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[b]Howell Harris and Revival[/b][i]By Dr. Martyn Lloyd-Jones[/i]Some may wonder why we devote a meeting in this Conference held in London to a Welshman of the name of Howell Harris. The first answer is that this year happens to be the bi-centenary of his death. He died on July 21, 1773. It has been our custom from the beginning of this Conference to call attention to great men of God the anniversary of whose birth or death falls in any particular year; and that is the main reason why I call attention to Howell Harris. But quite apart from that, Harris is one of the great heroic figures in the Christian church, and his story is truly an astonishing one. It is very necessary that we should call attention to him because the ignorance of people concerning this man is almost indescribable. For instance, there was a review of a book by J. Pollock on 'George Whitefield' in the Western Mail of Cardiff on June 2nd this year - the very year in which the bi-centenary of the death of Howell Harris is being celebrated - and the reviewer, who was a schoolmaster, actually wrote these words, 'The Story of Whitefield deserves to be better known especially in Wales where Calvinistic Methodism may be claimed to be a legacy from him (i.e. Whitefield) through the Countess of Huntingdon'. I have only one comment to make on that: it is an example of 'invincible ignorance'! But lest anyone should think that this feeling that Howell Harris has been sadly neglected is due to nationalistic prejudice on my part, let me quote some words by Dr. Geoffrey Nuttall, a well known contemporary historian, of New College, Hampstead, who wrote a little book on Howell Harris and gave it the title Howell Harris the last enthusiast. Dr Nuttall, an Englishman, writes 'I have sought to rescue Harris from his neglect by English writers, and to restore him to his original place in the Evangelical Revival as a whole'; and again 'This is one reason why I have chosen to speak of him, in the hope of introducing him to the ignorant Englishman'.But why should people in England, in London, be interested in him! The answer is that he paid no less than 39 visits to London during his hectic life. He deputized for George Whitefield in preaching in the Tabernacle at Moorfields more frequently than anyone else, and he was for some three years the head of the Calvinistic Methodists both in England and in Wales. So Nuttall is quite right in saying that Harris played a very prominent part in the Evangelical Awakening and Revival of 200 years ago. He was a particularly close friend of Whitefield, and, because of his Calvinistic views, was more friendly with Whitefield than with the Wesleys. Nevertheless, he was also a great friend of both John and Charles Wesley. He attended their Annual Conference on many occasions, and he was always concerned about reconciling Whitefield and Wesley and bringing them together. I shall refer to that later on. At the same time he was a great friend of the Countess of Huntingdon. However, my main reason for calling attention to him, over and above everything else, is that I believe a consideration of this man's will help us come to an understanding of the true nature of Revival.Fortunately there is an abundance of material concerning him. He wrote endless diaries. He was always writing. After a heavy day's preaching he would write in his diary, and spend hours at it; and fortunately they are still available. The first Diaries were in Latin, others were in English. Because he wrote in such a minute hand, and in addition, wrote across what he had written previously, they are very difficult to decipher; but a number of men have been engaged in this work for years, and copious extracts from these diaries have been published in several volumes by the Welsh Calvinistic Methodist Book Room. The special value of the diaries is in them Harris gives us such an intimate insight into what was in that great period of Revival, and especially the relationship between the various great men of God who were so mightily used.ILet me hurriedly deal with some of the salient facts. The condition of Wales at the beginning of the 18th century was, from the spiritual standpoint, very low indeed. The same was true also, of course, in England: but in certain respects it was worse in Wales than in England. Wales as a whole was about 100 years behind England even in shedding Roman Catholicism, and whilst there had been great Puritans in Wales, such as Morgan Llwyd, Walter Craddock and Vavasor Powell and others, spiritually speaking things were at a very low ebb indeed. There were one or two Evangelical men in the Church of England, and there were Non-conformists - Independents and a few Baptists - but they were small in number. That was the state of the church.The state of the people was one of spiritual ignorance, indeed death, with the consequent and inevitable immoral condition, I do not want to over-paint this picture, as has sometimes happened according to the modern historians. Writers of the 18th century and of last century may have been guilty of over-painting the blackness and darkness of the picture. However, we can be quite certain that the position was very sad and deplorable. But then suddenly there came this great awakening, this great Revival, in which one of the chief instruments - many would say the chief instrument, though I cannot quite agree - was born in January, 1714 -- this man Howell Harris.He was born in a little hamlet called Trevecca; it is not even a village. He had but little education, yet he became a schoolmaster. The schoolmaster of today is not the same as in those days. The vital event in his life took place in 1735; but for this we should never have heard of him at all. It was his conversion. How did it happen? In this connection I cannot but refer to a most amazing incident. The Calvinistic Methodist Church of Wales has paid just a little attention to the bi-centenary of Harris death this year. In their General Assembly held last June in a place called Lampeter in Cardiganshire, they asked a Professor of Church History at Westminster College, Cambridge, Dr. R. Buick Knox, to deliver an address on Howell Harris. It is, to me, almost incredible, but this is what Dr Knox said, 'The decisive moment in his life was at the solemn sacrament in Talgarth Church on Easter Day 1735'. That is astonishing, and for the simple reason that it is not true! What amazes me is that a Professor in Church History should be capable of such a statement, and that the official Journal of the Historical Society of the Presbyterian Church of Wales should publish it.What then actually did happen? On Palm Sunday, March 30th, 1735, Harris attended the Parish Church at Talgarth, which is a short distance from the hamlet of Trevecca where he was born and where he lived. During the service the Vicar, announcing that there would be a Communion Service the following Sunday, said that he knew there were many people who did not come to the Communion because they felt they were not fit to partake of it. He went on to say, 'If you are not fit to take Communion you are not fit to pray, if you are not fit to pray you are not fit to live, and if you are not fit to live you are not fit to die'. These words hit this thoughtless schoolmaster with great force. He had never been a riotous person but he had lived a loose life; so these extraordinary words of the Vicar announcing a Communion Service began a process of conviction of sin which from then on led to an agony of repentance.I emphasise this incident because it reminds us of one of the amazing things about being a servant of God. You can bring people to conviction of sin even through an announcement! You never know what God is going to use; your asides are sometimes more important than your prepared statements. Well, Howell Harris went to the Communion service, and it but increased his conviction of sin. He continued in an agony of repentance - trying to find peace and unable to find it - until Whit Sunday, which was May 25th, when he went again to a Communion Service in the same church. He describes how during a part of the service he had a tremendous fight with the devil. He had found a certain amount of peace in a neighbouring church called Llangasty where he had given himself to God as best he could in his ignorance. That gave him a measure of peace, but the devil came and attacked him in this Communion on Whit Sunday, violently trying to shake his faith in everything. However, before the service was over he had found peace. Here are his own words describing this: 'At the table, Christ bleeding on the Cross was kept before my eyes constantly; and strength was given to me to believe that I was receiving pardon on account of that blood. I lost my burden; I went home leaping for joy, and I said to my neighbour who was sad, Why are you sad? I know my sins have been forgiven, though I had not heard that such a thing to be found except in this book [The Practice of Piety]. Oh blessed day! Would that I might remember it gratefully ever more'!Howell Harris was now converted, he knows that his sins are forgiven and he has lost his burden. But still more important is what happened to him over three weeks later, on June 18th, when he had a further experience. He was reading the Scripture, and praying in the tower of the Llangasty church, where he had given himself to God, when he received a further experience which eclipsed all previous experiences. It is from that moment that this man began to be the flaming Evangelist of whom we speak, and whose memory we commemorate this evening. As a result of this experience he felt a compassion for souls and a sorrow for all people who were in sin. It was this experience which led to his evangelistic activity.At first he just began to visit people who were sick, and to read to them out of certain books, The Practice of Piety and other books which had helped him. But he read with such power that people were profoundly affected. After a while, whenever it was heard that he was going to read out of a book in any sick room or anywhere else, people crowded together to listen to him; and this went on in a cumulative manner until eventually the crowds became so great that he began to preach to them in the open air. Great crowds began to gather, and large numbers of people were brought under conviction, and many were brought to conversion. It was as a result of this that he began to establish the Society meetings, the Experience meetings of which we have already heard in this Conference.I am just selecting some of the outstanding facts in his life. It was in 1737, two years after his conversion, that he first met the great Daniel Rowland of Llangeitho, situated in another part of Wales in the West. He met George Whitefield for the first time in Cardiff in 1739, and eventually these various contacts led to the formation of an Association of all these Societies so that they might regularize and control their conduct and development. The first Association was held in 1742, but a more famous one was held near Caerphilly in 1743. The man who was appointed Moderator on that occasion was the great George Whitefield. Harris and the others went on preaching, and enduring terrible persecutions and hardships. Harris was brought very near to death on several occasions. The antagonism in the Church of England, and among the vicars, was indescribable, and the hostility of the masses at times was violent. But this man went on, with his life in his hands, and was indefatigable. I have scarcely ever read of any man who has worked as hard as Howell Harris did. He would preach many times during the day, and after that would hold private societies with the converts, and after that would write his diaries. Very often he had no sleep at all, and would go back to his school the next day; or he would have a couple of hours' sleep and then travel and preach somewhere else. On and on he went, working in an almost superhuman manner. His voice became permanently husky quite early on in his preaching career, but he still continued.This went on until 1750 when a dispute arose, for various reasons, between him and Daniel Rowland and the other leaders, which led to a disruption and separation, and he retired to his home in Trevecca. This led eventually to a most interesting enterprise. He had read about the community that August Hermann Francke, the German pietist, had established in Halle. It was a kind of orphanage and religious community. Harris had been greatly impressed by this, as many others were, and he decided to start such a 'family' in Trevecca. There he gathered together quite a number of people, up to one hundred. One would be a blacksmith, another a carpenter, another working on the farm, another a miller and so on. They were a religious community, and he taught and instructed them in the Faith. Later, he did another extraordinary thing. There was a war at this time with the