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In die Skriflig
versión On-line ISSN 2305-0853
versión impresa ISSN 1018-6441
In Skriflig (Online) vol.47 no.2 Cape Town jul. 2013
Towards a better understanding of forgiveness of sins in the first commentaries on the Heidelberg Catechism
'n Beter begrip van die vergifnis van sonde in die vroegste kommentaar op die Heidelbergse Kategismus
Pieter C. Potgieter
Department of Systematic Theology, University of the Free State, South Africa
With regard to the issue of the forgiveness of sins in the Heidelberg Catechism, this paper shows that not only was there agreement and the same basic approach to issues of faith to be found in the commentaries of Ursinus and Olevianus, but also a valuable complementing of each other's work. The influence of Calvin, with whom both of them have studied in Geneva, is obvious in their doctrinal approach. Whereas Ursinus tended more towards an academic correctness in his Explicationum Catecheticarum, Olevianus added a pastoral and spiritual dimension in his Vester Grundt. Although some theologians questioned the role of Olevianus in the compilation of the Heidelberg Catechism, recent research adequately shows that both of them were indeed involved, and were well-endowed with the necessary background for providing a further exposition of the Catechism. Both of them emphasise the unquestionable and sole merit of Jesus Christ, through his vicarious death on the cross, as the only ground for God's gracious forgiveness of the sinner. It is God's free gift, appropriated through faith and trust in the merit of Christ.
Hierdie artikel toon aan dat daar, wat die vergifnis van sonde betref, nie net groot ooreenstemming en dieselfde basiese benadering ten opsigte van geloofskwessies in die kommentare van Ursinus en Olevianus op die Heidelbergse Kategismus is nie, maar dat daar ook 'n waardevolle wedersydse aanvulling van mekaar se werk is. Albei het by geleentheid in Genéve onder Calvyn gestudeer: sy invloed is onmiskenbaar in hulle leerstellige benaderings. In Ursinus se Explicationum Catecheticarum weeg die akademiese korrektheid swaarder, terwyl daar in Olevianus se Vester Grundt ook 'n pastorale en spirituele dimensie bykom. Olevianus se betrokkenheid by die opstel van die Heidelbergse Kategismus is soms sterk bevraagteken, maar nuwe navorsing laat genoegsaam blyk dat albei teoloë inderdaad deel gehad het daaraan, en ook goed toegerus was met die nodige agtergrond om 'n nadere verklaring van die Kategismus die lig te laat sien. Albei benadruk die onbetwisbare en enigste verdienste van Jesus Christus deur sy middellike dood aan die kruis as enigste grond vir God se genadige vergifnis van die sondaar. Dit is God se vrye guns, wat aangeneem word in geloof en vertroue deur die verdienste van Christus.
First expositors of the Heidelberg Catechism
In the Christian faith there is difference of opinion on the interpretation of the tenth article of the Apostles' Creed: the forgiveness of sins. The earliest commentaries on the Heidelberg Catechism, published by Zacharias Ursinus and Caspar Olevianus, bring more clarity on the intention of the Catechism. Both of them were traditionally seen as the cocontributors of the Catechism. The involvement of Olevianus has, however, been the subject of serious controversy amongst researchers over many years. The traditional view may primarily be attributed to Heinrich Alting's publication Historia Ecclesiae Palatinae in 1644. He stated that Elector Frederick III of the Palatinate assigned the composition of a catechism in German to these two Heidelberg theologians. Towards the end of the 19th and beginning of the 20th century, authors such as Sudhoff, Gooszen, Lauterburg, Cuno and Lang maintained that 'Olevianus was responsible for converting the rather heavily theological language of Ursinus's shorter catechism (Catechesis minor) into the warm, personal and practical style of the German Heidelberger' (Bierma 1982:18). Hollweg, however, seriously challenged this hypothesis in 1963, particularly on the grounds of an alleged serious lack of Olevianus's catechetical and linguistic skills (Hollweg 1961:124ff.).
Bierma made an in-depth study of the issue and concluded that modern historians have too quickly dismissed the above-mentioned Alting account as erroneous: Alting's father was a friend of Olevianus in Heidelberg and he certainly would not have passed on to his son unsubstantiated information as historical facts (Bierma 1982:20). Also interesting to note is that Olevianus wrote to Calvin in April 1563 regarding the work on the Catechism. It is quite clear that he was - involved, when in this regard he says: 'Tanta est difficultas in conciliandis multis capitibus et redigendis in unum' [Such is the difficulty of reconciling from many heads and reducing them to one] (CO 19:685).
Bierma concludes that past solutions to the problem of Olevianus's authorship of the Heidelberg Catechism have all been partially correct and that Olevianus did prepare a rough draft of at least a section of the Catechism: (Alting 1702): '[H]e did convert at least part of the Latin text of the Catechesis minor into the German Heidelberger (Lang et al.); and he was not the final redactor of the Heidelberg Catechism (Hollweg)' (Bierma 1982:27). There is enough evidence to suggest that Olevianus might have prepared a draft of the German text of the Heidelberger (possibly Part II only), based largely on the Catechesis minor. He then submitted this to a larger body of theologians and pastors for final editing (Bierma 1982:27).
Both Ursinus and Olevianus were well-equipped to comply with the request of the Elector, and also to prepare a further exposition of the catechism.
After his theological studies with Melanchton at Wittenberg, Ursinus moved to Strasbourg, Zurich, Basel and Lausanne for further study under well-known reformation theologians, such as Bullinger. He then proceeded to Geneva, where Calvin presented him with a complete set of his works, signed by the author. In 1561 he came to Heidelberg as director of the Collegium Sapientiae theological academy by invitation of Frederick III. Shortly afterwards he was appointed as professor of dogmatics. After the death of Frederick III, the Lutheran Elector Louis dismissed the reformed faculty at the university and Ursinus moved on to Neustadt. His commentary on the Heidelberg Catechism was compiled from his lectures on the Catechism there and, sadly, was only published in 1584 after his death (Hanko 1999). It soon became a prominent theological handbook amongst seventeenth-century Reformed Christians and was often translated and reprinted.1 It was particularly popular amongst reformed German and Dutch immigrants to North America. In South Africa, copies of the leatherbound Dutch translation, Het schatboeck der verklaringhen over de Catechismus der Christelicke religie, can still be found as it was widely used in households for instruction on Sundays (Raath & Erlank 2001:911; Van Zijl 1991:174).
Olevianus graduated from a Roman Catholic monastery school. He would always remember the words of an old priest (Hanko 1999): 'Never forget that salvation and comfort are to be found only in Christ's perfect work.' He then moved on to Paris to study law. His friendship with French Protestant students won him to the Reformation, and he proceeded to Switzerland where he met reformation leaders such as Beza, Bullinger, Farel and Viret. Most importantly, he studied under Calvin in Geneva. Whilst at Herborn, he taught a Latin outline of Calvin's Institutes that he had developed (Ehrenpreis 2009:435). He held a series of lectures at Trier - not in Latin, but in the German tongue. These lectures may be seen as the groundwork for an exposition of - the catechism. After the city was attacked by archbishop John who restored Roman Catholicism, he was arrested and spent a short spell in prison. He was only released at the insistence of Elector Frederick III, on whose invitation he proceeded to Heidelberg in January 1560 where he completed his doctoral studies in theology. He was soon appointed to the chair of dogmatics in the Faculty of Theology at the university. When Ursinus arrived in late 1561, he relinquished his academic post to his new colleague. He was then installed as pastor of the local church and became the author of a number of treatises and books (Bierma 1995:xiv).2
The first edition of Olevianus's Vester Grundt was published by Michel Shirat of Heidelberg in 1567. In form, it was a quite lengthy catechism of 179 questions and answers, in which he 'sought to provide a solid doctrinal foundation for the spiritual comfort of troubled Christians in his day' (Bierma 1995:xv).
