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When retired four-star general and former CIA Director David Petraeus resigned from his post this month after admitting to an extramarital affair, one of the more startling revelations was that the dalliance was discovered when the FBI sifted through his private Gmail account.
The spy chief had been out-spied.
More alarming is that the average American could easily be subjected to the same snooping that Petraeus endured. According to current law, police can access email through a provider, like Yahoo or Gmail, without a warrant if the message is more than 180 days old.
The rule is a relic of the Electronic Communications Privacy Act of 1986, written before legislators could dream of the explosion of technology and ubiquity of email, text messaging, online chatting and other communications that leave behind an electronic trail.
The Senate Judiciary Committee met on Nov. 29 to consider an update to the Act which would require police to get a warrant to read email or other electronic communiques.
The proposed change comes as technological advances continue to give law enforcement more efficient and invasive ways to track people, while privacy laws struggle to keep up. Citizens might be surprised to learn that their email accounts, their phones and even their houses are subject to warrant-free electronic surveillance.
Leap Frog Technology
While the Electronic Communications Privacy Act may be outdated by about 25 years, that doesn't mean that people need give up their reasonable expectation of privacy within new technologies, argues Bruce A. Barket, a criminal law attorney with New York firm Barket Marion.
"The Fourth Amendment of the United States Constitution was enacted in 1791," Barket says. "It was enacted at a point of time to deal with government intrusion and searches that they could possibly comprehend. Now we have government searches that nobody up until the last 10 years could even envision. Could you ever envision that the government could track every movement by simply calling up a cell provider?"
At times, when lawmakers have been slow to act, courts have stepped in to curb investigative excess, such as in this spring's Supreme Court ruling that police need a warrant to place a GPS tracker on someone's car. The court did not deign to make a decision about tracking cell phones through GPS or other technology, however, an option that law enforcement is still free to take advantage of, sans probable cause.
Barket, who was one of the attorneys to originally challenge police use of GPS devices nearly a decade ago, points out that as even newer technologies emerge, we will be caught in a never-ending loop of efforts to protect privacy from intrusions that aren't yet governed by law.
"It's kind of like a leap frog. Technology will not stop happening," the attorney says. "Courts are going to have to interpret old laws and new technologies to make reasonable decisions as to what law enforcement should be allowed to do and not allowed to do. Ultimately legislators will have to catch up."
Creep Factor
While the technologies are new, the debate is old, dating at least as far back as 1928, when the Supreme Court ruled in Olmstead v. United States that eavesdropping on private telephone conversations without a warrant did not constitute a Fourth Amendment violation. The ruling stood until 1967, when in Katz v. United States a different set of justices overturned the previous decision and ruled that callers do have a reasonable expectation of privacy over the telephone.
Cell phones could be the next benchmark, not only because police can see everywhere a person has been using the phone's GPS or cell tower location information, but because if a person is arrested a vast amount of personal information stored on a smartphone could be at an officer's fingertips.
"Someone puts data into their phone, birthdays, anniversaries, contact info, text messages, boyfriends, girlfriends, emails with all these people- you have the expectation that that information is not going to be shared with the government simply on the whim of their asking," says Barket. "Ultimately, courts, I hope, are not going to let that happen."
When judging what constitutes a reasonable expectation of privacy, he notes, there is an informal test as to whether police might have gone too far. "There is a creep factor," Barket says. "How creepy does it make you feel?"
Visit Lawyers.com to learn more about privacy law and to find an attorney in your area who can answer your questions.


text:
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Including full glibc210 patch, the first was cut (Portage version: 184.108.40.206/cvs/Linux i686)
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A time of waiting for "the blessed hope and the coming of our Savior, Jesus Christ" is the way the new translation of the Roman Missal puts it. Sounds great, but what does this really mean? "Blessed hope" for what, exactly? And what will the coming of Christ mean THIS year? If these words are to have any meaning beyond being part of a new liturgical ritual, it seems to me we have to make them truly incarnate, to "flesh them out" a bit.
I've been doing a lot of praying and reflecting about life this Advent, trying to figure some things out. The older I get the more comfort I find in the words of St. Peter on Pentecost. The people of Jerusalem, hearing the apostles speaking in tongues under the influence of the Holy Spirit, think that they are instead under the influence of new wine. "But Peter, standing with the eleven, raised his voice and addressed them: 'Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I say. Indeed, these men are not drunk, as you suppose, for it is only nine o'clock in the morning. No, this is what was spoken through the prophet Joel:
When I was a young man, I was strongly influenced -- as I've written about before -- by the visions and dreams of the bishops of the Second Vatican Council. Some of those men were young and were seeing visions; others were old and dreaming dreams. Now I'm an old man, and I've seen some of those early visions become reality, but so much more still remains a dream.
What do I see in my dream?
It begins with a nightmare. There are people living on the streets, under overpasses, in dark alleys. They are dirty, smelly, with runny noses and open sores. Many of them are drunk on booze or drugs, and this is a violent nightmare, with people attacking each other for money or food, people selling themselves to earn money. They are in a downward spiral, without hope, joy or reason for either.
The nightmare continues. There are people who have been ostracized, cut off from family and friends because of things they've done in the past, or because of relationships they're in, or because they're "different" or hard to handle in "acceptable" circles of society. There are young people who feel isolated and abandoned because they have realized that they are homosexual and they are pushed into suicide out of overwhelming depression and a sense of permanent and total exclusion.
The nightmare grows. Old people, people who were once vital and ran through life with creativity, passion and generosity, now shunted aside because they are no longer able to contribute anything to anyone. They are dried up, used up, and kicked to the curb of life. Sick and dying people, whose fear of death is often faced with courage and strength, are also forgotten or relegated to the sidelines as if association with them might lead a healthy person to fear their own vulnerability.
The nightmare includes the treatment of the stranger, or people who speak different languages or who look at life and the world through eyes different from others. The nightmare recalls an incident at a "Catholic" parish in the Midwest in which a bilingual program on pastoral planning was being held. As signs in English and Spanish were being placed around the room, several Catholic gentlemen came forward and told the presenter to "put the American signs on this side of the room." When the presenter said, "You mean, you want the English signs on this side of the room?" the men -- those good "Catholic" men -- repeated, "You heard what we said, you put the AMERICAN signs on this side of the room."
The nightmare? So many people, all cut off, isolated and alone. Where can they find hope, joy and a reason for living?
The dream? The catholic -- truly universal -- people of God! Every person who is cut off from everything and everyone else, is WELCOMED by the catholic people of God. In a very real sense, the catholic people of God is the home for the homeless, the family for those who have been disowned and rejected by others, are the ones for whom this church is designed. In the ancient catholic people of God, they were often the ones cut off and persecuted by society and those in charge, often to their deaths. But the ancient catholic people of God rejoiced that they were a people called by God (an "ekklesia theou"), a people without church buildings or temples. What united them and gave them hope and joy was their common faith that God had called them to be a people for each other, PRECISELY because they were cut off from everyone else.
The dream? At Midnight Mass this year, that the doors will open and everyone -- absolutely everyone -- will walk in to applause, laughter and joy-filled welcome. Those dirty, smelly children of God who are living under the overpass, those depressed and lonely gay teenagers who are walking on the brink of despair, those people who look and sound different from others, and even those who find themselves here without legal status -- all of them will pour through those doors and into the welcoming arms of this catholic people of God and find a true home and the love that has so often been denied them by society. "If society has rejected you, we welcome you" is the mission statement of the catholic people of God. And to the bishop who once remarked that the song "All are Welcome" was incorrect, and that all people are NOT welcome at Catholic Mass, I say, "Sorry, bishop, but you are wrong. In the Catholic Church, in the authentic catholic people of God, all are indeed welcome in this place."
I know. Right now we have many Catholics who don't even like to reach out and take someone else's hand at the greeting of peace before communion. Those folks are really not going to like my dream, since not only do I hope that they will shake someone else's hand, but actually, beginning at Midnight Mass this Christmas, I'm hoping that they will open their arms and embrace tightly that dirty, smelly homeless man who's been living in a cardboard box down the street from the church. In fact, it is precisely to those who have been excluded by everyone else that Christ is coming into the world.
My dream is really quite simple. Christ willingly emptied himself completely into human nature. We either believe that or we don't. Human nature is the common denominator here. If Christ is to be found there, then we are to be found there. The "Church" isn't a place for those who have successfully navigated life. It's a haven for all those who admit their sinfulness, their brokenness, their need for others and for God.
And then I wake up.
What do I have to do to make the dream a reality?


