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Journal of Christian Reconstruction 11:2 (Winter, 1975-1976), Covenant Media Foundation, 800/553-3938
"Law and Atonement in the Execution of Saul's Seven Sons"
By Greg L. Bahnsen
In II Samuel 21:1-14 we find an unusual story which has been troublesome to a large company of commentators both conservative and modernistic. A quick first reading of the account of David's execution of Saul's seven sons has suggested biblical tolerance for unrighteous tribal vengeance against the innocent, human sacrifice, rain magic, etc. Such misjudgments in themselves call us to a more insightful reading of the text and thereby the exercise of a specific apologetical task, expounding its proper meaning.
However, there exists a more constructive or positive reason for looking into this passage in this day. When understood correctly, God's word in II Samuel 21 has an unmistakable and forceful message which is relevnat to modern theology as well as the current condition of national politics. Hence we propose to explore the text here in order to indicate important truths about the nature of atonement and law.
The Holy Spirit speaking in II Samuel 21:1-14 teaches us that Jehovah, Israel's righteous judge, mercifully accepts the atonement offering of life for life according to His ever-valid law such that the curse for violations of a covenant is lifted. Sin (notably in civic leaders) is not overlooked by God but must inevitably be atoned if His favor is to be gained; such grace is necessarily in accordance with His law.
In his first verse of the pericope[1] we read that there was a famine in the land for three consecutive years; its character was that of drought (v. 10). Probably a poor first year was expected to be matched by a second prosperous year, but when that did not eventuate it became evident in the third year that famine conditions had overtaken the land. Thus David went to the Lord, either visiting the tent of meeting (cf. Ex. 33:7) or consulting the Urim and Thummin (cf. I Sam. 28:6). Although David had been tardy in seeking Jehovah's face, the Lord readily answered the king's inquiry. In contrast to Jeremiah 15:1-2, where the prayers of even Moses and Samuel could not remove a judgmental famine, David's approach unto God in this case finally brought about the lifting of His curse.
According to God's law, famine would be one of the punishments sent by god upon national wickedness and disobedience (cf. Lev. 26:21, 26; e.g., Ruth 1:1; I Kings 17:1ff.; II Kings 4:38; 8:1; Lamentations 4:4ff.; Ezekiel 14:21): "But it shall come to pass, if thou wilt not hearken unto the voice of Jehovah thy God, to observe to do all His commandments and His statutes . . . Jehovan will make the rain of thy landpowder and dust" (Deuteronomy 28:15, 24). When David came to the Lord he was told that the particular sin which had incurred the drought and famine was to be explained as blood resting upon Saul and his house.[2]
What did this mean? The law of God specified that when an innocent man was murdered, his blood rested upon the murderer (Deuteronomy 19:10; e.g., Judges 9:24; II Samuel 1:16). The law further declared that unexpiated murder "defiled the land" and brought national punishment (Num. 35: 33-34; Deut. 21:7-9), for Jehovah abhors the bloodthirsty (Ps. 5:6). Hence David was being told that the nation was suffering for the defilement of murder, a crime committed by Saul and his house. The murderous deed of Saul's house was specifically identified as a massacre of the Gibeonites (II Sam. 21:1-2).
If this incident pertains to Saul's putting away of witches (I Sam. 28) or slaying the priests of Nob (I Sam. 2), there is no textual evidence for us to think so. Most likely there is nothing else known of this incident except what we are told here. The parenthetical remark at the end of v. 2 in our passage (namely, the Gibeonites were Canaanites, not Israelites) likely functions to remind us that Joshua had much earlier made a covenant with the deceptive Gibeonites, agreeing to spare them and protect them (cf. Joshua 9). Psalm 15:4 promises blessing for those who swear to their own disadvantage and yet change not. Thus Israel was bound by its oath to Gibeon. However, by contrast to the man described by the Psalmist, Saul demonstrated (hypocritical) "zeal" and attempted to exterminate the covenanted Gibeonites from the land of Israel altogether (v. 5). Why Saul did this we do not know. John Bright's suggestion that the Gibeonites were collaborating with the Phillistines against Israel[3] would mean that they, rather than Saul, were the party guilty of breaking the covenant. Yet the text blames Saul. It is most important to note that v. 1 places the guilt for this crime on Saul's house as well as upon the former king himself.
David recognized that atonement had to be made if Jehovah's inheritance (i.e., the land and its people: cf. I Sam. 26:19; II Sam. 20:19) was to be blessed again. Jehovah makes inquisition for blood and forgets not the cry of the meek (Ps. 9:12), and thus David was directed by the Lord to seek out the Gibeonites. What is remarkable is that the arrangements to be made by David after consultation with the Lord are not simply judicial retribution for particular criminals, but what he is to do is also "atonement" for the land. The word used in v. 3 is identical with the key word for expiation or atonement throughout Exodus, Leviticus, and Numbers; its association with theological propitiation through the priestly ceremonies is undeniable. Hence we are alerted to the fact that we have a very unique lesson being taught, just as in Numbers 25. In that place we read that Jehovah's anger was kindled against Israel for joining itself to Baal-peor, and Moses was told to execute all those who had sinned. When an israelite appeared (namely, Zimri, a prince among the Simeonites0 with a Midianite princess before the congregation which was weeping at the door of the tabernacle, Aaron's grandson, Phinehas, thrust them through with a spear, thereby halting the plague God had sent. In Numbers 25:13 we read that Phinehas, in so doing, "made atonement for the children of Israel." Likewise, what David does in II Samuel 21 is designated an atonement when he has criminals who have brought God's judgment on the land executed. This was not a customary way of speaking or continuing practice in Israel.
If the execution and atonement are going to be acceptable to God, they must be in accordance with His law. Consequently, when David asked the Gibeonites what must be done in order to atone for the breach of the covenant with them, they replied that pecuniary payment could not compensate for blood-guilt. Numbers 35:31 declared, "ye shall take no ransom for the life of a murderr that is guilty of death, but he shall surely be put to death." The demand of judicial retribution is life for life (Ex. 21:12; cf. Gen. 9:5-6). Moreover, the Gibeonites recognized that they were powerless in themselves to carry out the sancion of God's law, since they were not judges or rulers in Israel. With these things noted (v. 4), and receiving David's indication of willingness to do what must be done, the Gibeonites then requested that a portion of Saul's household be executed.
