is basic or applied—until we decide how to look.
Molecular geneticists and information technologists, among others, like to think of our current condition, a tight interweaving of pathbreaking science with commercial exploitation, as radically new. Shapin seems sometimes to endorse this understanding, and he even draws (again in an ambiguous voice) on C. P. Snow's line from The Two Cultures (1959) to suggest that entrepreneurial scientists have "the future in their bones." And yet his task in this book is to give that attitude a history as well as to situate it socially.
Not least significant among the novelties of recent science, Shapin argues, is its social organization. Science was long idealized as an individualistic endeavor, one that incorporates a kind of detachment whose most perfect form requires monastic solitude of the sort sought by Martin Arrowsmith at the end of Sinclair Lewis's novel.
The more systematic integration of scientific with industrial research in the early 20th century seemed problematical in part because the science had been de-individualized. Wouldn't social pressures compromise the integrity of science, and wouldn't the creativity of science be stifled by bureaucracy? Industrial research managers tried, with some success, to direct the science with a light hand while preserving for the scientists a modest independence. Sometimes, as with the invention of the transistor, it was difficult to distinguish scientific novelty from the commercial goals of the corporation. We might even claim, inverting the allegory, that important "basic science" emerged as a golden egg from a research process administered for technological and commercial purposes.
The collective organization of science was by no means confined to private corporations. Postwar particle accelerators, building on the Los Alamos model, instantiated the new "big science" in paradigmatic form, and modern biomedical research routinely involves dozens of investigators. Even if patents and the sale of products are not contemplated, the principal investigator requires very serious money to keep such an operation running, and many spend a third to one half of their time writing grants or contracts and cultivating patrons.
This is the background against which young scientists decide whether to work in private industry or to pursue research and teaching at a university. As part of his investigation, Shapin interviewed scientists who could have gone either way, and who had experience both of universities and of private companies, asking about the comparison. He quotes them describing their choices the way political consultants frame electoral decisions, mainly as avoiding the greater evil. Shapin first discusses several scientists who went back to university positions after trying out industry, and who complain of the tight constraints under which they had had to work in industry. Their companies, they say, tolerated only what could produce quick benefits to the bottom line. The scientists who stayed with industry do not really refute any of this, but counter that university research is just as bad. The lead investigator does not allow subordinates free choice but assigns a project that fits into the collective effort. Even those who have the status and resources to direct their own labs must choose problems and methods that promise quick results so that they will have something to report in the next round of grant proposals. Add to that the meddling of university committees, bureaucratic requirements and teaching, and the university is, so they say, even worse than a corporate employer.
Shapin offers reasons to be more positive about the scientific life in our commercialized culture. Echoing other informants, he wonders whether business is not just as demanding intellectually as science, especially when the entrepreneur is trying to make the world a better place. He insists, against Weber, that scientific entrepreneurs have, in common with early modern natural philosophers, a sense of vocation, and that their more altruistic ambitions (typically, to save lives) are counted in their favor when venture capitalists (whom he also credits with a measure of idealism) decide which business plans to back. Based on his participation in university-hosted networking receptions where investors meet scientists seeking capital, and on what he has learned of the interweaving of business relationships with solidarity-building activities such as mountain biking, he argues that investment decisions are not abstractly capitalistic; rather, they are based on personal relationships, including assessments of moral virtue.
Anyone who has witnessed capitalism from outside the economics textbooks knows that business life depends deeply on personal relationships of trust. The same is true of science, and Shapin has taught us as much as anyone about what this means in practice. Trust is rarely absolute, and in business and science as in most human affairs it is important also to develop a nuanced sense of when and how to withhold trust. For an outsider, it is difficult to know how seriously to take the scientists' avowals of intention to do good in the world. Even the most idealistic of biotech researchers are destined to become dependent on medical corporations to test their products and bring them to market. "Big Pharma" and its ilk have acquired, I think justly, a bad reputation, and any residual altruism on the part of the scientists will be the first victim of their involvement. They profess to be humanitarians, but if we measure that claim against the actual consequences of high-tech science-based medicine, our admiration must surely fade.
In the same way, if we look beyond parables of geese and gold, we must doubt that basic science is the indispensable engine of technological change, the prime mover for economic prosperity. This is a legend, one that is repeated like a mantra by advocates of science in search of resources, but which is not well supported by historical and economic research. Universities and corporate labs alike must now justify their budgets by claiming economic payoff. In pursuit of research money, scientists have propagated dubious scientific claims, such as single-gene causation of all kinds of human traits and maladies. Those who found companies, not surprisingly, like to emphasize the symbiosis of good science and profit-making enterprise.
On the goals of research and its practical contributions to our lives, Shapin tends to report the words and choices of the scientists and investors without endorsing or doubting them. In his preface he explicitly denies any wish to celebrate the role of technoscience in late modern American culture. On the whole, he leaves it to other scholars and social scientists to labor to determine how claims for entrepreneurial science stand up against the evidence of experience. It remains quite possible that its advantages have been oversold, and that our contemporary funding regimes are tending, subtly, to erode the integrity of science.
Theodore M. Porter is a professor in the Department of History at the University of California, Los Angeles. His books include Trust in Numbers: The Pursuit of Objectivity in Science and Public Life (Princeton University Press, 1995) and Karl Pearson: The Scientific Life in a Statistical Age (Princeton University Press, 2004).


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If you're already set up with a few Form Fill profiles, here are 4 ways to revamp Form Fill for better use this year:
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The LastPass Team
Have a LastPass tip of your own? Or a feature or question you'd like us to cover? We'd love to hear your thoughts at email@example.com.