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Revised slightly from an interview with Zenit News Agency, March 21 and 28, 2002.
It is not possible in so short a compass to do justice to 500 pages of research [in my book, The Bible and Homosexual Practice: Texts and Hermeneutics (Abingdon, 2001)]. However, I will attempt to hit some key points. I will begin by talking about the two most important sets of texts: the Levitical prohibitions and the texts in Paul. Included here will be a brief discussion of whether "new knowledge" about homosexuality as an innate condition changes matters for us. I will then proceed to a broader array of texts in the Bible, both implicit and explicit, that make clear a pervasive and strong condemnation of homosexual practice. In this context I will also address the alleged silence of Jesus on the issue of same-sex intercourse. Finally, I will say a few words about why the Bible's teaching should remain normative and how Christians should respond to the current crisis.
Q: Could you outline the principal passages in the Bible that you believe are the basis for prohibiting homosexuality?
There are two particularly important sets of explicit texts. First are the prohibitions in Leviticus 18:22 and 20:13, which declare that for a man to "lie with a male as though lying with a woman" is "an abomination" or "detestable act"--in Hebrew, to'evah--something utterly repugnant to God.
The second set is the Apostle Paul's references to same-sex intercourse, for which the key text is Romans 1:24-27. Here he treats same-sex intercourse as "exhibit B"--with idolatry as "exhibit A"--proving gross and deliberate human sin on the part of Gentiles against the truth about God accessible in creation or nature.
Also important in Paul is his reference to "males who lie with males" (arsenokoitai) and "effeminate males who play the sexual role of females" (malakoi) in the vice list in 1 Corinthians 6:9. The context here is the comparable issue of a case of incest at Corinth (1 Corinthians 5). Paul argues that the community of believers at Corinth should not deceive themselves: believers who participate in serial and unrepentant fashion in immoral sexual activity--be they participants in incest or in the solicitation of prostitutes (pornoi), adulterers, or participants in same-sex intercourse--along with believers who engage in serial and unrepentant fashion in idolatry or egregious cases of economic exploitation and the like, shall not inherit the kingdom of God. The term arsenokoitai reappears in the vice list in 1 Tim 1:10. In the discussion that follows we will not spend much time on these texts. It will suffice here to point out that what Paul means by arsenokoitai has to be unpacked in light of what Paul finds offensive about same-sex intercourse in Romans 1:24-27. Those who tend to dismiss the term arsenokoitai in 1 Corinthians 6:9 and 1 Tim 1:10 as utterly beyond knowing often act as if Romans 1:24-27 did not exist.
There are also a reasonably large number of other texts that explicitly or implicitly indicate opposition to same-sex intercourse, leaving little doubt that such opposition was the consensus position of both Testaments, as well as of the historical communities out of which these texts arose.
Q: Sometimes modern-day skeptics reject Leviticus.
The texts in Leviticus are often dismissed on one or more grounds. For example, it is claimed that these prohibitions have no more significance for the church today than other defunct purity laws; or that they have in view only same-sex intercourse conducted in the context of idolatrous cults, prostitution or adult-adolescent unions. Yet such arguments overlook at least seven points.
First, the prohibitions against same-sex intercourse occur in the context of other types of sexual activity that the church today still largely regards as illegitimate: incest, adultery and bestiality.
The strong prohibitions against these forms of sexual activity represent the closest analogues to the prohibition of same-sex intercourse. This is particularly true of the incest prohibition which, like the prohibition of same-sex intercourse, rejects intercourse between two beings that are too much alike. Leviticus refers pejoratively to sex with a family member as sex with "one's own flesh" (Lev 18:16-17; 20:19). Bestiality is wrong for the opposite reason: it is sex between two beings that are too much unlike.
Second, the attachment of purity language in ancient Israelite culture to such acts as incest, adultery, male-male intercourse, idolatry, economic exploitation, and the like--far from suggesting an amoral or non-moral basis for the rejection of such acts--actually buttresses the moral focus on the inherently degrading character of the acts themselves. It underscores that any talk about the positive moral intent of the participants is irrelevant.
For the same reason, the Apostle Paul many centuries later connected the language of impurity with acts--usually sexual acts--that are rejected on moral grounds: not only same-sex intercourse but also adultery, incest, sex with prostitutes, and promiscuous sexual activity (Romans 1:24 and 6:19; 2 Corinthians 12:21; Galatians 5:19; 1 Thessalonians 4:7; cf. Ephesians 4:19; 5:3, 5; and Colossians 3:5).
Third, unlike a number of the now-defunct elements of the Holiness Code to which reference is often made, the indictment of same-sex intercourse is particularly severe, as suggested by the specific attachment of the label to'evah and by making it a capital offense.
Same-sex intercourse was regarded by ancient Israel as a particularly severe infraction of God's will. Indeed, we know of no ancient Near Eastern culture that adopted a more rigorous opposition to all forms of same-sex intercourse. True, the New Testament and the contemporary church does not apply the penalty attached to this act in the Levitical code. But, then again, it does not retain the Old Testament valuation of adultery, incest and bestiality as capital offenses either, even as it still rejects such forms of intercourse as immoral.
Fourth, the prohibitions of same-sex intercourse are not limited to particularly exploitative forms but are rather unqualified and absolute.
The general term "male" is used, not "cult prostitute," "boy, youth," or even "neighbor." The prohibition applies not only to the Israelite but also to the non-Israelite who lives among them (Leviticus 18:26). The fact that both parties to the act are penalized in Leviticus 20:13 indicates that consensual acts are being addressed.
Idolatry is hardly the main concern since the prohibition in 20:13 is set in between prohibitions of adultery, incest and bestiality; it does not follow immediately upon the prohibition of child sacrifice as in 18:22. Moreover, male cult prostitution was not the only context in which homosexual intercourse manifested itself in the ancient Near East generally. It was merely the most acceptable context for homosexual intercourse to be practiced in Mesopotamia, certainly for those who played the role of the receptive partner.
Fifth, the reason for the prohibition is evident from the phrase "lying with a male as though lying with a woman." What is wrong with same-sex intercourse is that it puts another male, at least insofar as the act of sexual intercourse is concerned, in the category of female rather than male.
It was regarded as incompatible with the creation of males and females as distinct and complementary sexual beings, that is, as a violation of God's design for the created order. Here it is clear that the creation stories in Genesis 1-2, or something like them, are in the background, which in turn indicates that something broader than two isolated prohibitions is at stake: nothing less than the divinely mandated norm for sexual pairing given in creation.
Sixth, the non-procreative character of same-sex intercourse was no more the primary consideration in the rejection than it was for the proscription of bestiality. Incest and adultery, two other sexual acts rejected in Leviticus 18 and 20 are certainly not wrong because they are non-procreative; but neither is the primary reason for their rejection that fact that children might arise. All three are wrong because they constitute sex with another who is either too much of an "other" (sex with an animal) or too much of a "like" (sex with a near kin and sex with a member of the same sex). These are transcultural creation categories, not superstitious dregs from a bygone era.
Q: How are these prohibitions reflected in the New Testament?
The Levitical prohibitions of same-sex intercourse are clearly picked up in the New Testament--our seventh point. The Apostle Paul, who emphasized that the Mosaic law had been abrogated, nevertheless saw significant continuity with the moral code of the Spirit.
The basic categories of sexual immorality--such as same-sex intercourse, incest, solicitation of prostitutes, adultery, etc.--remained in place for believers in Christ (so 1 Corinthians 5-7). Indeed, Paul formulated his reference to "men who lie with males" (arsenokoitai), one of the groups of people whom he insists will not inherit the kingdom of God in 1 Corinthians 6:9-10, directly from the Levitical proscriptions of male-male intercourse. Clearly, then, Paul himself did not believe that the abrogation of the Mosaic law rendered obsolete the rejection of all same-sex intercourse for believers.
Q: What does Romans 1:24-27 say?
The text in Romans 1:24-27 is worth quoting at length: "because of the desires of their hearts God gave them over"--that is, those who chose not to worship God as God--"to an uncleanness"--that is, filthy conduct--"consisting of their bodies being dishonored among themselves.... God gave them over to dishonorable passions, for even their females exchanged the natural use"--that is, of the male as regards sexual intercourse--"for that which is contrary to nature"--that is, sexual intercourse with other females--"and likewise also the males, having left behind the natural use of the female, were inflamed with their yearning for one another, males with males committing indecency and in return receiving in themselves the payback which was necessitated by their straying"--that is, from the truth about God evident in nature.
Here the intertextual echoes to Genesis 1-2 are even more pronounced than in the Levitical proscriptions.
Q: You have examples of this, of course.
In the context of Romans 1:18-32 there are obvious allusions to Genesis 1 in the words "ever since the creation of the world" (1:20) and "the Creator" (1:25).
Also unmistakable is the link between Romans 1:23--referring to idols "in the likeness of the image of a mortal human and of birds and of four-footed animals and of reptiles" --and Genesis 1:26--"Let us make a human according to our image and...likeness; and let them rule over the...birds...and the cattle...and the reptiles."
Paul's denotation of the sexes in Romans 1:26-27 as "females" and "males" rather than "women" and "men" follows the style of Genesis 1:27: "male and female he made them."
Q: What are the implications of such an echo to Genesis 1:26-27?
For Paul, both idolatry and same-sex intercourse reject God's verdict that what was made and arranged was "very good," as Genesis 1:31 says. Instead of recognizing their indebtedness to one God in whose likeness they were made and exercising dominion over the animal kingdom, humans worshipped statues made in their own likeness and even in the likeness of animals.
Similarly, instead of acknowledging that God had made them "male and female" and had confined legitimate sexual intercourse to opposite-sex pairing, humans denied the transparent complementarity of their sexuality by engaging in sex with the same sex, females with females, and males with males.
Q: Would this harking back to Genesis be natural for Paul?
That Paul should have the creation stories in the background of his critique of same-sex intercourse is not surprising.
In an earlier letter to Corinth, when Paul discussed the case of incest, he drew on a hypothetical analogy of sexual immorality--solicitation of prostitutes--and in the process appealed to the creation texts: "a man...shall be joined to his wife and the two will become one flesh" (Genesis 2:24, cited in 1 Corinthians 6:16). It was in this context that Paul listed serial, unrepentant same-sex intercourse as one of the behaviors that could lead to exclusion from God´s kingdom (1 Corinthians 6:9). So, clearly, just as Paul had Genesis 1:27 in the background when critiquing same-sex intercourse in Romans 1:24-27, so too he had Genesis 2:24 in the background when critiquing same-sex intercourse in 1 Corinthians 6:9.
Like any other Jew in his day, it was not possible for him to think about sexual immorality apart from such an appeal. In the same way, when Jesus criticized divorce and remarriage he too cited from Genesis 1:27--"God made them male and female"--and Genesis 2:24--"for this reason a man shall leave his father and mother and will be joined to his wife and the two shall become one flesh."