French, so Harris became a soldier, a captain in the militia. As captain in the militia he came to England, to Great Yarmouth, and then went down to Devon and Cornwall and other places. He preached in his uniform and there are extraordinary stories of what happened sometimes.However, he turned to the Methodist Societies in Wales 1763 and continued to work with his old friends and colleagues. Another interesting thing about him was that in 1768 the Countess of Huntingdon and he and others established a college for the training of preachers. It was established at Trevecca and a great building was put up in 1768. The founding of the College in 1769 was a great occasion, as were the anniversaries which were held every year. Whitefield preached at the opening, and in 1769 Whitefield, John Wesley, Rowland and others preached. All this went on until, quite exhausted, weary and tired, Harris died on July 21, 1773.Out of all this came first the Calvinistic Methodist Society, and eventually a 'Connexion'. Harris and the others died as Churchmen. Their followers departed from the Anglican Church and held their own first ordination of ministers in 1811. Were there nothing else but the coming into being of the great Welsh Calvinistic Methodist Church, which played such a prominent part in the life of Wales in the 19th century, it would have been a wonderful story; but we know that in addition to that, Harris' ministry greatly added to the numbers of the Congregationalists and the Baptists. They benefited greatly from his ministry, and they are very ready to acknowledge that. Likewise his efforts here in London were a great means of encouragement to the saints. He recorded all these things in his diaries, and in them you get glimpses of men like John Cennick and many other of the subsidiary personalities in the great Evangelical Awakening, in addition to the Wesleys and Whitefield.IIThose are the main facts in connnection with this man. I want now to refer to what I call matters for special comment. I am going to select certain matters out of the life story of this man which, as I see things, are most relevant to our condition today. We do not have a merely antiquarian interest in these things; we are not academic historians; we are spiritual people - many of us are preachers, pastors, and others are leaders in Sunday School work and in other spheres. So we turn to history to derive some benefit, some help and some encouragement. We need it badly at a time such as this, for the state of affairs in Wales and in England today is ahnost identical with what it was before this great religious Revival of the 18th century. We are back in very much the same kind of situation. There are differences. I must not digress to mention them. I would say the main one is that they did not have to contend with the liberalism and modernism that we have known. It was rather a deadness. What was needed then was an awakening ministry. We are called upon to do something in addition to that.What are these matters that deserve special comment? First, and foremost, the sovereignty of God! Professor Buick Knox, in his address in the General Assembly this year, uses the following phrase: referring to Harris he talks about the 'movement which he began'. What can one say about such a statement? It indicates a sheer lack of spiritual perception and understanding, and savours of 20th-century thinking and the starting of various movements. Howell Harris never started a movement. His story, as I have reminded you already, is one that can only be explained in terms of the sovereignty of God. Here is this man going to a church rather reluctantly, and here is this strange announcement of a Communion Service; and he is immediately apprehended, arrested and convicted. That is what started the whole of this great story. Howell Harris did not start it. We must not think of him in terms of a man who starts a crusade or a movement. That is really to deny the essential message of this wonderful story. No, no! It is the sovereignty of God; and we see this not only in the story of Howell Harris, but also in the fact that at almost exactly the same time as God did this to Howell Harris, He was doing the same to Daniel Rowland. They had never heard of each other - long distance separated them from one another - but it happened at the same time; and we know that things were happening to George Whitefield at the same time. We know also that much the same was happening to Jonathan Edwards in America and others at the same time. What is this? The sovereignty of God! The sovereignty of God as regards time, place, persons!If you have visited Trevecca you will know that it is still a hamlet; and if you had been asked to say where a great movement of revival is likely to start you might have been tempted to say St Paul's Cathedral, or somewhere else in London. But that is not what happens when God acts. It is often in a hamlet like Trevecca, some unknown place of which no one has ever heard; but that is the kind of place God chooses and the time and the persons - this poor schoolmaster and others of a similar type. Read the history of revivals and you will find that God has constantly repeated this kind of action - 'not many wise men after the flesh, not many mighty, not many noble, are called'.Another aspect of the sovereignty of God which I would emphasize is the way in which revival comes. The story of Howell Harris is one illustration of the fact that revival does not always come after a preliminary reformation. Revival sometimes follows reformation, but revival sometimes precedes reformation; and for us to lay it down that reformation must precede revival, and that doctrinal orthodoxy is essential to revival is simply to fly directly into the face of facts.Secondly, what is revival? Revival is an outpouring of the Spirit of God. It is a kind of repetition of Pentecost. It is the Spirit descending upon people. This needs to be emphasized in this present age. For we have been told so much recently by some that every man at regeneration receives the baptism of the Spirit, and all he has to do after that is to surrender to what he has already. But revival does not come as a result of a man surrendering to what he already has; it is the Spirit being poured out upon him, descending upon him, as happened on the day of Pentecost.That brings us to a third point, which is seen particularly clearly in the case of Howell Harris. We come, in other words, to that crucial experience, to which I have referred, which took place on June 18th 1735, when he was in the tower of the church at Llangasty. To me, this is the key to the understanding of Howell Harris, as it is the key to the understanding of Revival. I am amazed that both Dr. Geoffrey Nuttall and Professor Buick Knox make no reference to this at all. Others deal with it in a very cursory manner too - they just slip it in as one of the facts and one of the events - but as I have always understood this man's story, and as I still understand it more and more, you cannot explain him or understand him, or what happened through him, except in the light of this crucial experience of June 18th. Here let me recommend the little book published by the Banner of Truth a number of years back. It is called The Early Life of Howell Harris by Richard Bennett - in the original Welsh it is The Dawn of Welsh Calvinistic Methodism. Bennett gives an excellent account of this crucial experience. What was it? To me, there is only one expression to use. It was the expression used by these men themselves and by their successors. It was a baptism 'of fire' or a 'baptism of power'. What I would emphasize particularly is that Harris was already converted, had already received forgiveness of sins, and he knew that he had it, and had been dancing in joy. But it was now just over three weeks later that he received this crucial experience which turned him into a flaming evangelist. What was it? This is how he describes what happened as he was there sitting in the tower and reading and praying: 'Suddenly I felt my heart melting within me like wax before a fire, and love to God for my Saviour. I felt also not only love and peace, but a longing to die and to be with Christ. Then there came a cry into my soul within that I had never known before - Abba, Father! I could do nothing but call God my Father. I knew that I was His child, and He loved me and was listening to me. My mind was satisfied and I cried out, Now I am satisfied! Give me strength and I will follow Thee through water and fire'.As Richard Bennett says, 'Doubtless the experience of forgiveness in Talgarth church was sweet. Yet it left a feeling of further need in his soul which he could not define. But when he was at secret prayer in Llangasty church, God now gave Himself to him. He was there cleansed from all his idols, and the love of God was shed abroad in his heart. Christ had come in previously, but now He began to sup with him; now he received the Spirit of adoption, teaching him to cry "Abba, Father," and with it a desire to depart and be with Christ. All his fears vanished for months and pure love took their place'.That is the account of this crucial experience; and I emphasize that it was the crucial experience. I do so by showing how Harris keeps on referring to it. He never forgot it. It was the biggest and most momentous event in his life. If you read his diaries or extracts from them, you will find that when he comes to June 18th he generally refers to what happened to him in Llangasty church. It is to this he points back rather than to what happened on Whit Sunday in the month of May. For instance, in 1739 he writes in his diary on this date, 'The love of God was shed in my heart four years ago to give myself to God'. Again in 1746, 'A day to me mentorable. This day 11 years ago I was sealed to the day of redemption'. Again, 'Had a seal through reading Revelation 21: 7. Oh! sweet day. I had this before in Llangasty church of old, but through yielding to sin and carelessness and being curbed by almost-christians, and because it was not given through a Scriptural promise I fell again into doubts'. On June 29th, 1763 he seems a bit confused with his dates, but he writes, 'This day 28 years ago I was (when I did not seek it as I had never heard of it) sealed by the Spirit of adoption and feeling that I loved God with all my heart, that I was in God and He in me. I longed to be dissolved and to be with my own dear Father'.Another very interesting reference in his diaries - not to his own experience but to an experience of a little maid - must be quoted in this connection. 'The Lord revealed Himself to her in an amazing manner for some hours, so that she was lost in His love that she knew not where she was. Sinking to nothing in the discovery of his majesty and glory in Jesus Christ her eternal portion, and by the uncommon earnestness the Spirit gave her to pray for the church, she thought an uncommon work on the earth. Many such instances of the outpouring of the Spirit have we among us'. If you read extracts froth his diaries you will find that this is his constant emphasis, this to him was the turning-point, the crucial event that made him an evangelist, it is essential to an understanding of Revival. We can further demonstrate this by showing that he had several repetitions of this refers to it, and reminds himself of it, or the date brings it back to him, he also had similar experiences. Richard referring to events in 1736 says, 'He speaks again and again of a spiritual feast which he enjoyed about this time on Grwyne Fechan mountain while returning home from Cwm Ian, for he seemed to see God so smiling upon him that his heart was near to bursting under the powerful influences of divine love. The place became a holy mountain for him ever afterwards.' Although his body was weak and aching, and though he could eat nothing, the realities of the spiritual world appeared so naked to his mind throughout the time, that his weak body was clothed with unparalleled power, so that his very appearance dispelled all opposition.Another extract from his diary says, 'In private society till two in the morning like a drunken man. Could say nothing but glory, glory, for a long time. Who can write all the Lord did here?' In 1747, 'God came down as He used in Wales and our hearts did burn within us'. This was in London. He has a reference then to Lady Huntingdon, 'Hearing her declaring her sentiments of the new birth, and all she insists on from the bishops is the necessity of knowing forgiveness of sins and receiving the Holy Ghost'. May 1749, 'The Lord came, overpowering me with love like a mighty, torrent that I could not withstand or reason against or doubt'. There is always this distinction between receiving forgiveness of sins and receiving the Holy Ghost; in other words, the difference between what happened to him on Whit Sunday 1735 and what happened to him on June 18th in the same year.This is the only explanation