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Before I went to see 11/4/08 I had mixed expectations; I anticipated a highly political movie that perhaps sought to praise democratic values as well as the election of the 44th President of the United States, Barack Obama. From my perspective most political documentaries clearly follow a scheme (whether they do it on purpose or not is beyond me) – (1) it opens with footage illustrating the central theme of the movie (2) a session of deep interviews begins (always with experts; "the experts say that…") and (3) a conclusion. Obviously, this was what I expected to see this morning too, and I was not sure if I was ready for such a movie at 11 a.m. on a Saturday.
And that is why I was literally stunned – perhaps completely mesmerized – by how different 11/4/08 was compared to other political pictures. I was merely a neutral movie describing a special event, and not as political as I had expected. The movie started of abruptly and almost stumbled into a masterly directed sequence of footage from different locations in the USA on the Election Day (November 4th, 2008). It featured little dialogue, but instead amateur footage taken from numerous volunteers nationwide (and later, worldwide), ultimately crating unique impressions. Cinematographically the movie seemed so simple that it almost went on to be bizarre, but nevertheless did it portray the historical day that is 11-04-08 in a brand new and illuminating light. Through a skillfully edited compilation of footage from all over the world, we visited everything from a Missisippi election night party to a political rally in New Delhi (!). Even though background noise and poor video quality was a substantial part of this film, the effects that these factors created were unique and very fascinating as it made me feel extremely close to what was happening.
In contrast to other political movies, 11/4/08 describes the worldwide 'mood' during an extraordinary event of politics – and not the politics itself. The most impressive aspect of the movie is how it is an entirely different concept than what we are used to – the core of the movie is participation and engagement from volunteers arond the world. All in all a great capture of what history' looks like' and an exciting 'must-see' for all that pay interest to this historical day.
… and may I just say that it is incredible how before/after views on a movie change after you've seen it!


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Understanding Your Natal Chart - Part I by Psychic Arthur
Published Date 6/26/2016
Category: Astrology
First of all, the reason an astrologer (or astrology website) will ask for your date of birth, as well as, the exact time of birth and the location you where born, is so they can create a Natal Chart or Birth Chart (that circle pie chart looking thing with all the signs of the zodiac and stuff) that specifically relates to you. And, like a snowflake, no two charts are the same. Think of your Natal Chart like your very own celestial road map that gives a look into your personality and character, in addition to forecasting major life events, by examining the position and location of the planets in the heavens when you where born.
The Big Circle
Your Sun Sign
Next, each planet in your natal chart denotes other aspects of your personality. The planets are grouped into two categories: Personal planets (Sun, Moon, Mercury, Venus, and Mars) and Outer planets (Jupiter, Neptune, Saturn, Uranus, and Pluto).
Personal Planets
Outer Planets
Tomorrow, we discuss what each one of "the houses" mean and represent in your natal chart. In the meantime, I'd suggest getting a copy of your Natal Chart and diving into it now that you know what you're looking at!
Stay amazing!
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Study 3 of 13 on Proverbs
"Ruth. The best of what life had to offer, at that time, was where she was. Anywhere else was the unknown. Culturally, she fit right where she was. Her family was there for all the needed familiarity. Yet the comfort of Naomi and the truth that she demonstrated….lead Ruth to a land that was not her own…a land that may not have been as friendly as it should have. But despite that experience…the Biblical narrative illustrates the importance of this immigrant in the lineage of the Messiah. Truth leads you beyond where you are and lights your way to freedom from all that binds you in atrophying familiarity."—Falvo Fowler
Scriptural Basis: Prov. 6:21, 23, 24, 30, 31; 7:2, 3, 26, 27; Matt. 5:21–30. Key Text: "The commandment is a lamp, and the law a light; reproofs of instruction are the way of life" (Prov. 6:23, NKJV).
1. Generally speaking, what is the usual human reaction to the term "God's law"? 2. According to Proverbs 6:23, how is the law related to "light"? 3. How can we be serious about the gravity of sin without falling into the trap of fanaticism? 4. What biblical examples do we have of those who chose to follow God's law despite powerful reasons not to? 5. What can we learn from the obedience of these biblical characters? 6. What principles can we find in Proverbs 6 and 7 to help in withstanding temptation?
Study 3 of 13 on Proverbs