Consequently, any assessment of sexual immorality by Jews and Christians of the first century ultimately had in view the creation stories. It is for this reason that attempts to limit Paul's--or any other early Jewish or Christian--critique of same-sex intercourse to particularly exploitative forms is doomed to failure. Moreover, for all the occasional critique of homosexual behavior that could be found among some Greco-Roman moralists, it did not approach the degree of revulsion experienced by Israel and the church. Jews and Christians stood apart from all other cultures of their time in their absolute opposition to all forms of homosexual practice.
Paul's own wording in Romans 1:24-27 makes clear that the contrast in his mind is not between exploitative and non-exploitative forms of homosexual behavior but between same-sex intercourse per se and opposite-sex intercourse: females exchanging sex with males for sex with females; males leaving behind sex with women and yearning for sex with other males. In Paul's view--and indeed in the view of every Jew or Christian from whom we have firsthand written records within a millennium or more of Paul's day--what was wrong, first and foremost, with two females or two males having sex is the same-sexness of the erotic act, an act that was intended by God to be a reunion of complementary sexual others according to Genesis 1-2.
Q: You have argued that Paul had the creation stories in Genesis 1-2 in view when he rejected all homosexual practice. How does his argument that homosexual practice is "against nature" fit into this?
Jews and Christians recognized that the scriptural understanding of human sexuality was not accessible only to those who had exposure to the Scriptures of the Jews.
Since the Creator had designed human sexual pairing for complementary "sexual others," it is not surprising that such a design was imbedded in compatible opposite-sex differences and still observable in the natural world set in motion by the Creator's decree.
Hence, Paul could argue in Romans 1:24-27 that even Gentiles without access to Scripture had enough knowledge in creation/nature to know that same-sex unions represented a non-complementary sexual pairing, an "unnatural" union, a violation of Creator's will for creation.
The naturalness of opposite-sex unions is readily visible in the areas of anatomy, physiology--that is, the procreative capacity--and in a host of interpersonal aspects that contribute in our own day to the popular slogan, "men are from Mars and women are from Venus." To tamper with that naturalness and to act as if male-female sexual differences are not vital components of sexual pairings is, in short, to reap the whirlwind. There is no disharmony between Scripture and nature on this score.
Q: What about those who argue that "we now know" today that people are born with homoerotic attraction and thus it is a "natural" phenomenon?
Four points can be made here.
First, Paul was not saying that every human impulse is "natural" and therefore God-approved. He went on to list in Romans 1:29-31 a series of impulses and behaviors that have some innate proclivity--including covetousness or envy--but which were not, for that reason, "natural" or morally acceptable. Paul distinguished between innate passions perverted by the fall of Adam and exacerbated by idol worship on the one hand, and material creation that was left relatively intact despite human sin on the other hand.
Second, some current theories of homosexual development are essentially compatible with Paul's own view of sin. In Romans 5 and 7 Paul speaks of sin as an innate impulse operating in the human body, transmitted by an ancestor human, and never entirely within the control of human will. This is precisely how most homosexual-affirming advocates describe homosexual orientation today.
Third, theories about a congenital basis for homoerotic attraction were widespread in Paul's day, as was the existence of men whose sexual desire was oriented exclusively toward other males. We may have refined the view of exclusive innate attraction to members of the same sex, but the basic elements of this theory were already in place in antiquity and still made little difference to critical assessments of homosexual behavior.
Why? Because it is obvious--especially in a worldview that incorporates the notion of a human fall from an original sinless state--that innate impulses are not necessarily moral simply because they are innate.
Fourth and finally, it is not quite true that science has now discovered that homosexual impulses are given at birth, whether through genes or hormones or special homosexual brains. In fact, studies to date indicate that homoerotic impulses are not congenital. Rather, whatever contribution is made through genes, hormones or brain-wiring is largely indirect and subordinate to macro- and micro-cultural factors [see pp. 384-432 of my book].
For example, cross-cultural studies have been done showing a wide variance in the incidence of homosexual behavior and homosexual self-identification in different population groups, ancient and modern. And the most important identical twin study to date, recently conducted by J. Michael Bailey, "did not provide statistically significant support for the importance of genetic factors" in the development of homosexuality.
Q: Anything else that you want to say that might indicate that Paul was opposed to all forms of same-sex intercourse?
Yes, in addition to, first, the allusion to the creation stories in Genesis 1-2 and to, second, the broad argument from nature, three other points can be made that show that Paul's critique of homosexual practice was not limited in scope only to certain exploitative types.
Third, Paul critiques not only male homosexual practice but also female homosexual practice. The latter did not conform to the male pederastic model, nor did it usually entail cultic associations. Apparently, then, Paul's main problem with homosexual behavior did not have to do with pederastic or idolatrous dimensions.
Fourth, the fact that Paul indicts both partners in same-sex unions and speaks of mutual gratification indicates that he does not have in view forms where coercion is involved.
Fifth, glowing tributes to homosexual love in Paul's time and the wide variety of manifestations of same-sex love in Greco-Roman society give the lie to contemporary claims that Paul could not have conceived of caring homoerotic unions when he opposed same-sex intercourse.
Q: Many people are willing to concede your point that both Paul and the authors of the Levitical prohibitions were unequivocally against all homosexual practice. But they would counter-argue that same-sex intercourse is not much of a concern to Scripture because it receives so little attention. What is your response?
There are two problems with this claim. The first is that there are a fair amount of texts that speak strongly against same-sex intercourse.
Despite allegations by some scholars that the stories of Sodom (Genesis 19:4-11) and of the Levite at Gibeah (Judges 19:22-25) only express opposition to homosexual intercourse in the context of rape, these stories do include male-male intercourse per se as an important factor in the evil behavior of the inhabitants. To them can be added the story of Ham's sexual act on his father Noah (Genesis 9:20-27).
That these stories are relevant to an indictment of same-sex intercourse generally is apparent from: (a) the wider narratives of both the Yahwist and the Deuteronomistic historian which elsewhere indicate a restriction of appropriate sexual activity to heterosexual relations; (b) ancient Near Eastern texts that censure male-male intercourse for reasons other than coercion; (c) the assessment of Sodom's sin by a number of later texts, including Ezekiel 16:50, Jude 7, and 2 Peter 2:7; and (d) the motifs common to the Ham and Sodom stories on the one hand and the denunciation of Canaanite sexual sins in Leviticus 18 and 20, including Canaanite participation in non-coercive male-male intercourse as a basis for expulsion from the land.
Also to be included among anti-homosex texts are a series of texts in the Deuteronomistic history (Joshua through 2 Kings) that speak disparagingly of cultic participants in homosexual activity: 1 Kings 14:24; 15:12; 22:46; 2 Kings 23:7. These texts are grounded in the law of Deuteronomy (23:17-18) and continued in the Book of Revelation (21:8; 22:15). They show a special revulsion for males functioning as receptive partners in intercourse with other males, referring to them as "dogs." Parallel Mesopotamian texts indicate that the main issue is not cult association or fees but rather behaving sexually as though female rather than male.
Q: And what is the second problem with claiming that Scripture shows little concern for homosexual practice?
Texts that implicitly reject homosexual unions run the gamut of the entire Bible, including not only the creation stories in Genesis 1-3 and the apostolic decree in Acts 15:20, 29, and 21:25, along with other occurrences of the word porneia ("sexual immorality") in the New Testament, but also the whole range of narratives, laws, proverbs, exhortations, metaphors and poetry that in addressing sexual relationships presume the sole legitimacy of heterosexual unions.
For example, when the relationship between God and Israel or between Jesus and the church is depicted as an intimate covenant relationship between adults, it is always imaged as a heterosexual relationship, never as a homoerotic relationship. And this is so despite the apparent incongruity of male-dominated communities imaging themselves as females. Why? Because the idea of a homosexual union was utterly repugnant to biblical authors.
Another: example: why is it that there exists not a single law in any of the legal codes in the Pentateuch that distinguishes appropriate and inappropriate types of same-sex erotic relationships? After all, such laws abound for heterosexual relationships. The reason is self-evident: all same-sex erotic relationships were regarded as inappropriate.
Nowhere is there the slightest indication of openness anywhere in the Bible to homoerotic attachments, including the narrative about David and Jonathan.
The reason why not every author of Scripture explicitly comments on same-sex intercourse is that some views are treated as so obvious that very little needs to be said. The only form of consensual sexual behavior that was regarded by ancient Israel, early Judaism, and early Christianity as more egregious than same-sex intercourse was bestiality. It is no accident that bestiality receives even less attention in the Bible than same-sex intercourse-it is mentioned only in Exodus 22:19; Leviticus 18:23; 20:15-16; and Deuteronomy27:21. Incest receives only comparable attention. Yet unequivocal opposition to bestiality and incest by every biblical author and by Jesus can hardly be doubted.
The "big picture" of the Bible on the issue of homosexual practice is not some vague concept of love and tolerance of every form of consensual sex but rather the complementarity of male-female sexual bonds and the universal restriction of acceptable sexual activity to heterosexual marriage.
Q: Speaking of Jesus, some argue that because Jesus said nothing about the matter that it was not an important issue for him. What do you think?
There is no historical basis for arguing that Jesus might have been neutral or even favorable toward same-sex intercourse.
All the evidence we have points overwhelmingly to the conclusion that Jesus would have strongly opposed same-sex intercourse had such behavior been a serious problem among first-century Jews. It simply was not a problem in Israel.
First, Jesus' alleged silence has to be set against the backdrop of unequivocal and strong opposition to same-sex intercourse in the Hebrew Bible and throughout early Judaism. It is not historically likely that Jesus overturned any prohibition of the Mosaic law, let alone on a strongly held moral matter such as this. And Jesus was not shy about disagreeing with prevailing viewpoints. Had he wanted his disciples to take a different viewpoint he would have had to say so.
Second, the notion of Jesus' "silence" has to be qualified. According to Mark, Jesus spoke out against porneia, "sexual immorality" (Mark 7:21-23) and accepted the Decalogue commandment against adultery (Mark 10:19). In Jesus' day, and for many centuries before and thereafter, porneia was universally understood in Judaism to include same-sex intercourse. Moreover, the Decalogue commandment against adultery was treated as a broad rubric prohibiting all forms of sexual practice that deviated from the creation model in Genesis 1-2, including homoerotic intercourse.