of this man. This is what created within him a compassion for the lost. This is what urged him to go out and to tell the people about their condition and do something about them. His concern for the lost and the perishing was the consuming passion of his soul. I would make this comment at this point. Is not that always the crucial test which we must apply to those who claim to have received the baptism of the Spirit? The crucial test is the concern for souls, compassion for the lost. That was the great characteristic of our Lord. He saw the people as 'sheep without a shepherd'. He 'had compassion upon them'; and the man who is filled with the Spirit in this way is like his Lord. His outstanding characteristic is his compassion for the lost; his concern for them was the test of 'the baptism of the Spirit'. It does not lead to an inward looking, self-indulgent, church movement that turns in on itself and spends its time reciting and even boasting at times of experiences. It always leads to this concern for others. There have been movements in the church claiming great things for themselves, as there are certain similar movements at this present time, but they have had to admit that the evangelistic concern has not been prominent among them. The baptism of or with the Spirit, however, shows itself primarily by giving its recipients a great evangelistic concern. That is not to deny the great value of experiences; but I would suggest in the light of this history that this deep concern for the lost is the most prominent and chief characteristic of such an experience.Another matter that must be emphasized under this heading is that Harris always stressed the importance of new experiences, fresh experiences. He reprobated the kind of person who was always talking about an experience he had had many years before, but who never seemed to have had it again. Even in his 'dying testimony', as it is called, he says 'that we are not to speak of what we have had from the Lord, but what we have now afresh from Him'. This was of great concern to him. This great vital experience could be repeated, and if it was not being repeated, and people had to live on the memory of a first experience, he thought they were in a sad state, and he would reprimand them for that.Under this same heading one cannot but refer to his spirituality. Howell Harris lived in the realm of the Spirit. He believed in direct leadings. He often would not act at all without such a direct leading. Some would criticize him on those grounds, and it may be that at times he did become what Nuttall describes as 'an enthusiast'. Indeed he was perhaps in danger, at times, of crossing the border into fanaticism; but the point is that he lived in close association with God, and was sensitive to the Holy Spirit's influences. If you read in his diaries his accounts of meetings when he had been preaching, and when others had been preaching, the expressions you keep on finding are these - 'The great gate came down when I shewed of our Saviour's infinite death'. 'The Lord came down in power'; 'I had great freedom and a strong gale came down when I shewed the greatness of salvation'. That was what he always sought and longed for. 'The Lord came down in power'. Another favourite term of his was 'the authority'. If he was not conscious of 'the authority' when he preached he was troubled, but when 'the authority' came all was well. This was what he longed for, and craved for, and what he believed was absolutely essential in connection with the preaching of the gospel.IIII turn now to certain other Interesting Features in his Ministry, which are perhaps primarily of interest to preachers. First, his method of preaching. He referred to himself always as an exhorter. He was very sensitive on that point. He had intended originally to be a parson, a clergyman. But he was never ordained; the bishop of the diocese in which he lived would not ordain him; and he was very careful not to trespass upon the prerogatives and the privileges of ordained men. At the same time he was never slow to point out to them that he was 'in the field' before all the ordained men, and he did not hesitate to reprimand them when the occasion arose. He did so quite frequently. He reprimanded Daniel Rowland, he reprimanded George Whitefield, he reprimanded the Countess of Huntingdon, though he was not an ordained minister but only an exhorter. He felt that he had authority from God to deal with these people, and to tell them how they should conduct and comport themselves.His method of preaching was most unusual. He described how he began to preach. We have seen that he at first began by going to visit the sick, and reading out of a book. Having done that for some time he began to add to what was in the book. He was really exhorting, preaching to them, but still kept looking at the book. This is how he describes the situation: 'All the people began by now to assemble by vast numbers so that the houses wherein we met could not contain them. The Word was attended with much power that many on the spot cried out to God for pardon of their sins. I took no particular texts but discoursed freely as the Lord gave me utterance. As to the subject of my discourse it was all given unto me in an extraordinary manner without the least premeditation, it was not the fruit of my memory, it was the effect of the immediate strong impulse felt in my soul. 'Tis the presence of the Spirit only that is my call to preach'. And again, 'In all my discourses, before the power comes I open the contexts'. He felt he was capable of himself of opening the context, and that is what he did until 'the power' came; but when 'the power' came he just allowed these words that were given to him to pour out. Here are some other statements which he makes in this connection. He says on one occasion, 'I attempted to speak without the divine commission and I was humbled'. Do we know anything about that? He writes again, 'Learning not to speak when not called; if I do, I shall do no good'. Then he says on another occasion, 'Because I still read, and no one took any notice of my gift of speech which I now exercised, they thought that everything was in the book, and that I prayed from the book, because I kept it before my eyes, seeing no harm in this at the time'. 'No preparation. Leaning wholly on God. Receiving such ability and blessing that I wondered where the words came front, so clear, so prolific, so appropriate. There for nearly nine hours till broad daylight. No weariness. How sweet everything is while He works with me. I feared that pride might rise in my heart, so extraordinary was the gift'. In other words he took these books with him, and read out of the books; but when he reached this point when the Spirit came, he began to speak to them directly. He was no longer reading, but he still looked at the book. Eventually he gave up the reading altogether and just spoke directly to the people. Richard Bennett says that, 'In 1737 his ministry became more scriptural than it was before. He preached more and more in the following months on Zacchaeus, Revelation 3:20, and portions of the last chapter of St Luke.' He still came to the people without any preparation, his head throbbing with pain, his voice hoarse, and he would pour out that which was given him at the time. It is true that he now divided the matter under headings, but he did not allow himself to be fettered by headings or anything else.I ask a question at this point. Was not this what the New Testament calls prophesying? Was this not the prophesying that we read of in 1 Corinthians 11 and 14? I would venture the opinion that it is. This is a man delivering what is given to him. It is immediate inspiration and it pours out through him. It is not revelation, but inspiration.I turn now to another interesting aspect of this man's life, namely his doctrinal development, or, if you prefer it, his development in the knowledge of doctrine. This is most important for many of us gathered in this Conference. Here are quotations from his diaries:'For a time I endeavoured to convert myself and the people by reasoning, without looking upon it as the work of the Spirit. I fell into the error of exalting the power of man, arguing that all men could repent and turn. I knew but little concerning Christ, although I spoke much of Him, and was deeply conscious of Him in my heart. My inner teachings compelled late to confess that I could not do anything of myself; however, I spoke in this inconsistent manner for a long time. Although the Gospel was within me I was led by the principle of the Law, because I simply did not follow my inner teachings, but sermons, books, and my own carnal reasol. For a Short while Christ left me too, even as He did the Apostles of old. I hesitated when I understood that the carnally minded clergymen were pleased that I was calling Election the doctrine of the devil. When I denounced Election many who formerly hated me began to love me; but yet I continued to proclaim that man could turn himself: as otherwise my preaching was in vain'.In other words there was a conflict between his head and his heart. To continue:'Although experience always taught me that I could do nothing except it be given to me, yet I was a strong Arminian, and at Wernos I debated with great zeal against those who held pre-destination. I withstood that doctrine for a long time, and all the people, and all the reasons in the world, could not bring my proud stubborn heart to embrace it. I was taught the doctrine of Election slowly, in stages. The seed of belief in it was sown when, quite early on, I became certain of the immutability of God. But the doctrine did not develop for some time after that, and I, because of the darkness of my understanding, denied it and opposed it, till it pleased God to instruct me further. Little by little my eyes were opened to know the mystery of the gospel. The Lord kept me from reading the mere letter of Scripture, from increasing merely in head knowledge. But as I grew inwardly I gradually came to see and to understand this verse and that. I received the gospel not from man, nor from a book, but from God. That which I experienced, proved, and felt and saw and heard of the Word of Life, that also I proclaim'.He goes on to say that this change in his doctrine and in his understanding took place towards the end of 1736. Remember that the great experience had taken place in June 1735. He writes, 'About Christmas 1736 I began to think of Christ. Before, I had placed the emphasis on man's work. At Merthyr (Cynog) in 1737 I was first enlightened to see the doctrine of free grace, although my experience had shown me from the beginning that I could do nothing in my own power'. Then he adds, paying tribute to his great contemporary, 'Rowland was the means whereby I was brought to the knowledge of the truth about Christ. It was in that same year also, I think, that I came across a book called The Sincere Convert by Thomas Shepard which was used to turn me from duties and frames to depend only upon Christ'. Again he says, 'At Merthyr Church heard the doctrine of Free Grace being pressed home warmly, clearly and powerfully - so I had been under a cloud until this hour. I cried out, O Lord, let me hear this wholesome doctrine in every pulpit. Never before had I been so stripped of self. How thankful we should be for a good ministry'.That is a brief account of his doctrinal development. At this point I would make a comment, and put it in the form of a question. Is there not a real danger of our becoming guilty of a very subtle form of Arminianism if we maintain that correct doctrine and understanding are essential to our being used by the Spirit of God? It is sheer Arminianism to insist upon a true and correct understanding as being essential. The case of the young Harris disproves this. For eighteen months he was used in this mighty manner while still not merely confused, but actually wrong in his doctrine. The same, of course, is true in the case of John Wesley. I remember speaking once in the Anniversary at the Central Hall, Westminster. I said that I felt I was there to represent George Whitefield, and in discoursing a little on the difference between the theological standpoints of Whitefield and Wesley I made a remark which I repeat on this occasion. I said that John Wesley was to me the greatest proof of Calvinism. Why? Because in spite of his faulty thinking he was greatly used of God to preach the gospel and to convert souls! That is the ultimate proof of Calvinism - predestination and election. It certainly comes out quite clearly in the case of the young Howell Harris.The next matter to which I would refer is in connection with the Societies which Harris and others formed, and as we were reminded so well by Dr Eifion Evans, these were primarily 'experience meetings'. Harris says that they were meant for people 'to read and to talk together about the state of their souls, to show the result of what