text: One of Austin�s best restaurants is broadening its reach. Bufalina Due, the second iteration of Steven Dilley�s wildly popular East Austin pizza-centric restaurant will add lunch service starting this weekend. The restaurant will open for lunch at 11 a.m. Saturday and be open for lunch going forward from Wednesday to Sunday. Pizza will still be the focus, but the menu will also include a small selection of salads and Italian-inspired sandwiches, like a classic Italian�and meatball subs. With the announcement of the new hours, Dilley also said that he is looking to add lunch to the location at 1519 E. Cesar Chavez St. early next year.]]


text: Since 1997, the Kasiisi Project has aided education in and around Kibale National Park in rural western Uganda, East Africa. Founded initially as a link between the research-based Kibale Chimpanzee Project and the local community, the Kasiisi Project now works with several research groups in and around the park to target critical issues for the survival of the forest and support of the local population. We support early childhood education, promote conservation and health education, provide daily school lunches, train teachers, encourage literacy through libraries and computer usage, fund secondary school and college scholarships, and address the special needs of girls. We work in 14 schools, which support 10,000 primary school children. We are a secular 501 (c) (3) non-profit organization based in Cambridge, Massachusetts, USA.


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Big Little Book CollectionsBig Little Books are very collectible and also very rare. We have found several Big Little Book Collections for sale, however the available collection changes almost daily so it's good to check this page as often as you can.
A great way to get started collecting Big Little Books, or to boost your own collection is to buy a existing collection from somebody else.
Old Movie Posters


text: No matter employees' opinions about Valentine's Day, the holiday gives you a chance to remind your workforce to take care of their hearts — both the physical and emotional kind. Promoting oral health is a great place to start. Check out the unexpected ways a healthy smile is linked to a healthy heart.Read More


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We are pleased to inform you that Thunder + Toffee Vodka is now Kosher certified.
We can confirm that a special supervised production of Thunder + Toffee Vodka has ben produced after koshering of the plant.
Supervised production bottles all bear the logo of the KLBD. The Thunder Toffee + Vodka is Parve. This product is not however suitable for Passover.
Unfortunately it cannot be bought online, if you are interested in buying the Kosher products please contact us at this email address; firstname.lastname@example.com


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Our modern twist on the classic Turkish spa towel creates an everyday luxury for your bath. Wonderfully light and airy, it's loomed from pure Turkish Aegean cotton to be soft as a cloud and gentle on the skin. An innovative weave makes it exceptionally absorbent and quick-drying, so your towel stays soft and lofty. A pared-back trim replaces the traditional dobby for a cleaner, simpler look we love.
Because we love pampering in style, we've created three fabulous set-ups: The Essential Bath Set, The Luxury Bath Set, and The Ultimate Bath Set.
Wondering what's included in each set? See Dimensions & Care below.