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carbon(redirected from Carbon chain)
Also found in: Dictionary, Thesaurus, Legal, Encyclopedia.
carbon(C) [kahr´bon]
a chemical element, atomic number 6, atomic weight 12.011. (See Appendix 6.)
carbon 11 a radioactive isotope of carbon, atomic mass 11, having a half-life of 20.39 minutes; used as a tracer in positron emission tomography.
carbon 14 a radioactive isotope of carbon, atomic mass 14, having a half-life of 5730 years; used as a tracer in cancer and metabolic research.
car·bon (C),(kar'bŏn),
A nonmetallic tetravalent element, atomic no. 6, atomic wt. 12.011; the major bioelement. It has two natural isotopes, 12C and 13C (the former, set at 12.00000, being the standard for all molecular weights), and two artificial, radioactive isotopes of interest, 11C and 14C. The element occurs in three pure forms (diamond, graphite, and in the fullerines), in amorphous form (in charcoal, coke, and soot), and in the atmosphere as CO2. Its compounds are found in all living tissues, and the study of its vast number of compounds constitutes most of organic chemistry.
[L. carbo, coal]
carbon/car·bon/ (C) (kahr´bon) a chemical element, at. no. 6.
carbon dioxide an odorless, colorless gas, CO2, resulting from oxidation of carbon, and formed in the tissues and eliminated by the lungs; used in some pump oxygenators to maintain blood carbon dioxide tension. In solid form it is carbon dioxide snow (see under snow ).
carbon monoxide an odorless gas, CO, formed by burning carbon or organic fuels with a scanty supply of oxygen; inhalation causes central nervous system damage and asphyxiation by combining irreversibly with blood hemoglobin.
carbon tetrachloride a clear, colorless, volatile liquid; inhalation of its vapors can depress central nervous system activity and cause degeneration of the liver and kidneys.
1. Symbol C An abundant nonmetallic element that occurs in many inorganic and in all organic compounds, exists freely in amorphous, graphite, and diamond forms and as a constituent of coal, limestone, and petroleum, and is capable of chemical self-bonding to form an enormous number of chemically, biologically, and commercially important molecules. Other significant allotropes include fullerenes and nanotubes. Atomic number 6; atomic weight 12.011; sublimation point 3,825°C; triple point 4,489°C; specific gravity of amorphous carbon 1.8 to 2.1, of diamond 3.15 to 3.53, of graphite 1.9 to 2.3; valence 2, 3, 4. See Periodic Table.
2. A carbon-containing gas, notably carbon dioxide, or a collection of such gases, especially when considered as a contributor to the greenhouse effect: plans for capturing and sequestering carbon produced by power plants.
a. A sheet of carbon paper.
b. A carbon copy.
4. Electricity
a. Either of two rods through which current flows to form an arc, as in lighting or welding.
b. A carbonaceous electrode in an electric cell.
car′bon·ous (-bə-nəs) adj.
carbon (C)
Etymology: L, carbo, coal
a nonmetallic, almost always tetravalent element. Its atomic number is 6; its atomic mass is 12.011. Carbon occurs in pure form in diamonds, graphite, and fullerenes and is a component of all living tissue. The study of organic chemistry focuses on the vast number of carbon compounds. Carbon occurs in impure form in charcoal, coke, and soot, and in the atmosphere as carbon dioxide. Carbon is essential to the chemical mechanisms of the body, participating in many metabolic processes and acting as a component of carbohydrates, amino acids, triglycerides, deoxyribonucleic and ribonucleic acids, and many other compounds. See also carbon-11, carbon-14.
A nonmetallic tetravalent element (atomic number, 6; atomic weight, 12.01), which is central to all forms of life, and a core constituent of organic molecules.
Materials science
Because of its chemical properties, carbon has potential for use with silicon as a low-activation structural material for fusion reactors, as silicon carbide.
car·bon(C) (kahr'bŏn)
A nonmetallic tetravalent element, atomic no. 6, atomic wt. 12.011; the major bioelement. It has two natural isotopes, 12C and 13C (the former, set at 12.00000, being the standard for all molecular weights), and two artificial, radioactive isotopes of interest, 11C and 14C. The element occurs in diamond, graphite, charcoal, coke, and soot, and in the atmosphere as CO2. Its compounds are found in all living tissues, and the study of its vast number of compounds constitutes most of organic chemistry.
[L. carbo, coal]
carbonThe non-metallic element on which all organic chemistry is based and which is thus present in all organic matter. A carbon atom is capable of combining with up to four other atoms (tetravalent), including other carbon atoms; it is this property that allows so many compounds to be formed.
carbonthe element which is the basis of organic structure. Carbon has a valency of four, each atom forming four covalent bonds in its compounds. Long chains may be formed which give rise to the complexity of many organic compounds.
car·bon(C) (kahr'bŏn)
Nonmetallic tetravalent element found in all living tissues; the study of its vast number of compounds constitutes most of organic chemistry.
[L. carbo, coal]
a chemical element, atomic number 6,atomic weight 12.011, symbol C. See Table 6.
asymmetric carbon atom
one bonded to four different atoms. See also isomer.
carbon fiber
made by the pyrolization of polymer fibers at very high temperatures and used in various forms as soft tissue implants, particularly in tendon and ligament repair.
carbon fixation
see dark reaction.
Patient discussion about carbon
Q. hi my name is ray i am from england and i am on oxygen i am a retainer of carbon monxide do you guys know whoa any place working with stem cell or natural medical emial email@example.com
A. i had a whole course on stem cell use in tissue engineering and from what i know this is an area that still in research and very little clinical use. the ability to create lungs from Mesenchimal Stem Cells is a far away dream right now. but here are some links to labs that research that area:More discussions about carbon


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We recommend stockpiling on some neutral carpet cleansing products, ones that are fit for almost any product.