Many commentators err just at this point. It is important to understand that this requested atonement is not a concession to pagan ideas of collective guilt.[4] Nor is it an infringement against the law of Deuteronomy 24:16, which prescribed that children were not to be executed for the crime of their parents.[5] No necessity for rationalizing the text exists. The first verse of the passage had already revealed that Saul's house was guilty in the plot against the Gibeonites. What we have is a case parallel to that of Achan in Joshua 7. There the nation was afflicted for an individual's sin, and ultimately the family of the individual was executed along with him (for they could hardly have failed to detect Achan's burying money and keeping war spoil in his tent). They were guilty, at least, of complicity with him. Saul's house was guilty of the murderous crime against the Gibeonites, and thus punishment was due to the participants in Saul's evil deed. We can observe that in the earlier incident over the priests of Nob, Saul's family was not incriminated, for in this case they had no part in the crime (only the alien Edomite could be found to carry out Saul's scheme). By contrast, in II Samuel 21, Saul's family is held accountable, and the obvious reason (just as v. 1 had said) is that they were guilty as well.
A world of difference is made in the interpretation of this pericope depending upon how David's permission fore the seven sons of Saul to be executed is viewed. The presumption must be that in seeking God's face David was directed by the Lord to do what he did in order that the famine be removed. In such a context, where divine judgment is already being experienced, David was not likely to violate God's righteous demands. Furthermore, we are given no sign of God's disapproval of David's action; to the contrary, the terminating result of David's act of propitiation was the sending of rain by God and thus the lifting of punishment (v. 10). The text mentions no conflict between God's law and pagan customs, and if the execution of Saul's seven sons is a public crime, it is strange that no priest or prophet rises to protest it. We conclude, then, that David was not guilty of any wrong in approving of the Gibeonites' suggested course of action.
The manner of execution mentioned is that of crucifixion or hanging (v. 6).[6] The custom was to execute the criminal, and then impale him for public exposure (cf. Num. 25:4-5). Such a procedure was an aggravated form of capital punishment due to the open display of the criminal's outcome. Verses 6 and 9 say that this crucifixion was to be "unto" or "before" Jehovah; that is, it was a public exhibition of punishment inflicted as the demand of divine justice for the expiation of the sin and propitiation of divine wrath (cf. "before Jehovah" in I Sam. 15:33). It was not a matter of human revenge. The execution took place in Gibeah, Saul's hometown and capital (cf. I Sam. 10:25; 11:4; 15:33). Not only would the offenders be crucified, which in itself is a peculiar mark of God's disfavor (Deut. 21:23; Gal. 3:13), but they would also be left exposed for the birds and beasts to feed upon, thereby experiencing the ultimate humiliation and disgrace that could befall the dead (cf. I Sam. 17:44; I Kings 14:11; 16:4; 21:24; Ps. 79:2-3; Isa. 18:6; 56:9; Jer. 7:33; 12:9; 15:3; 16:4; 19:37; 34:20; Ezek. 32:4-5; 33:27; 299:5; 39:4, 17-20). Indeed, one of the curses for disobedience to the law was that violators would suffer such great ignominy, rather than being granted the customary respect prescribed in Deuteronomy 21:23 (namely, the hanged corpse was to be taken down by nightfall). Such an awful execution was a severe reminder of the depth of divine wrath upon covenant breakers; as expiation for guilt lying upon the whole land or nation, the bodies were left until the efficaciousness of the act was seen and divine forgiveness displayed (with the coming of rain).
Thus, seven of Saul's sons were to be crucified. To the Jewish mind the number seven had sacred overtones, indicating wholeness or completeness (cf. The sabbatical calendar; Prov. 9:1; Jud. 16:13, 19 Gen. 21:28ff.; etc.). A perfect and efficacious atonement was to be made through this execution. While avenging the breach of an oath, however, David did not break another oath; Jonathan's son, Mephibosheth, was spare according to David's word to Jonathan (v. 7; cf. I Sam. 18:3; 20:8, 16). Specifically, the victims were Saul's two sons by the concubine Rizpah (cf. V. 11; 3:7) and his five grandsons born to his daughter Merab.[7] These seven (there probably were no others) were crucified together at the first of the barley harvest (v. 9), which would have been Passover season (cf. Lev. 23:9-14); the text draws particular attention to this timing. This crucifixion would make perfect atonement for a violated covenant at the time of Passover and thereby effect the passing of god's judgment from the land.
Rizpah, living on a bed (or in a tent) of sackcloth, stayed on the rock where the corpses hung and prevented the utter shame of vulture devourment from coming upon them. She stayed until the early Autumn rains gave the sign from heaven of god's propitiation and the removal of the famine (v. 10). At this indication the corpses could be taken down. David, compassionately moved by Rizpah's gesture of concern (v. 110, personally saw to it that the bones of Saul and Jonathan were retrieved from the men of Jabesh-gilead who had stlen them (v. 12; cf. I Sam. 310, and that the bones of the seven sons were buried with them in the family sepulchre of Kish in Zela (v. 14). In the end, the crucified sons were buried with royalty and nobility. Ultimate shame was averted.
This passage in II Samuel 21:1-14 is loaded with significance for contemporary theology and ethics. Apologetically, we can comment that negative reaction to the incident recounted here stems from a too ready attitude of criticism, willing to impute evolutionary development and interaction of Israel's religion with primitivism and paganism; a more extensive understanding of God's revealed law as background to what takes place in II Samuel 21 is a helpful corrective to misreading the passage.
There are many dominant trends in theology today which are challenged by the teaching of our passage. The primary significance of the pericope lies in its demonstration that the atonement for sin which will find acceptance with God must be according to the righteous demands of His law. God must be just as He becomes the justifier of His people (cf. Rom. 3:26). Atonement is not found in an existential understanding of the incarnation (itself given a mystical interpretation) as post-neo-orthodox theologians have postulated in some cases. Nor is atonement to be seen simply as the ethical impetus or moral encouragement given by a particular act of suffering, as twentieth-century cultists have resorted to in the long run. Nor can atonement be set in contrast or opposition to the just demands of God's law, as so many dispensational approaches to Scripture teach. Atonement is precisely the demand of god's law, carried out in conformity with the law, in order to remove God's wrath for transgression of that law.
Christ was born under the law (Gal. 4:4) and offered himself as a legal sacrifice in order to discharge the curse of the law (Gal. 3:13; Heb. 2:17-3:1; 4:14-5:10). The work of Christ as God's suffering servant was declared to be that of obedience (Isa. 52:13-53: 12; John 6:38; Heb. 10:4-10). Since he learned obedience by his suffering (Heb. 5:8-9), Christ qualified as our substitutionary sacrifice for sin. Indeed, he justified us by his obedience (Rom. 5:19). The law had to be observed and obedience was required before atonement could be made. Law and grace work in harmony, not opposition, to each other.
