text:
The Mirror & the Telescope, Part III
We will now consider several biblical passages in light of the dual-subject approach to Scripture. In Psalm 137:8-9, an exilic or post-exilic author writes: "O daughter Babylon, you devastator! Happy shall they be who pay you back what you have done to us! Happy shall they be who take your little ones and dash them against the rock!" We must ask whether this text reveals to us theological source material that we may to develop a doctrine of God's severity in paying back evildoers, or if it reveals anthropological source material in which we primarily see the human desire for brutal retributive justice (if not merely revenge)?
This passage in particular was what stimulated Witherington's observation that Scripture may "be as much a revelation of human character as of divine character," in that, we must consider how this text "comports with the idea of a God who loves all humankind and is especially concerned for the weak, the vulnerable, and the young." (Living Word, 24) Witherington's thought process hints at a hermeneutical key we will explore subsequently, but we may for now say that there is evidence to suggest that the divinely inspired author of Psalm 137 was revealing human nature to us rather than depicting God's attributes.
Dealing with this passage in terms of anthropological source material, we must then ask whether it represents a revelation of positive human character that God is commending, or whether it is a negative attribute that is merely being accurately recorded. To determine where this passage falls, we could see if the author had cited God's approval of this desire for revenge; if so, then we may consider this a model of human behavior that God finds acceptable. However, we do not see this, so without this divine endorsement, we must remain ambiguous toward the text: it may be a legitimate human response to evil, or it may represent an attitude that is contrary to God's will for humanity. Overall, we can say that God certainly allows humans to express their feelings of anger, even in the extreme. Also, this text reveals to us historical background on the plight of the Jews in exile—their experience must have been incredibly dreadful to elicit such a monstrous response.
Let us consider another example, from Psalm 13, which evinces a more specific claim about God that we must discern as being either theologically absolute or an example of human experience. The author, presumably David, cries out, "How long, O LORD? Will you forget me forever? How long will you hide your face from me? (Ps. 13:1). Do we see this as theological source material from which we can develop a theology of God's "hiddenness"—was David correct in asserting that God was hiding from him? Had God indeed forgotten him, not literally, but relationally? Or does this reveal an anthropological picture of David's experience of feeling like God was hiding from him and that God had forgotten about him?
There is more ambiguity here, due to the fact that many Christian thinkers (e.g. Luther, St. John of the Cross) see evidence for a theology of God's hiddenness in the pages of Scripture. While we cannot rule this out as being true of God, it does seem obvious that the passage is primarily speaking of David's experience of feeling and thinking particular emotions and thoughts, so it would be safe to say this reveals more about the human subject than the divine.
We may wonder, then, if Psalm 13 is actually more about an experience of human perception than divine actuality, could we say the same about Psalm 139, where David makes claims that have been used to support a number of theological doctrines: God's omniscience ("Even before a word is on my tongue, O LORD, you know it completely" v. 4), omnipresence ("Where can I go from your spirit? Or where can I flee from your presence?" v.7), and human predestination ("In your book were written all the days that were formed for me, when none of them yet existed" v. 16). Could all of these examples reveal David's human sense of God's intimate involvement in his life without necessarily being absolutely true of God's being or plans?
One could ask the rather blunt question of David: how exactly do you know all of these things? What access do you have to God's mind to comment upon what he knows? Have you been to heaven or Sheol, or have you seen God's book in which your days are numbered? We can logically assume that none of these questions could be answered positively to support David's assertions and yet we also find no evidence that David has actually been told these things by God, as we see in other parts of Scripture where it is claimed that "the Word of the LORD" came upon an author. This is an argument from silence going in both directions—we don't know whether God revealed these things to David or not, though they do seem in line with other theological claims we see in Scripture. Ultimately, there is tension, particularly in a genre like lyrical poetry, between being able to clearly discern what is reliable theological source material and what are examples of human experience (such as doubt, fear, or anger) that contribute to an inspired and accurate anthropology.
We could also look beyond claims or statements in poetical works to accounts and narratives in Scripture in order to raise questions of whether the Bible is telling us about humanity or God. For instance, when Noah curses Canaan to become "lowest of slaves" to his brothers in Genesis 9:25, do we take it to be the case that God approves of this curse, which was later used to promote racism and the practice of enslaving Africans (who were purported to be the sons of Ham)? It is interesting to note from the text that Noah does ask God to bless Shem and Japheth and make Canaan their slaves (Gen. 9:26-27)—but we do not see evidence of whether God endorses Noah's curse or not.
From a human perspective, we can see that Noah is angry, embarrassed, and struggling with a hangover—it would be natural for him to lash out at his son, as many of us would do in this situation. We must not assume that merely because God commends a biblical actor at some points in the Bible that it means everything they do subsequent to that time is approved by God. Noah's reaction may clearly serve as anthropological source material, but to put a divine stamp of approval upon this curse is not necessarily justified from the text. So why should we allow critics to place the blame of Christian use of this verse to support racism on God (even though the identification of blacks with the sons of Ham is nowhere in the text as well)? Noah spoke the curse and we have no reason of which I am aware to believe God fulfilled it. This stands in contrast with God's specific promise to Abram to "bless those who bless you, and the one who curses you I will curse" (Gen. 12:3).
[In Part IV, we will consider the problem of discerning between the two subjects in biblical interpretation.]
The Mirror & the Telescope, Part II
[Part I available here]
Before delving into the issue of how we may make distinctions between claims about the divine and human subjects of Scripture, we must address the question of why we would need to have revelation about humanity, particularly since part of the intrinsic concept of revelation is that it is "the disclosure of what was previously unknown." (Dictionary of Evangelical Theology, 1031) It is obvious that we need God to reveal himself to us because he is outside of our common experience, his nature and being are not evident to us, and as YHWH himself says, "My thoughts are not your thoughts, nor are your ways my ways" (Is. 55:8). In contrast, we have a great deal of understanding about humanity: we ourselves are humans, we see evidence and examples of humanity all around us, and we have created our own reflections on the human race in philosophy, history, and cultural artifacts. So why would we need for God to write down an inspired account of humanity for us in the Scriptures?
First, we tend to lie to ourselves about ourselves. The prophet Jeremiah declares, "The heart is devious above all else; it is perverse—who can understand it?" (Jer. 17:9). The apostle Paul asserts that in our human wickedness, we have suppressed the truth, become futile in our thinking, and our minds were darkened (Romans 1:18-21). Though Paul specifically refers in this passage to deceiving ourselves about God's person, it seems reasonable to believe we do the same with our own self-knowledge (cf. 1 John 1:8). We need revelation about the human subject because we need God to show us hard truths about ourselves that we are often unwilling to acknowledge.
Second, revealing the truth about humanity, particularly our sinfulness and inability to fully obey his commands, ultimately exposes our deep need for the Gospel and for holistic transformation. In this light, an accurate anthropology both plays a part in the overall biblical story of redemption, as well as offering an unvarnished portrait of fallen humanity to which we can relate (for we do not only see examples in Scripture of perfectly holy people who do not make the same errors to which we seem prone). This reason for revelation about humanity would explain the presence of lies, wickedness, and bad theology cited in our introduction.
Third, and more positively, disclosing the truth about humanity reveals occasions where persons do respond in faith and obedience, which we may imitate, as well as many other instances where God still chooses to use and bless people who are living contrary to his desires, which demonstrates his love, patience, and grace toward his creation.
All of these reasons make the inclusion of humanity as a subject of revelation a somewhat non-controversial addition to our understanding of Scripture. What is more problematic, and likely more unsettling for the conservative, is the question of how to distinguish which parts of special revelation are about God and which are about humanity in the biblical texts. The difficulty of parsing between theological claims in Scripture that reflect humanity's perspective on God (such as Job's friends) and those that accurately reflect Divine truth becomes a daunting proposition. Indeed I. Howard Marshall despairs at the attempt:
The books of the Bible contain what are clearly regarded as the words of human actors telling about human actors and on occasion reporting what people said to God. They also contain what are identified as the words of God [including divine communication to humans and prophetic announcements]. In many cases it would be hard to decide just where God stopped speaking and the human author took over—and indeed meaningless and futile to try to do so. How could one distinguish between the more personal expressions of Paul's emotions and his more direct statements of what he believed to be divine revelation? (Biblical Inspiration, 21)
This reticence on Marshall's part may be due to his feeling that if one begins to identify human aspects in Scripture, then the "inspired" notion of the Bible becomes unintelligibly bifurcated into some parts human and some parts divine. Clark Pinnock is more comfortable with dividing Scripture into levels of revelation: "In the so-called 'Writings' of the Hebrew Bible…there are far fewer claims of divine revelation [than in prophetic works], only occasional references at best." Pinnock goes on to assert that "in the Old Testament collection there are different kinds of literature, some that make a powerful claim to divine origin and others that do not, some that stand on the high ground of revelation and others that occupy a little lower position." (The Scripture Principle, 62)
While Marshall is reluctant to potentially split the inspiration in Scripture, Pinnock is willing to sort between "kinds and degrees of inspiration" (64) in biblical revelation; however, the approach I am proposing contends that indeed all of Scripture remains inspired, it simply reveals inspired truth about different subjects. What we must distinguish is between the Divine or human subjects of revelation and not whether the things written in Scripture are fallible human statements or inerrant divinely inspired words of God through human authors. We cannot limit ourselves to Donald Bloesch's approving citation of the notion of a biblical "double truth" that must be held when he says, "the Bible is both God's testimony about himself and the human writers' inspired testimony about God." (Holy Scripture, 67) We must instead say that the Bible is both God's testimony about himself and humanity, and the human writer's inspired testimony about God and their fellow humans.
In a simple example of distinguishing between the two, we can clearly tell that the fool who says "There is no God" in Psalm 14:1 is an instance where a human perspective of bad theology is accurately and truthfully revealed in the biblical text, thereby evidencing that humanity is the subject of this portion of revelation. However, when Moses says, "Hear O Israel: The LORD is our God, the LORD alone" in Deuteronomy 6:4, we may be sure that it is not Moses' human opinion that is evident, but rather an instance of an inspired truth claim regarding the Divine subject. We trust that Scripture provides us with some tools to distinguish between a fool and a prophet of YHWH. Unfortunately, it is not always as easy to distinguish as in these two examples! Indeed, we must face a greater deal of the complexity in the hermeneutical enterprise this position advocates, which we will do in Part III by looking to several passages from the Psalms.
The Mirror & the Telescope, Part I
Here is a trustworthy statement, worthy of full acceptance: The Bible is filled with lies, wickedness, and bad theology. [Pause] Now before you begin gathering wood to burn me as a heretic, it must be said that this sentence is an accurate assertion that any signer of the "Chicago Statement on Inerrancy" could affirm. Of course, there is some equivocation in the phrasing: I should say, "the Bible is filled with examples of lies, wickedness, and erroneous theology."
We see lies in Scripture, accurately recounted, from the beginning until the end: in Genesis alone we see deception in the words of the serpent in the Garden, as well as from the mouths of Cain, Abraham, Isaac, Jacob, Jacob's sons, Potiphar's wife, Joseph, and many more. Examples of wickedness in Scripture include murder, brutality, rape, gang rape, incest, incestuous rape, and attempted genocide. We may also find many examples of bad theology in the form of worship of idols (sometimes led by Israel's leaders, such as Aaron in Ex. 32:4-5), false prophecies from those who claim to be true prophets of YHWH, and even the claim in Psalm 14:1 that "there is no God" (don't worry, we'll qualify this later).