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Let's open our Bibles this morning for the study of God's Word to 1 Timothy chapter 3...1 Timothy chapter 3. And as you know, in looking at the first 13 verses of this great chapter, we have here the Apostle Paul giving qualifications for those who lead in the church. Verses 1 through 7 deal with those who are pastors, elders or overseers, all one and the same. Verses 8 through 13 deal with those who are servants in the church or as we know them deacons.
Now all of these qualifications, in a sense, whether for the one who is the pastor or the one who is the server or deacon in the church, really revolve around one category of truth. And in a sense we can simplify everything that is said in these passages as they qualify people for Christian service by recognizing that all the Lord is looking for is a heart that is right before Him. The qualifications for spiritual service are not so much what our talents might be or what we are able to do or what we are willing to do. The qualifications are all about what we are. They have to do with spiritual life more so than talent, effort or even willingness.
And when we ask the question: what kind of person is God looking for in spiritual leadership? We can answer that by simply doing a little bit of study of the Word of God and looking at the history of redemption. Going all the way back, for example, into the Old Testament we are met by a man of great familiarity to us, his name was Abram and became Abraham. But when God called Abram to be the leader of the nation Israel, the people that would come from his loins who would be the line of Messiah, He chose that man Abram, He chose him and he blessed him. Nehemiah 9:8 says, "Because He found his heart faithful before Him." The qualification for leadership that God saw in Abraham was a faithful heart.
When the Lord sent Samuel, a choice servant, to look among the sons of a man named Jesse and to identify the one of Jesse's sons who was to be the great king of Israel, the Lord gave Samuel a standard by which to measure his choice. In 1 Samuel 16:7 God said to Samuel, "Look not on his face, or on the height of his stature." And the reason God said that was because that is precisely the measuring standard that had been used on the king prior to David, a man by the name of Saul. In 1 Samuel 9:2 it says Saul was more handsome than any other man in Israel and he was taller than any man in Israel and on that basis he was chosen to be king. He turned out to be a disastrous king, an evil king, an unsuccessful king. So God says to Samuel, when you choose, look not on his face or on the height of his stature, "For the Lord seeth not as man seeth, for man looketh on the outward appearance, but the Lord looketh on the heart," 1 Samuel 16:7.
Abraham, a faithful heart and when you look for a man to be king, look to his heart. That man chosen was David who had a right heart before God. And later on at the end of David's life God gave him a son by the name of Solomon. It came to be David's task to pass on the royal throne to his son Solomon. And when giving him words of wisdom as to what God wants out of a leader, this is what David said, 1 Chronicles 28:9, "And thou, Solomon, my son, know thou the God of thy father and serve Him with a perfect heart and with a willing mind." And again the advice from King David to soon to be King Solomon had to do with his heart.
Hanani who was a prophet rebuked Asa king of Judah and he rebuked him because Asa in facing his enemies and the battles that he had to face as king of Judah relied more on Assyrian alliance then he did on the power of God. And thus he was a very ineffective leader, not really taking the available power of God and seeing it put to use, but trusting in the arm of man. And so in 2 Chronicles 16:9 the prophet said, "For the eyes of the Lord run to and fro throughout the whole earth to show himself strong in behalf of them whose heart is perfect toward Him." Then he says to Asa, "Herein thou hast done foolishly, therefore from henceforth thou shalt have wars." In other words, the prophet says you did not have a heart perfect toward God and you will pay a deep price.
King Jehoshaphat was an able leader of Judah. He led them to victory over enemy nations. And it says in 2 Chronicles 20 verse 32 that he did that which was right in the sight of the Lord. And the reason God blessed him and the reason God gave him victory as recorded in chapter 19 verse 3 where it says he had prepared his heart to seek God. The leadership again in its effectiveness is related to a heart that seeks God, a heart that is prepared to obey God, a willing heart, a faithful heart, a righteous heart.
One of the most familiar and beloved kings of Judah was a man by the name of Josiah. You remember he started to rule when just a boy and God used him to bring revival and reform, to bring a new spirit of worship, a new spirit of obedience to the life of the people of God. He repaired the temple. He restored the law of God. And he was a wonderful and effective leader. It says in 2 Kings 22:19 that God used him because his heart was tender and he humbled himself before the Lord and wept...sensitive, humble, tender hearted Josiah. And the qualifications of leadership again have to do with the heart.
When Ezekiel in chapter 14 twice in verses 14 and 20 wanted to identify the three greatest leaders of the past, he identified Noah, Job and Daniel. And he said that God used them, in essence, because of their personal righteousness. Again, the issue is the issue of spiritual life of the heart.
God used a wonderful man by the name of Ezra. And God used Ezra to lead the nation Israel to repentance, to revival, to restoration. And it was not because Ezra had particularly great human leadership ability but rather, according to Ezra 7:10, Ezra had prepared his heart...and I love this...to seek the law of the Lord and do it...to seek the law of the Lord and do it.
The father of John the Baptist was a priest by the name of Zacharias and in a sense Zacharias summed up the success of all Old Testament prophets when he called them in Luke 1 holy prophets, holiness of heart, holiness of life was the key to effective ministry. The son of that priest, Zacharias, was a man we all know as John the Baptist. He had the wonderful task, the supreme task of any Old Testament man, that of announcing the coming of Messiah. He was effective as a leader. He was effective in bringing repentance in Israel. All of Jerusalem and Judea was going out to see him. People were being baptized, readying their hearts for the coming of the Messiah. The thing that made John effective was his spiritual virtue. So widely known was his spiritual virtue that even Herod who beheaded him it says in Mark 6:20 feared him because he was a righteous man and a holy one. And again the mark of his leadership was the character of his spiritual devotion.