they had learned by self-examination, and to ground the ignorant in the principles of religion. Let me emphasise and underline that in the innermost Societies there were full members who gave proof of 'having the witness of the Spirit in their hearts'. There were Christians who had not received that, but this was the first demand for admission to this innermost circle, that they had proof of the witness of the Spirit in their hearts. This was a point that was frequently emphasised by all these men.I pass on next to his irenic spirit. I do not like to refer to it as an 'ecumenical' spirit. That word has such overtones at the present time that I doubt whether we should use it at all in connection with Harris. But as to his irenic spirit there is no question whatsoever. You Cannot read his diaries, or the diaries of Whitefield and of Wesley concerning him, without being struck by this powerfully. This man, of all these men, was the one most concerned about unity amongst true Christian people; but to suggest, as Professor Buick Knox seems to do, that Howell Harris was the great precursor of the modern ecumenical movement is simply ridiculous. It is not difficult to imagine what he would have thought and said of so-called Christians who deny the deity of Christ, His atoning blood, and the Person of the Holy Spirit. But he was grieved at the divisions among those who held the true Faith and shared a common experience of 'life in the Spirit'. Thus we find him in 1742 in London saying, 'We should not espouse the names put on us to our shame - Presbyterians, Quakers, Church of England, Anabaptists, Methodists, etc. and espouse only the name given to us in the Scripture - Christians; for I am sure, infallibly sure, that it is God's will that all His followers should be as one as the Father and the Son are one'. I could adduce many similar quotations to demonstrate this point. Here is another most interesting quotation, 'I will not look on small things lest they should obstruct me in great things, as they do with so many'. That was his constant rule. He was constantly troubled by the question of whether he should stay in the Church of England, or whether he should leave that Church and join the Nonconformists. He went through agonies concerning this matter and especially in the early years. In his diaries there are constant references to this.But he did remain in the Church of England. Why did he do so? It seems to me that there are a number of reasons. One was certainly his great hmnility. He was a curious man in whom there was a combination of a strange humility - almost of morbid introspection at times and a timorousness and a self-abnegation, but, on the other hand, he could roar like a lion, rebuke great people and be afraid of no-one. But he was essentially a humble man. His upbringing had been in the Anglican Church. His great experience had been in connection with such churches; and this always influenced him. Then there was the influence of that great man Griffith Jones of Llanddowror, who started the circulating schools and who was a kind of 'morning-star' of the great Revival. Harris trembled to go against the advice of such a man. He was also greatly influenced - and I would say this was the overriding consideration - by the evangelistic need and opportunity among the Anglicans. The national Church was then the Church of the people, and everyone was supposed to be a member of it. If people ever went anywhere they went there, particularly on special occasions such as christenings, weddings, and burials. Harris saw in that a great evangelistic need and opportunity. He felt that the Nonconformists had the Truth, but here were these masses of people in utter ignorance; and he trembled to do anything which might militate against this evangelistic opportunity. He felt that if he left the Church of England those people would no longer listen to him. They would say that he had become a Dissenter. Thus he would be shutting the dour of evangelism in his own face. It seems quite clear to me that this was the overriding consideration. It led to many difficulties, but I would put that as the chief argument that constantly prevailed with him.Again, he could see very clearly that neither the Church of England nor the Nonconformists, the Dissenters, could nurture the converted that had come into being as a result of his great evangelistic ministry. So, as neither could deal with these people, why not stay in the Anglican Church and form the societies and go on in that way? But let us not forget that the state of the Nonconformists at that time was not a very spiritual one. The story of the Noncomformists in the early part of the 18th century in Wales, as indeed in England, was one of doctrinal disputations. They were learned men, they were able men, and they were well versed in doctrine; but they spent most of their time in arguments and disputations with one another. Furthermore, many of them were hyper-Calvinists. There is no doubt at all in my mind that Harris was held back from accepting the doctrines of election and predestination very largely by the hyper-Calvinism of some of the Dissenters. That has often hindered people from accepting the doctrines of grace. As a result of these various considerations Howell Harris remained in the Church of England for the whole of his life.IVI close with certain remarks concerning his end, in June and July 1773 - 200 years ago. During those last days he wrote a great deal. Let me give a few quotations which show how this man faced the end of his earthly journey. He writes:'My spirit is like one at the door waiting to be called in. I could have no access to ask for anything but that I may go home, and that he would make haste and make no long tarry. Oh, Thou who didst bleed to death, and who art alive, come and take me home; and as for the passage, I have committed that to Thee to take care of me. I am Thine here and for ever. I am one of Thy redeemed, the fruit of Thy blood and sweat, and Thy will is my heaven. I feel my spirit continually, as it were, from home, and that I am one of the Lamb's company and belong to Him and cannot be long from Him. My spirit cries, Lord, Thou canst not be God and not pity and love me, because Thou hast given me what Thou hast promised ill pity to a poor, broken penitent and humble spirit, and also faith to lay hold of Thy righteousness and blood. Oh Lord, Thou canst not leave me long here, Thou must pity and call me home, for I am a stranger here. I love the glorified spirits and long to be among them because they behold His glory and because they have no guile, nor deceit, nor sin, nor strange gods, nor any other corruption; no wisdom, no righteousness but only in the Lamb'.He writes again;'My dear Saviour did shine upon me so sweetly this afternoon. Oh let me eat no more the bread that perisheth, but be Thou to me from henceforth bread and food for ever.' 'I feel my Spirit' he writes again, 'leaving all places and men here below and going to my Father and to my native country, home, yea my own home, and though I am here below in His kingdom yet whilst I wait to be called home my longings and cries are insatiable indeed, and when the Lord of Glory answers me that I shall soon go to Him my spirit does so burn with love to that dear Saviour that I flee to Him and can take no denial. I cannot stay here, and though I am but a bit of dust and nothing before Thee, yet, O Father, may I without offending ask Thee one special favour. Oh Saviour, give me leave, though a worm, to ask without offending that my time be shortened. Oh my dear Lord, I must love Thee and weep at Thy feet and wrestle with Thee till Thou appearest unto me. This is Thy lower house and Thou art gone before me and therefore I must come. Thou canst not leave me long. Thou art both here and there, also my Heaven. I must have the Saviour indeed, for He is my All. All that others have in the world and in religion, and in themselves I have in Thee - pleasures, riches, safety, honour, life, righteousness, holiness, wisdom, bliss, joy, gaiety, and happiness, and by the same rule that each of these is dear to others. He must be dear to me, and if a child longs for his father, a traveller for the end of his journey, a workman to finish his work, a prisoner for liberty, an heir for the full possession of his estate, so in all these respects I cannot help longing to go home.'Very often, according to his first biographers, he joyfully repeated these words, 'Glory be to God. Death hath no sting'. And again he broke out as one full of faith and assurance, 'it is more clear to me that God is my everlasting Father and that I shall go to Him soon'. He over and over again expressed how exceeding dear and precious the Saviour was to him. 'This is following Jesus; we are come to Mount Zion. I saw a great glory before in that God-Man Jesus, but nothing to what I now behold in Him'. That is how he triumphantly and gloriously faced the end.I cannot refrain from quoting the brief account of his funeral written by the Countess of Huntingdon. 'On the day Mr Harris was interred we had some special seasons of Divine influence both upon converted and unconverted. It was a day never to be forgotten, but I think ought to be remembered with holy wonder and gratitude by all who were present. No fewer than 20,000 people were the assembly on this solemn occasion .... We had 3 stages erected and 9 sermons addressed to the vast multitudes, hundreds of whom were dissolved in tears .... Though we had enjoyed much of the gracious presence of God in our assemblies before, yet I think I never saw so much at any time as on that day; especially when the Lord's Supper was administered, God poured out His Spirit in a wonderful manner. Many old Christians told me they had never seen so much of the glory of the Lord and the riches of His grace, nor felt so much of the gospel before'.That is what happens, you see, even in the funeral of such a man. In the same way, on the day that Daniel Rowland died in Llangeitho a revival broke out. The news of the death of these men could lead to revival. Here are the last words in the Countess' account: 'When the long and mournful procession arrived at the Parish Church at Talgarth, the service was to have been conducted according to the rites of the Church of England. But amidst the sorrow and tears of the audieuce that thronged the building an interruption took place. The officiating clergyman, being unable to proceed on account of his emotion, handed the Prayer Book to another - that does not often happen - but the second clergyman also lost self-control and passed the book to a third, when he again by reason of the same cause was unable to go on; and thus in silence were the remains of the great man laid to rest in the chancel in the Parish Church at Talgarth, and in the same grave in which his wife had been buried a few years before'.I close by asking a series of questions in the light of all this. How many churches do you know of today in which experience meetings of the type held by Howell Harris and others could be conducted? Secondly, are we aware of the rich possibilities in this life for the Christian believer, especially in the matter of direct dealings with God? Does our doctrine of the Holy Spirit, and His work, leave any room for revival either in the individual or in the church; or is it a doctrine which says that we have all received everything we can have of the Spirit at regeneration, and all we need is to surrender to what we have already? Does our doctrine allow for an outpouring of the Spirit - 'the gale' of the Spirit coming upon us individually and collectively? Do we recognize and acknowledge that in the sovereignty of God an Arminian may be 'filled with the Spirit' and greatly used by God in the salvation of souls, and the edification of the church ? It is an inevitable question.Is not the greatest sin among Evangelical people today that of 'quenching the Spirit'? Do we regard the exhortation of the Apostle in 1 Thessalonians 5:19, as being applicable only to the church in the time of the Apostles? Do we recognise that this is our greatest sin, or do we satisfy ourselves, and pacify our hearts and consciences, by saying that that only applied to the early church and the Apostolic era? Is not our greatest need today an outpouring of the Spirit of God individually, as well as upon the churches in a more collective sense? We are again in a condition of darkness and of deadness so similar to that of the early years of the 18th century. What produced the change then? The outpouring of the Spirit of God! Is this not our greatest need? We are not simply to exhort people to surrender to what they have already, but rather to pray that God would shed forth His Spirit again as he did on the day of Pentecost, as He has done repeatedly in the great Revivals in the history of the church, and as He did, not least, on Howell Harris on June 18th 1735.
_________________SI Moderator - Greg Gordon