The existence of these elements in the Bible is unquestionable; however, the purpose they serve in the text may sometimes perplex the thoughtful reader, particularly when one considers the classic concept of Scripture as "revelation." Most Christian definitions of "revelation" look similar to what we find in the Evangelical Dictionary of Theology: "the term is used primarily of God's communication to humans of divine truth, that is, his manifestation of himself or his will."
The question then is how do examples of lies, wickedness, and bad theology serve to reveal a "manifestation" of God or his will to us? How does the presence of these disturbing aspects in the written "Word of God" act as divine self-disclosure? In order to answer that question, I would like to argue that the Bible actually has two subjects of its revelation: God and humanity (see footnote 1 below). To use an analogy, Scripture acts as a mirror and telescope: it is a mirror that accurately depicts and evaluates the human condition; and it is also a telescope, revealing the transcendent, eternally "other" Divine Being. And ultimately, Christ serves as the mirror in the telescope, perfectly imaging near to us the fullness of God in heaven.
While many treatises on revelation focus primarily on the Divine subject, there are some theologians who have noted the significance of the divinely inspired revelation of the human subject in Scripture. Ben Witherington poses the idea that "maybe the Bible is meant to be as much a revelation of human character as of divine character, and how the two do and should interact." (Living Word, 24) Although this is more of an aside for Witherington, his comments touch upon the need for students of Scripture to reconsider what it is exactly that we see the inspired Word as revealing to us: only God's nature, or humanity's as well.
I believe that we need to make more of Witherington's conjecture that the Bible is indeed "as much" about humanity as it is about God, for the simple reason that as we consider the whole of Scripture, we see that large sections, particularly in the historical works and poetry of the Hebrew Scriptures, focus much more on revealing humanity than divinity. For instance, God tells Job's friends that "they have not spoken of me what is right" (Job 42:7); does this then cast much of this book's contents into theological suspicion? Being that the reader has seen what caused Job's suffering in the prologue, we know at the very least that their accusations against Job are faulty—what about their theological ideas? Could it be that Job's friends serve as examples of bad theology, but they speak in ways which still accurately reveal authentic human perspectives? This example suggests that we must distinguish in Scripture between theological source material (what we can say about God) and anthropological source material (how we see human beliefs and experiences depicted). Furthermore, we must differentiate accurate theological ideas from erroneous ones (i.e. persons may say something about God in Scripture, but it does not mean it is true), as well as between accurate or positive anthropological material (including those Biblical figures we should emulate) and false ideas about or negative examples of humanity. (Footnote 2)
[In Part II, we will explore why it is that humans would need revelation about…humans.]
- Of course there are more subjects in Scripture, such as animal and plant life, the cosmos, angelic beings, etc. but God and humanity are clearly the primary subjects of revelation
- It must be said that the Bible exists as more than informational "source material;" it also "performs" God's covenantal actions (as Kevin VanHoozer has suggested) as well as transforming us into people who are "on mission" with God to heal and redeem the whole creation (as N.T. Wright has proposed).
See PART IV for Works Cited
"Hipster" "Christianity": a "review"
First they came for the Jesus People, and I did not speak out—because I was not a Jesus Person.
Then they came for the seeker-sensitive church, and I did not speak out—because I was seeker-insensitive.
Then they came for the emergents…or emerging, or whatever you call them, and I did not speak out—because I was not emergent/ing.
Then they came for the Hipster Christians and I was all "AW HELL NO BEEYATCHS!" in the most ironic tone possible.
SO, it has become impossible to ignore the phenomenon of "Hipster Christianity" that is sweeping through evangelicalism these days (blazing from the cover of my newest Christianity Today). Or should I say the COMMENTARY on "Hipster Christianity" (I'm going to keep using those ironic quote marks because I think it is such a ridiculous term, I don't want to give it the pleasure of legitimacy in the realm of English idioms).
A while back, an acquaintance sent me a Facebook invite to become a "fan" of a page that "he thought I'd like": "Hipster Christianity." I was like, wha? I checked it out. There was a link therein to a "quiz" that would tell you if you were a "Christian Hipster." I clicked on said link, visited linked website which included these photo shoots of types of "Christian Hipsters" and questions about which kind of books or films I liked, then saw that this was all a quasi-interactive marketing scheme for a book called "Hipster Christianity" and I got THE HELL out of there.
What kind of queer (in the classical sense, my dear gay friends) Christian publishing house marketing person came up with this idea? "See if you're 'hip'—ironically laugh at the stereotypes—ponder the connection between faith and culture in your own disaffected and detached way—now go buy the effing book you little shit." If anyone had the slightest inclination to consider themselves "hip" wouldn't they know that aligning yourself with something that identifies you as such (using a word that has scarcely BEEN "hip" since 1965) is the first sign that you have lost all possibility of truly being that very thing? So basically they are trying to appeal to people who are either poseurs or those who cannot stand "Christian hipsters"? I can only assume it was the former…(Which, of course, is not the reason which I MYSELF left the website—I simply cannot stand Christian marketing…of anything.)
So I did not become a fan of aforementioned FB page or aforereferenced book. My reasoning was that I thought the book was playing to the movement of those who would want to become known as "Christian Hipsters." However, I later came across the book & decided to scan over the beginning, just to see how ridiculous it was. Turns out, the book is kind of a CRITIQUE of this movement (is it really a movement? Maybe a style, a flavor, an expression of some part of a movement?). Anywho, a central question in the "introduction" (lower case "i" in the book) was "whether or not Christianity can be, should be, or is, in fact, cool." The author claims that his book is "not an advertisement or rallying cry for 'hip Christianity' (my quotes, not his), nor is it an outright chastisement. It's a critical analysis. It's about the contradictions inherent in the phenomenon of Christian cool and the questions Christians should be asking of themselves if they find themselves within this milieu."
Before I rip a hole in this idea of "contradictions" between "Christian" and "cool," we need to zero in on one little word, not central to his claim, but which undoes any credibility to his forthcoming argument: "milieu." WHO USES THIS WORD outside of a grad-school thesis? I mean, I read that and I'm thinking "Ahem, is the milieu you mention au courant vis-a-vis the locus of a bête-noire or an enfant terrible?" Oops, I missed one pretentious term, but he picks it up a few lines later: "it's en vogue for Christians to hate on Christianity in all of its mainstream forms." (I'm sorry, is it outre to hate on the use of ostentatious language?) Maybe that's the way he talks, maybe it just popped out from Thesaurus.com the day he was writing (at "a table," he somberly notes, "in the dining room of the Kilns—the home of C.S. Lewis." This is relevant…apropos of what?). I'm sorry, but all of this is adding up to a sorry picture of our tour guide through the world of "Hipster Christianity." And this "authorial tone" is part of the thing that cuts the legs off of the central argument I see here against Christians who are "cool" (though I must say I AM glad he is not advocating the sense I first got from his book's website).
He says that this whole phenomenon "boils down to one simple desire: the desire to make Christianity cool." But his definition of "cool" seems to reveal more about his own social experience of cool than what anyone else may take the term to mean: he writes, "Cool = an attractive attribute that embodies the existential strains to be independent, enviable, one-of-a-kind, and trailblazing." Hmm, except for the words "attractive" and "enviable" this definition could fit the Unabomber. These two words then reveal that it's all about what other people think. The whole enterprise of "Hipster Christianity," from this book's perspective, feels like it's about those who are trying to "one up" other people, to be in on something before anyone else is, to have people notice you, etc. and making their faith "cool" is part of this process. Bro, these are SCENESTERS! They're followers of whatever is elusive (wearing a t-shirt that says, "I'm so indie, I'm into music even I haven't heard of yet."). He even comes out and says that "cool is basically a perception of others—it can't exist as anything intrinsic or detached from public perception." SAYS YOU!
I would argue that coolness is something like a combination of good taste, non-conformity and self-possession—it doesn't matter if people think you have good taste or not (do YOU know why you like it?), or whether you are not-conforming to something which the majority of people reject or approve (you're simply not willing to follow a trend just because others are—you think for yourself), and you don't get flustered by others judgments or assessments of you (e.g. "I still like Coldplay…I don't care if you think they're corporate label Radiohead rip-offs"). Was Jesus cool in this sense? Absolutely. Can Christians be cool? Yeppers. So can atheists, Sufi Muslims, Trekkies, sportos and motor heads, geeks, sluts, bloods, wastoids, dweebies, and dickheads.
The metaphors for "cool" this book uses feel so off to me as to be referencing the opposite of what it claims–those who are so caught up in TRYING to be cool that there's no way they could actually BE COOL: "ahead of the pack," "the road less travelled," "survival of the hippest," "the pursuit of individuality," "affirmation through attention." In the author's mind (and perhaps, experience), cool is a social phenomenon. You're not cool unless other people think you are cool and you have to struggle somehow to maintain cool or you could possibly become uncool. And this is one of his central objections to "Hipster Christianity," that somehow Christians are going to try so hard to be cool that they are going to eventually align Christianity with the pursuit of cool or get stuck in some old "trend" ("HIP" PASTOR: "Hey micro-brewery night on Sunday!" POST-"HIPSTER CHRISTIAN": "Micro-brews are so 2 months ago, I'm bailing on this whole Christianity thing").
Man, if we need a book called "Hipster Christianity" then we also need some social analysis and critique of "Dork Christianity" or "Lemming Christianity" or "Sentimental Christianity" or any other number of phenomena that you can see in the church today. Turning the microscope on guys with lumberjack beards isn't really that insightful if they are just cut from the same old imitative cloth that every other era of Christianity has had—just write about people who have no internal sense of the good, the true, and the beautiful. But it's making my boy Elijah and I and people whom we truly consider "cool" look bad cause we DO like Sufjan and N.T. Wright and Wes Anderson and all of the things associated with these trend-stalking scenesters. To be honest, I want to make a t-shirt that says, "If you have to write a book, you wouldn't understand."
All this to say, I suppose, that while this author's critique may fit some bills, I'd prefer if he didn't label my friends and I according to his little scheme, photo shoots & quizzes.
One last thing: I remembered seeing an association of "hipster" with "Christian" in the liner notes of a Belle & Sebastian album from 2000 (a tell-tale sign of my "hipness")…I reproduce it here as a more positive association of these terms:
Another update: My friend, Matt Barber, pointed me to a review of "Hipster Christianity" by philosopher James K.A. Smith that is along the lines of what I've pointed out above, except that it is a well-formed argument, written by a prolific published author, and doesn't sound quite as bitchy.
The Onion on the [slightly close to] Ground Zero 'Mosque'
Though this piece lacks some of the sublime subtlety that the Onion has evidenced in the past, I do love the counter-karmic force their "article" on the average American's opinion regarding the NYC 'mosque' controversy may produce. For instance, the "We've Got to Stop the Mosque at Ground Zero" video is just beyond evil…(Joseph Goebbels is cracking a little smile in whatever worm-ridden corner of hell he's rotting in). Here's the beginning of the Onion piece (full article here):
Man Already Knows Everything He Needs To Know About Muslims
SALINA, KS—Local man Scott Gentries told reporters Wednesday that his deliberately limited grasp of Islamic history and culture was still more than sufficient to shape his views of the entire Muslim world.
Gentries, 48, said he had absolutely no interest in exposing himself to further knowledge of Islamic civilization or putting his sweeping opinions into a broader context of any kind, and confirmed he was "perfectly happy" to make a handful of emotionally charged words the basis of his mistrust toward all members of the world's second-largest religion.
"I learned all that really matters about the Muslim faith on 9/11," Gentries said in reference to the terrorist attacks on the United States undertaken by 19 of Islam's approximately 1.6 billion practitioners. "What more do I need to know to stigmatize Muslims everywhere as inherently violent radicals?"
"And now they want to build a mosque at Ground Zero," continued Gentries, eliminating any distinction between the 9/11 hijackers and Muslims in general. "No, I won't examine the accuracy of that statement, but yes, I will allow myself to be outraged by it and use it as evidence of these people's universal callousness toward Americans who lost loved ones when the Twin Towers fell."