Basic Roman Catholic teaching foreign to the Reformation
What must be borne in mind is that, in those years, the Reformation was essentially a correction on Roman Catholic theology and practice. It is therefore essential to be clear on these teachings, as the Roman Catholic doctrine on the forgiveness of sins stands in strong contrast to the reformed doctrine, as clearly portrayed in the Heidelberg Catechism and commentaries on it.
In his exposition of the Apostles' Creed, Thomas Aquinas states categorically that Christ's communication of his good to all members of the Church:
... takes place through the Sacraments of the Church in which operate the merits of the passion of Christ, which in turn operates for the conferring of grace unto the remission of sins. These Sacraments of the Church are seven in number. (Aquinas 1939:Art. 10)
First and foremost is what happens through baptism:
The power of Baptism consists in this, that it cleanses from all sins (quod purgat ab omnibus peccatis) as regards both their guilt and their punishment. For this reason no penance is imposed on those who are baptized, no matter to what extent they had been sinners. (Aquinas 1939:Art. 10)
This view is confirmed by the Profession of Faith, promulgated by Pope Pius IV and the Council of Trent (1564): 'I confess one baptism for the remission of sins.'
Two more sacraments are also regarded as essential in this regard: Penance and Extreme Unction.
Three things must be present in the Sacrament of Penance: contritio [contrition], which is sorrow for sin together with a resolution not to sin again; confessio peccatorum [confession of sins], as far as possible entire; and et satisfactio quae est per bona opera [satisfaction which is accomplished by good works]. (Aquinas 1939:Art. 10)
The sacrament of Extreme Unction is likewise essential as 'no one can enter into eternal life until he is well cleansed' (nisisit bene purgatus) and prepared for entry into the heavenly kingdom. Thus Aquinas also states in his 'Summa Theologica': 'Therefore, just as Baptism is a spiritual regeneration, and Penance, a spiritual resurrection, so Extreme Unction is a spiritual healing or cure' (Aquinas 2009:Summa suppl., Q 30, Art. 1).
But how does this happen? The ministers of the church received the power to forgive sins as the power was first given to the Apostles: habeant potestatem ligandi atque solvendi [the Apostles received it from Christ; and thus the priests have the power of binding and loosing]. This happens from the pope down through the prelates (Aquinas 1939:Art. 10). The sacrament of Penance, for instance, is perfected by the priestly office of binding and loosing (Aquinas 1939:Summa pars 3, Q 86, Art. 2).
Even more is totally foreign to the Protestant faith: not only the efficacy of the passion of Christ is communicated to all who are in the state of grace, but also all the good that all the saints have done nam unus potest satisfacere pro alio [since one man can certainly satisfy for another] (Aquinas 1939:Art. 10).
Completely foreign to the Reformation was the Roman Catholic view as expressed by Thomas Aquinas: a bishop's blessing, the sprinkling of holy water, any sacramental anointing, a prayer said in a dedicated church, and anything else of the kind, conduce to the remission of venial sins (Aquinas 1939:Summa pars 3, Q 87, Art. 3).
The Heidelberg Catechism
In the original 1563 edition of the Heidelberg Catechism, Question 56 and its answer is as follows (see Figure 1):
Frag [Question]
Was glaubstu von vergebung der Sünden: [What do you believe concerning 'the forgiveness of sins'?]
Antwort [Answer]
Dass Gott vmb der gnugthuung Christi willen / aller meiner sunden / auch der sundlichen art / mit der ich mein lebenlang zu streiten habe / nimmermehr gedencken wil: sonder mir die gerechtigkeit Christi auss gnaden schencket / dass ich in gericht nimmermehr soll kommen. [I believe that God, because of Christ's satisfaction, will no longer remember any of my sins or my sinful nature that I need to struggle against all my life. Rather, by grace God grants me the righteousness of Christ to free me forever from judgment.]
Ursinus's exposition of Question 56
In Ursinus's exposition of Question 56 (1888:305ff.), he explains it under the following seven headings:
What is the forgiveness of sins?
By whom is it granted?
On account of what is it granted?
Does it comport with the justice of God?
Is it gratuitous?
To whom is it granted?
How and when is it given?
God, according to his purpose, pardons deserved punishment on account of the righteousness and satisfaction of Christ. God loves the faithful and elect and remits unto them both the guilt and punishment of sin just as if they had not sinned. By the merits and intercession of Jesus Christ, he freely grants them eternal life. In this life, though, he still afflicts us - not as punishment, but that he may chastise us as a father. We must bear in mind that even though he has punished our sins in his son, they still greatly offend and displease him, and that even the omission of doing good is sin. But even so, he accounts us righteous on account of the satisfaction of Christ and by his merits alone. 'It is, therefore, the same thing to have the remission of sins, and to be righteous' (Ursinus 1888:306).
God alone - Father, Son and Holy Ghost - grants remission of sins, 'for no one can forgive sin, except the person against whom it is committed, and who is offended thereby' (Ursinus 1888:306). Ursinus states very clearly that 'no creature can grant anything which rightfully belongs to God' (Ursinus 1888:306). Against the Roman Catholic view that according to Matthew 18:18 and John 20:233 the apostles, and the church, remit sins, he answers that the apostles forgave sin only in as far as they announced the forgiveness of God. The church does pronounce forgiveness to the penitent, but Solus autem Deus liberat nos a reatu peccati & aeternae morris sua autoritate [God alone frees us from the guilt of sin by his own authority] (Ursinus 1593:282).
From several New Testament passages4 it is abundantly clear that 'God forgives our sins out of his pure mercy, and free love towards us; and on account of the intercession and satisfaction of Christ applied by faith' (Ursinus 1888:307). God would indeed yield somewhat of his justice, should intercession be made without satisfaction.
As a most righteous judge, God cannot permit sin to pass by with impunity. Unless some sufficient satisfaction is made, he cannot remit it out of mere clemency. He has, however, punished it most sufficiently in Christ. When God then pronounces us righteous, it Hoc autem non pugnat cum iustitia Dei [does not conflict with his justice and truth] (Ursinus 1593:283). To the objection that to punish the innocent in the place of the guilty is repugnant to the justice of God, Ursinus answers that the innocent one was of the same nature as the guilty: he was able to undergo a sufficient punishment, he could come forth from this punishment, he was willing to - endure the punishment which would be required and he was able to renew and regenerate the sinner, and give him faith so that he might embrace his benefits. For this he finds ample evidence in Scripture.5
Although God demands satisfaction, 'he does not demand satisfaction from us, but from Christ upon whom our sins were laid' (Ursinus 1888:308). This satisfaction is indeed free in respect to us, because God gave this ransom for us, namely Christ our satisfier and mediator: 'for he was not purchased by us' (Ursinus 1888:308).
Only the sins of the elect are forgiven, because it is given to those who believe. According to the purpose of God, all the elect always have forgiveness of sins, but they do not always experience it (non semper quo ad ipsos) - only first when they are converted and faith is given to them. And although infants do not actually have faith, they have it in possibility and inclination (habent fidem & conversionem potentia & inclinatione, licet actu nondum credant, Ursinus 1593:287), and thus have forgiveness of sins.
Forgiveness of sins is granted and received by faith alone, but only as it is kindled by the Holy Spirit in us:
God has, indeed, determined from everlasting to pardon the sins of those whom he has chosen in Christ, for the sake of his satisfaction, but he pardons the sins of every one, and of all that believe in Christ, at the time when he accounts them as righteous, and works in their hearts by the Holy Spirit a sense of this pardon, so that they may forever remain certain in regard to it. (Ursinus 1888:309)
Although the decree of God in this regard is everlasting, it is only executed when we apply to ourselves the forgiveness, offered to us, by faith. Through the Holy Spirit they will have the testimony of their conscience 'that they are beloved of God, and so enjoy the forgiveness of sins' (Ursinus 1888:309).
Olevianus's exposition of Question 56
Olevianus's Vester Grundt [A firm foundation] was obviously, strictly speaking, not a commentary on the Heidelberg Catechism, but rather an exposition of the Apostolicum. On the other hand, it provides a far more detailed expansion of the Apostles' Creed's section in the Heidelberg Catechism than the catechism itself.