I think of the Apostle Paul. And we like to study the techniques of leadership used by Paul. We like to mark out the marvelous characteristics of his manhood, his strength of courage, conviction and so forth. But Paul in writing to 1 Thessalonians, the 1 Thessalonian epistle in chapter 2 verse 10 lays his finger on the real key to his effectiveness when he reminds the Thessalonians that his behavior was three things: holy, just and blameless. Therein lies the usefulness and effectiveness of the man.
Now such passages and a myriad of others had we time to look at them point out to us that when the Lord looks for a man or a woman to place them in spiritual service, and use them with maximum effectiveness, He looks to the spiritual dimension. He looks to the heart. That is the issue. When God chooses people for service, He chooses integrity. He chooses purity. He chooses virtue. So when you come to 1 Timothy 3 and Paul is writing to Timothy who is working in the church at Ephesus and endeavoring to place people in leadership, the issues are all spiritual. And all of the qualification given in these 13 verses whether for overseers or servants in the church, whether for elders or deacons, all revolve around spiritual qualification. They all have to do with the heart, with the purity of life, with virtue, with integrity, with honesty, with uprightness, with holiness, with blamelessness.
In fact, had we time we could go back through 1 Timothy and see again how many different places there are in this epistle where Paul speaks to the issue of a holy life, of a pure life, of a godly life, of a blameless life, of a righteous life. That is in every chapter...chapter 1, chapter 2, chapter 3, chapter 4, chapter 5 and chapter 6. It is of major importance to Paul that godliness and virtue be maintained among those who lead the church.
I think we all remember 1 Samuel 13:14 which says, "The Lord sought out for Himself a man after His own heart." The Lord sought out for Himself a man after His own heart. What is that? That's a man who thinks like He thinks, who feels like He feels, who responds like He responds, a man with a heart that beats like Christ's heart beat, whose heart loves righteousness and hates sin, whose heart loves the sinner but rejects his deeds, a heart that reaches out in mercy to those who are hurting, a heart that cares, a heart that knows righteousness and obedience, a heart that is consumed with the extending of the Father's glory...that's the kind of heart that Christ had.
In Ezekiel 22 and verse 30 God said, "I searched for a man to stand in the gap for Me." Somebody to take My place and represent Me. And from David on, from Abraham even, God has always had in His heart to seek that kind of person. In fact in Acts 13:22 it says, "He seeks the person who is after His own heart who shall fulfill all His will." And you see, beloved, what God wants in leadership in the church is virtue, spiritual character. That's the key.
Now we've already looked at the first seven verses and the spiritual character of the overseers, the elders, the pastors. And now we're going to look at the servants. The word "deacon" is really a word that could be translated servant, probably should have been translated servant. But here they transliterate it and make up a word, deacon. And we have come to appreciate deacons as those who serve in the church, and rightly so.
We saw last week in our study that the term deacon or servant is used in a very general way in the Scripture until you get to 1 Timothy 3 and by this time in the growth and development of the church there have grown up in the church certain people who serve in an official capacity. They are recognized as those who carry out official ministry in the church and they are the Servants of the church with a capital S called deacons here.
It is essential to the church that the people who come to those kind of positions of service be qualified. It is essential. Why? Because that's a leadership position. Serving in the church officially is a leadership position. Though you may not be a pastor or elder or overseer in the sense that you determine the direction and give guidance and leadership and publicly teach the Word, when you come along and serve that, that group of men, when you serve the Lord Jesus Christ by carrying out that design, you definitely are a leader in the church. You become a model and an example of service to Christ. And so qualifications are essential. No one ever is to be lifted up to any position of leadership in the church, elder level or deacon, who is not qualified by spiritual examination.
And by the way, the New Testament doesn't say a lot about the organization and the structure and the flow and who is accountable to who and who is to answer to who and what does the organizational chart look like. It leaves that to every different age and every different style of leadership. What it does say is that people who lead and people who carry out their leadership are to be qualified in the spiritual area. That's the issue. And that's really the only biblical issue. The style of structure, the style of leadership, the way things are organized, whether you have committees of one kind or another is not the issue. The issue is spiritual qualification. And again let me emphasize that those who serve as servants of the church whether men or women, and as we shall see both serve as deacons in that sense, the issue is spiritual life. And I want to emphasize it is a leadership responsibility. You are a leader in the church when you serve in an official way.
Now I just want to break down into five brief little categories the qualification of those who serve in the church. We're going to look at it just very very hastily this morning. Verse 8, "In like manner," now that simply means this introduces a new category. First came the overseers, now in like manner come the deacons. This is category number two in the discussion of church leaders. And the first set of qualifications have to do with personal character...personal character. And four personal qualifications are given.
Number one in verse 8, "The deacon is to be grave." The word is semnos, it means serious. It could be translated dignified. It could be translated stately. It has the idea of being serious in mind as well as serious in character. It comes from a root verb sebomai which means to venerate or to worship. It has the idea that this person has a stateliness about them that demands a respect. They have a sort of a...and I don't want to stretch the point...but they have a sort of majestic quality of character that makes people stand in awe of them.
Another word that is often a synonym is the word ira propase(??) which means to act like a sacred person. This is a person who by virtue of their life character spiritually has a certain mystic about them. There's a certain awe held in the hearts of those who know them because of the integrity of their spiritual life. It's a very beautiful word and a very important designation.
So, to begin with, one who serves as a deacon is to be one who could be held in awe as having a majesty of dignity, of life that comes to one who understands the seriousness of spiritual issues. This particular person would not be a flippant person, not be a silly person, not be a frivolous person, not be a person who makes light of very serious things, not be a person engaged in trivia as a way of life, not be a person who is trite...a person with dignity, a person who understands the seriousness of life. And I confess to you, as I've said before, that the older I get the more seriousness life takes on.