Third, that Jesus lifted up the male-female model for sexual relationships in Genesis 1-2 as the basis for defining God's will for sexuality is apparent from his back-to-back citation in Mark 10:6-7 of Genesis 1:27 ("God made them male and female") and Genesis 2:24 ("For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh").
These are the same two texts that Paul cites or alludes to in his denunciation of same-sex intercourse in Romans 1:24-27 and 1 Corinthians 6:9. For Jesus, marriage was ordained by the Creator to be an indissoluble (re-)union of a man and woman--two complementary sexual others--into one flesh. Authorization of homoerotic unions requires a different creation account.
Fourth, it is time to deconstruct the myth of a sexually tolerant Jesus. Three sets of Jesus sayings make clear that, far from loosening the law's stance on sex, Jesus intensified the ethical demand in this area: (a) Jesus´ stance on divorce and remarriage (Mark 10:1-12; also Matthew 5:32 and the parallel in Luke 16:18; and Paul's citation of Jesus´ position in 1 Corinthians 7:10-11); (b) Jesus´ remark about adultery of the heart (Matthew 5:27-28); and (c) Jesus´ statement about removing body parts as preferable to being thrown into hell (Matthew 5:29-30 and Mark 9:43-48) which, based on the context in Matthew as well as rabbinic parallels, primarily has to do with sexual immorality.
Simply put, sex mattered to Jesus. Jesus did not broaden the range of acceptable sexual expression; he narrowed it. And he thought that unrepentant, repetitive deviation from this norm could get a person thrown into hell.
Where then do we get the impression that Jesus was soft on sex? People think of his encounters with the adulterous woman in John 7:53-8:11, the sinful woman in Luke 7:36-50, and the Samaritan woman who had many husbands in John 4.
What the first story suggests is that Jesus did modify the law at one point: Sexual immorality should not incur a death penalty from the state. Why? Not because sex for him did not matter but rather because stoning was a terminal act that did not give opportunity for repentance and reform. Moreover, all three stories confirm what we know about Jesus elsewhere: that he aggressively sought the lost, ate with them, fraternized with them. But the same Jesus who could protect an adulterous woman from stoning also took a very strong stance against divorce-and-remarriage.
We see a parallel in Jesus' stance toward tax collectors, who had a justly deserved reputation for exploiting their own people for personal gain. We do not conclude from Jesus' well-known outreach to tax collectors that Jesus was soft on economic exploitation. To the contrary: All scholars agree that Jesus intensified God's ethical demand with respect to treatment of the poor and generosity with material possessions. Why then do we conclude from Jesus' outreach to sexual sinners that sexual sin was not so important to Jesus?
Q: Some would still argue that the teaching against homosexuality is related to cultural and social conditioning. Now that society is more accepting of homosexuality, why shouldn't Christianity change its position? In other words, why is this teaching inalterable?
Ancient Israel, early Judaism and early Christianity never adopted the position that they should alter their ethical standards simply because the broader cultural milieu took a more accepting view of some practices.
They all lived in environments where male-male intercourse was often more of an accepted practice than it is in our own contemporary culture. Yet, far from capitulating on their position regarding acceptable sexual expression, they maintained clear distinctions between their own practices and the practices of those outside the community of God.
This is what holiness refers to: being set apart for the exclusive use of God rather than conforming to the ways of the world. Jesus himself called on his followers to be "the light of the world" and "a city built on a hill," and not to act "like the Gentiles."
The view of Scripture against same-sex intercourse is pervasive, absolute and strong, and was all those things in relation to the broader cultural contexts from which Scripture emerged. It was then, and remains today, a core countercultural vision for human sexuality.
As crosscultural studies indicate, cultural affirmation of homosexual practice will lead to higher numbers of self-identifying and practicing homosexuals and bisexuals in the population, which in turn will lead to an increase in the ancillary problems that affect the homosexual and bisexual population at a disproportionately high rate.
This includes health problems such as sexually transmitted diseases, mental illness, substance abuse, and a 10-year or more decrease in life expectancy; problems in relational dynamics, including a high incidence of non-monogamy (especially among male homosexuals) and short-term relationships (especially among lesbians) due to the distinctive natures of males as males and females as females; and higher incidence of adult-adolescent and adult-child sexual activity.
For the macro-culture generally, approval of homosexual behavior will all but annihilate societal gender norms of any sort, promoting the normalization of the most bizarre elements of the homosexual movement--transsexualism, transvestism--thereby increasing gender identity confusion among the young. Indeed, we can expect a lessening of aversion to various sexual relationships hitherto regarded as sexual perversions--for example, "threesomes," "open" committed relationships, adult-adolescent sexual relations, and consensual adult sex between close blood relations--owing to a complete abandonment of single divinely-sanctioned, nature-imbedded model for acceptable sexual expression.
On top of all this, we can expect--given the track record to date of the leadership in the homosexual lobby--the public marginalization and eventually persecution of any who make known their opposition to homosexual behavior. If anyone needs any proof of this, they need only look at what is happening to the Boy Scouts and the Salvation Army, and to Christian student groups at colleges and universities who are derecognized for their stance on homosexual behavior. Or examine the mandatory "sensitivity training" programs and "zero tolerance" policies implemented in some school systems and major corporations, alongside the official endorsement of homosexual organizations that tar those who question the acceptance of homosexual practice with the label of "homophobic bigots," akin to racists. Is this something we want our children to face?
God has deemed that sexual intercourse be an experience between complementary sexual "others" that creates a "one-flesh" union, a celebration of sexual diversity and pluralism in the best sense of the terms. There is clearly something developmentally deficient or "unnatural" about a person being erotically attracted to the body parts shared in common with another of the same sex, about someone seeking a complementary sexual relationship from a person who in terms of sex is non-complementary, a sexual "same." It is no more wise, or loving, to promote such unions than it is to promote adult, committed incestuous unions.
Q: We live in an age of "tolerance." What does the Bible say about how we should treat homosexuals? And how can Christians oppose homosexuality in the public square without falling into extremism?
We should love all people, regardless of whether they engage in immoral activity or not. Love is a much better, and far more scriptural, concept than tolerance.
Jesus lifted up the command to "love one's neighbor" in Leviticus 19:18--a command in the Holiness Code--as the second great command. We often miss the intertextual echo to Leviticus 19:17, which not only says that we should not hate, take revenge, or hold a grudge against our neighbor but also says that we should "reprove" our neighbor "and so not incur guilt because of him."
If we really love somebody, we will not provide approval, let alone cultural incentives, for forms of behavior that are self-destructive and other-destructive. Jesus combined an intensification of God's ethical demand in the areas of sex and money with an active and loving outreach to sexual sinners and economic exploiters. We should do the same: love the sinner, hate the sin.
Concretely, this means abhorring demeaning descriptions of homosexuals as "fags," "queers," and the like. It means supporting fair and equal prosecution of violence done to homosexuals. It might even mean--consistent with Jesus' actions toward the adulterous woman--decriminalization of homosexual behavior. It certainly means making friends with homosexuals and helping AIDS sufferers. It means making a distinction between people who experience homoerotic impulses and people who act on them.
It does not mean, however, embracing "sexual orientation" along with race and gender as a specially protected legal classification. The unfortunate effect of such legislation is: (a) to provide cultural and legal incentives for the behavior in question; (b) to send the wrong message that homosexual behavior is as morally neutral as race and gender; (c) to marginalize and intimidate legally those who adopt a critical view of homosexual practice; and (d) to establish the legal basis for indoctrinating our children and for mandating state-sponsored homosexual marriage.
Robert A. J. Gagnon is Associate Professor of New Testament at Pittsburgh Theological Seminary. He joined the faculty at Pittsburgh Theological Seminary in the Fall of 1994 after a one-year position as visiting professor of religion at Middlebury College. He has a B.A. degree from Dartmouth College, an M.T.S. from Harvard Divinity School, and a Ph.D. from Princeton Theological Seminary. His main fields of interest are Pauline theology and sexual issues in the Bible. He is the author of The Bible and Homosexual Practice: Texts and Hermeneutics (Abingdon, 2001), co-author with Dan O. Via of Homosexuality and the Bible: Two Views (Fortress, 2003), and author of scholarly journal articles in the Journal of Biblical Literature, New Testament Studies, Novum Testamentum, Catholic Biblical Quarterly, Christian Century, and Horizons in Biblical Theology. For many other materials relating to the Bible and homosexual practice, see Dr. Gagnon's website at: http://www.robgagnon.net. Dr. Gagnon can be contacted at email@example.com.
Dr. Gagnon's comprehensive treatment of the subject of the Bible and homosexuality (through 1999) is: The Bible and Homosexual Practice: Texts and Hermeneutics (Nashville: Abingdon, 2001). 520 pages.
Since that time Dr. Gagnon has published the following articles:
"A Comprehensive and Critical Review Essay of Homosexuality, Science, and
the 'Plain Sense' of Scripture, Part 1," Horizons in Biblical Theology Vol. 22
(2000): 174-243. [Part 2 forthcoming in the Dec. 2003 issue of the academic
journal Horizons in Biblical Theology.]
"The Bible and Homosexual Practice: Theology, Analogies, and Genes," Theology Matters Vol. 7, no. 6 (Nov/Dec 2001): 1-13.
"Are There Universally Valid Sex Precepts? A Critique of Walter Wink's Views on the Bible and Homosexuality," Horizons in Biblical Theology Vol. 24 (2002): 72-125.
"Gays and the Bible: A Response to Walter Wink," Christian Century Vol. 119, no. 17 (Aug. 14-27, 2002): 40-43.
Dr. Gagnon has two new resources:
Homosexuality and the Bible: Two Views (Minneapolis: Fortress, 2003). Co-authored with Dan O. Via. In this book Dr. Gagnon synthesizes and updates previous work in a compact 53-page essay. Dr. Via presents the opposing view in his own (39-page) essay. Gagnon and Via then provide 6-page responses to each other's essay. Dr. Gagnon's essay is keyed to extensive online notes that appear on Dr. Gagnon's website at www.robgagnon.net.
"Does the Bible Regard Same-Sex Intercourse as Intrinsically Sinful?" in Christian Sexuality (ed. Russell E. Salzman. Minneapolis: Kirk House, 2003), 100-150.
This essay is a companion piece to Dr. Gagnon's essay in Homosexuality and the Bible. It has three main sections: (1) Dr. Gagnon's most extensive discussion of the import of the creation stories and "structural compatibility" for the homosexuality debate; (2) a focused argument for why the Bible's prohibition of homosexual behavior does not allow exceptions; and (3) a discussion of why a modern-day appeal to "homosexual orientation" does not justify deviation from the biblical witness against homosexual behavior. This third section includes Dr. Gagnon's most extensive discussion of ancient theories regarding a biological predisposition for some forms of homoerotic behavior. It was intended for Homosexuality and the Bible but could not be included there because of space considerations. As with Dr. Gagnon's essay in Homosexuality and the Bible, this essay is keyed to online lines that appear on Dr. Gagnon's website at www.robgagnon.net.
Copyright © 2003 Robert Gagnon.
Read this article on the Leadership U or Robert Gagnon website. Reprinted with permission of the author.