Way of comparison of relevant sections, Bierma convincingly argues that 'in theological content, structure and tone, the two documents are remarkably similar' (Bierma 1995:xviii). Olevianus frequently actually employs the same wording as found in the Heidelberger. In some instances Olevianus divided the content of a single question and answer in the Heidelberg Catechism and incorporated it into several longer questions and answers in the Vester Grundt for more detailed commentary (Bierma 1995:xx).
Olevianus deals with the forgiveness of sins in questions 138 through 145 of his Vester Grundt. He introduces the topic in Question 138:
How do you understand the possession of the benefits of Christ in this life?
I understand it as follows: just as there is no salvation outside of the Church, which is the body of Christ, so also all true and living members of the Church now possess true salvation, that is, forgiveness of sins (die wahre seligkeit / welche seligkeit wir gantz bes greiffen in der vergebung der sunden) (Olevianus 1567:173). The Apostle Paul proves this in Romans 4[:7, 8] when he quotes Psalm 32[:1, 2]: 'Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the man whose sin God does not count against him'. See also Ephesians 2:12, 13 (Olevianus 1995:98f.).6
In the next question he asks for an explanation of the article 'I believe the forgiveness of sins.' One can clearly distinguish between residual sin (die vbrige sunde) and actual sins (wirckliche sunden) (Olevianus 1567:173). The former is the corrupt, evil disease that continues to hold me in its grip, preventing me to love God with all my heart or my neighbour as myself, whilst the latter are thoughts, words and deeds contrary to God's commandments. God has forgiven and pardoned these sins forever. Through the sacrifice of Christ on the cross God does this by grace and through faith in his promise. It is even verziegen das auch alle gedechtnutz [erased from God's mind] (Olevianus 1567:174) as though we have never sinned or had no sin. Through Christ, we may even now trust God for our salvation.
Olevianus leans very strongly on certain passages from Holy Scripture to comfort the faithful with certain promises of God concerning the forgiveness of sins, as our weak faith and faintness of heart needs to be strengthened.7
The pastor's heart of Olevianus is evident in Question 141:
Since there is nothing more difficult (nichts schwerers) to believe than the forgiveness of sins, give me some reasons or grounds on which to base our belief that believers are certainly forgiven of their sins. (Olevianus 1567:175, author's own translation)
The vicarious death of Christ is the confirmation of God's promise and oath (verheissung und eydt). No condition or merit (ohne verdienst der werck) on our side by keeping the commandments is required (Olevianus 1567:175): 'it is a free gift (ein frey geschenck) appropriated through faith or trust in the merit of Christ'.
As to whether we should then believe that there is no more sin in us, as our sins are forgiven, Olevianus responds with a very clear nein [no]. But even so it is not imputed (zugerechnet) to us, but fully pardoned. According to Romans 4 and Psalm 32, it is covered (bedeck) (Olevianus 1567:176).
In his next question, requiring an affirmative answer, Olevianus summarizes the article on the forgiveness of sins: whether you believe that the Church, the body of Christ, and all her members possess in this life that is certain, lasting and forever; mit denen sie teglich zu streiten haben [that it is true of all the sins with which the faithful have to struggle daily] (Olevianus 1567:177); and that believers have peace with God and thus true salvation.
Next is a very practical question: shall we then continue to sin, since we know and believe that it is forgiven? The answer is no: far from it (das sey fern). All of us who are in Christ receive from him two benefits. The first, which we possess in this life, is the full remission of our sins. The second is that we are at the same time endowed with the Holy Spirit, 'who in this life begins to turn our hearts away from sin (der in diesem leben anfahet jre hertzen von den sunden ... abzuwenden) ... so that not sin but the Spirit of Christ prevails in us over sin to obey God the Lord and not sin' (Olevianus 1567:178).
Finally: do we obtain the forgiveness of sins by the merit of this new obedience, or good works? 'No. Both benefits are given to us freely, on account of the merit of Christ' (Olevianus 1995:101). What the Spirit does is to initiate in us obedience; not like a slave, but like a child. It is, however, incomplete in this life. The foundation of our salvation is only in the forgiveness of sins. 'This forgiveness is complete and thus covers what is deficient in our childlike obedience until such time as that deficiency is finally and completely removed' (Olevianus 1995:101).8
The influence of Calvin on Ursinus and Olevianus
As both Ursinus and Olevianus have spent time with Calvin in Geneva, without any doubt he obviously had a significant influence on their theology (Trueman 2009:476). Olevianus is known to have sought Calvin's advice on theological issues (Strohm 2009:403). Calvin's influence, particularly with regard to the sole satisfaction by Christ for the forgiveness of sins, is obvious. Calvin addressed this issue exhaustively in his exposition of the Apostolicum in his Institutes (Calvin 1559:3.20.45), as well as in his sermons to the Galatians.
He voiced his contempt for the Roman Catholic position on man's own merit and the mechanical working of the sacraments towards the remission of sin. The Papists, he says, states that quand nous sommes baptisez, que cela nest que vertu [when we be once baptised, then all is virtue] (CO 51:38).9 This corresponds clearly with the views expressed in the works of Aquinas.10 They furthermore believe that one can deserve favour at God's hand and purchase remission of their sins (acquerir remission de leurs pechez); to achieve this they will clap you in the mouth with their Holywater (eau benite), their Tapers, their Sensings, their Organ plays, their chantings, their Pilgrimages and with a number of other things (CO 51:129).11
Calvin is known for his almost extreme emphasis on mankind's corruption and sinfulness. He calls sins 'debts', because we owe penalty for them (Peccata vero debita noncupat quod eorum poenam debemus, CO 2:671). He often emphasises the sin that dwells in us (du peché qui habite en nous, CO 50:296).
In a sermon on Galatians 3:1-3, he worded it even more explicitly: Ne nous abusons plus donc en vaines flatteries, mais cognoissons que nous sommes du tout pervers en Adam, et qu'il ny a en nous que peché [We must not beguile ourselves anymore with vain flatteries, but acknowledge ourselves to be utterly marred in Adam, so as there is nothing but sinfulness in us] (CO 50:465). And even more: we shall find enough wherewith to occupy ourselves in chastising our vices, if every one of us considered to how much corruption and sinfulness he is subjected to (de corruptions et de fautes il est suiet, CO 51:45).
It also remarkable that many of Calvin's prayers do not begin with a glorifying of God or thanksgiving, but with the acknowledgement of sin and a plead for forgiveness.
Although Ursinus and Olevianus do no shy away from mankind's inherited sinfulness, I do not find the same extremes as in Calvin, although the longing for remission and redemption is no less coveted. They would wholeheartedly agree with Calvin in his sermon to the Galatians (2:17-18) that quand nostre principal desir est de renoncer à ce qui est de vice en nous et de nostre chair [it is our chief desire to forsake the sinfulness that is in us] (CO 50:438). Calvin's complete rejection of mankind's own merit towards salvation, and the sole merit of Christ, is fully incorporated in their expositions. Both of them clearly followed Calvin's view that there is no one or nothing else taking away the sins of the world. 'Since he alone is the Lamb of God, he also is the sole offering for sins, the sole expiation, the sole satisfaction (Calvin 1559:3.4.26 - Solus quoque oblation est pro peccatis , solus expiation, solus satisfaction (CO 2:478)). Our Lord Jesus Christ will do away all our sins, so as they might no more come to account (abolir tous nos pechez, tellement qu'ils ne vinssent plus en conte, CO 50:451). No payment is required from us (nullum a nobis pretium accipiens, CO 2:671),12 because He took upon himself the penalty that we owe, and thus wiped out our guilt before God's judgement' (quod poenam nobis debitam in se transferens reatum nostrum deliverit coram Dei iudicio, CO 2:478).