And then after that very positive affirmation of personal character, three negatives come in verse 8. The second of these four personal character qualifications is not double tongued. This is the only place in the Scripture where this word appears, dilogos. And it is simply what it says, two tongued...two tongued. Now what is a twotongued person? Well we might say this is a gossipy person, somebody who doesn't just have one tongue going but two tongues going which might indicate some kind of rapid fire discussion of things that perhaps ought not to be said. But the best way to translate this word, to keep it in its simplest meaning is to refer to a person who isn't saying one thing to one person and another thing to another. In other words a double tongued person is telling me something and someone else something quite the opposite of that to gain his own personal or her own personal goals. The idea here is integrity of speech. Because those who serve in the church are privy to very private matters, because they know well very grave spiritual issues, because they are dealing with things that people would like to keep private in their own lives, because they're a part of spiritual warfare at very intense levels, they need to be the kind of people who know how to speak when you should speak and to speak with integrity whenever you speak. There's a always a high high premium on verbal honesty and integrity among spiritual leaders. Not to speak hypocritically but to speak consistently, righteously, honestly, uprightly. Had we time we could go through the New Testament and cover so many passages that deal with the tongue. We shall get to one when we come to the third chapter of James, as you know.
But the person in leadership is to have great integrity of speech. Nothing is more devastating than to tell one person one thing and someone else the very opposite for your own personal gain, or to protect yourself. And thus begin the process of spinning lies among God's people. Truth is at a premium.
The third qualification is not given too much wine. That's the translation we have in the Authorized. The Greek would say "not holding near much wine...not holding near much wine." You say, "Why doesn't it just say not holding wine at all?" Well because wine was a matter of a common drink. Admittedly we know now very clearly that it was mixed with water. In fact, sometimes it could be tentoone water. It was very very greatly and largely water. And the reason for that was, of course, to prevent intoxication. And they had to drink the fruit of the vine, the fruit of whatever they were able to get out of their land because that's the only basic drink they had. And so it was caution that had to be expressed in regard to wine. And anyone in spiritual leadership, as we saw with the elders, was not to give himself to wine. And that same qualification is expressed here.
Prosecho means to hold near, or if you use it in a metaphorical sense it means to turn one's mind to, or to occupy oneself with. The person is not to be occupied with much wine. Of necessity to drink some, given that it would be diluted with water, yes. But not to be indulgent. And the present active nature of the participle means this is to be his habitual practice. Habitually he is to be known as a person who is not holding near much wine. In other words, this is a person who basically does not allow drink to influence his life, or her life. And in this case, of course, we're talking about the male as we shall see the contrast in verse 11 when the female is introduced.
Now somebody's going to say at this point, "Couldn't the Lord have solved a real simple problem by just saying you can't drink it at all then none of us would be debating this?" No, it couldn't be that way because you have to understand as difficult as it is for a twentieth century American to understand and appreciate the society of Paul's day, you have to understand that they were not told to be total abstainers but rather to be temperate because this was the common beverage of the time. As I said, it was largely water but it was the common beverage. In our day today, frankly, the social stigma and the tremendous social evils that accompany drinking did not attach themselves to the moderate use of mixed wine in that day. And the fact that they do in our day to unmixed wine and all the other drinks leads me to believe without contradiction that if the Apostle Paul were writing today he would simply say...no wine at all. It isn't necessary anymore. And it is potentially dangerous. And it does set a pattern that causes people to stumble and so forth.
But the point is the same. This is to be a person who in terms of life pattern according to verse 8 is serious, a person who speaks with great integrity, and a person who is control of their sense at all times. And then fourthly, one who is not greedy of filthy lucre. In other words, who is not greedy for gain, for money. Why? Because in those days those who served in the church in an official capacity would be handling funds. They would be passing out money to widows, to orphans, to needy people. They would be making collections. They would be dealing with the funds, paying whatever they had to pay to this place or that place, providing meals and so forth. And there were no bank accounts and there were no audit firms and so forth and so on. So everything was a cash transaction and the people who handled the money actually had a little purse on their belt and in it was the money. And the temptation would always be there to stick your hand in the bag and use the money for your own purposes. And so they had to be those people who were not motivated by money who were free from the love of it.
Now those are all things about character...doesn't love money, doesn't linger by wine, doesn't speak dishonestly and has seriousness of mind and contact.
Let's go to second category just so we can divide it a bit, spiritual life. We'll go a little deeper in now, we're talking not just about personal characteristics but spiritual life. Verse 9, the person who serves in the role of deacon or official servant in the church is "one holding the mystery of the faith in a or with a pure conscience." Now we have looked at the word "mystery" many times in the years of teaching here and I don't want to go back over already plowed ground. So let me just say this. The word "mystery" musterion, Paul uses it very often and what he means by it is something that was hidden and is not revealed. In fact he gives that very definition in Ephesians chapter 3. Something which was hidden and is not revealed. And when you sum it all up, the mystery of the faith is that truth which was hidden and is now revealed. Therefore it equals New Testament revelation, that which was hidden from the past generations before the coming of Christ. It is God's redemptive truth revealed in the New Testament. The sacred things hidden from natural reason known only by the revelation of God, hidden from Old Testament saints known only by the revelation of God.