"Even though I am not one of those people," he added.
When told that the proposed "Ground Zero mosque" is actually a community center two blocks north of the site that would include, in addition to a public prayer space, a 500-seat auditorium, a restaurant, and athletic facilities, Gentries shook his head and said, "I know all I'm going to let myself know."
Counter-point (to my own post):
Would everyone be cool with an "International Center for Political Cartoonists Who Depict Mohammed" going up next door to the mosque? What's good for the goose, eh?
'Fundamentalism' & 'new liberal theology'
An article by the Rev Dr Ian Bradley published in The Times today calls upon liberal theology to take back popular Christianity from the Fundamentalists. The article ran full-circle for me: Bradley, who happens to be associate minister at the church I am a member of, makes mention of the 1910 launch of The Fundamentals, a series of pamphlets published by the founders of my alma mater, Biola University (called the Bible Institute of Los Angeles at the time).
Bradley writes of what would become the Fundamentalist position:
… advocating the literal authority and inerrancy of the Bible, creationism as against evolution and penal substitutionary atonement – the idea that Jesus was punished in place of sinners to satisfy God.
Bradley urges the Church to 'escape from the shackles of this modern fundamentalism'. In trinitarian terms he advocates what he calls 'a new reclaimed liberal theology' based upon an acronym central to his thinking (and the title of his new book): GOOD = Grace, Order, Openness and Diversity. By grace Bradley means 'overflowing mercy, love and forgiveness', which he attributes particularly to God the Father. Order is particularly attributed to God the Son, 'represented in classic Christian theology as the personification of Logos or reason.' To God the Spirit he attributes openness, 'often envisaged as breath or wind blowing away staleness and constantly revealing new truths and insights.' Among these three distinct persons of the single Godhead Bradley finds room for his concept of diversity. It's all well-rehearsed and his article says very little about the whole topic because it is essentially functioning as an advertisement for his new book, but there certainly is enough substance to start a new conversation.
Bradley characterises—and I would say rightly characterises—the narrow conservatism of the Fundamentalist view by 'innovation and departure from tradition', a sort of pseudo-conservatism, as the early Church was more characterised by 'a broad liberal outlook.'
Like the early writings of Karl Barth reacting in absolute rejection of nineteenth-century liberal theology, Bradley writes off Fundamentalism 'as the great twentieth-century heresy and aberration' without much consideration for why the founders of the movement believed it necessary to fight for. (I am basing this exclusively on today's article as I have not yet read his book.)
Anyone who knows me well or reads what I write on this blog probably knows that I am no big fan of Fundamentalism, nor of Evangelicalism for that matter. But it seems to me that if I am to be a responsible student of Christianity and a true adherent to the Ecumenicism I supposedly aim for I must be open to discover God's Spirit in many Christian traditions. (I sometimes find myself far more open to non-religious ideas than those put forth by the Evangelical tradition.) We cannot 'wipe out the long shadow of fundamentalism' as Bradley insists we must. Instead, we must be as gracious and generous as the progressive and transformative programme we profess to adhere to. The modern development of 'Evangelical tradition', flawed as it may be, has at the very least this merit: a foundational desire to faithfully and fervently seek after the things of God. It is unfortunate that the Evangelical tradition has reduced the 'things of God' to a very narrow and very recent set of 'fundamentals', but to say as Bradley does, that 'God's goodness is a very liberal theme and one that tends to be downplayed in conservative circles' and that 'conservative preachers speak a lot about God's holiness, awesomeness and judgment but not much about God's goodness' is perhaps quite unfair.
In the end these two things are true: God is certainly good and gracious and we all have many beliefs that are shortsighted and flat-out wrong. I think his goodness can make up for our shortcomings, but let's have the humility to acknowledge their inevitable existence.
Imaging the Kingdom IV: The 'Self' in the kingdom of God
Let me begin by stressing that this post is by no means an exhaustive or thorough look at this particular issue, but rather a starting point for a conversation and potential implications we can draw out for understanding the our existence in the kingdom of God, thus impacting the way we approach life in the kingdom, as is the case with all Imaging the Kingdom.
The concept of the 'Self' is one of great importance in the conversation of modern philosophy and Western society at large. This can take the form of investigations regarding the composition of the Self, for instance, a Scientologist might argue that the Self is composed of one's 'thetan' (similar to the concept of one's 'spirit'). But what composes the Self in this particular sense (essence) is not the concern of this post. We will rest upon our holistic assumptions from previous 'Imaging the Kingdom' posts: God is the Ruler of the universe that he has created, visible and invisible. An individual will not be broken down into separate parts, as God is concerned for and invested in both in the Christian tradition.
Many modern philosophers have concerned themselves with the concept of the Self as if we can attain it through our own clever thought processes. Just as one cannot repair a hammer with said hammer, so one cannot, as a Self, step outside of said Self. In his Treatise on Human Nature, Hume writes,
For my part, when I enter most intimately into what I call myself, I always stumble on some particular perception or other, of hear or cold, light or shade, love or hatred, pain or pleasure, I never catch myself at any time without a perception, and never can observe anything but the perception.
(David Hume, Treatise on Human Nature, Book I, Part IV, Sec. VI)
According to Hume, the concept of the Self can amount to, as Russell put it, 'nothing but a bundle of perceptions'. This non-religious observation can actually assist us in our kingdom-oriented task as it can be deduced that the confidence with which, say, I perceive my Self as an individual should be softened. But the case is not closed there by any means. Hume's conclusion does not entirely negate the value of this 'bundle of perceptions', but rather redefines it. As long as we are redefining the Self in light of our inability to look inward in any objective sense, I believe that the principles of the kingdom of God have profound implications for our definition.
In exploring the answer to the question 'What is man?' in his essay 'The Christian Proclamation Here and Now', Barth states,
Man exist in a free confrontation with his fellow man, in the living relationship between a man and his neighbour, between I and Thou, between man and woman. An isolated man is as such no man. 'I' without 'Thou', man without woman, and woman without man is not human existence. Human being is being with other humans. Apart from this relationship we become inhuman. We are human by being together, by seeing, hearing, speaking with, and by standing by, one another as men, insofar, that is, as we do this gladly and thus do it freely.
(Karl Barth, God Here and Now [London: Routledge, 2003], 7.)
Although Barth is answering the question 'What is man?' and not 'What is the Self?', we see community as a God-given (and necessary) setting for human existence.
Writing more specifically regarding the Self in the opening pages of The Sickness Unto Death, Kierkegaard describes the 'Self' as,
The self is a relation which relates to itself, or that in the relation which is its relating to itself. The self is not the relation but the relation's relating to itself. A human being is a synthesis of the infinite and the finite, of the temporal and the eternal, of freedom and necessity. In short a synthesis. A synthesis is a relation between two terms. Looked at in this way a human being is not yet a self.
In a relation between two things the relation is the third term in the form of a negative unity, and the two relate to the relation, and in the relation to that relation; this is what it is from the point of view of soul for soul and body to be in relation. If, on the other hand, the relation relates to itself, then this relation is the positive third, and this is the self.
(Søren Kierkegaard, The Sickness Unto Death [London: Penguin Books, 2008], 9-10.)
In this way the self is fully understood in the relationship. This is a relationship with the Self and relationship with the creator of the Self. Relationship is the basis for any human understanding of anything and no less for a proper understanding of the Self.
In light of Barth and Kierkegaard's insights, a human is only truly human in community with God and man. This conclusion very closely resembles the Greatest Commandments (Matthew 22:36-40). In the kingdom of God an understanding of the Self ought to be similarly characterised by God's intentions for the Self.
Perhaps the greatest theological tenet in the Christian tradition to attest to the necessary communal aspect of existence can be found in the Trinity. Two contemporary theologians who have some very helpful insights for this discussion are John Zizioulas and Leonardo Boff. Zizioulas represents an important bridge between the Eastern and Western traditions (drawing from the work of Vladimir Lossky). Heavily influenced by the Cappadocian Fathers, Zizioulas derives that communion is an ontological category and that God exists in communion. Therefore, Vali-Matti Kärkkäinen summarises, "there is no true being without communion; nothing exists as an 'individual' in itself…Human existence, including the existence of the church communion, thus reflects the communal, relational being of God." (Vali-Matti Kärkkäinen, The Trinity: Global Perspectives, [Louisville: Westminster John Knox Press, 2007], 90.) In this way, without the doctrine of the Trinity there would be no God.
In Trinity and Society, Boff states, "The Trinity is not something thought out to explain human problems. It is the revelation of God as God is, as Father, Son, and Holy Spirit." (Leonardo Boff, Trinity and Society [Maryknoll: Orbis Books, 1998], 3.) Boff argues that humanity is given a guide through this specific revelation by which to structure society.
Gathering the tools before us we can develop a picture of what the Self might properly look like in the kingdom of God:
- From Hume we can argue that an individual cannot objective conceive of the Self, but rather 'a bundle of perceptions' that fall short of the Self.
- From Barth we can argue that it is God's intention for the individual to find fullest existence in community.
- From Kierkegaard we can argue that the Self is only properly understood in Hegelian relational terms – the individual, the creator and the witness of that relationship.
- From Zizioulas we can argue that the communal aspect of God is absolutely essential to his being, that the Trinity is not an appendix to Christian theism, but its heart.
- From Boff we can argue that human society ought to be structured based upon the community of the Trinity.
So where does this leave us?
Perhaps the reason for the philosophical dilemma of the Self is the fact that we've been taking our cues from the wrong place. If it is God's nature to necessarily exist in the communion of the Trinity, perhaps it is no surprise that our being is also of a communal nature. In the kingdom of God the individual is not called to be alone but in community. In such a way a fuller understanding of the Self is possible, for instance:
As I relate to myself I experience all that is unique to that experience. As I relate to, say, Greg, he is able to see and experience something unique to his perspective of me.
As we relate, these things are synthesised and a fuller picture of the Self is possible. Through the differences that Greg and I encounter in one another God has designed us to act as signposts for one another to himself and his 'otherness'.
As we look toward God we discover that Christ has come to redeem the entire world and to give humanity a new paradigm to live out of, including a new method of 'discovering the Self'. A member of the kingdom of God has a new identity, one independent of who we once thought we were and who we may still think we are. As we relate to God we are transformed into his design for the Self. To consider us as individuals the supreme experts regarding our 'Self's outside of God's intentions as demonstrated in the establishing of his kingdom through the Gospel is to ignore the reign and active investment of God in our lives. To embrace the concept of the Self that finds its fullest meaning in relating to God and to others in love we will experience the greatest blessing – the blessing that flows from active participation in and submission to the kingdom of God. In this way we ought to take seriously the call to relate to others, for it is antithetical to 'the Self in the kingdom of God' when we do not.
We believe in one God, the Father All Governing, creator of heaven and earth, of all things visible and invisible;
And in one Lord Jesus Christ, the only-begotten Son of God, begotten from the Father before all time, Light from Light, true God from true God, begotten not created, of the same essence as the Father, through Whom all things came into being, Who for us [humans] and because of our salvation came down from heaven, and was incarnate by the Holy Spirit and the Virgin Mary and became human. He was crucified for us under Pontius Pilate, and suffered and was buried, and rose on the third day, according to the Scriptures, and ascended to heaven, and sits on the right hand of the Father, and will come again with glory to judge the living and dead. His Kingdom shall have no end.
And in the Holy Spirit, the Lord and life-giver, Who proceeds from the Father, Who is worshiped and glorified together with the Father and Son, Who spoke through the prophets; and in one, holy, catholic and apostolic Church. We confess on baptism for the remission of sins. We look forward to the resurrection of the dead and the life of the world to come. Amen.
(Creed taken from John H. Leith (ed.), Creeds of the Churches [Louisville: Westminster John Knox Press, 1982], 33.)