Calvin also clearly rejects the notion of perfectionism as taught by some 'new doctors'. Although it pleases God gradually to restore his image in us, these theologians try to dazzle the simple and make them believe that they can render themselves completely free from guilt (CO 2:672). Once again, neither Ursinus nor Olevianus leave room for a perfect life where no remnants of sin are to be found.
Hesselink rightly points out that Calvin defines justification in terms of the forgiveness of sins - 'a dynamic reality resulting from our union with Christ' (Hesselink 2009:307). Forgiveness of sins is, according to Calvin, for us the first entry into the church and Kingdom of God. Without it, there is for us no covenant or bond with God:
Consequently, we must firmly believe that by God's generosity, mediated by Christ's merit, through the sanctification of the Spirit, sins have been and are daily pardoned to us who have been received and engrafted into the body of the Church. (Calvin 1559:4.1.21)
Likewise, when Olevianus states that there is no salvation outside of the church, the church is not the origin of salvation, but the result of salvation through the sole merit of Jesus Christ (Olevianus 1567:173). The church does not give redemption, but only pronounces it as grace in Christ (Ursinus 1593:282).
Ursinus's commentary and Olevianus's further exposition in his Vester Grundt not only show agreement and the same theological approach to basic issues of faith regarding the forgiveness of sins, but may also be seen as mutually complementing. Whereas in Ursinus we find a focus on the doctrinal correctness of what he wrote, Olevianus adds a pastoral and spiritual dimension to the exposition in this issue, which may be a cause of anxiety amongst the faithful.
Both Ursinus and Olevianus emphasise the unquestionable and sole merit of Jesus Christ through his vicarious death on the cross as the only ground for God's gracious forgiveness of the sinner. It is God's free gift appropriated through faith and trust in the merit of Christ.
There can be no doubt that both documents had far reaching effects, not only on believers in the early days of the Reformation, but even for generations to come. With these publications, Ursinus and Olevianus delivered a huge contribution to theological thought in the Reformation theology, which is reflected in the works of great theologians even to this day.
Competing interests
The author declares that he has no financial or personal relationship(s) that may have inappropriately influenced him in writing this article.
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Olevianus, C., 1567, Vester Grundt, das ist, Die Artickeldes alten, waren, ungezweiffelten Christlichen Glaubens, Michel Schirat, Heidelberg, viewed 26 June 2012, from http://dfg-viewer.de/show/?set%5Bimage%5D=1&set%5Bzoom%5D=default&set%5Bdebug% 5D=0&set%5Bdouble%5D=0&set%5Bmets%5D=http%3A%2F%2Fdaten.digitale-sammlungen.de%2F~db%2Fmets%2Fbsb00035683_mets.xml [ Links ]
Olevianus, C., 1995, A firm foundation. An aid to interpreting the Heidelberg Catechism, transl. L.D. Bierma (ed.), Baker Books, Grand Rapids. [ Links ]
Raath, A.W.G. & Erlank, E., 2001, 'Die teologiese agtergronde van die Voortrekkergelofte (1838)', HTS 57(3&4), 908-958. [ Links ]
Strohm, C., 2009, 'The law and canon law', in H.J. Selderhuis (ed.), The Calvin handbook, pp. 397-407, Eerdmans, Grand Rapids. [ Links ]
Trueman, C.R., 2009, 'Calvin and Reformed Orthodoxy', in H.J. Selderhuis (ed.), The Calvin handbook, pp. 472-479, Eerdmans, Grand Rapids. [ Links ]
Ursinus, Z., 1591, Erklarungen zum Heidelberger Katechismus, D. Pareus (ed. [ Links ]).
Ursinus, Z., 1593, Explicationvm Catecheticarvm. Pars altera, Studio Davidis Parei, Neustadt, viewed 25 June 2012, from http://dfg-viewer.de/show/?set%5Bmets%5D=http%3A%2F%2Fdaten.digitale-sammlungen.de%2F%7Edb%2Fmets%2Fbsb00021605_mets.xml [ Links ]
Ursinus, Z., 1888, The Commentary of Dr. Zacharias Ursinus on the Heidelberg Catechism, transl. G.W. Williard, 4th American edn., Elm Street Printing, Cincinnati, viewed 12 June 2012, from http://archive.org/stream/commentaryofzach00ursiuoft/commentaryofzach00ur siuoft_djvu.txt [ Links ]
Van Zijl, W.J., 1991, Van Skeepskis na Wakis tot Boekrak, Lux Verbi, Kaapstad. [ Links ]
Pieter Potgieter
PO Box 271
Wilderness 6560, South Africa
Email: firstname.lastname@example.com
Received: 24 Aug. 2012
Accepted: 25 Mar. 2013
Published: 17 Sept. 2013
1. Erklarungen zum Heidelberger Katechismus, Het Schatboeck Der Verklaringhen over de Catechismus der Christelicke Religie and The Commentary of Dr. Zacharias Ursinus (1591) on the Heidelberg Catechism.
2. For a biography of Ursinus and Olevianus, vide Chapter 29 (Zacharius Ursinus and Caspar Olevianus: Authors of the Heidelberg Catechism) from Hanko's Portraits of faithful saints (http://www.prca.org/books/portraits/ursinus.htm).
3. John 20:23: 'Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained.'
4. 1 Pt 3:18; 1 Jn 1:7; Col 1:19, 20; Heb 12:24; Eph 1:7.
5. Eph 5:2; Jn 10:15; Is 53:5; 2 Cor 5:15; Jn 2:19; 10:17; Eph 5:25;Tt 2:14.
6. Passages quoted are from the English translation by Bierma (Olevianus 1995:98-101).
7. Jr 31:34; 33:8; Ps 103:1-3; 10-12; 1 Jn 1:7; Jn 19:30.
8. Der vergeburg der sunden welche volkommen ist / und also die mangel die noch an dem kindtlichen gehorsam seindt / bedeckt / bisz das sie endtlich gar hinweg genommen werden (Olevianus 1567:179).
9. Sermon on Galatians 5:19-23.
10. Vide above Aquinas 1939:Art. 10.
11. Sermon on Galatians 6:14-18.
12. Calvin 1559:3.20.45.


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Please tell me why I should buy a Victorian house!
(57 Posts)Well we've viewed a property today and are quite warming to the idea. It has refurbished sash windows, stripped floorboards, tiled hall, Arga kitchen, picture rails, open fires etc. but the thing is we're so used to living in a modern house on an estate in "magnolia ville" with laminate floors and gloss kitchen, double glazing etc. and I'm still getting my head around it all.
I'm looking for your views good and bad on living in and maintaining a Victorian house.
if you are going for stripped floorboards, I really, definitely, absolutely recommend insulating between the joists. Doing it before you move in is ideal. You can unblock 100 years of cobwebs and dust from the airbricks at the same time, and will have the opportunity for any underfloor plumbing or electrics, as well as clearing out the dead rats and finding bags of sovereigns.
Dead rats? Yuk We will be doing our floor soon and that thought makes me cringe.
PigletJohn is insulating between the joists very expensive? I'm no good at DIY (have never even put a picture up) so we have to have people in to do everything we need!
PigletJohn - how is this insulating between the joists best achived? Does it involve spending all day crawling around under the floorboards?
if you have an adequate crawl-space, you can clamber underneath. It will be dirty. There will usually be honeycomb sleeper walls at intervals along the room that you will need to break through.
It is much more pleasant if the floorboards are coming up for some reason (this also makes it easier to identify and correct any woodworm or other problems and to insulate all pipes). It can be done by taking up every fifth board or so and poking your arms down.
If some idiot one has put down chipboard flooring, it belongs on the skip, so that's a good reason to pull it up.
In my first house, I fitted an electrical socket in the crawl space for tools and a lamp while rewiring, but I now know that was not a good move as, in the event of a fault, it was not visible or easily accessible for inspection. Always use screws for any boards you might want to take up in future, not nails.