Only by shed blood can there be forgiveness of sin (Heb. 9:22; cf. Matt. 26:28; I John 1:7). Consequently, only as obedient unto death could Christ redeem us from the curse of the law, nailing our indictment to his cross (Gal. 3:13; Col. 2:14). If the law did not have permanent and abiding validity, this whole transaction would have been unnecessary. The requirement that Christ go to the cross in order to atone for our sin is dramatic verification of the absoluteness of God's law. Thus II Samuel 21:1-14 illustrates the truth that Scripture presents no antinomian grace. God's wrath is occasioned by violation of His law, and this cannot be simply overlooked or dismissed. A propitiatory sacrifice was necessary according to the law. God is a God of wrath and justice, and hence a God of righteous law. Modern-day theologies which attempt to discuss the atonement and circumvent the absolute law of God or the divine wrath resulting from disobedience to it are speculative dreams whose end is destruction, Christ in his atonement had to fully satisfy all the demands of divine justice.
It is only natural that with a disparagement of God's law in modern theologies (radical, cultic, or dispensational) there is a corresponding de-emphasis upon the Old Testament or a distortion of it to preconceived purposes. Liberals do not recognize the organic unity of Scripture stemming from the one living and true God who sovereignly governs every event of history and reveals the saving understanding of His acts in written revelation. Hence the Old Testament becomes a variety of strange events recorded or created in a peculiar Hebrew imagination. Dispensationalists do not account the specific unity of Old and New Testaments in God's grand plan of salvation. Because the Christian supposedly does not live under Old Testament law, there is little reason to read or understand the Old Testament at all; it becomes a historical witness to failure for various divine methods of dealing with man (and a literal indication of what must come to pass for physical or national Israel toward the end of the age).
However, reformed Christians are called to a much more positive and sound reading of the Old Testament, for throughout it is related to the work of Jesus Christ. The gospel can be (and in the earliest church was) preached from the Old Testament itself. Whatsoever things were written previously were written for our learing, upon whom the ends of the ages have come (Rom. 14:4; cf. I Cor. 10:11). Indeed, all the prophets from Samuel and those that followed, as many as have spoken, foretold the days of Christ and the new covenant (Acts 3:240. The resurrected Christ told his followers on the road to Emmaus that the entire Old Testament, from Moses through the psalms and prophets, testified concerning him, namely that the Messiah must first suffer and then enter into his resurrection glory (Luke 24:25-27, 44-47; cf. Acts 17:2-3; 26:22-23). Thus we are encouraged to take a new look at the passage in II Samuel 21 to see what it revealed about Christ and his saving economy.
There are a number of analogies of circumstance in this pericope which are too appropriate to be ignored completely. The seven sons were crucified at Passover season in order to make atonement for a broken covenant (and thus violation of God's covenantal law). Jesus Christ, our substitute, also bore the curse of crucifixion at Passover in order to atone for offenses against the covenantal law. The death of seven sons suggested a complete or perfect atonement, but only the perfected lamb of God could fully and genuinely satisfy divine justice on our behalf. The bodies of the crucified sons were not taken down until the curse of God was lifted; that is, they were not removed until the efficacious nature of the atonement was signified from heaven. Likewise, before his removal from the cross Christ declared "It is finished"; the Father signified the efficacious nature of that atoning death by means of the torn veil in the temple, showing that Christ had opened a way of access to God. Finally, the bodies of Saul's seven sons were finally buried with nobility and delivered from ultimate shame. In a much more spectacular manner, Jesus was not only buried among the wealthy, but his life was delivered from ultimate shame by being delivered in resurrection from the continuing curse of the corruption of the grave. Rightly could Christ tell his disciples that they should have understood from the Old Testament itself that it behooved the Messiah to suffer and then enter into his glory. We today should not be "slow at heart" to believe all that the former Testament, including II Samuel 21, expounds to us concerning Christ; from this text we should be made aware of those abiding principles of justice, mercy, and substitutionary efficacy which characterize God's own provision of atonement in His son Jesus Christ. What we have here is a projection of the gospel seen with the eye of faith.
In addition to teaching these valuable lessons about the atonement (notably its lawful, propitiatory, and efficacious nature in the work of the coming Messiah), II Samuel 21 has further significance for current theology. We see in this passage that the delay of God's punishment does not mean that it has been remitted or canceled; Saul may already have been dead, but nevertheless the land suffered for the iniquities its leader had committed. The postponement of punishment, then, is no ground for hope that punishment has been averted. People living today cannot hope that God's final judgment will not break in upon them or the world. A strict uniformitarian principle impels unbelieving humanism as well as the radical or existential theology of many alleged theologians (who demythologize the scriptural teaching about Christ's second coming), leading them to say implicitly: "all things continue as they were from the creation, so where is the promise of his coming?" (cf. II Peter 3:3-10). One must interpret the events of history in light of the word of God and thereby understand that, if deserved punishment has not come upon him, it is a sign of God's forbearance and gracious opportunity for repentance. His threats are taken lightly when we begin to presume that (from outward appearances) all is well. God's wrath cannot be escaped except through His atoning provision.
Moreover, in our day we see on all sides the effects of Kant's dialectical philosophy on theology. Kant had taught that man lives in two worlds, that reality is dichotomized between a phenomenal realm of nature (where the causal principle holds without fail so that strict determinism applies) and a nominal realm of personality (where the human ego is free and beyond the causal nexus). In the wake of such thinking modern theology has been quick to abandon the history and natural science, preferring to find God in a mystical realm above history and ordinary experience. The realms of morality and physics must be kept separate. Corresponding to this, modern theologians have popularized a distinction between the I-it and the I-thou dimensions of experience or (which is the same thing for modern thought) reality. However, II Samuel 21 clearly demonstrates for the Christian that moral and physical evil are connected; the I-it realm is under the control of the I-thou, and the physical world cannot be easily divorced from the spiritual world. Nature is God's servant, and thus moral evil can be requited with historical punishments (e.g., drought, famine). The Lord is sovereign over all the works of His hands, and one must never presume to "box him in" to a realm above calendar history and physics (or to an inner, private, experience of the heart).