text: Stresses of everyday life can cause us sadness, anxiety and even depression. These emotions can intensify when experiencing a traumatic event such as a personal or environmental disaster, causing our ability to care for ourselves and others to diminish. Preparation can be the key to not feeling so hopeless should one of these events occur. Use the links below to help you make a Mental Health Survival Kit so that you may prepare, respond and recover from a traumatic event.

subset: commoncrawl


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The Indian space agency will Feb 25 put into orbit seven foreign satellites including an Indo-French collaborative satellite SARAL and thus earn much wanted revenue.
"The launch of the Polar Satellite Launch Vehicle-C20 (PSLV-C20) is currently fixed for Feb 25 evening," sources in the Indian Space Research Organisation (ISRO) told IANS.
"The rocket will blast off from the Sriharikota rocket launch centre (around 80 km from here) carrying seven satellites, totally weighing around 700 kg," a source in ISRO said.
According to ISRO, the rocket is expected to escape the earth's gravitational force at around 6 p.m. and inject the satellites in sun synchronous orbit (SSO) at around 785 km.
Officials told IANS that assembly of satellites began Thursday afternoon and is expected to be completed by Friday night. After mating the satellites with the rocket, a full system check - rocket and satellites - will be carried out before fixing the heat shield, the protective gear that safeguards the satellites against damages when the rocket crosses the atmosphere.
The launch window will be open Feb 22-25. During the 59 hour countdown, the systems will be checked and the rocket will be fueled. Speaking about SARAL (Satellite for ARGOS and ALTIKA), Indian officials said the French gave the two payloads - ARGOS and ALTIKA) while ISRO provided satellite bus (satellite frame) and built the satellite.
"The data generated by SARAL will be shared by France and India whereas the other five satellites would be launched on commercial basis," an ISRO official told IANS.
The SARAL will carry an Altimeter (ALTIKA) for studying the sea surface heights and ARGOS payload, which is a satellite based data collection platform.
Interestingly, PSLV-C20 will sling into orbit two Canadian satellite NEOSSat (Near Earth Object Space Surveillance Satellite), the world's first space telescope designed by Canadian Space Agency (CSA) and Sapphire satellite built by MacDonald, Dettwiler and Associates (MDA).
According to CSA, the satellite NEOSSat will detect and track asteroids and satellites circling the globe every 100 minutes and scanning space near the Sun to pin point otherwise almost invisible asteroids.
The satellite will also be useful in tracking resident space objects including space debris. On the other hand Sapphire will look for resident space objects that includes functioning satellites and space debris circling between 6,000 km and 40,000 km above the earth.
The other four satellites to be carried by PSLV-C20 are BRITE and UniBRITE (both Austria), STRAND (Britain) and AAUSAT (Denmark).


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Event Planning Lead
Event Planning Lead
Position Overview
Are you a leader and team player? Do you love to plan the party?
We are looking for energetic, organized volunteers to join our team and take the lead in organizing community events. As the a lead in the planning you will help keep others on track in making events successful. In some cases you will take a brand new idea and bring it into fruition.
If you have an idea for a great fundraising event or would like to take a lead on the development of an existing event, this is the position for you.
Weather big or small each event provides an opportunity for fundraising and raising awareness, and is an integral part of the success the Canadian Cancer Society achieves in our mission to end all cancers.
Responsibilities of event leads are to work with others on a planning committee in ensuring all the pieces are in place for a successful event.
- Develop or enhance key leadership skills
- Develop event planning skills and experience
- Work with great people
- Build your resume
- Make a meaningful difference in the lives of people who have been impacted by cancer.
- Meet new people and have fun!
- Canadian Cancer Society Volunteer Orientation and Volunteer Handbook
- Role-specific training
- Workforce Leadership Program (Leadership Training, Optional)
- Support from a Staff Partner who will provide advice, resources, support and information as needed.
- Delegating, interpersonal, organizing, planning/logistics, networking/sales and fundraising skills
For the duration of the planning, execution and wrap-up of the event. Can be weeks or months depending on the event nature.
Event Volunteer, Annual Giving, Shuswap, Salmon Arm, Anglemont, Blind Bay, Celista, Craigellachie, Eagle Bay, Falkland, Malawka, Notch Hill, Ranchero, Scotch Creek, Silver Creek, Sorrento, Sunnybrae, Swansea Point, Tappen, White Lake
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Check your flight departure time and whether it has been delayed, if you are flying from Bahrain or in transit. This allows you to plan your time to Shop, Dine and Unwind at the airport.
Current time in Bahrain is 05:07 PMLast updated at 05:05 PM
For more information, please contact the information desk at 80007777(Local), 80114444(International).
Please note:The information shown here is not verified for accuracy or completeness and thus may prove to be inaccurate or incomplete. If you require further information, it is recommended that you contact your airline directly.
Copyright © 2020 Bahrain International Airport. All Rights Reserved.


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2020 Jeep Gladiator & 2019 Kia Niro EV
Season 38 Episode 35 | 26m 46s
This week Jeep returns to the pickup truck arena with the all-new Gladiator. Pat Goss takes a deep dive into some tricky problems. Stephanie Hart shows us how a labor of love can become a career. Finally, Kia tops-off its "city slicker" with full electric power, the Niro EV.
Aired: 05/04/19Video has closed captioning.
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National corporate funding for MotorWeek is provided by Tire Rack, RockAuto and State Farm.


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I told you all that I had some amazingly cool tutorials for you all today, and I plan on uploading them all. I was going to have everything submitted early, but I had to run to the store which held me up a few hours. So here I am back with more drawing fun. Up next, I will be giving you a lesson on another cool heart design that will be a big hit with all you heart design lovers. This is actually an awesome tattoo idea for girls that want to express that they have been hurt more than once in their lifetime. I present to you, "how to draw a pierced heart", step by step. This is going to be a super exciting heart to tackle because there is so many different types of objects that is piercing the hear. Not only is there needles, there is also nails, pins, and even a hoop that is commonly found in an eyebrow, lip, or ear. The coloring can be universal which means you can choose shades of your liking. This is such a fun and unique heart to recreate, so if you love tattoo art, you will most definitly love drawing a pierced heart! I have to bounce out of here so I can get the rest of the lesson uploaded. Peace out and enjoy!
DragoArt members upload artwork and drawing tutorials! They are also allowed to leave comments on tutorials, profiles, etc. Many more features, as well; it's way better than just being a boring guest! Register Now!


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When Santoni's announced last week that it was closing its remaining grocery store after more than 80 years in the business, the news sent something of a shiver through Michele Speaks-March.
Not only did she grow up near the old Santoni's in Dundalk, she herself was doing what owner Rob Santoni said was no longer viable: run a small, family-owned grocery in the city.
Santoni said the city's bottle tax is the sole reason for closing the Highlandtown grocery store his family opened in 1930 — it adds a nickel to the price of every bottle or can, something shoppers can easily avoid by driving a few extra miles and minutes over the county line.
Others, though, including the tax's creator, Mayor Stephanie Rawlings-Blake, have disputed that, pointing to other factors such as the still-struggling economy and greater competition.
It does seem to me Baltimore has never had more options for groceries — from old standbys like Giant and Safeway to newcomers like Harris Teeter and specialty stores like Whole Foods and all the Asian, Hispanic and other ethnic markets that have emerged.
But stores, especially well-stocked ones, tend to cluster where the money is, leaving vast "food deserts" in much of the city. By one estimate, one in five Baltimoreans lives in a food desert.
I was wondering what all this means for small, locally owned grocery stores — could they continue to compete with the chains? Could they provide the oasis that so many neighborhoods need?
Speaks-March hopes so. She and her husband, Erich March, opened a grocery store about seven months ago at the corner of Broadway and North Avenue, with the goal of bringing nutritious food to a neighborhood where processed and unhealthy fare was more the norm.
As you can tell from its name, Apples & Oranges Fresh Market, the store's emphasis isn't on cases of soda — meaning the bottle tax blamed for felling Santoni's hasn't "risen to a level of concern" for her.
"We don't carry any Coke or Pepsi," Speaks-March said. "That would be counter to what we do."
Instead, she faces other challenges — getting her customers, many of whom are from the neighborhood and come in on foot rather than by car, to choose the wholesome fruits, vegetables and meats she stocks.
Small grocers have to have a niche, she believes, because there's no way to match the price and selection offered by the chains.
"We can't benefit from the economy of scale like they do," she said. "You can't go head-to-head with them. You're have to figure out something else to do."
Apples & Oranges does a "robust" breakfast and lunch trade with customers from the nearby District Court and other workplaces, and it has expanded its catering operation, Speaks-March said. That helps support the main mission of the store, which is to provide fresh food to residents in nearby neighborhoods, many of whom pay with food stamps.
Despite a bit of "backlash" from customers who want fried chicken and other less healthful fare — the store purposely doesn't have a fryer — she said her customers are starting to come around to what the couple is trying to do.
"It's not just about food; it's about jobs," said Speaks-March, whose store has 16 employees. "It's putting something in the neighborhood."
They know their store, and they haven't even made a profit yet. Speaks-March says they're hanging in there with good credit and the fact that her husband has another source of income, his family's well-established funeral home business.
Knowing how slim a margin food stores operate on, she would be the last to criticize a fellow grocer, particularly Santoni, whom she calls "a good corporate citizen." Back when she was the city's parks and recreation spokeswoman, she worked with Santoni on the virtual grocery store program, in which residents could place orders to his store on computers in a couple of library branches, and they would be delivered there for free.
That program is on hold with Santoni's closing, and it remains to be seen whether another grocer will step in. That alone makes you hope Santoni is successful in selling the Highlandtown store to another grocer.
As for Speaks-March, she's cheered by a recent uptick in sales and hopes more customers — whether they're shopping for their families or buying a deli tray for a workplace lunch — buy local.
"We've all identified that grocery stores are important in neighborhoods," she said. "We're not asking for a grant. We're saying: Run your purchases through our store so we can sustain our neighborhoods."