My old dad made trapdoors in the corners of two downstairs rooms of the family house, which were quite handy on rare occasions. (It was on a hill so quite roomy). If you are going to strip the floorboards you are sure to have some faulty ones that need to come up and be replaced. I have a floor safe in my current house.
I once crawled under the floorboards to retrive a rotting rat.
I'm never going under floorboards again.
PigletJohn - are you spoken for?
not saying
OMG Blu I'm really worried about what's under my floorboard now, yuk!
Of course a period property is lovely. But I have known people that just haven't afforded to maintain them. And costly to heat. But if those things aren't a problem then absolutely go ahead.
Reviewed the house - I didn't want to leave! I asked all of my questions, tested all the sash windows etc. The house is so much warmer than ours and they had no heating on! I've had ours on all day and it's still not warm. It's been refurbished very well indeed.
We lived In a Victorian flat and have just bought a Victorian house. Would not recommend. We had to get Victorian as in our part of London there isn't really anything other than old houses and we wanted to stay in the area. Planning to move soon though as realise it was a mistake:
Sash windows are cold
Wooden floors and cold and unhomey
Fireplaces let in draughts
High ceilings make it cold.
Want nice low ceilings, picture windows and carpets and PVC windows now!!
The idea is nicer than the reality I assure you!
Just to added, if it has been lovingly upkept over the years and has double glazing, new plumbing, insulated wood floors etc then not such a problem. However, victorian places that have not been maintained can be expensive to upkeep and do works too. Eg a Victorian sash double glazed window costs about 4k for one bay window.
cuddyMum that's great, if you didn't want to leave that says everything!
Guessing which house from rightmove- looks stunning. I would buy it if in correct location etc...
Well, that wasn't a 'no'....
Though my feminist principles could ever allow me to use a man as a DIY object.
I think we will get carpet instead of insulation. DP says it will improve the acoustics for the new TV sound system. And he won't go under the floorboards, dead rat or not.
I liked living in a Victorian house. High ceilings are good - bigger Christmas tree, you don't bash the lampshade when you take your sweaters off over your head....
Yes, bigger Christmas tree!
CuddyMum can you PM the house to me? It would be lovely to see what attracted you in there especially after your love for modern.
TBH I wouldn't, I grew up in one and they just depress me. Cold and dark and not renouned for their fantastic gardens but they differ I guess.
I live in a Victorian. We and the previous owner have maintained it well and it's not draughty and cold at all. My heating bills aren't crazy either. You need to draftproof the windows (either new windows, secondary glazing or insulating curtains). We knew our windows needed replacing when buying so kept the money aside for new wooden sashes (they make all the difference).
We've put stoves in the downstairs fires which blocks any drafts.
We find the big windows mean that the south side of the house is warmed by the sun. Even in winter.
We have underfloor heating in our kitchen/diner which is ace.
Basically if you can afford to keep money back to address insulating and draftproof ing the house you should be ok but if you push yourself to the limit to buy you may be unhappy as capital outlay on Victorian can be big.
Did you offer on the house in the end??
We recently sold our Victorian Semi and bought a 1950's house. The 1950s is draught free, with straight floors. But it is bland bland bland.
I miss our Victorian property every day. Yes it was draughty (gaps in the floorboards being the main problem once we had the sash windows restored).
But it has so much character, such a lovely homely athmosphere.
This 1950's box is more spacious, brighter and warmer. But I don't love it the way I loved our Victorian Bearded Lady (so called due to the ivy growing around the bay window giving the impression of one of those bearded ladies so popular in Victorian travelling fairs)
We moved as we needed a bit more space. But I still regret it.
YOu will fall in love with the Victorian house and never want to live in Magnolia Ville ever again.
<goes off to sob into hankerchief as she surveys 50's blandness around her>
OOoh, and we had a fantastic south facing 120ft garden in ours.
Super super house. But only two bedrooms and on a busy road so we ended up selling....
Posted too late, seen you have been back for a second viewing and falen in love with it.
Are you going to put in an offer, it sounds wonderful!!
Perhaps it depends if you're the sort of person who likes your central heating up high. The house is big so would be expensive to heat. On the other hand if there's loft insulation that would help.
We put in double glazing in our Edwardian houses. The old sash windows were in poor condition and there were some badly fitted modern ones.
To me modern houses - even if they are the 'executive' type - feel bland and boxy.
We're buying it
Cuddy I'm so happy for you! Congratulations! How long will buying it take?
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subset: commoncrawl


text:
Study of Scaling and Root Planing With PerioWave Versus Scaling and Root Planing Alone in Chronic Periodontitis
This trial is active, not recruiting.
Condition | periodontitis |
Treatments | periowave, scaling and root planing |
Phase | phase 4 |
Sponsor | Ondine Research Laboratories |
Start date | April 2006 |
End date | October 2007 |
Trial size | 120 participants |
Trial identifier | NCT00297531, ORL-0605-4 |
This study is to determine whether scaling and root planing (SRP) followed by photodynamic disinfection results in improved outcomes that persist over time in adults with chronic periodontitis when compared with subjects with SRP alone.
Study Design
Allocation | randomized |
Endpoint classification | safety/efficacy study |
Intervention model | parallel assignment |
Masking | single blind |
Primary purpose | treatment |
Primary Outcomes
Measure |
Increase in clinical attachment level
time frame:
6, 12 weeks
Secondary Outcomes
Measure |
Decrease in periodontal pocket depth
time frame:
6, 12 weeks
Reduction in bleeding on probing
time frame:
6, 12 weeks
Eligibility Criteria
Male or female participants at least 18 years old.
Inclusion Criteria: 1. Adult male or female over the age of 18 2. Having been diagnosed with chronic periodontitis 3. >18 fully erupted teeth 4. Has had no periodontal instrumentation in the four months prior to initiation of study treatment 5. Subject has at least 4 sites with pocket depth of 6-9 mm in at least two quadrants of the mouth. 6. Subject is willing and able to return for treatment and evaluation procedures scheduled throughout the course of this clinical study 7. The subject is capable of giving informed consent 8. Subject is willing to sign a consent form Exclusion Criteria: 1. Is pregnant or nursing or who plans to become pregnant in the next 4 months 2. Having significant liver disease by subject report 3. Having an active malignancy of any type by subject report 4. Having chronic disease or diminished mental capacity that would mitigate the ability to comply with the protocol 5. Having any significant disease (either acute or chronic) or who is taking medication with concomitant oral manifestations that in the opinion of the investigator would interfere with evaluation of safety or efficacy of PerioWave® 6. Having an active periapical abscess or periodontal abscess or a history of acute necrotizing ulcerative gingivitis 7. Treatment with antibiotics within the 1-month period prior to beginning the study or any systemic condition which requires antibiotic coverage for routine periodontal procedures (e.g. heart conditions, joint replacements, etc) by report of the subject 8. Known allergy to methylene blue 9. Has glucose-6-phosphate dehydrogenase (G6PD) deficiency by subject report 10. Currently uses anti-coagulant therapy at therapeutic doses 11. Currently uses photosensitizing medications 12. Participated in investigational treatment in the last 30 days or expectation for using a separate investigational treatment during the time of the study
Additional Information
Official title | Photodynamic Disinfection in Combination With Scaling and Root Planing in the Treatment of Chronic Periodontitis |
Principal investigator | Sharon Compton, PhD |
Description | Extensive research has shown that lethal photosensitization with low levels of laser light is an effective method of killing numerous types of organisms. This therapy avoids the use of antibiotics along with their potential side effects. The initial application of this therapy to the oral cavity is particularly appropriate since the therapy can be applied topically either in a specific or general fashion, killing is immediate and resistance is unlikely as it is free radical-mediated. In addition, the disease states being treated (gingivitis & periodontitis) are highly prevalent and associated with significant morbidity. The equipment and costs of this therapy are simple, easily applied and relatively inexpensive compared with current therapies. Based on the scientific data to date this therapy has the potential of significantly improving the oral health of those affected. This is a pivotal, prospective, randomized, examiner blinded, multicenter study to evaluate the effect of a single treatment of photodynamic disinfection in adults with chronic periodontal disease. |


text:
Orczz is a tower defense game set in the fantasy-themed Kingdom of Whiteleaf, famous for its delicious honey wine – the mead.