Having learned valuable lessons about the nature of God and His relationship to the created world and its history, the nature of His law and the atonement offered by the Messiah, we can also turn to the subject of social ethics and understand our Christian responsibility in the current demise of political integrity in this as well as other countries of the world. In David's day, the general public suffered for the sin of Saul's house years after the offense. From this we can derive two important principles. First, God's law is not subject to a statute of limitations. The Psalmist says, "He saith in his heart, God hath forgotten; He hideth His face and will never see. . . Wherefore doth the wicked contemn God and say in his heart, Thou wilt not require it?" (10:11, 13). God's law has ever-abiding validity, and time does not dispel its punishments, for time cannot wear out the guilt of sin. The permanence of god's law is declared by Christ in Matthew 5:17-19, reminding us that time does not alter the righteousness of God's demands; hence even the advent of the Messiah does not alter our obligation to every jot and tittle of God's word. God's law stands as a perfect criteria of righteousness, not only for the individual but also the nation.
Thus we are led to observe that II Samuel 21 teaches that the people of a nation are genuinely required to take evil away from before the magistrate. The general public is responsible for the moral integrity of its leaders; the king's throne must be, as the Proverbs say, established on righteousness (25:5). Sin is a disgrace to any people (Prov. 14:24), and rulers must govern in the fear of God (II Sam. 23:3; Ps. 2:10-12). Therefore, the people of a nation cannot endorse just anything the civil magistrate might do(as some do today under a mistaken reading of Romans 13). Rulers must be rebuked for sin so that they govern in righteousness. Christians must especially be alert to separate themselves from the lawlessness of national leaders (cf. Rev. 14:8-12) – which means promoting the law of God over against the law of the "beast" (wherever Satan is manifested). When citizens of God's kingdom do not disapprove of or bewail violations of God's holy law on the part of magistrates, then they will suffer as accessories to the crime, even as II Samuel 21 vividly illustrates.
So then, there are a multitude of lessons about law and atonement that can be seen in II Samuel 21. The passage about David's execution of the seven sons of Saul started out as a challenge to orthodox scholarship due to apparent infelicities in the story. However, in the final analysis, the passage is a challenge to modern theologies which downplay the role of God's law in connection with atonement, which promote an antinomian grace, which dismiss the wrath of God calling for propitiation, which endorse mystical or moral influence views of the atonement, which depreciate the organic unity of Old and New Testaments, which fail to see Christ proclaimed throughout the Scriptures, which place a statute of limitations on God's law, which overlook the Christian's social responsibility, which work on uniformitarian assumptions about the historical realm and assign religion to an inner or personal dimension. The full range of unorthodox schools of thought is undermined by the passage, whether they be radical, neo-orthodox, Arminian, Pelagian, antinomian, or quietistic. May this pericope from God's inspired and profitable word (cf. II Tim. 3:16-17) constantly remind us that God's wrath against our personal and national sins can only be lifted and His punishments avoided when we turn in obedient faith to Christ, the perfect and efficacious atonement for sin. We must see the depth of our responsibility as well as the extent of God's grace as we read how the Lord is both just and the justifier, one who provides atonement in agreement with His law. The execution of Saul's seven sons is but on illustration of this abiding truth.
[1] This passage is generally viewed as part of an eclectic appendix which gives various perspectives on David's life and character in an unchronological order (cf. J.P. Lange, F. Gardiner, R. A. Carlson, H.W. Hertzberg, Keil and Delitsch, as well as the International Critical Commentary, Cambridge and Interpreter's Bibles). If such is the case, II Samuel 21:1-14 would narrate events which occurred some time after those related in chapter 9, for chapter 21 assumes David's previous acquaintance with Mephibosheth (cf. 21:7). Furthermore, chapter 21 would appear to precede the rebellion of Absalom wherein Shimei cursed David with words that possibly refer to the incidents of chapter 21 (cf. 16:7). However, it should be held that Shimei's curse is better explained in its context (i.e., the murders of Ishoboseth and Abner) and as not truly applying to David (cf. 16:12). There is no good reason for us to refrain from seeing 21:1-14 as following chapter 20 in proper chronological order (i.e., after Sheba's rebellion and preceding David's census), as Matthew Henry maintained. Compare I Chronicles 21:12 with II Samuel 24:12-13, where the mention of seven years would be explained as three years of past famine, the present year, and then three more years of expected plague ensuing upon David's census.
[2] Note the interpretive translation of the Septuagint: "Upon Saul and upon his house is the guilt of the bloodshed."
[3] John Bright, A History of Israel (Philadelphia: Westminster Press, 1959), p. 169.
[4] As suggested by, e.g., J. Barton Payne, The Theology of the Older Testament (Grand Rapids: Zondervan Publishing House, 1962), pp. 229-230.
[5] As suggested by, e.g., Matthew Henry in his commentary (many publications) as well as many other commentators.
[6] See S. R. Driver's discussion of the Hebrew construction in Notes on the Hebrew Text and the Topography of the Books of Samuel (Oxford, 1913).
[7] The textual reading of "Michal" in verse 8 is evidently a very early scribal error. Merab was the wife of Adrile (I Sam. 18:19), and Michal died childless (II Sam. 6:23). The Tarbums attempted to handle this problem by translating "yaldah" of the Hebrew text as "raised" instead of "bare, begat" – a move which is unwarranted lexically and contextually (notice that "yaldah" is used of Rizpah also).


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- Mid Staffordshire inquiry chair warns of "increasing disconnect between staff and leaders"
- Sir Robert Francis describes "depressingly familiar" pressure on NHS chief executives
- Service "manifestly failing" to keep up with demand, he says
- Sir Robert warns of "existential crisis" facing the NHS amid financial challenges
Sir Robert Francis QC has warned financial and demand pressures on the NHS have created an environment in which a care scandal equal to that at Mid Staffordshire is "inevitable".
In an in-depth interview with HSJ to mark the fourth anniversary of the publication of his landmark public inquiry report, Sir Robert said the NHS was facing an "existential crisis", and was "manifestly failing" to keep pace with demand. He also warned of "depressingly familiar" pressures on NHS chief executives "coming down from the top."
Sir Robert highlighted the failure of national leaders to recognise growing threats to patient safety that were being created by policy decisions, identifying a "disconnect" between what national leaders say is happening and the experience on the front line.
The intervention by the highly respected lawyer is a blow to NHS leaders and health secretary Jeremy Hunt, who has made patient safety the central theme of his tenure. Responding to Sir Robert's 2013 inquiry into Mid Staffordshire, Mr Hunt said: "We must never allow this to happen again."