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I love you all. Not even drunk. Hungover, maybe. But you guys...I want to give all y'all huge hugs and some kind of present. Seriously, you guys have helped me with so much stuff.
My social anxiety post last night-I read every comment and I was able to stick it out until my friend arrived. I've posted about the other stuff I've gone through, and received nothing but support. And love.
I just wanted to say this, because y'all are amazing, wonderful, and all around awesome folks. And, as I say-hella legit.
Just wanted to say that.
PS-Here is Wolf Blitzer dancing. To make y'all smile.

subset: commoncrawl


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The notion of earning money with gaming is relatively new. Many people think that earning money by playing games can only be achieved through taking part in extremely difficult tournaments and esports championships.
So what can people do to start earning money only by playing games? In this blog we will answer this question and give examples of things you can do to earn money from playing games.
People say: With gaming, you earn either a lot, or nothing
This sentence is false. While being an incredibly good player, you can just wait a couple of days for an invitation to join a team for championships where you can already earn a lot of money pretty much for showing your face. Others who are just good or very good, need to step up themselves first. the Internet is full of websites that offer smaller in size tournaments for various games such as League of Legends, Heartstone or CS:GO. But more on that later.
Here are some ways to make money, apart from participating in esports tournaments:
Set-up shop
If you enjoy playing multiplayer games, why not consider making money out of it?
And while it might force you to do things you are not particularly enjoy, which is "farming gold" or various in-game items, it certainly can get you steady stream of money if you decide to sell it for real money.
(note: selling in-game gold and items may be against TOS of various games, so be wary of that)
As an example, it is worth mentioning that well known game Diablo 3, before the release of the expansion had its own implemented real money auction house system (RMAH).
Humorous thing to say is that many people claimed to be playing not Diablo 3 but "playing RMAH", because the only thing they were doing in game was sitting on auction house, buying best stuff for small price and selling at at least 10 times its initial price for either in-game money or real money. In case of in-game money it was later resold for real currency.
On the more against TOS note, many people used to buy 5 or even 10 accounts and used bots to play and "farm" the items automatically and then sell it for insane amounts of money – this offense was heavily punishable, but considering that before permanent account(s) ban, players managed to earn at least 50-60 times the worth of the game, it wasn't really an issue to buy another 5-10 copies of the game to continue where they've let go.
When it comes to Diablo 3, the most dedicated RMAH players managed to earn around $100 000. Currently Diablo 3 has no means of legally earn real money in-game. Certain items were worth much more than maximum allowed on RMAH.
You may only imagine, how are those people who paid hundreds of dollars for single item may feel now, that those items aren't even worth a penny (due to expansion release).
Other games where you can earn real cash are Entropia Universe, Team Fortress 2, CS:GO and many many more.
Sell it all
This is more of a one-time deal, however the prices of an entire game account may be massively huge, starting from mere 100$ to even hundreds of thousands of dollars.
If you own an extremely unique character skin, achievement, item that cannot be transferred between accounts, then it is highly possible that you can sell your account for a huge amount of money.
One single ship in EVE online was valued at $5 500, however it most likely took huge amount of time to build up a ship that is worth this much.
Years ago, when gearing up in World of Warcraft was an extremely difficult task to do, accounts of best players were valued at 8 to 18 thousand dollars. Downside to that is that Blizzard is pretty good at detecting sales of such exceptional accounts, which is against their TOS. After release of Wrath of the Lich King expansion, values of accounts started to fall dramatically as gearing up became much easier.
Become an internal game tester
While it does fall into the category of earning money from gaming, in most cases it's not as fun as you might think
First of all, the games you might be testing may not always be interesting for you, which might end up being like a "normal job" you are not sure you particularly enjoy
While, from time to time you may get to enjoy certain game long before its release, being forced to play through particular gameplay sequence hundred times over might seem like a nightmare, especially if it's extremely buggy and glitchy.
Another thing is that the bigger the game, the greater the risk. Signing NDA's in those situations is pretty common, and accidentally spilling out parts of the game to your friends might cost you a lot.
Show the game to others, smile, and earn money
Wish it was that easy, huh?!
Live streaming and game recording are on the rise. Showcasing your gameplay with unique attitude may bring wonders. The thing is that people pay for what they enjoy – if they enjoy your gaming content they might pretty much consider donating in order to help your channel grow.
Additionally, keeping an account on YouTube may allow you to show ads to your viewers so you may earn some money.
It's hard to provide an average amount of money someone might earn from donations and ads. It all depends on your viewers after all and how much they enjoy your content. You have to realize that your channel is most likely not the only like they keep watching on a daily basis – so you just as well may assume that someone has a better content and your viewer decides to donate to that person.
However, depending on your country, for a monetized channel with possibility to donate and 50 000 subscribers, you may earn somewhere between $216 and $3 500.
If you are looking to record and live stream your videos, be sure to check out our screen recording software Mirillis Action! if you still do not own it.
and of course you can also…
Become a professional esports player
If you want to become extremely popular, but doesn?t really know how to make a great YouTube channel, it will be enough to show up once on the biggest esports championships once and then create a channel on YouTube and everyone will want to see your awesome plays.
But lets stick to the esports alone. The richest gamers are precisely those who take part in those tournaments.
While in 2013 the best players managed to earn ?tens of thousands of dollars? per tournament, nowadays in 2017 those numbers begin to grow to ?millions of dollars?. It is estimated that since esport industry is growing rapidly, players will also start earning much more.
However becoming a professional esports player isn?t easy, and requires insane dedication. If you have job that takes couple of hours a day, you probably won?t have the time to catch up to other players who have to train for 10-13 hours a day to even become close to being competitive.
Keep in mind that each and every method described here brings some sacrifices to your gameplay.
Even when you simply stream your gameplay, you will have to somehow adjust your behaviour to your viewers which might already take some fun out of your gameplay. Recording videos takes additional hours from your game-time as you need to prepare, edit, script and render your video – this may take hours out of your free time.
All in all, if you are motivated, then ?nothing is impossible?
Author: Mirillis Team