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China: Adapting the Past, Confronting the Future
Thomas M. Buoye
Center for Chinese Studies, University of Michigan, 2002 - History - 644 pages
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Chinas Environmental History in World Perspective
The Uniting of China
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agricultural areas began Beijing Boxers century Chen China China's leaders Chinese intellectuals civil Communist Party Confucian Confucius corruption countryside Cuiyuan Cultural Revolution democracy democratic Deng Deng Xiaoping dynasty economic reform elite enterprises Falun Gong fengshui firms force foreign geomancers growth Guangdong Guangzhou homosexual Hong household Huaxi human rights ideological imperial important income increased industrial Internet labor leadership Liang living look Lu Xun Mao Zedong Mao's Maoist McDonald's migration military modern movement nationalistic officials organizations peasants percent period political popular population post-Mao problems production protests provinces qigong Qing Qing dynasty regime revolutionary role rural sector Shandong Shanghai social socialist society SOEs Soviet Taiwan Tiananmen Tianjin traditional United University Press urban village Wang Western woman women workers Yan Liang Yanyan young yuan Zongzhen


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Tuesday, July 27, 2010
And a little bit more...
11 comments:
- Mo said...
My wedding twin!
Everything looks INCREDIBLE!!
Your sister has a great eye.
- July 27, 2010 at 9:58 PM
- anna and the ring said...
Umm wow!
The tent, the flowers. Fabulous!
- July 28, 2010 at 1:03 AM
- Kerry said...
- July 28, 2010 at 5:54 AM
- A Los Angeles Love said...
This all looks stunning- the photos and the wedding snapshots themselves. The cake table! the light strands in the tent! the teepee! I love it all.
- July 28, 2010 at 11:43 AM
- nicole said...
These are sooooo dreamy. Way to go, sister! It's OK to "borrow" the tattoo parlor idea, right? It's adorable.
Congrats on a really beautiful + really freaking cool wedding! I can't wait to see more photos...
- July 28, 2010 at 2:02 PM
- Joanna said...
these photos are so incredibly beautiful! there is a lovely atmosphere of carefree fun and loving coming through. thank you for sharing.
- July 29, 2010 at 11:21 AM
- Cupcake Mary said...
I like all of your photos but that tent...its just gorgeous. Its my idea of exactly what wedding reception should look like. You are a lucky girl!
- September 22, 2010 at 6:34 AM
- Deb said...
What a big job it must have been to create this nice website. Very good! And thanks for the contests!
Troncones Beach
- October 15, 2010 at 4:29 AM
- Elanie said...
This wedding is excellent. I especially love the tattoo table and making of own bouquet.
- October 20, 2010 at 4:00 PM
- Wedding Invitations said...
I can't stop looking at that cake. It looks so GOOD!
- May 23, 2011 at 9:59 PM
- bryllupsfotograf said...
Amazing pictures ... love the vintage look
- February 4, 2012 at 1:58 PM