Since then Mr Hunt has driven through a number of reforms explicitly intended to improve patient safety including revamping the Care Quality Commission, creating new criminal offences and implementing a duty of candour on NHS providers.
Asked whether he believed the risk of a collapse in patient safety was "adequately recognised at senior levels", Sir Robert said: "I honestly don't know".
He added: "I would like to think there is more acceptance at NHS Improvement level than perhaps there has been in the past and I think there is an approach and understanding of the importance of keeping the quality agenda going and I'd like to think that permeates the Department of Health."
Sir Robert warned that decisions are being made "more and more remotely" from those who actually look after the patients.
He said there was still an emphasis on "good news stories", which grew "the higher up the national tree you go" – echoing concerns he raised around Mid Staffs that national leaders only wanted to tell positive stories about the service and were ignoring concerns when they were raised.
He warned that unless NHS leaders continued to focus on the specific lessons from the scandal, there would be a "a real danger of a relapse."
In February 2013, Sir Robert published his three volume report following the public inquiry into events at Stafford Hospital, where hundreds of patients experienced "appalling and unnecessary" suffering. He made 290 recommendations to bring about a cultural change in the health service. This followed an independent inquiry by him into Mid Staffs published in February 2010.
Sir Robert said he was still worried about staff feeling they were not being listened to, "and I include in that the ever increasing number of chief executives who say they can't manage and the pressures coming down from the top sound anecdotally depressingly familiar."
In another sign that the pressures on the service were leading to a return to the strict performance management practices that contributed to the Mid Staffs scandal, he pointed to weekly phone calls from national leaders to local chief executives. "That sort of atmosphere is fairly prevalent," he said.
Asked whether, in that environment, the same mistakes that caused the failings at Mid Staffs could happen again, Sir Robert said: "I think it is inevitable. If you look at the number of trusts who are not only in deficit but won't agree their control targets, the fact some are not agreeing their control targets is good because it means they are saying we can't actually do that and carry on the service you want us to provide.
"But there will be those that have said yes when they actually can't do it and often it will be the more inexperienced ones who haven't got the clout to stand up to the pressures. Absolutely yes, that is a danger."
He welcomed changes since 2013 in "corporate attitudes", which he said were much more focused on patient needs, and he said there was greater transparency about where problems in the service existed.
Sir Robert, who is a non-executive director at the Care Quality Commission, added that the CQC "provides some backbone where there wasn't before", which may lead to the system being more aware of chief executives saying they cannot manage.
But he continued: "That is not to say the pressures to tell the good news stories and emphasise those isn't still there.
"I think the higher up the national tree you go the more I would suggest that is the case. I feel there is an ever increasing disconnect again between what nationally is sometimes said to be going on and what people on the ground feel or see is going on.
"Politically, with a small p, the message is put out that we are putting more money into the service than we ever did and it is the best health service around, but against that there is a frontline feeling that things have never been as bad as they are now and we can't deal with the pressures."
Francis: Top-down pressure on NHS chiefs 'depressingly familiar'
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Francis: Top-down pressure on NHS chiefs 'depressingly familiar'
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|Visitor : Dice Roller| Game Info| The Cast
|Boise. Posted by The Marshall.
|Group: 0
|Page: 7 6 5 4 3 2 1 [all][bottom]
|The Marshall
GM, 1095 posts
aka "helbent4"
aka Tony
Tue 1 May 2012
at 10:24
1230 Hours
Partly Cloudy
Entering Boise, Idaho
"Simon's Rock" was a small colony that used to be called "Near Boise". It was located not too far outside the Ghost Storm over Boise's downtown area.
Simon's Rock was the last stop for traders and caravans who didn't want to go further into the Ghost Storm itself. It was also a waypoint a steady stream of pilgrims, petitioners, Companions, Knights and Squires passing through the storm wall.
Their instructions, however, were to pass through the wall and into Boise itself. There, they could drop off the three Templar swords at the Hall of Heroes: Arthur's, Chance's Crusader sword, and the remains of Michaela's broken katana (although she had been a Squire and not a full-fledged Templar).
Since the Templars moved in and rebuilt the Temple (an old Freemason's hall in the downtown) the storm had weakened but not dissipated. No one had seen such a storm go away and people agreed if it was going to happen it would happen here, but not yet. Like all other storm walls, greenish-black storm wall was still shot through with whitish streaks that some said were the souls of the damned. The storm wall was obviously weaker but it still hurt to pass through.
player, 401 posts
Road Warrior
former Road Ganger
Wed 2 May 2012
at 03:01
The truck goes through the wall, knocking Roadkill about. He falls back into his seat with the feeling of having a heart attack.
"You... *weeze* drive.... fridge"
|Jane Guin
player, 128 posts
Renegade Black Hat
Former USAF Pilot
Wed 2 May 2012
at 03:16
Saying that it hurt going through the storm wall was unlike anything Jane had felt before. It was similar to when she crashed but during the crash she had a few seconds to tell herself that she was going to crash. This was...this was...the same yet different. Jane felt that somebody had reached in and turned her inside out. That somebody wanted to use her guts for a violin string and was just playing her like that fiddle. That was all she felt in an instant for the next instant she was crying out Peter's name as fell backwards in the truck and passed out.
|Sgt. Ian Sullivan
Player, 30 posts
Wed 2 May 2012
at 04:10
Ian sees Roadkill in distress and he knows that the rig has an auto pilot so is not so concerned that they will crash.
Ian calls over the radio, "Something just happened to Roadkill. Rowan, we might need your help over here."
Off the radio he says:
"Gilles find a place to stop and inform me."
Ian does a quick physical assignment of Roadkill to see if there is anything that he can do until Rowan can get here.
This message was last edited by the player at 18:36, Thu 03 May 2012.
|Rowan Dawson
player, 564 posts
Wed 2 May 2012
at 05:16
As Jane keels over Rowan turns to help her, kneeling and starting treatment
hearing the call she replies
"Be with you as soon as I have treated Jane, she took it bad coming through the wall"
|Smoker Nix
player, 236 posts
Scavenger & Tech
Truck Crew
Wed 2 May 2012
at 07:26
|Tech. Sgt. Airen Crichton
player, 68 posts
U.S.M.C. 1st Battlion
Staff wieldin Techno-Mage
Wed 2 May 2012
at 14:23
|Jane Guin
player, 129 posts
Renegade Black Hat
Former USAF Pilot
Thu 3 May 2012
at 15:51
As she looked around she noticed a dim buildings in the background and gasped. At least she thought she gasped. No sound came out but she felt like she gasped. She thought she saw the homestead that had taken her in. She was sure of it and when she saw people moving around she was possitive. Wait a minute. They were carrying a body. Somehow Jane knew that it was her body even though she couldn't see any faces.