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Muntiki Anatomical Mugs
These anatomical head mugs are due to touch down in the Muntiki store on Friday, January 24th
Trabecular Bone Lamp: Dimitri van Lessen
This is a great example of 3D printing at it's best. Dimitri says: "We, human beings, are very good in creating our own new shapes and forms, but I … Continue reading
AK-LH by Aksel – 'Anatomical Chair'
The amazing designers at AK-LH have done it again. you may remember their upholstered anatomical chair from a few years back – now Aksel has taken the iconic 'standard' … Continue reading
Anatomical Chocolates: Visual Anatomy
If I get chocolates for Christmas this year, I really hope they are these by Visual Anatomy. LOVE.
Hedi Xandt
The God Of The Grove, 2013. gold-plated brass, polymer, distressed black finish, marble by Hedi Xandt: http://www.hedixandt.com/
Anton Lieberman: The Jaw
Anton Lieberman: http://www.ltdlosangeles.com/antonlieberman.html The Jaw (Polished Teeth), 2010 Stainless steel 2 x 7 x 15 inches
Ione Thorkelsson: Bones
Artist Ione Thorkelsson casts objects (including human bones) into glass: "As an object maker I am always on the look-out for things to cast and there are always lots … Continue reading


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Why buy property in bursa Turkey
Overseas property buyers in Bursa has increased dramatically over recent years, with Bursa being one of the main cogs in Turkey's economy for trade and industry and a very important historical area where the Ottoman architecture was founded many years ago.
With prices being lower than those of nearby Istanbul many Arab investors have headed to Bursa with its fast easy connections to Istanbul and its close proximity to one of Turkey's most popular ski resorts of Uludag, and the increasingly popular thermal spa baths of Bursa, all giving investors the ideal opportunity to earn healthy incomes from short term holiday rentals all year round, and for long term rental too with it being a perfect area for all year living with large shopping centres. excellent educational facilities and medical institutions.
Bursa is set to continue growing and is expected to attract more affluent citizens with some excellent employment opportunity's on offer, and attracted also by the generally lower cost of living than that of Istanbul and other large cities.
Spa apartment for sale in Bursa
Turkey is a wonderland natural spa areas with natural spring waters, hot water thermal baths, natural mud baths and much more, all said to offer healing qualities for certain ailments and natural age reducing beauty treatments, however some of these natural areas are often found off the beaten track therefore we are beginning to see spa apartment in Bursa for sale with developers incorporating spa facilities into modern complexes including massage rooms, saunas, Turkish baths, offering aroma therapy and beauty treatments.
As spa apartment in Bursa for sale is quite new, our portfolio does only offer a limited range, however as more developers follow suit you will soon see a wider range of prices for spa apartment in Bursa as it will expand to meet the demand from both Turkish and overseas property buyers.
The prices for spa apartment in Bursa will differ with the area, and you will soon see them appear on the market in seaside or central city locations which will be excellent for property investors who seek to buy spa apartment in Bursa for healthy year round rental yields.
Contact Turkey Homes when looking to buy spa apartment in Bursa, whether it be in the heart of the city or on the outskirts, our dedicated advisors will source the ideal apartment to suit your budget and lifestyle requirements, and will be there to guide you through the property buying process.
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Happy Birthday Cats Greetings Card
Beautiful birthday card by Papersalad
2 in stock
A beautiful birthday card from Papersalad.
Printed with special super bright inks on FSC board and finished with lots of coloured sparkly flitter.
Individually cello wrapped with a bespoke pink floral envelope.
Blank inside for your own message.
Size: 170mm x 138mm
Made in the UK


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Marbella Villa Holiday Package
What better option to celebrate your holidays than with a luxury holiday package in Marbella? Marbella boasts more than 320 sunny days a year, incredible white-sandy and clear water beaches. Our "Marbella Villa Holiday Package" includes some of the most demanded services by holiday makers when renting a Villa in Marbella, as most of the rental villas in Marbella include no extra services.
Marbella in Style offers you a complete villa package in Marbella where you may find the following luxury services.
- Private return airport transfer
- Reception at the villa with champagne and tapas
- Fresh flowers in bedrooms and living room
- Concierge service for recommendations and bookings
- Pre-stocked fridge
- One private dinner and one breakfast
- Molton Brown toiletries
You may choose any of the following extras:
- Daily Maid service
- Additional hours for chef
- Private Security (unarmed or armed)
- Chauffeur services
- Rental car delivered at the villa
Price: from 195€ per person
Airport Transfer
You will be met in the airport by one of our most highly trained, knowledgeable and discerning chauffeurs who can meet all your requests on the move and drive you safely to the comfort of your villa avoiding the hassle of traffic.
Meet & Greet
Upon arrival to villa you will be welcomed by our concierge who has already taken care of chilling a bottle of champagne and a selection of the most delicious tapas for you. And Your esthetic senses will be indulged with some elegant fresh flowers.
Our concierge will explain you all the facilities a villa has to offer you as well giving some useful tips about Marbella.
We will be in charge of all household needs. Our professionally trained, uniformed housekeeping crew will provide daily housekeeping and laundry services.
Private Chef
To make the vacation go smoothly, we will prepare a fridge pre-stock to ensure you have all the necessary food and beverage upon your arrival.
And of course our Villa package has something very special for you. We will arrange your private restaurant for one night in the luxurious ambience of your villa. One of our highly professional private Chef will cook a special dinner that will be married with the most extraordinary wines of the region. Your chef will take care of shopping and managing the kitchen while keeping it organized and clean.
We are a licensed, insured and fully bonded tour operator registered in Andalusia
Our expertise is Marbella and Costa del Sol, where we are based and "on the ground"
Since 2008 offering luxury travel and lifestyle services in Marbella and Costa del Sol
Customized, door-to-door and private services tailored to your needs and requirements


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The model integration framework is developed to link models which are developed using different programming language and which could be located on different location. It is developed using web service based approach - models are wrapped with web services and the integration framework handles the synchronization, semantic mediation, and data conversion functionalities.
The integration framework organizes its content in different menus. Here we present brief description of the main menus of the system.
1.Wrapped Models Menu
This menu consists of models wrapped with web services. Models developed using GAMS, NetLogo, Java, and C++ are presented as web service. Users can access this web service based models as stand-alone systems. A user can also provide inputs and run simulations.
2. Integration Menu
The integration menu consists of interfaces that link the web service based models.
- Sensitivity of integration submenu: it links stand-alone predator and prey models so as to experiment the effect of integration methods and time steps used in linking models. Further detail on the experiments we performed can be found on our paper Exploring temporal and functional synchronization in integrating models: A sensitivity analysis.
- EXIOMOD-GCAM submenu: it links EXIOMOD model with GCAM. The user can set inputs, run simulation, display and download output.
- EXIOMOD-AbEMM submenu: it links EXIOMOD model with the AbEMM model.
- Airports Vs Weather submenu: this interface links the Airports web service with Global Weather web service. The main objective of this interface is to experiment on our semantic mediation module. It demonstrates semantic mediation of text-based input-output data using word overlapping algorithm and also using lexical database.
3. Runtime Applications Menu
This menu consists of two interfaces that focus on runtime access and integration of models.
- Runtime Access to models interface which provides a user interface to access web service based models during runtime. The user is expected to provide the URL of the web service, then the system will explore the existing methods together with the corresponding input and output variables.
- Runtime integration interface is designed to link two web service based models during run time. If the output of the first model can be used as input for the second model then the user can define the data exchange pattern and can link the two models. However, if data mediation is required the user can develop the data mediation module as web service and can use the data mediation module in linking the models.
4. Semantics Menu
This menu consists of forms that demonstrate how freely available ontology can be used in semantic mediation, and different semantic matching algorithms in semantic mediation.
- Units Ontology: we used this interface to demonstrate how we can minimize hard-coding in semantic mediation by using an existing ontology. The QUDT Ontology is freely available ontology developed to describe Quantities, Units, Dimensions, and Data Types. The units ontology is used to perform automatic unit conversion computations in integrating models.
- Semantic matching interfaces are used to experiment the effect of lexical databases in semantic mediation process of integration. In these interfaces we used in-house developed semantic matching algorithm and freely available lexicon database - WordNet.
- Matching CSDMS metadata: in this interface we demonstrated how semantic mediation can be applied in searching for models which could provide data to our models. The semantic mediation techniques are applied on CSDMS Standardized Model Metadata.
The model integration framework can be accessed using the following link