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A guide to Role Playing beginning with writing in forums.
See also:
Guide to Writing a Role-Playing Thread
Original version from 60. Role Playing FAQ by (Chro, Level 38 Human Rogue, Guild: Night Blades, Realm: Feathermoon).
If you are reading this guide, you have probably already read the FAQ or know how to Role-Play from past experiences. This addition is to give hints and tips for how to further your Forum Role-Playing. If you have noticed that you don't always get the response from other posters that you were hoping for, this is for you.
Types of RP:
As stated in the FAQ, there are a few different types of Role-Playing. For the purpose of this guide, this article will only be focusing on Open-Role-Playing, Structured-Role-Playing, and Closed Role-Playing as these are the only three that require you to type up paragraphs and think in a plot line fashion.
Open Role Playing
In this type, every person in the thread is a equal actor and you may never God-Mode anyone unless they give their permission. The Original Poster (OP) usually starts with an end in mind and will try to steer the thread in that direction but try to give everyone their own camera-time.
Structured Role Playing
This type is still open for people to jump into and contribute, but is more rigid than an Open RP thread. The OP has a story to tell and is allowed a small amount of God-Moding throughout the thread if things deviate too far from the plot line, but should still always respect the other actor's character rights.
Closed Role Playing
These threads are sort of like a sign up, as a separate thread is created for people to ask questions and register their character. These tend to be rare, but were once commonplace in the Beta Role-Playing forums.
There are a few rules for joining an Open Role Playing thread. First of all, you must join in a logical fashion. The thread starts in Stormwind and you are a Forsaken. What are you doing in Stormwind in the first place? How did you get in?
Bad Example:
Fors came down the stairs of the Lion's Pride Inn, yawning. He began slaughtering the pitiful humans all around him.
Critique: How did Fors get into the Inn? Why was he sleeping upstairs? How would no humans see him? You don't know, and the author probably has no idea either.
Good Example:
Fors crept into the open window of the Lion's Pride Inn, quietly slitting the throat of the only human in the room. It hadn't been easy sneaking past the guards or climbing the wall, but that was what he had been trained to do. He was here on a mission, and he meant to complete it. With a light foot and a quick dagger he stepped out of the room and slew another human who had been standing just outside of the door without a sound. He only hoped that no-one would find him before he had a chance to slay them.
Critique: A real, logical entrance was made and he obviously has a plan, even if he didn't reveal it yet. Plus he has given someone else a chance to interact with him.
Many times you simply cannot think of a good reason for your character to be in that place a that time, so you have three options. One: You can start your character in a different location and wait for the plot to advance before joining the others. Two: You can switch to another character. Most Role-Players have many different characters to call upon, so be sure to use them. Three: Just sit back and enjoy the ride. Just because you enjoy a thread, it doesn't mean that you need to join it.
This part is broken up into a few rules.
This is the thing that every decent Role-Player hates to see. To God-Mode is to use another person's character without their consent. This can range anywhere from putting words in their mouth to killing them. Here is an example how the story can be played out, going from good to bad.
Good Example:
Elly knocked the head off one of the advancing Scourge, shouting to her comrade Rajhin, "We can't keep this up! There are simply too many of them!" It was then that she noticed that behind the tidal wave of Scourge stood a single Forsaken, the one they had seen before called Kamith. He was holding his hand up high and shouting an incantation. She quickly slashed through the mass of Scourge, hoping she could interrupt him in time.
Critique: This establishes what is happening and does not take control of other's characters at all, assuming that Kamith had already posted that he was beginning to cast something.
Ok Example:
Elly knocked the head off one of the advancing Scourge, shouting to her comrade Rajhin, who seemed to be having trouble, "We can't keep this up! There are simply too many of them!" Rajhin shouted back, "Ya mon! We need ta be getting away!" It was then that she noticed that behind the tidal wave of Scourge stood a single Forsaken, the one they had seen before called Kamith. He was holding his hand up high and shouting an incantation. She quickly slashed through the mass of Scourge, raising her mallet to bring it down on Kamith's head.
Critique: This isn't too bad. Elly, however, is determining how Rajhin is fairing against his foes, which is a no-no, plus she is putting words in his mouth. What if Rajhin wants to keep on fighting to the death? Elly also reaches Kamith and is about to smash him. Sure she leaves that up to him, but what if he had wanted to do something while the two of them were still at a fair distance? All in all, this isn't all that bad, but treads the line of God-Moding quite dangerously.
Not Good Example:
Elly knocked the head off one of the advancing Scourge, shouting to her comrade Rajhin, who had been stabbed in the leg and was bleeding profusly, "We can't keep this up! There are simply too many of them!" Rajhin shouted back, "Ya mon! IWe need ta be getting away!" It was then that she noticed that behind the tidal wave of Scourge stood a single Forsaken, the one they had seen before called Kamith. He was holding his hand up high and shouting an incantation. She quickly slashed through the mass of Scourge, smashing her mallet into his side, interrupting his spell. He got back to his feet quickly and usheathed his dagger. "Meddling Paladin! You will die!"
Critique: This simply takes too many allowances. First off, Elly has portrayed Rajhin's fight in a way he probibly doesn't want. Again, always leave personal fighting against NPC's to the individual. Secondly, she puts words in both of the other players' mouths. What if Kamith wanted to act slyly and not say a word, pretend he was dead? That is the kind of thing only the other player can determine. This is definitely God-Moding, but can be played if the others let it slide, but Elly will probably get a comment about it.
Bad Example:
Elly knocked the head off one of the advancing Scourge, shouting to her comrade Rajhin, who was barely conscious after the severe injuries he had sustained, "We can't keep this up! There are simply too many of them!" Rajhin could only scream as yet another blade entered his side. It was then that she noticed that behind the tidal wave of Scourge stood a single Forsaken, the one they had seen before called Kamith. He was holding his hand up high and shouting an incantation. She quickly slashed through the mass of Scourge, smashing her mallet into his side, interrupting his spell. He lay on the floor, nearly dead an drained of all his power. "You can kill me, but my spirit and power will linger on, Light blinded Paladin!" Elly just sneered and brought her mallet down on his skull crushing it. The Scourge behind her fell apart, saving Rajhin from an assured death.
Critique: This is just bad as far as God-Moding goes. She portrays Rajhin as an almost incompetent fighter, obviously with much less skill than her. She then not only interrupts Kamith, puts a lot of words in his mouth, but also kills him! And to top it off, she just ended the battle before any of the others had a chance to do anything. This kind of thing is unacceptable.
Bad Just For Fun Example:
Elly lit into the advancing Scourge army, taking out dozens of them with every swipe. Rajhin, however, fell without even taking out a single one. She sighed, raising him from the dead while keeping the tide of Scourge away with one hand. "Must I always say your ass, Rajhin?" "I be sorry, miss Elly. I be incompetent," he replied. She laughed and proceeded to destroy the rest of the Scourge army with a few swipes. She noticed The Forsaken Kamith trying to cast a spell, but his obvious fear of her kept his hands shaking and kept him from concentrating. She walked up to him as he begged, "Please! Please don't kill me! I just wanted to be a real boy!" She Destroyed him with a single flick of her finger, his body exploding. "Well, Rajhin, my clumsy sidekick, I think all is well in Azeroth again." And with that, they all lived happily ever after.
As you can see, God-Moding can be very destructive to a thread's plot line. Watch yourself to make sure you don't do it.
Too liberal use of NPCs
Too liberal use of NPCs, especially ones that are crucial to others' story, can also sometimes be harmful. Take for example the 'Bad Just For Fun Example" above. Elly there defeats the entire army of NPCs without letting anyone else interact with them. Just like God-Moding, you want to avoid doing this. A little rule is that no matter how many soldiers you defeat, the army is always bigger until that phase of the thread is over.
This does not come naturally to many people and can take a while to get used to. The best suggestion for finding the proper grammar of a sentence would be to read it out loud and see if it sounds right. If it doesn't, re-arrange the words until it sounds right.
Ex: Brian ate the muffin, hesitant.
to: Brian hesitantly ate the muffin.
Even though it might not seem like a big thing, it can make all the difference that your sentences flow together, otherwise people will need to stop and re-read you post and suddenly they find that the immersion is broken just because something doesn't sound right. Don't let it get you down if you don't have good skills when it comes to grammar. To get better at recognizing the structure of sentences you should read other novels or even pick up a book on grammar.
The thing with spelling is to look at the word and ask yourself if it looks right. If it looks odd, change it around until it looks better. If you do that and it still doesn't look right, you can look it up in the dictionary or ask someone to correct you. Many people make the argument, "I didn't come here to spell good!" No, but it is important that the person you are trying to communicate to understand you. A little spelling error every now and again is nothing to fret about, but five in every sentence? Again, reading novels will help correct this problem. Of course it makes your RP look much better. Don't hesitate if you think your spelling is really bad, just ask around (with double brackets of course) how to spell those things, ignore teens that don't know you're having trouble with it and all should be fine.
The length of a post can be subjective to the situation. The ideal post is one that is around two to five paragraphs in length. Any more and people will start to feel their eyeballs drying out from staring at the screen that long. If you are having a back and forth conversation, short posts are fine, but at least try to put in a whole paragraph to keep interest up. There are few key things in a post that should always be covered.
Setting: If it hasn't been established, establish it. Nothing makes it harder to imagine what is going on than if the characters are just floating in a 'white space.' Give them a world to interact with. Describing a new setting should probably take up a full paragraph.
Action: What is happening in this post that makes us want to read it? Action does not have to mean that fighting is going on, action simply means that something is happening. It could be internal conflict, it could be Rarkal found a seat at the bar, Bobby might have picked some lint out of his belly-button. It doesn't matter the specifics of the action, just that something happened and you made us interested enough to read it.
Resolution/Suspense: You post must contain a logical end to it. You can use these to hint at what you would like to happen next. Such as, "Killia fired his shotgun at Garmend, hoping that it would hit him. If it did, then his plan would begin." Naturally Garmend is going to be curious to see what Killia's plan is, so he's now more likely to let the bullet hit him. The ending of your post is crucial in that you finish your step and wait for someone else to start theirs. Give them something to work with.
This is the meat of your post. Describe, describe, describe. You are painting a picture for people to look at, so you should make it good. What ever you do, do it with description. Don't just say that you ran from the enemy, say you ran like a deer away from a fire. Say that the table wasn't only green, but that it had elvish runes carved into it. Did you kill something? Well then say how you killed it.
Now too much detail can be a problem sometimes, but if you are having that problem, just back off a little bit and you'll be fine. The point of description is just so that people reading it can get a mental picture of what is going on. Remember 'white space?' You don't want your character to just stand there with his hands straight down at his sides while he talks.
Players' inactivity
Another problem that can occur in forum roleplaying is players who introduce a character and then don't respond for 3-4 days or weeks. Basically, you end up having a character that has to fade in and out of existence and cause disjoins in character interactions.
- Player 1: Hurbert enters the room, dropping body parts on his way in.
- Player 2: (someone else) picks up a rotting middle finger asks Hurbert, "Did you lose this?" holding it up.
- (Hurbert doesn't respond for 3-4 days or weeks so the story has to continue without any conclusion to that event, which makes that other person's part disjointed.)
(In other words, when joining an RP thread one should try to make an entrance and an exit to let people know whether they are still around.)
More is to come...