She hoped that she would now be able to find out what had really happened to them and she felt herself float towards them. She was just getting to where the outlines and shapes were taking better form when she felt a jerk. Her body seemed to pull back from there and she screamed in frustration. Her silent scream didn't do any good as she felt herself start to settle back down this time with pain.
There is was. Positive proof that she wasn't dead...for now. The pain was like a sharp knife going through her but she it meant that her nerve endings were fired up and working. She still couldn't move but she was alive. She just hoped this time the end results were better and her current traveling companions would live so she could thank the
player, 404 posts
Road Warrior
former Road Ganger
Thu 3 May 2012
at 16:16
"Knock me out or give me a shot of something!" *pain hits him again*
"Smoke! Cigar! Drink!!!!"
He grabs Ian
"how can i make this smokers fault"
Blaming smoker for everything has always been a pass time of Roadkills and makes everything seem... somewhat better. A smile comes over his face. *cough*
|Smoker Nix
player, 237 posts
Scavenger & Tech
Truck Crew
Thu 3 May 2012
at 16:28
Smoker was getting worried. He wasn't quite sure just what was going on, but the rig on autopilot just didn't feel the same as when 'Kill was driving it himself. And he wouldn't be using the auto here. Not close to a township and with all this swirling.. stuff. Devil-wind. Demons. Whatever.
|Tech. Sgt. Airen Crichton
player, 69 posts
U.S.M.C. 1st Battlion
Staff wieldin Techno-Mage
Thu 3 May 2012
at 18:15
|Sgt. Ian Sullivan
Player, 32 posts
Thu 3 May 2012
at 18:35
Ian is not sure why Roadkill wants to blame Smoker for this but he helps Roadkill over to his seat and he jumps in to the drivers seat and finds a quick place to stop the rig so that Rowan can get over to help.
He calls up to Smoker, "Looks like the storm really hit Roadkill hard. I think we might need to do a check on everyone else to see who else got the hit by this storm"
Ian does a quick check over Gilles to see what the AI has found for a parking spot.
|Smoker Nix
player, 238 posts
Scavenger & Tech
Truck Crew
Thu 3 May 2012
at 18:45
Smoker scrambles down and starts his usual routine maintenance checks.
|Gilles the Driver Bot
NPC, 6 posts
AI Autopilot
Junker Built
Fri 4 May 2012
at 10:19
"D'accord, Sergeant."
Control of the rig passed to the autopilot. They were on a rubble-strewn boulevard on the outskirts of Boise that had a lane cleared for transit. They made it another block before there was room for Gilles to pull all the vehicles over.


text:
The Book of Genesis 49 1 Jacob called to his sons, and said: "Gather yourselves together, that I may tell you that which will happen to you in the days to come. 2 Assemble yourselves, and hear, you sons of Jacob. Listen to Israel, your father.3 "Reuben, you are my firstborn, my might, and the begin... http://www.smallcanonsearch.com/read.php?book=gen§ion=49
The Book of Exodus 23 1 "You shall not spread a false report. Don't join your hand with the wicked to be a malicious witness. 2 "You shall not follow a crowd to do evil; neither shall you testify in court to side with a multitude to pervert justice; 3 neither shall you favor a poor man in his cause. http://www.smallcanonsearch.com/read.php?book=exod§ion=23
The Book of Numbers 4 1 Yahweh spoke to Moses and to Aaron, saying, 2 "Take a census of the sons of Kohath from among the sons of Levi, by their families, by their fathers' houses, 3 from thirty years old and upward even until fifty years old, all who enter into the service, to do the work in the Tent of Meeting. http://www.smallcanonsearch.com/read.php?book=num§ion=4
The Book of Numbers 11 1 The people were complaining in the ears of Yahweh. When Yahweh heard it, his anger was kindled; and Yahweh's fire burnt among them, and consumed some of the outskirts of the camp. 2 The people cried to Moses; and Moses prayed to Yahweh, and the fire abated. 3 The name of that place was called Taberah... http://www.smallcanonsearch.com/read.php?book=num§ion=11
The Book of Deuteronomy 1 1 These are the words which Moses spoke to all Israel beyond the Jordan in the wilderness, in the Arabah over against Suph, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab. 2 It is eleven days' [journey] from Horeb by the way of Mount Seir to Kadesh Barnea. 3 It happened in the fortieth ye... http://www.smallcanonsearch.com/read.php?book=deut§ion=1
The Second Book of Samuel 15 1 It happened after this, that Absalom prepared him a chariot and horses, and fifty men to run before him. 2 Absalom rose up early, and stood beside the way of the gate. It was so, that when any man had a suit which should come to the king for judgment, then Absalom called to him, and said, "What city are you from?" http://www.smallcanonsearch.com/read.php?book=2sa§ion=15
The Second Book of Samuel 19 1 It was told Joab, "Behold, the king weeps and mourns for Absalom." 2 The victory that day was turned into mourning to all the people; for the people heard it said that day, "The king grieves for his son." 3 The people snuck into the city that day, as people who are a... http://www.smallcanonsearch.com/read.php?book=2sa§ion=19
The Second Book of Kings 5 1 Now Naaman, captain of the army of the king of Syria, was a great man with his master, and honorable, because by him Yahweh had given victory to Syria: he was also a mighty man of valor, [but he was] a leper. 2 The Syrians had gone out in bands, and had brought away captive out of the land of Israel a little maiden; and she waited o... http://www.smallcanonsearch.com/read.php?book=2ki§ion=5
The Second Book of Kings 8 1 Now Elisha had spoken to the woman, whose son he had restored to life, saying, "Arise, and go, you and your household, and stay for a while wherever you can; for Yahweh has called for a famine. It shall also come on the land seven years." 2 The woman arose, and did according to the word of the man of God. She... http://www.smallcanonsearch.com/read.php?book=2ki§ion=8
The Second Book of Kings 9 1 Elisha the prophet called one of the sons of the prophets, and said to him, "Gird up your waist, and take this vial of oil in your hand, and go to Ramoth Gilead. 2 When you come there, find Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brothers, and carry him to an inner room. http://www.smallcanonsearch.com/read.php?book=2ki§ion=9