text: MIDDLEBURY — Middlebury authorities on Friday were put on alert about a woman going door-to-door claiming to be raising money on behalf of the Vermont Electric Power Co. (VELCO) for the Share Heat program that provides fuel assistance for Vermonters. Steve Costello, a spokesman for Green Mountain Power, said the state utilities do not raise Share Heat money through door-to-door campaigns are urging residents to not donate in this manner. Anyone in Middlebury receiving a visit of this nature should call police at 388-3191.


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Social and Cultural History: Letters and Diaries Online (LADO-Alexander Street Press)
Brought together under a new, unified search interface are all the letters, diaries, and personal narratives in various Alexander Street individual collections (including North American Women's Letters and Diaries, British and Irish Women's Letters and Diaries, The American Civil War: Letters and Diaries, Oral History Online, and others) as well as content from a wide range of other sources. Much of the material is in-copyright, rare, ephemeral, and available nowhere else, including all the interviews from the Ellis Island Oral History Research Center, exclusive Black Panther oral histories in full-text and audio, and many previously unseen letters and diaries. A vast index to oral histories from archives and repositories around the world links to full text, audio, and video whenever available. At least 550,000 pages are from Alexander Street's proprietary databases, with hundreds of thousands of additional narratives drawn from other online sources everywhere. There will be 15,000 new pages added exclusively to Letters and Diaries Online annually, appearing in no other Alexander Street collections.
Express Link (bookmark): http://www.galileo.usg.edu/express?link=soc4-asc1


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Today (07/03/14), representatives of Animals Asia's Vietnam Bear Rescue Centre (VBRC) are in Thanh Hoa Province, Vietnam rescuing two moon bears.
The male and female bears were originally confiscated in 2012 while being trafficked from Laos to Vietnam. Most likely they would either have been trafficked on to China or used in Vietnam's own, illegal bear bile industry. It's also likely that their mother would have been killed by poachers.
Since then they have been cared for by Xuan Lien Nature Reserve with the assistance of the German Society for International Cooperation (GIZ) and Vietnam's Forestry Protection Department (FPD).
Originally, these groups intended to return the cubs to the wild, but the ill-health of the male cub has forced a change of plans. Suffering from blindness due to cataracts, the decision has been made to house the pair in Animals Asia's Vietnam Bear Rescue Centre (VBRC) in Tam Dao, Vinh Phuc province. There the bears can be rehabilitated and be provided with on-going veterinary care.
The VBRC has a great deal of experience of dealing with special needs bears including blind bears. Following a medical evaluation in Thanh Hoa the bears will be transported 240 km via truck to the VBRC in Tam Dao and are expected to arrive late, local time, this evening.
Animals Asia Vietnam Director Tuan Bendixsen said:
"We are indebted to the Thanh Hoa Forestry Protection Department for their vigilance and to Xuan Lien nature reserve GIZ for their support of the cubs. We look forward to giving these two young bears the care they deserve and ensuring they grow up in safe surroundings. They will never suffer the cruelty of a bear bile farm."


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Three Taylorsville residents earned academic recognition during the spring 2011 semester at Western Kentucky University.
Kathryn E. Minyard was named to the dean's list.
Allison J. Beeson and Joel R. Fickel were named to the president's list.
Students making the dean's list have a grade-point average of 3.4 to 3.79 on a 4.0 scale. Students on the president's list have GPAs of 3.8 to 4.0.
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Never got the appeal of Kate Winslet. Prettish girl, but I find her an average actress and she is oh-so-concieted. "I'm Kate! I'm so normal! I'm so normal! Look at me I'm normal!" 'I'm so sorry Annie (Hathaway) ,Meryl (Streep). Kristin (Scott Thomas) and I can't remember the other one, oh Angelina (Jolie).
Angelina will take you down, beyatch!


text:
Earlier today, Stephen Totilo's review of Assassin's Creed II referenced the game's homage to Mario. Here's video of the third wall-breaking inside joke, which is so mainstream it's not inside. And it doesn't really break the third wall, either.
Well, never mind. I don't think it rates a spoiler alert, as no major plot devices or gameplay features are revealed. Here 'tis, courtesy of MTV Multiplayer.
Super Mario Cameo In 'Assassin's Creed 2' [MTV Multiplayer]


text:
Resurrection Code (Angelink Universe) by Lyda Morehouse, Mad Norwegian Press Paperback, ISBN 9781935234098, $14.95
February 13, 2014 1 Comment
Mouse, once known as Christian El-Aref returns to North Africa after building an empire based on free access to an underground internet called Mouse-Net. He returns to right an old wrong and to track down a friend he'd abandoned long ago. As he returns he must deal with old memories, old enemies, and old situations made new. That the angel Lucifer lives in the area along with street rats, zombies and the remains of a flooded Cairo are all complications to the task at hand.
This is a story set in Morehouse's AngeLINK universe. It is an origin story, a tale of the man who became a mouse and created hope in a future so dystopian that even god seems to have turned away. I had not read any of the related works and still managed to find the piece enjoyable and understandable. Maybe there were subtexts that I simply didn't get but in terms of getting from the beginning to the end, everything I needed was there. And that path was also an enjoyable one.
Morehouse's skill as a writer is evident in her ability to create setting and develop character. The story is straightforward but Morehouse uses flashbacks which complicate what is otherwise a pretty simple tale. It does take a bit of doing to remember the past as you are learning it while reading about the present. Personally, I prefer linear story telling. But this was fine. I thoroughly enjoyed Lucifer and the other Angels. I think Morehouse adds a twist to them that both makes sense and creates dynamic tension.
I enjoyed the book/novella. It moved right along and contained a very interesting story. As noted above, I struggled a bit with the flashbacks as I thought they interrupted flow a bit too much. I can also see why she chose that way to do it as well. It does work. I think Morehouse does a great job of balancing character and story to make the whole thing very entertaining and enjoyable. Her subject matter is fairly complex and she manages that in a very skillful way. Highly recommended and now I'm going to need to track down a publisher and have them send me the rest of the series.
To get your very own copy of the book all you have to is click here: Resurrection Code (Angelink Universe)


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The mathematics department offers three degree programs. Full details about the requirements for each degree can be found in the Course Catalog.
Bachelor of Science in Mathematics
Students interested in pursuing a career in mathematics or science should enroll in the Bachelor of Science program.
Requirements: 10 mathematics courses beyond the introductory year of Calculus, related lab science courses, and a culminating experience.
Bachelor of Arts in Mathematics
Students with strong interests outside of mathematics and science might prefer the Bachelor of Arts program. This option allows even more freedom to take a variety of courses across the university. It is also a popular choice for students who double major.
Requirements: 8 mathematics courses beyond the introductory year of Calculus, one related course, and a culminating experience.
Bachelor of Science in Applied Mathematical Sciences
This program is for students who want a strong background in applied mathematics or statistics and are interested in applying these tools in a field outside of mathematics. Students choose either the Statistics Concentration or the Applied Mathematics Concentration.
Requirements: 10 mathematics courses beyond the introductory year of calculus, a computing course, five courses in a different program, and a culminating experience.
Mathematics Education Certification
Students interested in teaching mathematics at the middle school or high school level may choose to pursue the PA Certification to teach Secondary Mathematics (Grades 7-12).
Student complete a B.A. or B.S. in Mathematics and designated courses in Education. See the courses required.
Economics and Mathematics
Students with a strong interest in economics and mathematics can consider the B.S. degree from the Mathematical Economics program.
Concentration Areas
In either the B.S. or B.A. in Mathematics program it is possible to obtain a designated Concentration in Pure Mathematics or a Concentration in Statistics by choosing electives appropriately.
The department also offers a Mathematics Minor.


text:
The John J. Lee Amphitheater is the home of Yale Men's and Women's Basketball , Volleyball and Gymnastics.
The amphitheater has 2800 seats with 1500 permanent and 1300 in pull-out bleachers. The floor is constructed of tongue and groove maple on wood sleepers. On the court level there are locker rooms and showers for the home and visiting teams and officials.


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My partner Ladyada of Adafruit Industries is a finalist for "Entrepreneur Of 2012". I feel like the maker movement has grown up together, and now many of us have become businesses. Best of all, I think the open-source hardware companies out there have done a great job at keeping their open-source and maker values – while still being solid businesses.
Limor has been on the MAKE advisory board from the start and her kits have been part of the Maker SHED over the last 5 or so years, she does a weekly engineering video show and just launched a new learning system with her team. She's the hardest working, smartest and dedicated person I know. To see an amazing woman (she's the only one out of 15 finalists) an amazing engineer and an amazing business person all-in-one as a finalist is fantastic. There are some great companies there, it's good to see "one of us" in the mix. Above, a video from the Adafruit HQ and to vote you need to use Facebook. I know that's a barrier for many out there who do not like or use that service, but if you use Facebook and want to see a maker celebrated as both an engineer and a business person, please vote :)
Update: No Facebook needed now! Text 170116 to 22333 to vote for Limor "Ladyada" Fried for Entrepreneur of 2012