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Capital punishment in the US varies from 1 state to another. Retribution, i.e., the actions of fixing a person because of his misconduct, is the primary object of incarceration. Capital punishment, also called the death penalty, is definitely the most serious sort of punishment. There are plenty of folks who are discussing the money punishment with a lot of pros and cons of capital punishment. Life incarceration isn't a adequate way to make certain the offender doesn't perpetrate such crimes again. It really is only a way of delaying the word. The target is tied to the pole before a massive assembly of individuals There have been several cases where the women and men who established charged and sentenced to death proved posthumously demonstrated to be innocent. It really is not possible to establish how many murders might have been prevented or how a lot of men and women are murdered due to the presence or dearth of death penalty legislation.
And so the author will include piece all storytelling promotions i.e.
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This informative article will let you know just how to do those activities.
Thus, it really is considered as an essential tool to combat premeditated murder. If your death penalty saves also a few innocent lives, I believe it's worth having. In recent times, it has come under lots of inspection for reasons different from how powerful it truly is in decreasing offense prices, to its price. In some nations it truly is implemented in whole secrecy, which, subsequently, makes it extremely tough to assess the real variety of executions completed in these countries. Death penalty for offenders isn't fresh on earth. Sometimes, the individual is also stripped of the whole sum which he receives as part of this scheme. Yes, eliminating someone is pricier than keeping him alive his lifetime in a cell. The individual may require to get embroiled in a particular action about the offense.
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Actually cases wherein he receives more compared to the established amount of money that he's entitled to, amount to scams. You only should seem attentively and select a topic that's of great curiosity for you. A very good discussion issue doesn't always have to be a political issue. Thus, lots of folks frequently burn up argumentative research papers topics. If you'll look for the death composition starting notions over the web you'll certainly discover thousands of them but if you would enjoy some exceptional starters then it really is possible to examine the subsequent attention grabber propositions to begin your passing article. Much more, with regard to argumentative and persuasive writing. Some people might see that convincing speech writing is simple but it's a challenging task particularly for those performing this sort of composing for the initial time.
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Welcome to Ballyhass Coachford the Newest Activity Centre from Ballyhass Adventure Group
Ballyhass Coachford Now taking School and Group bookings for 2020
Download our 20020 Coachford Schools Program
Ballyhass Coachford is a fantastic new location offering outdoor experiences in the heart of Lee Valley. The second Ballyhass Aquapark course is the heart of the offerings for 2018. A 60 person inflatable obstacle course similar to the one in Mallow. In Coachford think Ninja warrior course! Jump, bounce, climb, bounce and race your friends through this amazing floating obstacle course. Kayaking tours and stand up paddling are now also available. Explore the Amazing Inniscarra Lake with Ballyhass. Over the coming season we hope to make the Lee Valley an Adventure destination that will be known throughout the country.
Brand new Multi Activity Zones. Book your group now.
Ballyhass Adventure group is based at Ballyhass Mallow Cecilstown Co.Cork. We have over 20 years experience in the outdoor industry and aim to provide high-quality outdoor experiences for large groups.
-- Outdoor Experience Specialists
-- Large Groups
-- Schools & Youths
-- Corporates


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Oh no! Not another survey
Policy Adviser Jeremy Hewer explains why your feedback is vital for lobbying for change regarding Universal Credit.
Blog by Jeremy Hewer, SFHA Policy Adviser
For nearly two years now, the SFHA has been sending out a monthly survey that tries to measure the impact of the roll-out of Universal Credit on housing associations – and for very good reasons.
The UK Government has introduced Universal Credit with the aim of simplifying and rationalising the social security system, a principle that many concerned with welfare policy, including the likes of the Joseph Rowntree Foundation, would agree with.
Since its initial introduction in North West England in April 2013 and Scotland and Inverness, in November 2013, Universal Credit has been fraught with delays, difficulties, cost overruns and a reset. It has also been accompanied by the introduction of other UK Government policies, sometimes leading to a conflation of its perceived policy short comings with its practical implementation.
In terms of implementation, the UK Government and the DWP are eager to bolster its performance, which is the main reason that the SFHA has been carrying out the surveys – to see if the claims actually stand up. The evidence we gain from survey returns enables the SFHA to highlight to the DWP where there have been shortcomings and – most importantly – to get the DWP to amend its processes.
To give a recent example of SFHA success – the DWP in Live Service areas had separate forms for landlords to verify rent details and to ask for an Alternative Payment Arrangement Managed Payment to Landlords (APA–MPTLs). The two forms have now been merged in the expectation that this will streamline the setting up of MPTLs not only for tenants in arrears but those tenants who have vulnerabilities such as addiction issues that justify direct payments to landlords to protect the tenant (and their family), even if not (yet) in arrears.
It remains to be seen whether this and other procedural changes perform as they are meant to, which is why your survey returns are vital so that the SFHA can feedback to the DWP and make the case, if necessary, for further changes. With the advent of Universal Credit Full Service, currently available in seven local authorities in Scotland, and with it the removal of the gateway criteria that was in place in Live Service areas, there will be an upsurge in the number and complexity of cases. This needs to be monitored, as does the transition to the Scottish Government's Universal credit flexibilities when they come into operation.
Your survey returns demonstrate what processes are working, what processes that are in need of refinement, and what processes are absent that are required. Should we then get to a steady state with Universal Credit, it will be clear to see what policy shortcomings there are, and they can no longer hide behind the excuse of teething problems.
Thank you for returning your surveys and please, keep them coming.
Complete the latest survey today.


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Pancakes & Maple Syrup CLP
Reed Diffuser
WARNING Combustible liquid. May cause an allergic skin reaction. Causes serious eye irritation. Keep out of reach of children. Avoid breathing vapours directly from bottle. Wear protective gloves/eye protection/face protection. Wash skin thoroughly after handling. Dispose of contents/container to approved disposal site in accordance with local regulations. IF ON SKIN: Wash with plenty of soap and water. If skin irritation or rash occurs: Get medical advice/attention. IF IN EYES: Rinse cautiously with water for several minutes. Remove contact lenses, if present and easy to do. Continue rinsing. If eye irritation persists: Get medical advice/attention. Contains: 2,2-Dimethyl-1,3-Dioxolan-4-ylmethanol, Coumarin. Net Weight 100g.


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01782 606150
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01925 671247
0151 268 5310
Important information about the COVID-19 situation
Everyone's safety both on and off the road is our top priority. With this in mind please click here to view full details of how we're here to help.
Whether you're looking for a price on a single service or want the added assurance and affordability of our service plans, we'll work with you to ensure you get a service that suits your needs. It's just The Honda Way of doing things.
Our aftercare is thorough and tailored to each customer and brand, every location is equipped with state-of-the-art diagnostic and repair equipment.
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If your case does not get settled before trial, we will try your case!
Q Auto & Injury Attorneys focus on claims made by our clients against the individual who caused the accident (defendant), or more specifically, their insurance company. This is true whether the claim be the result of an auto accident, slip and fall, medical malpractice, etc. Strangely, in Florida, should we get to trial with a client's claim, we are not allowed to mention the word "insurance". In fact, should someone in the courtroom mention that the person who caused the accident is covered by insurance, the case will be immediately tossed out and the whole process will have to start over again. This, despite the fact the lawyer defending the person who caused the accident, is either employed by the defendant's insurance company or is being paid for by the insurance company.
Most of our clients are surprised to hear that there is a 90% chance their case will be settled with the insurance company and that it will not be necessary to proceed to a trial. Additionally, even though approximately 10% of our cases are "filed", meaning we have initiated the process ultimately leading to trial, those cases are often settled at mediation.
Q Video Series – Taking Your Case To Trial
Why Take Your Case To Trial?
(Q Law Episode 50)


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There's more than one route into studying in our creative community. From Evening & Saturday Courses, to Foundation and BA courses, to research degrees, you'll find a path through AUB that suits you. Simply select the course level you'd like to study.
Employability Blog
9 Top Tips for Getting Ahead in the Photography Industry
The Dots hosted a Photography Portfolio Masterclass at the incredible Spring Studios to give talented emerging Photographers the chance to have their work reviewed by some of the UK's most prominent Picture Editors and Photographic Agents.
With such a wealth of experience in the room, The Dots team took the opportunity to ask a few questions on how to get ahead in the hugely competitive Photography industry. Here's what the industry representatives had to say:


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Erdotex has over 28 years of experience in sorting and revaluing used textiles. Started in a small warehouse in Fijnaart, the Netherlands, the company moved to Montfoort first and Rotterdam afterwards.
In 2008, our sister firm NEMO opened its doors in Antwerp, Belgium. Today, the Erdotex family is more than 150 members strong and active in over 30 countries around the world. Through all that growth, we have remained a family-owned business with a passionate team guided by our core values.
With our flexibility and efficiency, we are able to offer a wide range of end products that stay close to our core business. Partly due to strong and long-term collaborations with our suppliers, as well as our customers, Erdotex Group has grown to be one of the most influential players in the revaluing textile industry.