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Interracial marriage still new in Somali community
When Idil Mohamed walks down the street with her husband, they often attract stares, and sometimes rude comments.
"Just the other day we were walking together and this guy yelled out the window and he said, 'interracial,'" Mohamed said. "Yeah, obviously, you can see that."
Idil Mohamed is Somali, and wears the Muslim headscarf. Her husband, Julian Chippendale, is white. He converted to Islam before they met on a Muslim dating website. Chippendale agrees that he and his wife attract attention when they're in public.
"We get very strange looks any time we are together," Chippendale said. "Often times, I myself wouldn't feel necessarily as uncomfortable, but my wife often does not even want to be seen holding my hand, because it's awkward because of all the looks."
Idil Mohamed came to America when she was 12 years old. She said culture and race were not factors for her in choosing a husband, but her family did not feel the same way.
"My family were shocked, because I was the first person to actually marry outside of my race," Mohamed said. "Except for my aunt. My aunt was very supportive of me marrying him, but everyone else was totally opposed to it."
After she married Chippendale, Idil Mohamed's relationship with some of her family members frayed. Some close family members started to distance themselves from her.
"They really want this to work out but they don't fully accept it. It sometimes makes me feel uncomfortable," Mohamed said. "I want to have a good relationship with everyone in my family. I want to be able to visit my relatives and feel well accepted. But hopefully with time it'll change."
It's been nearly 20 years since Somali refugees first began settling in Minnesota, but there is little data on Somalis and interracial marriage in the state. Hassan Mohamud, the imam of Minnesota Da'wah Institute in St. Paul, said he is officiating more interracial marriages these days at his mosque, especially between Somali women and white men.
"We see more Somali females marrying outside of the Somali culture, compared to the Somali men marrying outside of the culture," Mohamud said.
Somali women like Idil Mohamed are breaking the social norms of marriage and cultural traditions in their community.
Donna Gabaccia, director of the Immigration History Research Center at the University of Minnesota, said the pattern of women being the first to marry outside the group is similar to that of other immigrant groups.
"Today it's a very strong and pronounced pattern that girls are more likely to marry out than boys," she said. "I don't think that really anyone in the scholarly world completely understands that phenomenon or why that should be."
Gabaccia said it could be due to some American men seeing foreign women as exotic. But she said one line people are less willing to cross is religion.
"I think in today's world, religion remains at least as important, and perhaps even more important, than race," said Gabaccia.
But marrying a non-Somali, even if he is Muslim, concerns many Somali parents who are not yet ready to accept that love is color blind.
Hassan Mohamud, the imam of Da'wah, said parents often have difficulty embracing their future sons and daughters-in-law.
"I had one case that the father said, 'I don't care who is the groom. I don't want my daughter to marry any non-Somali person,'" Mohamud recalled. "We asked why? He said, 'I want to communicate to the husband of my daughter, and I don't speak the language, I don't know the culture.'"
The confusion runs both ways. Imam Hassan Mohamud said non-Somali men usually come to him and ask questions related to Somali marriage, and the expectations that they give financial support to the bride's relatives and money or gifts to the parents.
Despite these big responsibilities for grooms, Julian Chippendale said about 30 of his Caucasian friends are married to Somali women, and he often gets teased by his male Somali friends.
"Often times, it's with friends of mine and brothers who are just joking with me, but often times it's just like: 'You all cadaan, all you white guys, you are just stealing our women, what is wrong with you.' They do in a joking fashion," said Chippendale.
Acceptance has come slowly from his in-laws. Idil Mohamed's parents don't speak English, so, Chippendale tries to speak to them in Somali.
"I call her 'hooyo,' mother in Somali. We are very close and we talk all the time," said Chippendale. "My Somali is not the best, but I try to get by and connect with her as much as I can."


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The National Security Agency may not be the only ones peeking into our activities. A recent research project at Johns Hopkins University has shown that unauthorized users can hack into internal webcams on certain classes of Apple computers to disable the green light that tells us when the webcam is in use.
In the paper, "iSee You: Disabling the MacBook Webcam Indicator LED," graduate student Matthew Brocker and Computer Science Professor Stephen Checkoway described their efforts to disable the LED on the webcam in a previous generation of Apple products, including the iMac G5 and MacBook laptops. The laptops, in particular, gained a certain level of notoriety when, in 2009, Lower Merion School District in Pennsylvania made headlines for capturing images of its students through the webcams in their school-issued MacBooks without their knowledge or permission.
According to the researchers, the source of the vulnerability lies with the iSight webcam. The indicator LED, which generates the little green light, sits between a microprocessor and an image sensor. When the image sensor is sending images to the microcontroller — when the camera is turned on — a hardware "interlock" turns the LED light on. But the microcontroller can be hacked and reprogrammed to bypass the interlock and disable the LED. To demonstrate the technique, Brocker and Checkoway developed iSeeYou, a simple, native OS X application that checks for the presence of the iSight camera and then initiates the reprogramming process.
"The ability to bypass the interlock raises serious privacy concerns and the technical means by which we accomplish it raises additional security concerns," the researchers wrote. One of those "additional" concerns involves the use of facial recognition by the webcam to grant the right user access to a secure service. Malware could conceivably capture video of a victim then replay that video to get around the authentication measure.
One way to counteract the vulnerability, the report said, would be for the indicator light to "be controlled completely by hardware." Another approach would be to modify the operating system to prevent certain types of device requests from being sent to the camera. To that end, the researchers developed iSightDefender, which blocks reprogramming efforts that don't require access to root privileges. That utility is publicly available.
The two reported that they've shared their source code for iSeeYou and iSightDefender with Apple. And although the company followed up "several times," they were never notified about possible fixes.
Next, Brocker and Checkoway said they hope to expand the scope of their work to examine newer Apple webcams, such as the most recent FaceTime cameras as well the webcams installed in non-Apple devices.
Until the problem is addressed more systematically, the researchers suggested, users can always tape over the webcam or install the iPatch, a $4.99 device intended, as its company Web site declares, "to keep time spent at your computer private."
About the Author
Dian Schaffhauser is a senior contributing editor for 1105 Media's education publications THE Journal and Campus Technology. She can be reached at [email protected] or on Twitter @schaffhauser.
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Striker Daniel Sturridge has thanked Great Britain manager Stuart Pearce for helping him keep his Olympic dream alive.
The Chelsea forward looked a serious doubt for the Games a fortnight ago when he was confirmed as having viral meningitis, but on Friday night he played 45 minutes of the 2-0 friendly defeat to Brazil in Middlesbrough. Pearce indicated the 22-year-old is likely to retain his place in the 18-man squad that starts its campaign against Senegal.
"I'm very happy. It's been a long road for me to get back and I've had to go through a lot of stuff over these last couple of weeks," Sturridge said. "Thanks to the manager for being patient and waiting for me to get fit and thanks to the Chelsea doctor for being there for me when I was going through everything."
He added: "It's been difficult because for two weeks I wasn't doing anything, so to get 45 minutes under my belt was crucial and I'm happy."
Goals from Sandro and Neymar saw off Sturridge and his team-mates, with Brazil demonstrating just why they are gold medal favourites.
Sturridge's strike partner Craig Bellamy, though, believes better things are on the horizon for Team GB.
"This was our first competitive game after 13 days and they don't come much harder than Brazil," he said.
"Brazil have been building this team for a year and a half, so we knew what we were up against. But we have another game in six days and the next six days are going to be important for us.
"We got our foot on the ball and tried to play. We have a lot of good footballers in our team, but in the final third, that's what we need and why the next six days are important for us.
"Come the Senegal game we will be a lot stronger. We have to realise we are 13 days in to the season, so physically we are improving and we will improve."