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Changing the lives of students struggling to read is the focus of a new program at Oldham County schools.
The district added the Reading Recovery partnership this fall, a short-term intervention program for first-grade students struggling to read. The program is used in more than 80 Kentucky school districts.
The program pairs students one-on-one with a Reading Recovery teacher for 30 minutes a day for 12 weeks.
Over the summer, the district hired 10 teachers, one for each elementary school, and a teacher leader.
Amy Grimm, a district intervention coach who monitors the program, said the goal is for students to become an average reader at the end of 12 weeks.
Even though Oldham County Schools don't have a large number of underperforming readers, Grimm said the district believes any number is too many.
On a daily basis, each Reading Recovery teacher instructs four students individually. By Thanksgiving break, 38 of the 40 students made significant gains, Grimm said.
Reading Recovery targets five components of reading instruction: phonemic awareness, phonics, vocabulary, comprehension and fluency.
To begin each lesson, the student reads two familiar books, which Grimm said helps start every lesson with success.
The student reads a progress book used to measure daily improvement. Students also work with magnetic letters for phonic development.
The connection between reading and writing is emphasized when students write a story each day, even if that story is only a sentence long, Grimm said.
Teachers then literally cut the sentence apart and students put the words back together. Lessons wrap up with reading a new book, which becomes the next day's progress book.
Teachers spend the rest of the day working with small groups of students between kindergarten and third grade who need additional guidance.
Most of the 40 students in the program will complete the program by fall break, Grimm said, giving the opportunity for another group of students to take part in the spring.
During the 2010 school year, 64 percent of Reading Recovery students in Kentucky reached grade level reading within 20 weeks.
Data for Oldham students participating in the program's first year show 95 percent reaching their goal at the school year's midway point.
At the end of their first-grade year, students average a level 16 on the 80-point developmental reading assessment scale. Level 80 is expected during eighth grade.
Several students who started at the lowest level have already attained levels 10 and 11, Grimm said. And even students at level 8 or 9 are on track to reach a level 16 by the end of the school year.
Grimm said last year district officials decided to take a "more intentional focus on intervention."
Part of that focus included adding Reading Recovery. In addition to the 11 new hires, two classrooms at Camden Station Elementary underwent renovations to serve as the district's training center.
After school on Mondays, the teachers have a three-hour graduate class. During each class, two teachers conduct the lesson while other teachers watch through a one-way mirror.
Grimm said the exercise gives teachers an opportunity to receive feedback and suggestions for individual students.
Teacher leader Heather Garland also talks observing teachers through the process and helps with problem-solving techniques.
Two of the 10 teachers had taught Reading Recovery in other districts before teaching in Oldham County. All 10 taught in traditional classrooms before becoming Reading Recovery teachers.
Sherri Wadsworth, who heads Shelby County's Reading Recovery program, is helping Garland train Oldham's first group of teachers.
"They have become sharp observers of their students, allowing them to make critical moment-by-moment decisions," Wadsworth said of the teachers.
Garland, Shelby County's first Reading Recovery teacher in the early 2000s, received her original instruction from Wadsworth. Garland continues her training process at the University of Kentucky and by visiting other school districts.
Garland said Reading Recovery prevents students from becoming lost in a classroom setting.
"Those confusions become habits," she said. If a student's bad habits go unnoticed for several years, they can become difficult to change, she said.
Grimm agrees early intervention is key — it means the achievement gap can be bridged before it becomes too large, she said.
She presented information about the program to the Oldham County Board of Education Monday night.
Board chair Joyce Fletcher said her son, now 20, struggled with reading as a youngster. As a parent, she said she is incredibly grateful for the Reading Recovery team's efforts.
Superintendent Paul Upchurch commended Reading Recovery staff for "changing the lives of many first graders."
Oldham County's Reading Recovery teachers include Nancy Farmer, Angelica Fotos, Joni Griffin, Susan Harsh, Zamara Johnson, Shari Kortum, Lauri Pytko, Nicole Robison, Julia Yanke and Nicole Villescas.
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Enterprise Concerns
Most IT departments have numerous systems in production, many currently in development, and many more under consideration. The implication is that to be truly effective you need to take the cross-system IT lifecycle into account, not just the system lifecycle. Yes, letting your architecture evolve over time is a great concept, but wouldn't it be great to take advantage of a common architecture and reusable assets? Yes, we want to implement requirements in priority order to achieve the highest return on investment (ROI) possible for that system, but wouldn't it be nice to work on the most important projects to begin with? Yes, it's nice that we can mock out access to data sources, but wouldn't it be great to easily work with existing data sources so that we don't have to create yet another silo database? Yes, retrospectives are great ways to identify potential improvements for a team to adopt, but shouldn't we have a mechanism to share those findings with other teams? We need to look beyond the needs of single project teams; otherwise, we've merely found ways to more efficiently create silo application, contributing to the overall maintenance burden within your organization.
You can, and should, be as agile as possible at these activities, and yes, you can choose to do so. A few years ago, I wrote The Enterprise Unified Process (Pearson Education, 2005) with Mike Vizdos, which described how to address the range of enterprise-level issues in as agile a manner as possible. The goal of these enterprise activities should be to support the overall organization as well as to enhance the efforts of project teams. The good news is that we're seeing greater focus on enterprise-level issues within the agile community. The bad news is that we seem to be reinventing the wheel. We don't need to because there's a lot of great material out there if we only choose to leverage it. The EUP clearly takes a lightweight, collaborative approach to enterprise activities, and the Information Technology Information Library (ITIL) v3 provides even greater detail if you're interested. You can find out more about the EUP at www.enterpriseunifiedprocess.com and about ITIL at www.itil-officialsite.com.
[email protected]
There's a lot more to software development than the construction lifecycle of Figure 1. Let's not get fooled by marketing rhetoric and let's not think that we need to reinvent the wheel just because we have a new generation of methodologists who are in the process of figuring things out yet again. There's a lot of value in Scrum, but we need to approach it with open eyes and recognize that it's only one part of the overall IT process solution.
Normalizing the Terminology
Scrum uses some strange terminology, a strategy that has its advantages and disadvantages. The primary advantage is that it helps people new to agile development to break out of their preconceptions as to how things should work. Yet this comes at a price. People initially find the terminology to be confusing because it really doesn't make much sense. For example, nobody "sprints" through a long-distance race. The term "Scrum Master" instantly evokes thoughts about someone wearing leather who whips people if they don't do what they're commanded, the exact opposite of what the role is really about. The term "Scrum meeting" makes no sense whatsoever to people who aren't familiar with rugby, and arguably "team huddle" or simply "daily stand-up" meetings are better terms. Worse yet, anyone who has ever played rugby will tell you that scrums are only fun up until the point that you get elbowed in the face. In short, more accurate terminology would be:
• Iteration or Time Box instead of Sprint.
• Coach or Team Leader instead of Scrum Master.
• Daily Stand-Up Meeting instead of Scrum Meeting.


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If you get a message that states Windows can't be activated, the following are a few reasons why it might not have worked, along with some possible solutions.
For more info about Windows 10 activation errors, see Get help with Windows 10 activation errors.
A different product key or version of Windows was used during repair
If your PC was repaired or rebuilt, it's possible that a different version of Windows was installed. Or, if a different product key was used for your PC during repair, that key might be blocked if it was used on more PCs than allowed by the Microsoft Software License Terms.
If Windows was activated before your PC was repaired or rebuilt, re-entering the product key included with your PC or original copy of Windows might resolve the problem. Also, try reinstalling your original version of Windows.
To activate Windows, you need either a 25-character Windows product key or a Windows digital license. To find out more, read Find your Windows product key.
One copy of Windows was installed on multiple PCs
If you have one copy of Windows and installed it on more than one PC, activation might not work because the product key has already been used, or it's used on more PCs than allowed by the Microsoft Software License Terms.
If your product key is being used on more PCs than allowed by the Microsoft Software License Terms, you must buy a new product key or copy of Windows for each of your PCs to activate them.
Counterfeit software
If you have a counterfeit copy of Windows that wasn't published and licensed by Microsoft, activation won't work because Microsoft won't be able to match your PC's hardware profile with the 25-character product key.
The Microsoft How to Tell website can help you determine whether your copy of Windows is counterfeit. If it is, you must buy a new copy of Windows.
A used PC
If you bought a used PC with Windows already installed, it's possible that the product key is being used on more PCs than allowed by the Microsoft Software License Terms.
Ask the seller you bought the used PC from for the original Windows DVD and product key. If they aren't available, or if you tried them and still can't activate your PC, you must buy a new product key or another copy of Windows.
Hardware changes
If you made substantial hardware changes to your PC, such as replacing your hard drive or motherboard, Windows might no longer be activated. For info about how to activate Windows again, go to the product activation article.
If your PC is running Windows 10 (Version 1607 or later), you can add your Microsoft account to help you reactivate your PC after making a hardware change. For more info, see Reactivating Windows 10 after a hardware change.