The Book of Psalms 38 A Psalm by David, for a memorial.1 Yahweh, don't rebuke me in your wrath, neither chasten me in your hot displeasure. 2 For your arrows have pierced me, your hand presses hard on me. 3 There is no soundness in my flesh because of your indignation, neither is there any health... http://www.smallcanonsearch.com/read.php?book=ps§ion=38
The Book of Psalms 55 For the Chief Musician. On stringed instruments. A contemplation by David.1 Listen to my prayer, God. Don't hide yourself from my supplication. 2 Attend to me, and answer me. I am restless in my complaint, and moan, 3 Because of the voice of the enemy, Because of the o... http://www.smallcanonsearch.com/read.php?book=ps§ion=55
The Book of Psalms 66 For the Chief Musician. A song. A Psalm.1 Make a joyful shout to God, all the earth! 2 Sing to the glory of his name! Offer glory and praise! 3 Tell God, "How awesome are your deeds! Through the greatness of your power, your enemies submit themselves to you. http://www.smallcanonsearch.com/read.php?book=ps§ion=66
The Book of Psalms 81 For the Chief Musician. On an instrument of Gath. By Asaph.1 Sing aloud to God, our strength! Make a joyful shout to the God of Jacob! 2 Raise a song, and bring here the tambourine, the pleasant lyre with the harp. 3 Blow the trumpet at the New Moon, at the full moon, on our... http://www.smallcanonsearch.com/read.php?book=ps§ion=81
The Book of Isaiah 1 1 The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. 2 Hear, heavens, and listen, earth; for Yahweh has spoken: "I have nourished and brought up children, and they have rebelled against me. 3 http://www.smallcanonsearch.com/read.php?book=isa§ion=1
The Book of Isaiah 9 1 But there shall be no more gloom for her who was in anguish. In the former time, he brought into contempt the land of Zebulun and the land of Naphtali; but in the latter time he has made it glorious, by the way of the sea, beyond the Jordan, Galilee of the nations. 2 The people who walked in darkness have seen a great l... http://www.smallcanonsearch.com/read.php?book=isa§ion=9
The Book of Isaiah 10 1 Woe to those who decree unrighteous decrees, and to the writers who write oppressive decrees; 2 to deprive the needy from justice, and to rob the poor among my people of their rights, that widows may be their spoil, and that they may make the fatherless their prey! 3 What will you do in the day of vi... http://www.smallcanonsearch.com/read.php?book=isa§ion=10
The Book of Isaiah 13 1 The burden of Babylon, which Isaiah the son of Amoz saw: 2 Set up a banner on the bare mountain! Lift up your voice to them! Wave your hand, that they may go into the gates of the nobles. 3 I have commanded my consecrated ones; yes, I have called my mighty men for my anger, even my proudly exulting o... http://www.smallcanonsearch.com/read.php?book=isa§ion=13
The Book of Isaiah 14 1 For Yahweh will have compassion on Jacob, and will yet choose Israel, and set them in their own land. The foreigner will join himself with them, and they will unite with the house of Jacob. 2 The peoples will take them, and bring them to their place. The house of Israel will possess them in Yahweh's land for servants and for hand... http://www.smallcanonsearch.com/read.php?book=isa§ion=14
The Book of Isaiah 15 1 The burden of Moab: for in a night, Ar of Moab is laid waste, and brought to nothing; for in a night Kir of Moab is laid waste, and brought to nothing. 2 They have gone up to Bayith, and to Dibon, to the high places, to weep. Moab wails over Nebo and over Medeba. Baldness is on all of their heads. Every beard is cut off. http://www.smallcanonsearch.com/read.php?book=isa§ion=15
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text: Fisheye pictures can be cool sometimes. It looks like you're looking through a peephole in a door! How neat! But to design a camera that can only take fisheye shots? Well, that seems a bit too gimmicky for me. If I want to take fisheye pictures, I can attach a fisheye lens. Otherwise, I want normal pictures. Yes, it's shaped like a magnifying glass and that's adorable, but again, it doesn't look like it'd fit comfortably in my pocket with such an awkward shape. This is why it's a concept, and will probably always be a concept. [Yanko Design via Crave]


text:
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text:
I. Shmulevich, E.R. Dougherty, and W. Zhang, "From Boolean to probabilistic Boolean networks as models of genetic regulatory networks," Proceedings of the IEEE, Vol. 90, No. 11, pp. 1778-1792, 2002.
I. Shmulevich, E. R. Dougherty, W. Zhang, "Gene Perturbation and Intervention in Probabilistic Boolean Networks," Bioinformatics, Vol. 18, No. 10, pp. 1319-1331, 2002.
I. Shmulevich, E.R. Dougherty, and W. Zhang, "Control of stationary behavior in Probabilistic Boolean Networks by means of structural intervention," Journal of Biological Systems, Vol. 10, No. 4, pp. 431-445, 2002.
I. Shmulevich, W. Zhang, "Binary Analysis and Optimization-Based Normalization of Gene Expression Data," Bioinformatics, Vol. 18, No. 4, pp. 555-565, 2002.
I. Shmulevich, E. R. Dougherty, S. Kim, W. Zhang, "Probabilistic Boolean Networks: A Rule-based Uncertainty Model for Gene Regulatory Networks," Bioinformatics, Vol. 18, No. 2, pp. 261-274, 2002.
S. Kim, E. R. Dougherty, I. Shmulevich, K. R. Hess, S. R. Hamilton, J. M. Trent, G. N. Fuller, W. Zhang, "Identification of Combination Gene Sets for Glioma Classification," Molecular Cancer Therapeutics, vol. 1, pp. 1229-1236, November 2002.
I. Shmulevich, K. Hunt, A. El-Naggar, E. Taylor, L. Ramdas, P. Labordé, K. R. Hess, R. Pollock, W. Zhang, "Tumor Specific Gene Expression Profiles in Human Leiomyosarcoma: an Evaluation of Intra-Tumor Heterogeneity," Cancer, Vol. 94, No. 7, pp. 2069-2075, 2002.


text:
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When I was in the third grade, my teacher gave us an assignment in which we had to use the week's spelling words to create a story. I wrote about a detective bunny rabbit that solved a very difficult case. I enjoyed the assignment tremendously and had a fun time making up the story.
The next day, while I was chatting with my friend during our snack break, my teacher, Ms. Bess, a very kind petite woman with long blond hair, called for everyone's attention. Her next words would change my life forever. She said, "Everyone, listen to Carla's story!"