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- 13
Rent RM 2,200
Kuala Lumpur
- Built-up : 681 sq. ft.
- Land area : 681
- 2
Sentral Vista, Brickfields
Please call Warren Tung at 012-3901378 REN06879 ""we are specialists in 'Sentral Vista', we have many choices to offer, please come to check with us before you commit any deal, you may find something you like at competitive price you are welcome to contact us, we provide one stop service to our clients"" Sentral Vista Sale: RM 750/900psf Let: 3.00psf/3.50 / View to offer *All Prices are negotiable To Let/View to offer 641 sf - RM 2100.00 681 sf -RM 2,200.00 775 sf - RM 2,500.00 910sf - RM RM 2,700.00 936sf- RM 3,000.00 968sf - RM 3,000.00 1,274 - RM 4,500.00 1,496sf -RM 5,000.00 1,743sf- RM 5,500.00 1,800sf - RM 6,500.00 Whole floor 13ksf, RM45,500 • A Rare Investment Opportunity in the heart of Kuala Lumpur Exclusive Office Suites Presenting Sentral Vista, the latest 20-Storey Commercial Office Building in the heart of Brickfields, only a mere 5 minutes walk away from KL Sentral - The Nation's Integrated Transportation Hub and Commercial Development. Sentral Vista is conceived to cater for small and medium size businesses requiring office space that is modern, secure and provide good corporate image. Its strategic location will provide capital appreciation potential in the future and affordability makes it a highly sought after location for businesses as well as for investments. Why Sentral Vista is a much sought-after Investment •The first modern commercial office building to be built in Brickfields, adjacent to KL Sentral •Unrivalled Exposure -High Visibility from Jalan Syed Putra / Federal Highway •Highly accessible with new ramp from Jalan Tun Sambanthan 4 exiting to Jalan Syed Putra •Only 5 minutes walk to KL Sentral and the soon to be completed NU Sentral Mall •Directly opposite the Tun Sambanthan Monorail Station •High Occupancy and yield expected due to its proximity to KL Sentral. It will attract tenants from the neighbourhood as well as companies requiring to be near KL Sentral. •Affordable sizes ranging from 641 sf to 1800 sf. Ideal for small and medium sized companies. •High Capital Appreciation Potential expected due to its strategic location. Features & Facilities •4.0m Floor Height and High Glass Window •High Speed Lifts to all Floors •IT Infrastructure Ready - Cat 6 Cabling/Fibre Optic/WiFi Broadband •3-tier Security System - 24 Hours CCTV, Card Access System, Manned Lobby •Individually Controlled Air Conditioning system Unit Complete with Main Duct •Individual toilets, Pantry and Shower •Grand Marble Flooring Lobby •Driver Room •Outdoor Bistro and Cafeteria •Business Centre •Ample Parking - 5 levels Parking •Double Volume Ceiling for Penthouse Sentral Vista, Brickfields Sentral Vista is the latest 20-storey commercial office building, located merely 5 minutes' walk away from KL Sentral Commuter Station, in Brickfields. Developed by Syarikat Kontrektor Muda Jaya (Masteron Group of Companies), this near completion leasehold project is expected to be ready by December 2013. Sentral Vista comes with 150 units of offices, with built-up ranging between 641 sf to 1,800 sf. Single floor plates of up to 13,500sf is also available. This property was launched in 2010, with launch price beginning from RM650 psf and a maintenance fee plus sinking fund of RM0.55 psf. The total gross development of this project is estimated at RM200 million. Sentral Vista comes with numerous facilities such as 4.0 m floor height and high glass window, high speed lifts, fibre optic / WiFi broadband, 3-tier security system, 24-hour CCTV, card access system, manned lobby, individually controlled air-conditioning, individual toilets, pantry and shower, grand marble flooring lobby, driver room, outdoor bistro, cafeteria, business center, ample parking (5-level parking) and double volume ceiling for its penthouse. Sentral Vista is also located just 5 minutes away from Bangsar, as well as 10 minutes' away from Mont Kiara and KLCC. Besides, in term of accessibility, this property is situated opposite to Tun Sambanthan Monorail Station and KL Sentral Commuter and LRT Station. The effective accessibility helps to curb the massive traffic congestion in this vicinity. Property Details ?Name: Sentral Vista ?Address: Brickfields, Kuala Lumpur ?Developer: Syarikat Kontrektor Muda Jaya (Masteron Group of Companies) ?Completion Date: Dec 2013 (estimate) ?Type: Office Tower ?Tenure: Leasehold ?No. of Blocks: 1 ?No. of Storey: 20 ?No. of Units: 150 ?Built-up: 641 – 1,800 sf ?Maintenance Fee: RM0.50 psf (sinking fund: RM0.05 psf) ?Launch Price: From RM650 psf Facilities High speed lifts Fibre Optic / WiFi broadband 3-tier security system 24-hours CCTV Card access system & manned lobby Individually controlled air conditioning Driver room Outdoor bistro & cafeteria Business centre Ample parking (5 levels parking) Layouts Lot 1 (1,495 sf) Lot 2 (1,572 sf) Lot 3 (681 sf) Lot 3A (775 sf) Lot 5 (641 sf) Lot 6 (719 sf) Lot 7 (910 sf) Lot 8 (968 sf) Lot 9 (822 sf) Lot 10 (936 sf) Lot 11 (1,274 sf) Lot 12 (1,800 sf) Analysis Sentral Vista is a commercial development suited for small and medium businesses which is developed by Syarikat Kontrektor Muda Jaya (Masteron Group of Companies), a firm which also developed Menara Choy Fook and Koi Kinrara. The strategic location of this development offers a guaranteed capital appreciation since this is a highly developed area, which is located in the heart of Kuala Lumpur. Sentral Vista is very well positioned to take advantage of its proximity to KL Sentral to provide a good and affordable office space for small and medium sized enterprises who want to be near to KL Sentral where many Multi National Companies (MNC) are based. At Sentral Vista, there is good security and good corporate image. Located quite close to KLCC, KL Tower and Mid Valley, Sentral Vista is also surrounded by numerous office towers and an Indian Street. This place is good in terms of investment of starting up a business or to set up an office.
Property Details
Property Type:
Land Title:
Property Title Type:
Built-up Size:
681 sq. ft.
Land Area Size:
681 sq. ft.
Asking Price per sq. ft.:
Partly Furnished
Facing Direction:
Unit Type:
Reference No.:
Posted Date:
13 Mar 2020


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Welcome to Caturday when we celebrate the antics of our Cat Wisdom 101 fab four: Merlin, Gris Gris, Domino and Odin. It boggles my mind to think there are people who lump all cats together, as if they were all the same. But you know the truth: every cat is different and we believe…
This was our week: Cats have as many moods and expressions as humans do.
The most striking behavior of cats outdoors is their innate sense of balance. With the freedom to race around, climb trees, hunt, play or nap, they do everything in harmony with their bodies using all six senses.
After Odin races up a tree or chases Domino, he stops when he's had enough in the classic sideways reclining pose to pause and rest. When it's hot, they seek shade. They drink water when they're thirsty and as the sun sinks in the west, they always face west. When they want company with a human or another cat, they brush up against them. When they want to be left alone, they make it known with a sound or a gesture. It's all so simple. We have much to learn from cats if we slow down enough to watch and listen.
Merlin: I love simple pleasures like my porch time and a bowl of fresh water.
Domino: Busted! You found my secret hiding spot. What do you mean this isn't the jungle?
Domino: It's like this kid; I don't always want you around.
Odin: I just wanted to pounce and play. Well, phooey! Let's see you do this, fat boy hehehe! Poor Domino can't climb trees.
Domino: I could if I wanted to but I prefer the ground. Isn't this sun-dappled arbor lovely? If only the paparazzi would disappear.
Odin: I love the camera and the camera loves me. Yes, we could be models for a Ralph Lauren ad. Too bad he only uses dogs. Let's go check on the catnip in the herb garden.
Nothing yet. Good thing we have a stash of the best organic catnip indoors.
Wanna horse around? Wrestle? It's true:Cats are always elegant.
Domino: Nothing more to do but lie around and watch the sun lower into the golden magic hour.
Odin: I love you Domino.
Domino: Me too, kid.
Did someone say, "Dinnertime?" How was your week?
Every week, the bonds ebb and flow with each cat. Some days, Odin clamors for attention, some days it's all about Merlin. This week my bond with the mysterious and ethereal Gris Gris made another quantum leap. I need only think of him and he appears like smoke from an Aladdin's lamp. Sometimes, he'll sneak on top of me, feather light, embedded in a duvet crevasse. I have to stay still or he flees. Recently, when I slowly extend a finger from under the covers he lets me stroke his head and I'm rewarded with a sotte voce purr. His eyes speak volumes, all poetry.
It took months to heal from his previous traumatic life and he would never look anyone in the eye and his tail rarely waved upright and confident. Cats who avoid direct eye contact are submissive and unsure. Gris Gris is still shy but confident now, his pencil-thin tail usually upright and happily strutting in his unusual pony gait. When his liquid amber eyesmelt into mine, I melt. He marches (or trots) to the march of a different drummer and that's okay with me.


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Kim Kardashian Has A Spray Tan Trick You've Probably Never Thought About
Kim Kardashian West doesn't play when it comes to her beauty routine. The 36-year-old star pays close attention to every little detail. Her hair, makeup, and skin-care regimen is beyond impressive. Even her spray-tan routine includes steps that the average human may overlook. On her app and website, Kardashian revealed the one thing she does to make her tans look a bit more natural, and it's all about placement.
"No matter what time of year it is, I always love a good spray tan," Kardashian explains. "After so many years of having them done, I picked up an unusual trick that makes all the difference. I always ask if I can have the part in my hair sprayed, as well as my body!" Very clever, Kim. Most people don't pay that much attention to that area, but Kardashian says it makes a big difference, especially if you wear your hair in styles that expose your scalp. "I normally have a center part, so if it's not sprayed, it becomes obvious and appears really pale," Kardashian adds.
This article originally appeared on InStyle U.S.