The player controls the Knight Order of the Mug, protectors of Whiteleaf and the mead, who are once again called to defend the land against an invading army of orcs.
The game features a story driven campaign with 6 different areas, minigames and 40 different units.
Orczz (Mac)
Rating: 3.4 (105 votes cast)
- Platforms:Mac
- File size:72.77 MB
- Categories:Casual, Strategy, Mac, Indie, Tower Defense
- Publisher:Camel 101
- Developer:Camel 101
- Release:27th Sep 2011
- DRM:DRM Free
- Features:Single-player
DRM Free - Languages:English
System Requirements
- PPC / Intel, Mac OS X 10.5 or later


text:
Real stories of resilient living from real Peak Prosperity readers
To educate and inspire others to live more resiliently by sharing our own personal experiences and lessons learned
The second contribution in our new Resilience Spotlight series, featuring stories from Peak Prosperity readers, comes from Oliveoilguy.
About 10 years ago an older man took me and my wife aside and said that "Gold is Money", "the markets are rigged", and that we are living on borrowed money and borrowed time.
Access video tutorials and support for using Groups here


text:
This Classified is Closed
For Sale:
For sale COWON J3 32GB. Very good conditon, UK/EU
Will Ship To: Anywhere
selling my trusted cowon J3 32gb in very good condition,there are definitely signs of use but nothing major. this comes with just the charging/data cable and a silicon case to protect it. the screen is without scratches and the player is generally fine. the price include postal charges ,buyer must pay paypal charges or send payment as gift. i can also accept bank transfer.i will accept sensible offers so please feel free to contact me.thanks


text:
In Greek, there are two kinds of time. Chronos time is what we observe when we look at a clock and measure out our days. Kairos time doesn't operate at a tick-tock pace. It is the "appointed time", when powers and movements of a deeper world irrupt into our regular lives, when the Greater Trumps are in play.
It is a risky time, offering both opportunity and danger and the excitement of living on the edge.
Jean Houston calls it Jump Time. Lyanda Lynn Haupt says beautifully (in Crow Planet) "It is a time brimming with meaning, a time more potent than 'normal' time."
I sense that Kairos is the spirit of our time. The celebrated Greek sculptor Lysippos carved his image, showing a winged figure with a razor and hair hanging down over his face. As explained by Poseidippos, the razor is "a sign to men that I am sharper than any sharp edge." His hair hangs over his face because "he who meets me must take me by the forelock." The back of his head is bald because "once I have sped by none can seize me from behind."
It is Jump Time in our world, as well as in our lives.
To quote Lyanda Haupt again, we live in a time "when our collective actions over the next several years will decide whether earthly life will continue its descent into ecological ruin and death or flourish in beauty and diversity."
Quotes from Lyanda Lynn Haupt are from her new book Crow Planet: Essential Wisdom for the Urban Wilderness (Little, Brown)
The photo shows some of my active dreamers sharing dreams at the berakfast table and selectinng which ones will be used as portals for conscious adventured in shared dreaming during the recent training I led at Mosswood Hollow in the foothills of the Cascades.
If you want to know more about what dreams can be, consider what the words for "dream" mean in different languages. You'll find clues here to what dreaming meant to our ancestors, before we lost respect for dreamers and contact with the Dreaming..
How about these:
– a dream is "a journey of the soul" (adekato) for a dreaming people of Venezuela, the Makiritare.
– a dream is a "zephyr", a gentle breeze slipping through the keyhole, or the crack between the door and the lintel, to breathe in your ear, in ancient Assyria
– a dream is an "awakening" (rswt) in ancient Egypt
– a dream is also a spirit messenger (oneiros) that travels from the Republic of Dreams (Demos Oneiron) in archaic Greece.
In good Old English, a dream is "merriment" and "revelry" of the kind you might encounter from downing too many goblets in a mead-hall. But by Chaucer's time, the same word, with a different, Northern derivation, can also imply an encounter with the dead. As in Northern Europe (German Traum, Dutch droom etc) the word "dream" we have inherited is linked to the Old Germanic Draugr, which means a visitation from the dead.
As explained by the great Tuscarora ethnographer J.N.B.Hewitt, the old Iroquoian word katera'swas means "I dream" but implies much more that we commonly mean when when say that phrase in English. Katera'swas means I dream as a habit, as a daily part of my way of being in the world. The expression also carries the connotation that I am lucky in a proactive way – that I bring myself luck because I am able to manifest good fortune and prosperity through my dream. The related term watera'swo not only means "dream"; it can also be translated as "I bring myself good luck."
Early Jesuit missionaries reported that the Iroquois believed that neglect of dreams brings bad luck. Father Jean de Quens noted on a visit to the Onondaga, that "people are told they will have bad luck if they disregard their dreams." So if you want to get lucky, you want to dream a lot.
~The last part of this article is adapted from my book Dreamways of the Iroquois: Honoring the Secret Wishes of the Soul published by Destiny Books, 2005
Wishbone photo by Robin O'Neal Kissel,
The wonderful discussion generated by my last post on Dream Spiders brings home how we want to approach every dream as an experience unique to the dreamer, even while it evokes universal themes.
Suzette reports that when she is ill a spider climbs inside her torso and starts spinning a web. While this would be terrifying to many dreamers, and might suggest a chest infection, Suzette's dream spider is an ally who catches what is bugging her, rolls it up in a silk ball, and elegantly expels the possible complaint from her body.
By contrast, Wanda has found it necessary to eject spiders she felt were adversaries – possibly embodying a threatening disease – from her dream houses in various creative ways. In one of her examples, she managed to convert a large and menacing spider into a wind-up toy that could be put out into the street, like the trash.
I've had spider dreams of both kinds. I just rediscovered a dream report from two years ago in which I knew that I had to remove a large black spider – not a tarantula, and not furry, but about that size – from my dream kitchen. I tried to catch it in paper towels in order to carry it out without harming it, as I would probably try to do in regular life. However, the spider died as I struggled to contain it, and then promptly morphed into a set of plastic parts, like a broken child's toy, that I carried out and placed in the trash. I woke from this dream feeling a strong sense of wellness and resolution, and felt no need to interpret the dream. Moving with the energy from a dream is often more important than figuring out what the content means.
When it comes to the pursuit of meanings, let's remember that it's usually a good idea to study the nature, habits and habitats of the critters that turn up in dreams. There is a vast variety of spiders on this planet, most of them non-venomous but some incredibly deadly, so when we dream of spiders we may want to pause and attempt an identity check.
We also want to study the specific gifts of different kinds of spiders: what kind of webs they weave, for example, and the uses of those webs. The first dream catchers were spider webs. An Onondaga friend told me that when his son was very young, he hung spider webs above his sleeping head to catch and keep out bugs of both the physical and the psychic kind, in the old way. Don reminds us in a comment on my last post that spider webs are helpful in stopping bleeding.
Finally (for now) let's remember that in the shaman's way of dreaming, we can learn to get close to fierce and dangerous creatures with whom safe encounters in the physical are generally inadvisable. In my dreams of my native Australia, I am sometimes offered a funnelweb portal to enter the Dreaming of the Koori, the Aboriginal people. I remember being sternly lectured by my parents, as a small boy in Queensland, to check boots and shoes every morning in case a funnelweb spider had built inside one of them overnight, and to avoid or kill this type of highly venomous spider on sight. In the Dreaming, things work rather differently.
Atrax robustus, Australian funnelweb spider, in threat position


text:
Fossil Fuels
Attempt to Shut Down Acción Ecológica
Regarding the Ecuadorian Government's Move to close Acción Ecológica, a grassroots environmental justice organization in Ecuador is an assault not only on a national movement for ecological justice, defense of nature and indigenous peoples, but on the environmental justice movement globally. Acción Ecológica recently celebrated 30 years of solid work that has inspired organisations, networks and movements around the world. They are key players in Oilwatch International and were first to host its secretariat for 10 years from inception in 1996.