I jumped at the mention of my name and my heart kept beating faster and faster as Ms. Bess read my story to the whole class. My classmates all clapped for me at the end and told me how much they liked it. I was elated and couldn't wait to get home to tell my parents. My older cousin was visiting that day and she, along with my folks, complimented me.
It was one of the happiest days of my childhood.
From then on, I set out to write more stories and read more books. I devoured the written word, allowing myself to be transported to different worlds while envying the power of these authors to share their stories and stir up so many different emotions inside of me. I wanted to be a writer. An author. A creator of worlds. It was my dream to share my stories with as many people as possible.
At thirteen, hungry for powerful female characters, I embarked on the journey of writing my first novel. I called the book The Fusion Girls, a tale of three remarkable sisters who possessed a dangerous power capable of saving the world from an intergalactic threat. The title of my book changed from the Fusion Girls to the Elementals to The Daughters of Destiny to Truth and Destiny and then finally to Children of Tokua.
The story followed me throughout the rest of my adolescence and onwards to college to graduate school and now to my late twenties. It has changed so much since its conception that I'm not even sure how many times I've rewritten it while keeping the same core theme. The book has grown with me, reflecting my changes in attitudes, philosophies, and perspectives in life. What began as the dream of a thirteen-year-old tomboy had become one of the defining features of my life.
I call it passion, but I wouldn't judge others who would call it insanity.
I am in the final stages of closing this incredible chapter in my life. Although the characters are creations of my imagination, they have become something more, taking on lives of their own a long time ago.
They are my children, my siblings, and my friends—tenants forever taking up space in my head.
So, what is the secret to making dreams come true?
2 Things: Tenacity and a willingness to change.
These two cannot be underestimated nor ignored. If you really want to see your dreams come true, you must persevere against all odds, frustrations, negativity, rejections, and failures. Most of all you must face yourself, which is oftentimes your biggest enemy.
But none of that means anything if you aren't willing to be flexible and change to find out what works and what doesn't. It pays to be humble and acknowledge your mistakes, to learn from your failures and listen to wise counsel. With that you can move forward intelligently while believing that victory is yours. Because if you have tenacity and a willingness to adapt, you can accomplish anything. Anything.
It's been almost fifteen years since I first started writing with the hopes of becoming published. I've made a lot of mistakes along the way, but I've learned so much and know how to move forward now. It's only a matter of time before my dream is a reality. And when it is, you'll be the first to know.
What about you? What do you think is the secret to making dreams come true? I'd love to hear your response!
Stay amazing,
If you enjoyed this article, please spread the love and share it! Thanks in advance!


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Our Vietnam tours offer a wide range of places to go and things to do across the whole country. From north to south, Vietnam offers scenic Halong Bay, vibrant city tempo in Hanoi, unparalleled leisure in Hoi An, imperial Hue, colonial Ho Chi Minh Cityand vivid Mekong Delta. From the intoxicating history and culture, stunning natural beauty, enjoyable beach holiday to an interesting fisherman experience, this hottest destination in Southeast Asia just has something for everyone.
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All mine rib crop - vanilla (size medium)
Bae's ribbed crop top is about to become your new favourite layering piece! This top features a cropped fit and a curved hem to flatter (and frame) your bump. Wear it over a fitted dress for a polished feminine vibe or with jeans and a tee for a no-fuss everyday look. Perfect if you're breastfeeding as it can be worn over a nursing tank for easy access. With so many ways to wear it, this is one wardrobe staple that will never go out of style.
Fits true to size.
Fabric: 49% bamboo / 26% Polyester / 18% Nylon / 7% Elastane
Care for me: Cold hand wash with like colours, do not tumble dry, cool iron on reverse side.


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Rich Rantala
Senior Vice President of Business Development
Rich Rantala, Granite's senior vice president of business development, is responsible for driving growth, and market/procurement diversification. He also leads business development training through a client-centric approach in both the public and private sectors. Rich oversees national marketing, client satisfaction program, and leads win and sales strategy development for key pursuits.
Before he joined Granite in 2015, Rich was most recently vice president of national business development at Balfour Beatty Construction.
Rich has a B.S. in civil engineering from Ohio University.


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So you've got a lot of left over cranberry sauce? Who doesn't? This is a really cool way to use it: mini cranberry sauce cheese cakes. I bought a store bought mix or you can make the mini cheese cakes the old fashioned way, like Diane in the video does. Instead of strawberry and lemons, I used the leftover cranberry sauce to garnish my New York style cheese cakes. I'm going to take them to work and leave them for our custodial staff. So yummy and so easy to make…
The Sketchy Scribe
Copyright 2020
I am one theme by SKTThemes.


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"CJ Hendry has everyone's attention even from from likes of Pharrell and Kanye CJ the Australian-born artist uses paper and pen to bring to life portrayals of pop culture objects and icons. CJ moved to New York two years ago before opening her first solo art show of black-and-white hyper-realistic drawings.
CJ recently began preparing for her next big exhibit in her SoHo studio where she's for 2017 Art Basel in Hong Kong in collaboration with Christian Louboutin for "Complimentary Colors," traditionally a black an white artist this is CJ first-ever foray into color another major milestone in her career check out the interview below.


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|Submitted By:
|Prayer Request:
|Please I ask through the intercession of St Martin that cattle coming off test this morning will all be clear, also I am selling other cattle and I ask that everything will work out well with them and that I get good prices for all without any hassel. For Good health for myself, my son and my friend also that St Martin will interecede that a young heffeir that is seriously ill will regain full health, belonging to a neighbour.
Thank you St Martin for all you have done for me.
I ask also that You will help me to relax and stop worrying and being so anxious about everything,,
For my son to be happy in his course in college and to do well in his studies and exams.
Thank you so much St Martin.
* Prayers submitted through the Prayer Request Form will be moderated prior to publishing, to ensure the bona fides, as best as possible, of the submitter are genuine. St Martin Apostolate reserves the sole right to select/list prayer requests on this website.


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On Thursday 21 June, HR professionals from world leading organisations gathered at The Guildhall to find out more about the Reserve Forces and how employing Reservists can benefit their organisations.
The dinner, hosted by City of London Reserve Forces' and Cadets' Association Chairman, Captain Paul Hill RD RNR, was attended by future leaders from organisations such as Deloitte, KMPG and Nationwide.
The UK has over 35,000 Volunteer Reservists who come from all backgrounds, regions and jobs. Click here to find out how you can become a forces friendly employer.


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