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Dhaka 143 and 318 for 9 dec (Al Sahariar 87, Sanwar 52, Mahmud 45) beat Chittagong 134 and 101 (Faisal 43, Naimur 5-16, Rafique 4 for 39) by 226 runs
The offbreaks of Naimur Rahman and the left-arm spin of Mohammad Rafique proved too potent a combination for Chittagong, who were skittled out for just 101 in their second innings, to lose the match by 226 runs. Faisal Hossain, Chittagong's top-scorer in the first innings, led the way in the second as well, providing lone resistance with a fiesty 43, off just 59 balls. But Naimur's 5 for 16, which included Faisal's wicket, sealed the day. Rafique, who had taken 6 for 45 in the first innings, made it 10 for the match with a second-innings haul of 4 for 39 in 17 overs.
The victory had been set up by Dhaka's batsmen, who finished with 318 for 9 declared in their second innings, a towering total in a relatively low-scoring game. Much of the credit for this fine performance was due to a 116-run second-wicket partnership between Mohammad Al Sahariar and Sanwar Hossain, two men who have repeatedly flirted with the Test team without quite managing to settle down. Al Sahariar made 87 and Sanwar made 52. Khaled Mahmud, who has been in fine form this domestic season, made a sparkling 45 at No. 8.
Dhaka's performance lifted them to the top of the points table, with 12 points.
Sylhet 102 and 233 (Parvez 91) beat Rajshahi 200 and 122 (Tapash 4-28) by 13 runs
One would scracely have thought it possible when Rajshahi took a 98-run lead in the first innings, but Sylhet came back magnificently to win by 13 runs in Rangpur. Much of the credit for the fightback went to Syhet's batsman, who compiled a doughty 233 in 97 overs in their second innings. The batsman around whom their innings revolved was Parvez Ahmed, their captain, who made a spirited 91, an effort for which he was later named Man of the Match.
Sylhet's other star was Tapash Baisya, who made early breakthroughs, and then cleaned up the tail, to finish with 4 for 28. Rajshahi, needing 136 to win, finished heartbreakingly close on 122.
Khulna 219 for 7 dec (Tushar 103*, Hasibul 42) drew with Barisal 112 for 4 (Nahidul 35*)
After the first two days of the match between Khulna and Barisal were washed out, a result was never likely. Khulna, batting first when the game eventually got underway on the third day, made 219 for 7 declared, of which Tushar Imran made 103 not out. Barisal were 112 for 4 in reply at close of the play on the fourth and final day of the match.


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Three Years Diploma of Associate Engineer (DAE) in Mechanical Technology
Objective of Programme
Swedish Institute of Technology is proud of its labs and the constant pains that it takes to organize and develop it. The mechanical department is equipped with latest and upgraded machinery which no other institute can boost of. Students get the maximum advantage. Qualified faculty work day and night to maintain this highly sophisticated machinery and ensures that students entering the professional life must be aware of the latest trends and inventions in the mechanical industry. It's a tough ask because of the fast growing mechanical industry but SIT is proud of the determination and hard work of its teachers and students.
The objective of the Diploma level education in Electronics is to fill the gap between university graduate engineers and the skilled workers trained at the Technical Training Centers.
Introduction of Mechanical
The Mechanical Engineering Technology program provides relevant industrial experience within the academic environment through laboratory projects, experimentation, classroom lecture and demonstrations. Students have access to state-of-the-art computer facilities, materials testing, power transmission, fluids, automation and manufacturing laboratories. Students gain experience with computer software (CAD, CIM, and FEA – all widely used in industry) for incorporation into projects, associated with key manufacturing areas typical of projects carried out in industry. The program places emphasis on mechanical design, component analysis and product development.
- Age Limit Maximum up to 27 Years
- Qualification Metric with Science Subject (English, Math, Physics, chemistry)
Affiliation / Registration
Institute is affiliate with Punjab Board of Technical Education, Lahore for this programme.
The Board of Technical Education (PBTE) conducts the examination and awards the Diploma of Associate Engineer (DAE) to successful candidates.
Future Opportunities
Hard work is a key to success. Nothing can be achieved without doing effort. Students after successfully completing their education students can move further in the field of applied engineering. Job titles held by our qualified students include Associate Mechanical Engineer, Associate Manufacturing Engineer and Tool Designer. Students can anticipate both local and national employment opportunities. The Mechanical Engineering Technology program provides the versatility of pursuing careers in product design, structural analysis and manufacturing.
After completing the DAE-Electrical students can:
- Start their own business as Technician .
- Start jobs in the Industrial zone.
- Can Work as Technician in Pakistan Atomic Energy Commission, OGDCL, and Pakistan Railway, Havy Mechanical Complex, Pakistan Ordinance Factory, Pakistan Steels and many other Departments .
- Junior Lecturer in Technical.


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In light of the recent news that Blue Bottle is going to open up at least four sites in LA, let's celebrate the third wave coffee titan that has already started to take over LA, Portland's Stumptown Coffee. The Arts District roastery and shop is situated near Bestia and Bread Lounge, forming an emerging power center in LA's culinary landscape.
Stumptown Coffee in DTLA – Third Wave Coffee Slouching Towards Bethlehem29 May
Bread Lounge — Focaccia for Breakfast17 Mar
When last we visited Bread Lounge, we checked out the kouign amann and found it a little lacking. Since then, I've seen BL's bread around town and am about ready to say they make the best baguette in town. DTLA Cheese's fantastic sandwiches feature this bread.
Continue reading
The Pie Hole – a Slice for National Pi Day15 Mar
In celebration of 3/14, National Pi Day, I ventured back to the Pie Hole, a place I had wanted to love but found so disappointing.
Continue reading
Proof Bakery at Handsome Coffee9 Jan
While getting Guerilla Tacos at Handsome Coffee the other day, I couldn't pass up a pain au chocolat from Proof Bakery.
Continue reading
Guerrilla Tacos – Gourmet Street Meat8 Jan
Back to our regularly scheduled programming, could there be a new contender for best tacos in LA? Guerrilla Tacos is a months-old pop-up serving up gourmet foodstuffs in taco form.
Bread Lounge – Kouign Amann for Hipsters10 Dec
A newly open to the public operation, Bread Lounge brings serious pastry and breads to the Arts District. They've been supplying bread to the likes of Church and State and underground supper club Wolvesmouth for a while but have just opened the front to the public and introduced pastries, coffee, and sandwiches.
Handsome Coffee in the Office23 Oct
Just got a bag of Handsome Coffee's Kiawamururu beans from last week's event. Brewing it up at the office, it's pretty great. It's a light touch on the roast, with an acidic feel and a mellow roastiness. I prefer a chocolatey brew, so this is not quite a repeat buy. But it's two coffeedouchey thumbs up here.
If you want their coffeedouche tasting notes:
"Tangelo and meyer lemon with a hint of red fruit and black tea. The beautiful acidity of a fresh made marinara sauce."
Ah, how coffeedouchey.


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A DIY snowflake dress by Agy
Patti is brightening up her winter outfit with a splash of vibrant pink
Missy Cupcakes Napkin-turned-apron tutorial
With more Recycled Fashion Finds right here
To join in this week, submit your link below. Click here for the rules, and don't forget to grab yourself a Recycled Fashion Finds blog badge for your blog post or side bar. Thanks readers!


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Dazzle your wedding guests with an incredible belly dancing performance by Valerie
Classy and colourful costumes, a music playlist created just for you, this is just the beginning of an unforgettable family-friendly entertainment experience that genuinely will wow your guests.
Henna parties and hen party workshops led by this qualified dance teacher are also available. Valerie boasts over 30 years' experience in teaching and is a member of the Association of Professional Dancers in Ireland (APDI). She is also a full member of Irish Actors Equity. As such this teacher is a popular option for hen parties and regularly teacher dance classes to brides and her team of leading ladies. All hen party lessons include warm up and cooling down exercises, step-by-step instructions that beginners find easy to follow, and an element of fun and laughter.
Bellydance Ireland offers a high standard of performance and tuition. Valerie performs at cultural, corporate and commercial events, family celebrations including wedding/hen parties, birthdays, and festivals in Ireland and abroad.
Valerie dances and teachers a wide variety of bellydance styles; Egyptian (Baladi, Saidi & Stick, Classical & Veil, Cymbals), Turkish, Gulf, Moroccan, Brazilian, Greek, some Tunisian Folk and Persian.
This talented artist has appeared many times on national television and has been featured on radio shows and in a number of magazines, and local and national newspapers. She has danced in Egypt, Tunisia, Morocco, Turkey, Greece, Brazil, the UK and across Ireland.
For more information call (00353)12963856 or email firstname.lastname@example.com.


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The Health and Safety at Work Act 1974 (HASAW) makes it a legal requirement for employers to prepare and, as often as is necessary, review and revise a written health and policy statement. An employer is also legally obliged to bring the policy (and any revision to it) to the attention of employees.
Notwithstanding this, the Employers' Health and Safety Policy Statements (Exception) Regulations 1975 exempts organisations with fewer than five employees from the requirement to have the policy documented. Therefore, if you employ fewer than five employees (including part-time workers). then you do not need a written health and safety policy.
However, at Ambeck Associates Ltd, we believe that it makes good business sense for all organisations to have a written health and safety policy, irrespective of their size or operations. Having a written policy helps to focus attention on important health and safety issues and can help to enhance a company's reputation amongst new and prospective customers, employees, insurers and enforcement bodies alike.
For those organisations with fewer than five employees, the policy need only be short and simple.


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Lizardmen Display
Nice and well designed, this display tray will make easy your walks in a tournament. You will not need any more to keep your miniatures in your case and it will increase the wow effect for the paint contest. It suits perfectly in a Feldherr mini bag. 100% customizable (chose the colour of the base and what you would like to have inscribed on it).
Product customisationDon't forget to save your customization to be able to add to cart


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Monthly Archives: November 2011
SS&A Wodonga Guest Speaker.
Just re-posting a request made to publicise a worthwhile event. Glenn Rose says: November 16, 2011 at 7:25 pm (Edit) Hello, I'm wondering if you could mention this event to the attention of your blog audience.. On Tuesday … Continue reading
Posted in Uncategorized 1 Comment
Souveneir it for parts?
A thought occurred to me as I wandered around the Library Museum the other day. Actually as I perused the permanent collection of Uiver memorabilia. It seemed to me that there was plenty to demonstrate the form and appearance of … Continue reading
Posted in Uncategorized 3 Comments
One out of Four 'Aint Bad.
Currently there are four temporary art installations around Albury, all are free, all are worth a look and I'd urge anyone in a position to take advantage of the opportunity to check themselves out for themselves. For what it's worth, … Continue reading
Posted in Uncategorized Leave a comment