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STOCKTON - Linda Jimenez, a Tracy resident and community activist, was "overwhelmed" Wednesday afternoon when 100 people gathered to honor her.
STOCKTON - Linda Jimenez, a Tracy resident and community activist, was "overwhelmed" Wednesday afternoon when 100 people gathered to honor her.
Jimenez is the Woman of the Year in the Assembly's 13th District. She was selected by Assemblywoman Susan Eggman, D-Stockton, a first-year lawmaker.
"This is unbelievable," Jimenez said. "There are so many women in our county who have done so much. I am just honored to be here."
Retired as an administrative analyst with California State University, Hayward, known today as Cal State East Bay, she lives in Tracy with her daughter and three grandchildren.
Jimenez is chairwoman of the city's Parks and Community Services commission and is active with the South Side Community Organization and the Tracy Latino Athletic Club. She also is a member of the board of the Micke Grove Zoological Society.
"Tracy is such a wonderful community," she said. "It is a whole town family environment - it reminds me of growing up in the Mountain View/Sunnyvale area."
Eggman, a former Stockton City Council member and Woman of the Year herself in 2011, selected Jimenez "because too seldom does the Legislature recognize everyday people who care about their communities."
Jimenez was presented with a plaque acknowledging her many achievements.
The humble honoree pointed to the legacy of her family.
"I come from a farm worker family," Jimenez said. "My father said when he came to this country that he wanted a better life for his children."
Jimenez's brother, Edward Davila, was appointed a federal judge in San Jose by President Barack Obama in early 2011.
"And my mom came from a Pentecostal missionary family," she said. "From her, I learned to give back and to do unto others. My mom taught us to stand up for ourselves and for those in need. I'm thrilled with this honor, because my mom was a big inspiration."
The Assembly has a long history with its district-by-district Woman of the Year selections. That changed earlier this month, when the Women's Caucus decided to recognize 11 statewide individuals.
Eggman didn't want to lose the opportunity to honor someone within her district.
She chose Jimenez.
"Tracy is a new part of the district, and Linda's dedication to her community as a single mom is striking. She deserves to be recognized," Eggman said.
Historically, the women who are recognized are honored at the state Capitol. This year, Eggman held an overflow reception at her downtown Stockton office.
Two other Assembly districts - the 25th, represented by Modesto Republican Kristin Olsen, and the 9th, represented by Sacramento Democrat Richard Pan - have San Joaquin County constituents. Neither Olsen nor Pan selected a Woman of the Year from the county.
Contact reporter Kevin Parrish at (209) 546-8264 or firstname.lastname@example.com.


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The assertion that "tapering isn't tightening" has become something of mantra from the highest echelons of the Federal Reserve on down. Long-time bear Albert Edwards of Societe Generale isn't buying it. And it's all going to end horribly.
In a note published Thursday, Edwards, who is most famous for his Ice Age thesis, argues that the Fed's decision to begin scaling back its bond purchases, in fact, is tantamount to tighter monetary policy even as official interest rates remain low. And a tighter Fed will inevitably lead to recession, bailouts and lots of pain, he says, with recent turmoil vindicating his previous assertion that emerging markets would be the "final tweet of the canary in the coal mine."
We saw yen weakness further undermining an already weak balance of payments situation in the emerging world as a direct replay of 1997. A strong dollar/weak yen environment is typically an incendiary combination for EM, and so it has proved once again. Having reached tipping point the yen will often rally strongly as it has now and as it did in May 1997. This may or may not delay the impending EM implosion for a few weeks. Indeed the Thai Baht, the first domino to fall in the Asian crisis, briefly rallied strongly (vs the US$) in early June 1997, reassuring investors just ahead of its ultimate collapse. (See chart below)
Edwards says he's amazed that the Fed ever managed to convince anyone that tapering doesn't equal tightening. He then offers up a list of previous recessions and crises that came in the wake of past tightening cycles:
- 1970 Recession/Penn Central Railroad
- 1974 Recession/Franklin National Bank
- 1980 Recession/First Penn/Latin America
- 1984 Continental Illinois Bank
- 1987 Black Monday
- 1990 Recession/S&L and banking crisis
- 1997 Asian currency collapse/Russian default/LTCM
- 2007 The Great Recession/Collapse of almost the entire global financial system
- 2014 Emerging Market collapse/deflation/recession/another banking collapse etc., etc.?
That last one remains to be seen, or course. But Edwards argues that trouble in emerging markets will soon put a big hurt on U.S. and other developed-market equities. Stocks, he says, are facing the same post-quantitative easing reality that hit commodity markets around two years ago.
The market has at last awoken from the dream it hoped would last forever you must have had one of those dreams which you hope you can get back to if you fall asleep again quickly. The pungent smell of coffee has now overwhelmed the hallucinatory vapours contained in QE. Commodities snapped out of their trance some two years ago and could not find their way back into that same dream-like state. Now it is equities turn.
The dire profits situation will only get worse as EM implodes and waves of deflation flow from Asia to overwhelm the fragile situation in the US and Europe.
Edwards acknowledges that profits weakness hasn't yet been reflected in the Conference Board leading indicator, but says the slump in recent ISM manufacturing data for the U.S. may be the "straw in the wind" of what is to come.
Extending the dream metaphor, Edwards says that even if the Fed turns course and resumes massive quantitative easing as the world economy tips into crisis and markets attempt to reclaim their trance state, "they will instead find themselves locked into a Freddie Krueger-like nightmare in which phase 3 of this secular bear market takes equity valuations down to levels not seen for a generation."
--William Watts
Follow on Twitter @wlwatts
Follow The Tell @thetellblog
Also read: Russia's stock market is for lugers | 'Nexit': What would happen if the Dutch leave the E.U.


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1 review has been written about this other.
a nicole kidman movie about ghosts. we are the ghosts.
a mediocre other review by turkeydance.
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Merge Dance Studio – Beginner Adult Jazz-Contemporary
February 18 @ 6:30 pm - 7:30 pm
An event every week that begins at 6:30 pm on Tuesday, repeating until June 9, 2020
This class combines the techniques of both jazz and modern/contemporary into one class. Jazz is a form of dance that showcases a dancer's individual style and originality. Jazz dancing is energetic and fun consisting of unique moves fancy footwork big leaps and quick turns. Modern/Contemporary is one of the most expressive forms of dance which incorporates various styles of movement and improvisation. This style is a mix of ballet and jazz but is much more grounded and earthy and involves floor work and release. Jazz/Contemporary classes consist of a warm up center work across the floor work and learning a combination. No experience is necessary to attend this class. Registration is encouraged. For drop-in information please contact Merge Dance Studio.


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Wednesday, August 20, 2014
Send a link to a friend
You are loved.
Yes, you.
You. Are. Loved.
Yes, yes you are.
Your story, my story, our story, begins with love.
Turn to the first chapter of the Good Book when Love
created from and out of love. Take note that when
Love could have remained with Love's self, Love
created us: you and me. Selflessly Love created
humanity not only good but also in the image of
Friend, you, yes you, you are loved.
At the heart of the story of God is this: we do not
exist for ourselves alone, and it is only when are
fully convinced of this fact that we begin to love
ourselves properly and thus also love others. This
life, your life, no matter where you have been or
what you have done, no matter how dark it has become
or how much light appears, your life is a gift.
Friend, you, yes you, you are a gift.
Accepting this reality is a great good, not because
of what it gives you or me, but because of what it
enables us to give to others: love.
We are human. There is no denying or escaping this
fact. While we are good, no one expects us to live
or be 'as gods.' We all have our weaknesses and
deficiencies, and these limitations of ours play a
most important part in all our lives. It is because
of them, our brokenness, we need others and others
need us.
Friend, you, yes you, I need you.
Why you ask?
Because we are not all weak in the same spots, and
so we supplement and complete one another, each one
making up in himself/herself for the lack in
another. Or as Ram Dass has said, "We're all just
walking each other home."
In the movie Dead Poet's Society, Robin Williams'
character, John Keating said, "No matter what people
tell you, words and ideas can change the world."
Friend, you, yes you,
can change the world.
You are a gift. Your story is needed. You are
enough. You were created from Love. Love is your
name. Love is your destiny.
For those of us who claim this Love, when will we
stop offering superfluous words filled with
emptiness and begin embodying this Love? No longer
can the world, our communities, our children, afford
to listen to lyrics of sentimental love. We
must , as Love's children, deal
realistically with the pain and injustice in the
world. This does not mean of course we seek to
convert people into our image for the sake of
growing congregations. But rather, we offer our
gift, this thing called love, to those who
know real pain and suffer from real injustices
without judgment, without condemnation. Love is not
transactional. We must love others as God loves us:
selflessly and unconditionally.
So yes, you, especially you, you are loved. More
than you ever know.
And the two of us, with everyone in between, we are
more than enough to give this gift of Love.
"Enough. These few words are enough.
If not these words, this breath.
If not this breath, this sitting here.
This opening to the life
we have refused
again and again
until now.
Until now."
Enough by David Whyte, Where Many Rivers Meet
[Adam Quine Pastor of First Presbyterian Church
in Lincoln]
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Unless our record books are lying — we're not going to deny that they're dusty and maybe the spine is a little flimsy — that's not a typo.
Vanderbilt has its first nine-win season since 1915 thanks to a commanding 38-24 win over North Carolina State in the Music City Bowl. Commodores running back Zac Stacy put an exclamation point on his outstanding career with 107 yards and a touchdown while operating many snaps out of the the Wildcat package.
Vandy quarterback Jordan Rodgers also threw for two touchdowns, but just 108 yards. In all, Vanderbilt had just 225 yards of offense. So what's with the 38 points? Five turnovers probably had something to do with that. The 'Dores had four of their 15 drives start 60 yards or less from the opposing end zone, scoring on two.
So while Vanderbilt didn't have an offensive show to match the points, it was an impressive stamp on the program's best season in nearly a century. That was helped in part by the fact the 'Dores didn't beat anybody in the regular season with a winning record (Ole Miss is the closest at 6-6).
If Vandy wants to continue to make strides (or moves on the ladies) under coach James Franklin, it needs a signature win in 2013. This team had an opportunity in Week 1 against South Carolina and couldn't get it done. Does that change next year?