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Association for Healthcare Documentation Integrity
The Veterans Health Administration is the largest integrated health care system in the United States, providing care at 1,233 health care facilities, including 168 VA Medical Centers and 1,053 outpatient sites of care of varying complexity (VHA outpatient clinics), serving more than 8.9 million Veterans each year.
Why Choose VA
Abraham Lincoln created the Department of Veterans Affairs with the most noble of missions: To care for him who shall borne the battle and for his widow and his orphan. Every day, more soldiers leave the battlefield headed for home – men and women who sacrificed their bodies and, in some cases, their minds defending the dignity, honor and safety of those at home.
When you work at VA, you will have a comfortable salary, comprehensive benefits and great work/life balance, just like the private sector. But, VA has something that no other health care system does: the opportunity to serve Veterans. As the largest health care system in the U.S., the career opportunities are endless, matched with the fulfillment that comes with caring for these brave men and women.
After all, their incredible sacrifices protected our freedoms. So to us, being able to give back to them is an honor and privilege. No matter the professional path you pursue, your contributions here will be essential to improving the health of Veterans across the U.S. Their needs will be your call to action. And their gratitude will remind you that we're all in this together.
VA offers a robust benefits package that is unmatched in the private sector. For travel positions, benefits may vary based on the length and type of appointment you accept. Read more to learn about our employment benefits: https://www.vacareers.va.gov/why-choose-va/benefits/index.asp
Work/Life Balance
We know that a well-rested medical staff has a direct impact on producing positive patient outcomes. And we also know that the first step in providing superior patient care is taking care of our employees. As such, we've gone through great lengths to provide them with a superior work/life balance, which is not easily matched—or even available—in the private sector.
The work/life balance that we're referring to allows physicians to spend more time on medicine, and less time on business tasks. It also provides predictable scheduling for nurses, and the assurance that their weeks don't advance past 60-hours. And for physicians, it means reduced paperwork, the elimination of billing hassles, and lifting the burden of liability coverage.
More important, we offer our VA employees generous vacation and personal leave, including:
It's these types of advantages that often prompt many experienced health care professionals to leave the private sector, and come to work for the VA health care system. Won't you consider making the switch today?
Association for Healthcare Documentation Integrity
4230 Kiernan Avenue, Suite 120
Modesto, CA 95356
Call: 800-982-2182 or 209-527-9620
Fax: 209-527-9633
Email: email@example.com
© Copyright 1997-2015 by the Association for Healthcare Documentation Integrity. All rights reserved.
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SAN FRANCISCO — Seven people were injured Wednesday morning when a San Francisco Municipal Railway cable car struck a bolt lodged into the tracks, according to authorities.
The bolt was stuck in the trackway, causing the inbound Powell-Hyde cable car to stop abruptly on Powell just before Washington streets around 10:15 a.m., San Francisco Municipal Transportation Agency Director of Transit John Haley said.
The 2-inch bolt was jammed at the top of the tracks, about 6 inches above the underground cables that are covered in sensors that trigger an alarm if there is an obstruction.
The alarm alerts operators to stop the cables, according Haley.
In Wednesday's case, the bolt never touched the sensors.
The alarm is usually triggered as many as two to three times a day, Haley said, however the crews usually find trash, such as a hot dog wrapper, that makes its way deep into the tracks.
After the bolt suddenly halted the cable car, five passengers and two cable car operators were transported to the hospital with minor injuries, San Francisco fire spokeswoman Mindy Talmadge said.
One of the injured passengers was a man in his 80s who suffered a head injury, Talmadge said.
After a review of the incident, Muni inspectors have determined the bolt had come lose from a switch plate covering a portion of the tracks, Haley said.
Haley said there was nothing wrong with the cable car vehicle itself, however the car did sustain some damage in the incident and is undergoing repairs to its underside.
It is expected to be back in service within the next three days, he said.
The bolt incident has prompted a review of the track maintenance system, Haley said.
The more than 40 switches part of the cable car system are checked each night and now a weekly check will test the tightness of the bolts securing the switch plates, he said.
Bus shuttles were in place for passengers on the Powell-Mason and Powell-Hyde cable car lines through early Wednesday afternoon the while officials inspected the cause of the accident.
Cable car service resumed around 1:30 p.m.
Copyright © 2013 by Bay City News, Inc. … Republication, re-transmission or reuse without the express written consent of Bay City News, Inc. is prohibited.


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This series offers in-depth coverage of one of the world's most dynamic regions, providing viewers with a fascinating mix of stories exploring the important political, economic and cultural developments in Europe. Presenters Cathy Smith and Jim Gibbons provide their unique take on stories unfolding across the Atlantic, telling the story with compelling video, strong reporting, and a good sense of humor.
There are no upcoming air times for this episode.
Funding for European Journal is provided in part by:


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Did Filipino Louisianans Put the Shrimp in Gumbo?
October is Filipino American History Month, and on that note, Filipino food blogger Marvin over at Burnt Lumpia (tagline: "Finding identity through food") posits a theory that his peeps may have had a hand in helping create gumbo:
So what's all this have to do with Gumbo you ask? Well, given these facts, one can conclude that like the French Acadians (roux), Africans (okra), and Choctaw Indians (File powder), perhaps Filipinos (shrimp) can be included in the melting pot that is Gumbo. I won't go so far as to say that Filipinos are responsible for shrimp being an ingredient in some Gumbos, but I will venture to say that Filipinos at least contributed to this fact. We were, after all, alongside the Cajuns from the very start in Louisiana.
The full blog post makes a convincing argument. Have a gander.
This post may contain links to Amazon or other partners; your purchases via these links can benefit Serious Eats. Read more about our affiliate linking policy.


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Blues ready for showdown with Sharksby Brian Compton
BLUES (18-3-3) at SHARKS (16-3-5)
Last 10: St. Louis 8-1-1; San Jose 6-2-2
Season series: This is the second of three meetings between the St. Louis Blues and San Jose Sharks. The Sharks cruised to a 6-2 victory against St. Louis on Oct. 15 at Scottrade Center. Joe Thornton had a goal and three assists for San Jose.
Big story: Each team carries a winning streak into the game Friday; the Blues have won five in a row and continue to find themselves in a heated Central Division race, while San Jose has won three straight and sits atop the Pacific Division alongside the Anaheim Ducks at 37 points apiece.
Team Scope:
Blues: St. Louis won its fifth straight game by scoring three first-period goals en route to a 4-1 victory against the Colorado Avalanche at Pepsi Center on Wednesday night. Alexander Steen scored his 20th goal and Jaroslav Halak made 25 saves for the Blues, who briefly moved ahead of the Chicago Blackhawks for first place in the Central before the latter rallied to beat the Calgary Flames to regain the division lead.
"We are sticking to the way we play," said Steen, who is tied with Washington Capitals forward Alex Ovechkin for the NHL lead in goals. "Pucks are bouncing our way and we are taking care in our own end and our goaltending has been phenomenal. We have been getting our chances, and our power play has been clicking, and it helps that we are playing sound offensively."
Sharks: It took a bit longer than they would have preferred, but captain Joe Thornton recorded the winner in the eighth round of the shootout to lift the Sharks to their third consecutive win, a 3-2 decision against the Los Angeles Kings at SAP Center. Antti Niemi made 38 saves for the Sharks, who pulled even with the Ducks in the Pacific. San Jose has three games in hand on Anaheim.
"It's always like this against them," center Joe Pavelski said of playing the Kings. "They're a good team, they're simple, they play hard, they've got some big bodies. We know it's going to be low-scoring the way they've been playing. It was good to get a lead and play. Guys battled and found a way to win one in the shootout finally."
Who's hot: Steen has three goals and an assist in the past three games, while David Backes is 3-1-4 in the past four. Jaden Schwartz has two goals and three assists during a five-game point streak. … Pavelski has three goals and three assists in the past eight games, Thornton has one goal and five assists in the past six games and Tyler Kennedy has points in four straight (one goal, three assists).
Injury report: St. Louis forward Ryan Reaves (hand) had surgery and will be re-evaluated in six weeks. Defenseman Jordan Leopold (hand) is on injured reserve. … The Sharks are without forwards Adam Burish (back) and Raffi Torres (knee), both of whom are on IR.


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With three teenagers at home, Laura Joyner is always looking for ways to save money.These days, she constantly reminds the two oldest (ages 16 and 18) to watch their spending habits by coming home for meals."We've cut out eating out and are eating at home a lot more," she said.Not only that, but her husband, Chuck, is opting to come home for lunch."I fix him a plate and put in in the refrigerator," she said.
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was 390.00 Euro
All prices include VAT, plus shipping cost
We ship your order with DHL or Fedex. Orders from within the EU are usually delivered witin 2-5 business days. Any orders from within the EU over 250 Euro are shipped for free. More Info hereOrders from witin the EU can be returned within 14 days free of any charged. More details, plese click hereInternational shipping fees:EU: 10 Euro - Free shipping for orders over 250 Euro from within the EURest of Europe: 15 EuroRest of the world: 25 EuroOrders from outside of the EU may be subject to import taxes, customs duties and fees leveled by the destination country.Any questions? Please mail to: email@example.com
Please choose your size


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Tea party group says IRS asked about Walker recall
MILWAUKEE -- A tea party group says the Internal Revenue Service asked about its involvement in efforts to verify signatures in the effort to recall Wisconsin Gov. Scott Walker.
The Northeast Tarrant Tea Party of Fort Worth, Texas says IRS officials asked for extensive information about its activities, including an explanation of its involvement with Verify the Recall, which worked to confirm signatures in last year's effort to recall Walker, who eventually retained his position.
Tea Party president Julie McCarty tells the Journal Sentinel she thinks her group was unfairly targeted by the IRS. She says they're still waiting for a decision on its tax-exempt status.
The IRS is accused of improperly targeting conservative groups who were applying for tax-exempt status. The IRS in Texas did not immediately return a call seeking comment.


text: ENT Emergency Specialists Mass. Eye and Ear provides the region's only dedicated ENT emergency services with staff coverage 24 hours a day and 7 days a week. The Medical Staff consists of attending physicians, ENT residents, nursing staff and ancillary personnel. All ENT Emergency Specialists are Board certified or board eligible by the American Board of Otolaryngology – Head and Neck Surgery. Some of the conditions referred to the Emergency Department include nose bleed, hearing loss, injuries to the ears, injuries to the head and neck area, foreign bodies in ears, nose or throat, facial fractures, burns, paralysis of the face, sinus disorders, dizziness, compromised upper airway, difficulty swallowing, and lumps in the neck and throat. Click here to see our entire list of ENT Emergency Specialists. Make An Appointment Today! 617-573-3954


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