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- Our Team
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COMMUNITYDEMOGRAPHICSMARKET TRENDSSchoolsLinksOpen Houses
One of the region's major employers, Pratt & Whitney is headquartered in the city of East Hartford. An assortment of industrial and suburban office parks includes a Coca-Cola bottling plant.
A variety of housing is offered in East Hartford. Featuring the historic district, with architecture and atmosphere of colonial times, and present modern-day living with charming neighborhoods of single-family homes. Making up the city's neighborhoods is an assortment of apartments, condominiums, traditional and contemporary homes.
An active recreation department sponsors team and individual sports for all ages, and manages public facilities for bicycling, cross-country, golf, handball, skateboarding, skiing, swimming and tennis. There is sufficient space for relaxing and picnicking at town parks. In 2004, an old Pratt & Whitney airstrip was converted into Rentschler Field, home to the University of Connecticut Huskies football team, seating 40,000 fans. Rentschler Field also hosts concerts and international soccer and rugby matches.
The school system in East Hartford offers interdistrict magnet schools, adult continuing education, and a special technical vocational program that incorporates the experience of local businesses with classroom instruction.


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Giant couscous & aubergine salad
Nutrition and extra info
- Vegetarian
Nutrition: per serving
- kcal235
- fat12g
- saturates5g
- carbs25g
- sugars4g
- fibre2g
- protein8g
- salt0.8g
- 1 sliced aubergine
Although it's technically a fruit (a berry, to be exact), the aubergine is used as a…
- olive oil
Olive oilol-iv oyl
Probably the most widely-used oil in cooking, olive oil is pressed from fresh olives. It's…
- 250g cherry tomatoes
- 250g giant couscous
Consisting of many tiny granules made from steamed and dried durum wheat, couscous has become a…
- 3 tbsp lemon juice
- 1 finely chopped small red onion
- 175g crumbled feta cheese
- small handful roughly chopped basil leaves
Heat oven to 200C/180C fan/gas 6. Place the sliced aubergine in a roasting tray, drizzle with 1 tbsp olive oil and roast for 5 mins. Add the cherry tomatoes and roast for 15 mins more.
Boil the giant couscous for 6-8 mins or until tender. Meanwhile, combine 2 tbsp olive oil with the lemon juice and finely chopped small red onion.
Drain couscous and mix with dressing, crumbled feta and roasted veg. Serve with a small handful roughly chopped basil leaves on top.