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|Mobile Site
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|Caption Comp
|Monthly Poll
|Sudden Death
|Colour Key
|Cookie Usage
|Series :
|The Next Generation
|Rating :
|Disc No :
|Episode :
|First Aired :
|9 Nov 1987
|Stardate :
|Director :
|James L. Conway
|Year :
|Writers :
|Ralph Willis, Worley Thorne
|Season :
|Guest Cast :
|Moral :
|Yar tells Picard at the start of the episode that she has fully reviewed the local laws. Yet Wesley didn't seem to know he wasn't allowed to go into the flowerbed, and nobody knew what the punishments for breaking a law were. Yar comments later on that "they listed nothing about punishment" as a justification for why she didn't know they had a death penalty for breaking any law. Okay, fair enough, they didn't include that in the information they gave her... but we're seriously to believe that she didn't think to ask how the laws were enforced or what the penalties for breaking any of them were?
Why are the Enterprise crew even contacting the Edo at all? They are a pre-warp civilisation, yes? Doesn't the Federation take a very "hands off" approach to those?
|Great Moment :
|Gotta love those Edo costumes.
Also, there's a subtle bit of character continuity which goes on with Picard. This is one of three occasions where he shows somebody their planet from orbit - Rivan here, Nuria in "Who Watches The Watchers", and Lilly in "First Contact". That's fair enough, but why call attention to it? Because in "Star Trek : Insurrection", Anij asks Picard if he has ever experienced "a perfect moment", when "time seemed to stop", and he says that seeing Earth from space for the first time was such a moment for him. Clearly, then, he likes to give this opportunity to others as well.
|Body Count :
|Unfortunately, Wesley is not actually executed and the body count is zero.
|Factoid :
|The Edo "God" seen in this episode is later re-used as the Lysian command centre in "Conundrum".
Josh Clark appears as an unnamed officer in this episode. He would later go on to play Joe Carey, a member of Voyager's crew. Whilst it is not established canonically that they are the same character, there is no reason to assume that it isn't - he's a tactical officer in this episode but there's nothing stopping him from transferring to Engineering, as Geordi does on the Enterprise-D, and then being promoted and transferred to Voyager later on.
On the surface, talk turns to law and order. The Starfleet officers are surprised to find that there are virtually no police on the planet - only one area is ever policed at any given time, with the location changed at random intervals. Since nobody knows what area is covered when, even the small number of police that do exist can comfortably police the entire planet. However, Riker is horrified to learn that the automatic penalty for [i]any[/i] crime is death. Wesley, playing with some children nearby, accidentally tresspasses in a forbidden zone and destroys some plants - and the police turn up immediately to enact the penalty. Riker and Yar hold them back from executing Wesley - an action which would have merited the same penalty for them except that the enforced zone has shifted in the meantime - hoping to negotiate some other settlement.
In orbit the unknown presence appears as a huge structure of some sort, possibly a trans-dimensional artefact or intelligence. A small ball of energy emerges from the thing and touches Data, incapacitating him for a time as it shares information with him. He learns that the object regards the Edo as its "children", and is highly protective of them.
Picard manages to convince the Edo not to harm Wesley until nightfall whilst the situation is discussed. He tells them about the object in orbit, only to have them ask if he means god, whom they believe is a powerful being in space. He beams one of the Edo up to view the object, and she confirms that it is indeed god - but the object reacts to their removal of the woman by threatening the ship, and she is quickly returned.
Data suggests that the Edo god object may well judge the Starfleet officers by their own rules, which require them to be judged by the laws on whatever planet they are visiting. Picard, after much thought, decides that Wesley will not be sacrificed and tries to beam him up over the objections of the Edo. When the transporter fails to work the locals angrily proclaim that god will not allow their actions. Picard makes an impassioned plea to whomever might be listening, arguing that justice is more important than simple laws and executing Wesley would not be just. The entity apparently agrees, as it allows them to beam up. Still lacking any definite answers as to the nature of the entity, Picard decides to leave the planet behind.
Interestingly, I find myself a little at odds with the conclusion of the episode. The writers have many times established that Starfleet officers are sworn to uphold the prime directive even if the ship and crew are lost because of it. Picard was once willing to let an entire civilisation die because of it, saying "The Prime Directive is a principle we've all sworn to uphold. Until that is changed, we cannot follow any other course of action." Yet here, he wantonly violates it in order to save a single life. He argues that Justice must take precedence over law - but even if that were true in the Federation, it is not true on the Edo world (and it isn't true in the present day for that matter), and it is Edo law that applies. If Picard is right in his claim then Starfleet needs to abolish the rule that they follow local laws when visiting, and instead declare that they will do so only when the Captain deems it just - and if he doesn't, he can feel free to help the accused to escape the local jurisdiction.
|Copyright Graham Kennedy
|Page views : 27,319
|Last updated : 9 Mar 2017


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This event takes place on 5th March 2016 from 10:30am to 4:30pm and will take place at Llandybie Hall, Carmarthenshire, SA18 3UR. It is a Guild event being organised by Gillian Lougher, e: .
First Saturday in March so Caul & Welsh cakes will be served.
Visitors are invited to bring along hand quilted items new and old for a show and tell. Please bring any old vintage quilts, which may rarely be seen to display.
Traders : Making Magic and A Good Yarn
Afternoon talk "Nice Hat-Shame about the Knickers" by Dian Smith
Entrance fee £3.50 discount of £1 for QG members


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Journey through Japan
Journey through Japan Tour will have you exploring Japan's south from Hokkaido, uncovering the charming cities of Sapporo, Otaru and Hakodate. Visit the island of Honshu and Nikko and the must-see sight such as Mt Fuji on this 15-day classic tour.
Available for departure 16 March and 05 September 2020.
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Waukegan police officer dies in off-duty car accident
A Waukegan police officer and Army veteran died in a car crash over the weekend.
Officer Jason J. Mueller, 27, of Grayslake, was killed in a one car, off-duty accident at about 3 a.m. Saturday near Washington Street and Highway 45 in Gurnee. The investigation is being conducted by the Gurnee Police Department.
Mueller was hired by the Waukegan Police Department in September of 2013 and was assigned to the Patrol Division on the N1 shift. He also served in the U.S. Army from February of 2006 until August of 2012. He was an Army Ranger, serving two tours of active combat duty in Afghanistan and one tour of active combat duty in Iraq.
Muller leaves behind a wife, Katie, and young daughter, Ava.


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Woo hooo! It's done! I finished my living room change up. Wanna see what I've been up to? First, let's start with my inspiration.
Once upon a time a few weeks ago, I was at Joann.com looking at fabric for throw pillows. That's all my living room needed...throw pillows. And then, I saw THIS. And I'm pretty sure I heard angels singing...
...and my kitchen/dining room walls are red (Better Homes and Gardens Red Garnet).
So, seriously, this fabric was perfect. It ties in with both. I ordered 3 yards (thank you 40% off coupon!) and got to work. The first thing I made were some throw pillows for the couch.
I got this frame at Walmart a few years back for about $5, but I'm pretty sure they still sell this exact same frame. I spray painted it with Krylon Blue Ocean Breeze, let it dry, and then with a fine grit sandpaper I roughed up the bumps and edges. So, it went from this:
Then, I decided to go raid the thrift store here (again). I found some incredible finds! Like these birds for less than $2 for both...
They were both white, so I spray painted one the same blue as the frame.
And I found this cloche for another $1.50 and spray painted the base Krylon Bright Idea :
Now, put it all together and what do you get???


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Find out what's happening in the Alberta arts community. You never know what you'll discover!
- Click the image or the title to view each News story. Click blue buttons or pink tags to browse related stories.
- Disclaimer
- Individuals and organizations posting and/or viewing information on the AFA newsfeed do so at their own risk. The AFA does not guarantee the accuracy of any information posted on the newsfeed. The posting of a listing is not an endorsement by the AFA of the submitting organization or individual, or any organization or individual identified in the listing. The AFA recommends that those viewing the newsfeed conduct their own research of organizations and individuals that post on the website, when listings are related to youth.
- Please review the full AFA news feed Terms of Use.
AFA Public Art Commission Awarded to Portage College
Date: Apr 24, 2018
This funding will be used to commission three pieces of work from Indigenous artists for MOAPPA's Celebrating New Dawn project.
Sheri-D Wilson named Calgary Poet Laureate
Date: Apr 24, 2018
Calgary Arts Development and the Calgary Poet Laureate Selection Committee are pleased to announce Sheri-D Wilson as the 2018-2020 Poet Laureate.
UPDATE! Alberta represented in 2018 Sobey Art Award nominations
Date: Apr 24, 2018
Current Alberta resident Jordan Bennett made the shortlist! Alberta born artists Hannah Doerksen and Elif Saydam were nominated for long list.
AFA Commemorative Project "All the World's a Stage"
Date: Apr 23, 2018
A short documentary film on renowned Calgary theatre artists will play in Edmonton and Calgary. It has been nominated for three AMPIA awards.
Work of the Week: The Weight of Things
Date: Apr 18, 2018
The Work of the Week is The Weight of Things by Mark Mullin.
Work of the Week: Rainbow Bear
Date: Apr 10, 2018
The Work of the Week is Rainbow Bear by Terry McCue.
Troy Kokol nominated for 2018 Indigenous Music Award
Date: Apr 6, 2018
A former AFA funding recipient, Troy's album Lonely Ghost was nominated for 2018 Best Folk Album. Awards will be announced on May 18 in Winnipeg.
Work of the Week: 2 artworks from the exhibition The Art of Truth and Reconciliation
Date: Apr 4, 2018
The Work of the Week features two artworks from the 2018 exhibition The Art of Truth and Reconciliation by George Littlechild.
Improving Alberta's premier theatres
Date: Mar 28, 2018
The Government of Alberta is investing $9.3 million to improve the Northern and Southern Alberta Jubilee Auditoriums.
The Calgary Boys' Choir's Founding Artistic Director, Douglas Parnham, has passed away
Date: Mar 5, 2018
The Calgary Boys' Choir is sad to report that its founding artistic director, Douglas Parnham, has died. He was 92 years old.


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Submit your best offer (in USD) for 99installs.com. The higher your offer, the more chance you get it quickly.
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