They are pioneers of the #KeepItInTheGround struggle and radical thinkers in the struggle for the rights of Mother Earth. HOMEF is in full solidarity with Acción Ecológica as they struggle for our peoples and for a safe planet. Read their statement on the renewed assault on their liberties.
Women from the Niger Delta communities met on November 22 and 23, 2016 to debate and discuss the implementation of the UNEP report and the clean up process in Ogoniland and other Niger Delta communities. They went to the meeting with samples of polluted fishing nets, polluted water and congealed crude oil from their communities. It was a safe space for women to learn, exchange and debate the political and practical dimensions of the clean up in Ogoniland and to act as a collective towards the implementation of the emergency measures recommended in the UNEP report. They also strategized on ways to ensure adequate and effective representation of women in the clean up processes.
oil politicsogonienvironmentwomenNiger DeltaClimate change: Hangman of the poor
Climate change affects the world unevenly and it is developing countries which, though not historically liable for it, that have to bear the brunt of its adverse effects. Nnimmo Bassey explains, with particular focus on Africa, the nature of the threats facing countries which are financially and economically ill-equipped to meet them.
climateambitionpollutionAfricaREDDgeo-engineeringcarbon offsetsOilwatch International marks 20 years!
Oilwatch International was formally inaugurated in 1996 in Quito, Ecuador. Oilwatch has remained a network driven by the conviction that the petroleum civilisation is driving humans to the precipice. This forward-looking network called for oil to be left in the soil and coal in the hole from its very early days. That is still the call today. Building a post-petroleum civilisation has never been more urgent as it is now...In two days Oilwatchers looked at the rearview mirrors over the past 20 years, talked about the increasing criminalisation of nature defenders, remembered our fallen comrades, and agreed to pursue the attainment of a future where the rights of people and nature are respected and where humans live in harmony - in the true spirit of Ubuntu.
Just published! Oil Politics- Echoes of Ecological Wars
These essays provide insights into the background to the horrific ecological manifestations that dot the Nigerian environment and the ecological cancers spreading in the world. They underscore the fact there are no one-issue struggles. Working in a context where analyses of ecological matters is not the norm, decades of consistent environmental activism has placed the writer in good stead to unlock the webs that promote these scandalous realities.
Bassey to explore COP22 issues at webinar
On a webinar coming up at 11:00 - 12:00 Hours (WAT/BST) on 20 September 2016, Bassey will be interrogating the missing issues in the Paris Agreement, as well as expected outcomes at COP22 in Morocco, including:
The agreement generally – between commitment and voluntary pledges (NDCs)
Unrealistic targets (1.5 – 2 degrees)
The great omission: Fossil fuels, etc
False solutions post COP21 – Net Zero, techno-fixes – including possibilities of CCS and geo-engineering
Ecological Defenders Resolve to Monitor Ogoni Clean Up
The Ecological Defenders noted that the soil, air and water pollution which the people of the Ogoni area have been exposed to have adversely affected crop yield for farmers, fish yield for fisher folks and generally reduced the people's ability to generate income and provide for their wellbeing. This fact has in turn exposed the community to unprecedented levels of poverty, destitution and deprivation.
Oil and the Politics of Environmental and livelihood Recovery
The National Assembly and the Ministry of Petroleum Resources occupy key vantage points to leverage calm in the oil fields of the Niger Delta. They can make this happen by having communities take their place as true stakeholders in the management of oil revenues. This point cannot be overemphasized. It cannot wait until PIB IV before Nigerians know what is coming.
NDDCNational AssemblyPIBMinerals ActRising Energy Costs amidst Energy Poverty
The recent increase of petrol price by the Federal Government could not have come at a less opportune time. Health of Mother Earth Foundation (HOMEF) roundly rejects this price hike, considering it to be insensitive and ill-timed; noting that without employment, energy supply and socio-economic safety nets, the masses of Nigeria have been thrown into shark-infested waters with neither life guards nor life jackets.
Breaking Free at Ogoni
Our lands are fantastically polluted. And now that the price of petrol has been increased fantastically in Nigeria, it is a strong message that fossil fuel will continue to impoverish our peoples and the way out is truly to leave this menace in the ground. That is real climate action. Breaking free from fossil fuels is the sensible way today and it is the way of the future. A clean Ogoni land, a clean Niger Delta, a clean world – that is the way to fight global warming and to give humans and other species a fighting chance of survival. Break free from fossil fuels is a breaking free form the hypocrisy of climate negotiations that refuse to mention fossil fuels. It is a breaking free from corporate capture. The Ogoni did it. We can all do it! Together we can do it!


text:
Leah Kirchmann is one of the break-through riders of 2016. Her high levels of performance were consistent throughout the year and she finished 8th in the UCI rankings. Kirchmann took the win at the Giro Rosa prologue and represented Canada at the Rio Olympic games. "Wearing the pink jersey at the Giro Rosa was the most special moment in my career so far. It only lasted for one stage, but it tasted sweet." In previous years, the 26 year old Canadian also gave some great performances. In 2014 she became National Champion both in time trial and on the road. In the same year, she finished in third place at La Course on the Champs-Élysées.
Sports have always been important in Leah's life. Kirchmann explains. "My parents got me out on cross-country skis at the age of five. At the age of 13 I competed in a kids mountain bike race program in Winnipeg and I was hooked after a few good battles through the dirt. A coach that was watching noticed and immediately recruited me to their road team. Old school training techniques, and comical road trips across the country helped develop my skills and resilience as a rider."
Leah likes to win. Her intense competitive nature is most evident when she's racing. "I think people underestimate this side of me. I'm fairly quiet and laid back off the bike, so people are surprised when I happen to tear their legs off in a sprint."
"I want to do my best be and see how far I can go in the sport, always in a positive way. Go fast and have fun, that's my motto. Every year I identify my weaknesses and see where I can improve. Both as an individual rider and as a team rider. This year my focus is more on periodization throughout the season, targeting certain races on the calendar. One of my strengths is consistency, I think this will help me achieve even greater performances on the bike.
"I hope I can contribute towards lots of victories for the team" says the determined Kirchmann. "Personally, I hope to target some specific spring classics in 2017 that suit my strengths as a rider, such as Flanders and Gent-Wevelgem. My biggest dream? To become an Olympic Champion would be amazing."
Due to a nasty injury of one of the team leaders Sabrina Stultiens, Kirchmann almost doubled her number of races last season. She did so without complaining, always working to a high level. "It's amazing how she performed so well in so many races. We are all so proud of her", Stultiens says. "She is not only talented as a cyclist but also helpful, friendly and a delicious cook. A top girl on all counts!"


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The Name's N!
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The Name's N! (Japanese: トモダチ…その名はN! A Friend...His Name is N!) is the 110th episode of the Best Wishes series, and the 767th episode of the Pokémon anime. It first aired in Japan on January 24, 2013 and in the United States on April 27, 2013.
Spoiler warning: this article may contain major plot or ending details. |
Template:Incomplete synopsis The episode starts with a man investigating the ruins of an abandoned laboratory. Finding an intact terminal, he tries rewiring it and manages to get it to power up, revealing a diagram of a Genesect, but the terminal quickly breaks again and the diagram disappears, leaving the man to wonder what it all means.
Next, Ash, Iris and Cilan are on the ship to Castelia City. Cilan points out the P2 Laboratory up ahead. As they arrive at port, the same man from the lab watches Ash and Pikachu play from the ground. Ash and friends notice him as well, but when they look away and back, he is gone. Team Rocket is also watching the group from a distance, planning their next attempt to capture Pikachu.