And there's much New Testament teaching on the mystery starting in Matthew 13, in the parables of the mysteries and then on right on through the whole New Testament culminating in the book of Revelation where you have mystery there as well. But it always means the same thing, truth which was hidden, unknown to human reason now revealed in the New Testament, the new covenant. So basically what it means is Christian doctrine, New Testament theology, New Testament truth, New Testament revelation and doctrine. It encompasses the mystery of the incarnation of Christ which was hidden and is now revealed, the mystery of the indwelling Christ, of the Jew and Gentile one in Christ, of the saving gospel, the mystery of iniquity, the mystery of the Rapture of the church. There were many elements of it illustrated through the New Testament Scripture but the body of content totally is all New Testament revelation. To put it simply, Matthew to Revelation...that is the unveiling of the hidden truth now revealed in the New Testament.
So, the deacon then must hold to New Testament revelation. He has to be a New Testament doctrinally oriented individual who knows and understands truth revealed in the new covenant. This is of great concern to Paul. All the way through this epistle he makes a major point out of sound doctrine, good teaching. We saw it in chapter 1, particularly chapter 4 verse 6, he talks about good doctrine. Down in verse 16, take heed to the doctrine. Very very concerned about true doctrine. He even gets into it in chapter 6 as he speaks about the unwholesome teaching, the unwholesome doctrine and calls for laying hold on that which is true and right doctrine as given in the New Testament.
So, the spiritual character then of an individual who serves as a deacon begins, the spiritual life begins with an affirmation of New Testament doctrine. He holds to the mystery of THE faith, THE faith simply means the content of Christian truth. But notice, holding the mystery of the faith with a...what?...pure conscience. That's really the key. That's really the key, with a pure conscience. What does that mean? A conscience that's not accusing you. A conscience that's not bringing guilt on you. Why? Because you're holding the truth and you're obeying the truth.
Now let me say something that will be helpful to you, I hope. The stronger your theology, the stronger your conscience. The more you understand about the Bible and the stronger your faith and belief, the stronger your conscience. To say it another way, when a person who really has strong doctrine and strong theology and holds to the mystery of the faith with great strength violates that doctrine, they have a very strong conscience reprimanding them. You show me a person who is weak in conviction and I'll show you a person with a weak conscience. Because conscience reacts to the body of truth the person is committed to. If I am not committed to truth, if I just flow and vaccilate, my conscience has no standard by which to accuse me.
We often hear someone say in looking at a terrible crime or a terrible sin or something that someone has done, we say, "Haven't they got any...what?...conscience? Has that person no conscience?" The answer is yes they have a conscience, but conscience responds to standards. The Apostle Paul writing to the Corinthians in 2 Corinthians 1:12 said, "He had the testimony of his conscience that everything in his life was right." Now that is a marvelous thing because that man had a very very strong firm theology. And all of the things that he believed were very set. And for him to say "my conscience is not accusing me" is to say a lot. Those of us who know and believe the Word of God, those of us who are holding the mystery of the faith firmly and strongly run the potential of having a very strong accusing conscience if we violate that because the standard by which our conscience responds and operates is so rigid, so strong.
So the idea then of a deacon is this is a person who in terms of spiritual life really holds strongly to the revealed New Testament faith, the whole Word of God and in so strongly holding to it can also say I live by it therefore my conscience is pure. It is not defiled with sin. It is not accusing me. This is the required spiritual life for a deacon.
May I add a note? It's a required spiritual life for everybody else, but remember what I've been saying, deacons are models of what all the rest are to be. A pure conscience only exists where a person lives out his biblical convictions and knows no accusation against himself. And by God's grace and power and the confession of sin we can know that pure conscience. So a deacon in the church is tested by personal character, spiritual life.
Thirdly, Christian service...Christian service, look at verse 10 just quickly, "And let these also...that's an imperative verb, by the way...let these also first be tested," dokimazo, to approve after testing. Let them be tested. It's a present passive which means it's an ongoing test, not an aorist which would be some kind of a probationary period or a point in time in which they were tested. This is an ongoing thing. Let them continually be being tested, would be a way to translate it. Let them continually be being tested. And then...another imperative...let them serve as a deacon. And that's just one verb. Let them diakoneo. So in terms of Christian service they are to be being tested.
Now what test is this? This is nothing more than the ongoing general assessment of the church as they evaluate the service of this person. They are being tested at all times by the basis of their own service to Christ. It is not a one time test. It is not a written test. It is not a probationary period. It is the ongoing evaluation. Would you circle the little word "also" in verse 10 because this jumps back and makes application of this same truth to the elders. These also are to be tested which means that it is assumed that the elder or the pastor would be tested as well. We want to make that affirmation.
So everyone is tested and the testing is an ongoing process. We have done this for many years in Grace Church. We watch people and we see their spiritual service, their Christian ministry, how they live for Christ. And over a period of time as we evaluate their service to Christ we are rendering a verdict on whether they have been approved through that testing period. Those who are deacons are tested and proven people. It is a process.
So, qualification then is a matter of personal character, spiritual life and Christian service. Fourthly, moral purity, the end of verse 10 introduces us to a familiar word we met in verse 2, they are to be blameless. Being blameless...again the qualification is not lower for a servant, the service is different, the function is different, it is carrying out what the elders design. But the qualification is the same, blameless. And blameless is so comprehensive that we could go back to verses 2 and 3 and go through that whole list and apply that to the deacon because it's just an expansion of what blameless means. They are to be blameless. That is to be without reproach, no blot on their life, without spot, without blemish, nothing for which they could be accused and disqualified. There's...there's in a sense not only the moral purity of the heart but the moral purity of perception which renders them without blame.