As the ship leaves port, Iris points out that there is a battlefield on board, Ash and friends go check it out. Ash asks Iris to battle him so he can get ready for his upcoming gym battle at the Aspertia Gym. Iris accepts and the two get ready for battle. Before they can begin their battle, Pikachu senses someone and Ash and his friends turn to see who it is. They see that it is the same man who was watching them at the port. The man walks up to Pikachu and remarks its cuteness. Ash wonders why he was staring at them before, and then he says he heard a friend's voice. He says he considers all Pokémon to be his friends. He tells Ash he hears Pikachu's voice saying how much it cares about him. He says that he finds it rare that people and Pokémon can form such a strong bond. Cilan remains skeptical to the man's claims that he can literally hear a Pokémon's inner voice. The man concedes that he may have just convinced himself that he can. Cilan thinks it doesn't sit quite right. The man replies that it doesn't really matter and that what matters is that a Pokémon and its trainer come together as one.
Ash and friends introduce themselves to him as he introduces himself as N and is always happy to meet new friends. N asks where they are headed and Ash replies that they are heading to some ancient ruins that have something to do with Reshiram. N is shocked when he hears the Pokémon's and he has a flashback about his previous encounter with Reshiram and its desire to burn down the whole world. Ash asks what's wrong with him, but N replies it's nothing. He says that Reshiram is great but lies that he hasn't met it, but when he does, he would consider himself lucky. Cilan brings up how Ash met Zekrom, and N is shocked by this as well, and would appreciate it if Ash would tell him about it.
Inside, Ash recounts about his and Pikachu's encounter with Zekrom on the first day the two arrived in the Unova region and Ash has a flashback of the experience. N then asks Ash if he has heard about the Legend of the Hero, that when the hero turns darkness to light and his heart becomes one with Pokémon, Zekrom will descend and lend the hero its power. N also says there is a similar legend, but it is Reshiram who will descend and lend the hero its power. When asked why he is so interested in the two Dragon Pokémon, N says it is all part of his goal to unlock the many mysteries surrounding Pokémon like their existence and their feelings.
When N sees that he has gotten a bit carried away, he asks Ash what his dreams are. Ash enthusiastically replies he wants to become a Pokémon Master. This shocks N because he doesn't Pokémon battles, viewing them as forced fights between friends. He then leaves the group and goes outside.
Before their battle, the group decides to eat first. Outside the dining area, Team Rocket hears the group's plan for a battle and decides to strike when they are distracted.
Outside, the battle starts with Iris choosing Excadrill and Ash choosing Boldore. Ash attacks first with Rock Smash, but Excadrill intercepts with Metal Claw and the attacks cancel out. Next, Boldore's Flash Cannon and Excadrill's Focus Blast collide and explode. As the battle goes on, a berry flies through the air and hits Axew who excitedly eats it. Another berry rolls by him, causing him to notice a trail of berries leading away from the field. Not suspecting a thing, Axew follows the trail and gathers the berries. Pikachu eventually notices Axew has wandered off and follows him to bring him back. When Pikachu finds and approaches Axew, he steps on Team Rocket's containment field and becomes trapped. Pikachu tries to use Thunderbolt to escape, but it's no good.
Axew then screams and gets Iris's attention, causing the group to notice the two Pokémon are missing. Running toward Axew's cries, the group finds Team Rocket in the process of abducting Pikachu. They recite their motto before jumping into their balloon and beginning their escape. Not giving up, Ash sends out Snivy and has her use Vine Whip to grab the balloon. James sends out Amoonguss who uses Body Slam on Snivy to get free, but Ash blocks the attack with his body. Jessie then calls out her Frillish and has it use Shadow Ball on Snivy and Axew, but N jumps in front of the attack and shields the two Pokémon.
As the smoke clears, N is shown to be fine. He turns around and tells Team Rocket it is because of people like them that the Pokémon world remains imperfect. Meowth can't hear and tells N to speak up. N is shocked to hear the Pokémon speak like a human. Thanking N, Ash calls out Unfezant. Frillish tries to drive Unfezant away with BubbleBeam, but she dodges the attack and uses Aerial Ace on Pikachu's containment field, freeing him. Pikachu jumps down toward Ash when Frillish uses Shadow Ball on him. However, Axew uses Dragon Rage to stop the attack. Turning around, Pikachu uses Thunderbolt on the balloon, shocking Team Rocket, but not before Amoonguss's Stun Spore hits and sickens Pikachu. Unfezant then uses Air Cutter to send Team Rocket blasting off.
Ash is concerned for Pikachu because it is very sick from Amoonguss's Stun Spore. N has Ash come with him to the bow of the ship while he stands there with his eyes. Eventually, N senses some Pokémon nearby and asks them for their help. Two Alomomola jump out of the water and use Refresh to heal Pikachu. N then give Pikachu an Oran Berry so Pikachu can recover its strength. Ash thanks N for his assistance.
Just then, a woman's voice on the intercom informs the passengers the ship will be arriving in Castelia City shortly. Before he leaves, N tells Ash that although they have different viewpoints, they can still get along and be friends. Saying farewell, N tells Ash he is sure they will see each other again. As the ship is leaving, N says to himself he knows there must have been a reason Zekrom appeared to Ash and changed his life like Reshiram did for him.
Major events
- Ash and his friends meet N.
- Jessie's Frillish is revealed to know Shadow Ball.
- For a list of all major events in the anime, please see the timeline of events.
Pokémon debuts
Who's That Pokémon?: Alomomola
- Pikachu (Ash's)
- Axew (Iris's)
- Meowth (Team Rocket)
- Unfezant (Ash's)
- Snivy (Ash's)
- Boldore (Ash's)
- Excadrill (Iris's)
- Frillish (Jessie's)
- Amoonguss (James's)
- Reshiram (flashback)
- Zekrom (flashback)
- Alomomola (×2)
- Genesect (monitor)
- Professor Oak's Pokémon Live Caster: A preview for BW113.
- During the Live Caster, Professor Oak asked viewers which move Alomomola used in order to heal Pikachu's paralysis. Viewers could call one of three phone numbers to choose between the options: Refresh, Aqua Ring and Heal Pulse.
- The English dub plays a new version of It's Always You and Me, with footage from Be an Arrow! 2013.
- When the camera pans away from the group to N on the battlefield of the ship, the black tips on Pikachu's ears are missing.
- After being hit by Amoonguss's Stun Spore, Pikachu was portrayed as being poisoned instead of being paralyzed.
- Professor Oak also stated Pikachu was poisoned by Stun Spore during the Live Caster.
Dub edits
In other languages
Language | Title | |
Mandarin Chinese | 朋友…他的名字是N! | |
This anime-related article is a stub. You can help Bulbapedia by expanding it. |
This episode article is part of Project Anime, a Bulbapedia project that covers all aspects of the Pokémon anime. |


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Promotional Resources
Press photo
Promotional poster (PDF)
AV needs (PDF)
Proud and Purposeful introduction (PDF)
Leadership DNA introduction (PDF)
Unstoppable introduction (PDF)
Discussion questions (PDF)
Kevin's Books on Amazon
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Genre/Form: | Prayers and devotions |
Document Type: | Book |
All Authors / Contributors: |
Henry Littlehales; Edmund Bishop; Catholic Church. |
OCLC Number: | 877255 |
Notes: | Part 2, section 1, "The original of the Prymer", contributed by Edmund Bishop. |
Description: | 2 v.in 1. frontispiece, 3 facsimile 22 cm. |
Contents: | pt. 1. Text.--pt. 2. Introduction. |
Series Title: | Early English Text Society.; Original series |
Responsibility: | (With several facsimiles.) Ed. by Henry Littlehales from the ms. Dd. 11, 82, ab. 1420-30 A.D., in the library of the University of Cambridge ... London, Pub. for the Early English Text Society, by K. Paul, Trench, Trübner & co., limited, 1895-97. |
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This is a logo i have done for a artist named Protekt. He is a electronic music artist from Groningen, The Netherlands. This is done in Photoshop CS6. Check out more of my logos or for any requests you can always send me a message!