You say, "Well if a deacon is also to be blameless just like an elder, what's the difference?" The difference is not in spiritual qualification, the difference is in function. And the one function note in verse 2 about a bishop or overseer or pastor is that he is to be a skilled teacher and that is never said of a deacon. Because the function of the elder is uniquely the public teaching of the Word of God and the function of the deacon is different from that. Deacons may teach, they may teach very effectively, they may be on their way to becoming those pastors and teachers but the primary function that they serve is the carrying out, the application, the personal application of the teaching being done by the pastors and overseers. The distinction is one is definitely and by definition and description a teaching function, the other is a serving function in areas other than the public teaching. But the spiritual character is the same and both are leadership responsibilities. We could say that elders major on teaching and deacons major on administration by carrying out the application of the teaching and meeting the personal needs of the flock. Skilled teachers need to be free to pray and study and so there are servers who come along and enable them to do that.
So blameless means without reproach, moral purity. Just to pick up one element of moral purity, go to verse 12. This was the first element of moral purity in verse 2 when speaking of the overseer. "Let the one who serves as deacon or server be...and here's the Greek...a onewoman man." Same moral qualification. He is not to be a man who is unfaithful either in act or in heart to the woman who is his wife. This doesn't say anything about his circumstances or status, it doesn't say how many times he's been married, has he been divorced in the past, that is not an issue. The issue here is is he a onewoman man? That is, is the man's heart and life totally devoted to the woman who is his wife? That is a moral issue. That's an issue of his sexual morality or lack of it that must be under scrutiny and examination. So the man who serves as a deacon is to be a blameless man and introduced into that idea is that he is to be a onewoman man which is so very often where morality gives way.
Personal character, spiritual life, Christian service, moral purity...a last category of qualification comes to us at the end of verse 12 and it's home life...home life. Just as the elder had to demonstrate leadership in his home, so does the server. He is to be a onewoman man. And then it says, "Ruling their children and their own houses well." Again they demonstrate their leadership just like the overseers do by how capably they handle their home. They are to manage the people in their home, the children in their home, the possessions of their home. They are to be stewards of their funds, their money, their servants. They are to show they have leadership ability. They have the capability to handle situations, to solve problems because that's what a deacon will have to do. They're not just people who serve the dinner. That is what they were in terms of the simple definition of the word, but that's brought over into spiritual service in the church and that involves some management and some administration and coordination and leadership. So deacons then are to have an exemplary model home life, totally devoted to the wife, ruling over their children and all of their possessions and resources well...well intrinsically and well extrinsically. They are models for everyone to follow.
So looking down the list, the qualifications are simple: personal character, spiritual life, Christian service, moral purity and home life. So far we've been talking about men. But notice verse 11, without looking almost we sort of skip by what Paul just dropped in there. I don't know why he put it in before verse 12, I'm not sure there's any way we can explain it, but he did. It's there. And I want you to understand verse 11 because it's such a wonderful one. "Even so" is the word "likewise" or in like manner, the very same word as verse 8, and that indicates to us that we are now coming to a third category of people. Now you will notice that it is translated in the Authorized with some italics, "Even so must their wives." Let me say that I think that is an inadequate translation. In the first place, there's no word in the Greek for wives, this is the word gunaikeios which means women. And it doesn't say "their women," it could say that in the Greek, there is a word for their and the Apostle Paul could have said that if the Holy Spirit wanted him to say it. But he didn't. It actually says "Likewise women," that's all it says in the Greek...likewise women. The question is, what women? Are they the wives of the deacons as some interpreters believe or are they just women who also serve in the church in a deacon capacity? That's the question we have to answer.
And I think it can be simply answered. The best translation here is "women" because that's the translation of the word. The reason that I'm not at all convinced that this could possibly be the wives of deacons is manifold. Number one, why would there be qualifications for the wives of deacons and not qualifications for the wives of elders who have an even more important responsibility? Why would he isolate the wives of deacons and not say anything at all about the wives of the overseers? Secondly, the use of "likewise" in verse 11 means we have a new category because it was used in verse 8 of a new category. First overseers, likewise deacons, likewise women...and this is to say to me that the church is to recognize that there is a group of women who serve in the church. If he wanted to say "their women" he could have used the word "their" but he didn't use it.
You say, "Well why didn't he use deaconesses?" Because there's no Greek word for that. That's why Phoebe, a woman in Romans 16:1 is called a deacon because there's no feminine form. So the only word he could use if he had used...if he have said "likewise deacons" and meant women, we never would have known he meant women because the word is not feminine. There was no word for wives, so the only word he could use was women and the way he tells us this is a new category is with "likewise." So clearly he's introducing what I believe has come to be the deaconess in the church. I kind of prefer to call them women deacons because that maintains the New Testament terminology a bit better. Women deacons...he just drops this right in the middle of his discussion of deacons as a new category.
And I believe that we today honor that office in our church in a wonderful way. God has raised up women in this church who serve. Our women deacons serve in many ways, carrying for the poor, ministering to the sick, in the Lord's table, in baptism, providing meals for families, involving themselves in assisting people in funerals, counseling, hospital visitation, transportation, making calls on the homes of people, discipling, teaching little children. In fact this morning I spent a little while reading through my wife's deaconess manual, just to refresh my mind. And it's a great thick thing about all of the ministries of the women deacons. It's a wonderful, wonderful thing and I believe its precedent is right here in the New Testament, the early church maintained it, it's come all the way down through history even to us today. And they are leaders in the church. They lead in the spiritual dimensions of service that we have identified.
Now notice their qualifications in verse 11. They parallel the deacons in verse 8. The first one is serious, the same word as in verse 8. They too are to have a sense of dignity and stateliness. They're to be respected. They're to sort of have an awe about them because of their spiritual devotion that makes everyone hold them in high esteem. Secondly, not diabolos, that's the word for devil, the devil. They are not to be she devils, somebody said. They're not to be slanderers, is the translation of the word. The Devil, of course, is the supreme slanderer, the chief slanderer and they're not to be his children. In other words, they're to control their tongue.
The second personal character qualification in verse 8 of a deacon had to do with a tongue and this is the second one for women, it also has to do with the tongue. They are to have a tongue that is not slanderous. Obviously they're not to pervert that knowledge which they have, that information they possess by slandering, gossiping and so forth. They are to be those women who have control of their tongue.
Thirdly, sober minded...literally that means to abstain from wine. It's used back in verse 2 of the overseer. And again it's a parallel to verse 8 of the deacon. He's not to be given to much wine, and the women deacons are not either to be given to wine. They are to abstain. In a metaphorical sense, to be sober in their judgment. And, of course, you can't be sober in your judgment if you're not sober physically. So the parallels are there.
The fourth one, faithful in all things. What does that mean? Absolutely trustworthy..absolutely trustworthy. You say, "Is that a parallel?" That is a parallel to verse 8. It says over there they're not to be greedy of filthy lucre. Why? If they were greedy of filthy lucre they couldn't be trusted with what? With money. So it's trustworthiness over here also.
So those four qualifications parallel the personal character qualifications of a deacon. That's another reason why I believe we're seeing the introduction here of a whole new office with the same kind of qualifications. So God has ordained in His church that elders, bishops and overseers be men. There is nothing dealt with here about women in that role. But that among the servers, the deacons, there are men and women.
And then it closes in verse 13 with a wonderful promise to those faithful men and women deacons. "For they that have deaconed well," would be the best way to translate that, they that have served well, they that have served well would be the purest translation, "have two promises, they that have served well, one, purchase to themselves a good standing; two, great boldness in the faith which is in Christ Jesus."
Listen very carefully as I draw this to a conclusion. Here is the reward. It's just marvelous. One, those who serve well in this area purchase to themselves a good standing. The word "purchase" means to achieve or acquire...present middle voice means for yourself. They gain for themselves by their effective and faithful service, they gain for themselves...look at this...a good standing. The word "standing" is marvelous. It means a step and it came to mean stepping up above everyone else, in fact it could even be translated...bathmos is the word...it could be translated a pedestal or an elevated platform. What it's saying is this, when you serve well as a deacon, when you serve well in the service of Jesus Christ in that official capacity in the church, you are put on a pedestal.
Now you say, "Isn't that sinful?" Not if you didn't seek it. If you served in humility and you served in submissiveness, you will be lifted up. Doesn't it tell us in James that whoever humbles himself, the Lord will exalt him? Now lifted up by whom? It could be by God, it could be by men, the answer is it's by both. You serve well as a deacon and I'll promise you that the people who have known your service will lift you up, will they not? They'll respect you. They'll honor you. I don't mean they're going to give you an award, I don't mean that it's all going to be earthly, but I do mean that you will have purchased in their eyes spiritual respect. And you want to know something? That is essential because that is the key to spiritual example. It is when a person is respected that they are emulated. Did you get that? People don't pattern their life after people they don't respect. So when you purchase for yourself a good standing before men, you put yourself in a position to be their model and their example and they'll follow you and that's what God wants. And furthermore, I believe even God...even God will grant you a measure of respect. I believe even the Lord will reward that. Not only will men grant you a good standing but so will God and some day you'll hear "well done, good and faithful deacon...good and faithful servant."
So before God and the community of the faithful, one who serves well in this area gains a good standing. And then the second great reward, great boldness in the faith which is in Christ Jesus. The faith which is in Christ Jesus simply again refers to the Christian realm, the Christian truth, the sphere of salvation, the church, the body of Christ, the family of believers. And you will gain not only respect and a good standing, but you will gain great boldness. In other words, because you are serving well and God is blessing your service, you're seeing His power, you're seeing His grace, you're seeing His movement, you're seeing what He's doing, He's using you, things are happening, your life is purposeful, it will energize you for greater service. That's the idea. It will make you more bold. You'll say to yourself, "I know I'm a Christian, I've seen the power of God...I know my spiritual gifts can be effective, I've seen God use them...I know God can use me to win the lost, I've seen Him do it...I know God can use me to serve the saints, I've watched Him do it." So that as you serve the Lord successful service builds confidence and assurance, that's what that word means. It is often used of boldness of speech, parrhesia means a sort of comprehensive confidence.
So two things accrue then to the person who is a faithful deacon. One, respect by which he becomes the model that others emulate. Two, confidence which even a snowballing effect spins you on to greater usefulness and greater effectiveness and greater resource. I can say in my own life, the thing that allows me to accept another challenge in my ministry, the thing that makes me say yes when faced with something that seems impossible to me, the thing that gives me confidence, assurance and boldness is to look in the past and see what God has done in the past. And on the basis of knowing His hand is on my life, I can accept the future, even though I feel inadequate I know He's there. That's the kind of confidence you get from faithful service.
Well God needs those kind of people in His church. And it's a wonderful thing to aspire to be this person. And may God help us to have these people so they can be the models for all the rest. Let's bow in prayer.
We love Your church, Lord, and we desire for it the best. The best of leadership at the level of the overseers and the pastors, at the level of the servers, the deacons, men and women, may all those who lead in Your church purchase for themselves great respect and great confidence for greater service that Your Kingdom may go forward. Thank You for the clear word on the standards and, O God, may it be that the leaders here and those who serve in every sense might meet these qualifications, by grace alone we're so unworthy. And, Lord, we know that each of us in order to serve in any position must be tested by the qualifications. Being the wife of a godly deacon doesn't make a godly woman deacon, being the husband of a godly woman deacon doesn't make a godly man deacon, each is individually to stand the test. And raise up, God, those who can lead in the church to accomplish Your work in Your way and we'll praise You for Christ's sake. Amen.
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