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How Enterprise Grid powers the work of large, global enterprises
Building a product that meets the needs of both enterprise administrators and their users
As more and more large enterprises move their work to Slack, we're evolving our Grid offering with a focus on two core themes: supporting Slack at the scale of hundreds of thousands of users and creating an industry-leading security and compliance offering. Here are a few new ways Grid helps large organizations get work done:
Scaling Slack for end-users and admins alike
When we talk about scale, we aren't just talking about building a product that supports up to 500,000 users (which it does). Rather, deploying Slack to hundreds of thousands of people requires tools that enable users to get work done in focused workspaces, while providing administrators with centralized oversight and management.
Company-wide announcement channels
Make and discover important announcements by creating default channels, which automatically include everyone in your company (with the option to make membership required). Given the size and impact of these channels, only admins can create them and posting permissions are limited to certain people, such as executives or internal communications managers. Plus, admins have the ability to turn on emoji reactions and threading for messages if desired.
Streamlined app management
We've added a new "Apps" page to the Admin Dashboard that provides insight into which apps are being used across all workspaces in your organization. For each app, Org Admins can view the workspace(s) it's on, who installed it, and whether it was installed from the App Directory.
We're also working on adding new tools to help admins streamline app management by defining rules to automatically approve (or reject) apps based on their level of requested scopes.
Improved workspace discoverability and onboarding
We've updated the onboarding experience to help new users find relevant workspaces in Slack while reducing administrative overhead. Now, new users who aren't already assigned to a workspace can find workspaces by entering the names of people they work closely with. Additionally, we're adding the ability to customize onboarding to insert guidance or relevant links specific to how your company uses Slack.
Security and compliance
Enterprise organizations don't have to compromise between the products they need to be productive and meeting security or compliance requirements. We're continuously investing in new tools and certifications that help enterprise admins enable their teams to work how they want and need to in Slack, even if that work contains sensitive information or you're in a regulated industry.
Custom Terms of Service
If your organization has specific policies for using Slack, Org Admins can create a Custom Terms of Service that everyone in their organization (and optionally guest accounts) must accept in order to sign in.
Audit access, download, and other events
Admins can proactively monitor or reactively audit events that occur within your enterprise using our Audit Log API that surfaces 30-plus critical events including file downloads, login activity, and workspace permission changes. Additionally, you can pipe the API into monitoring tools such as Splunk or Sumo Logic to look for abnormalities or combine Slack data with that from other sources.
Enhanced device-level security controls
We're continuing to invest in controls that help ensure only the right people have access to your organization's information. Building off support for Enterprise Mobility Management (EMM) we announced last summer, admins can now restrict the ability to copy text or links from either of Slack's mobile applications. We are also investigating other device-level security controls such as app-specific passcodes and force logout on specific devices.
Making Slack where your work happens, regardless of your industry or location
We're continually evolving our security offering and adding new third-party certifications to mirror our growing customer base. For those of you who operate in Europe, Slack is GDPR compliant. Additionally, we recently received certifications for ISO 27001 and 27018.
You can learn more about Enterprise Grid here, or write in to our team at firstname.lastname@example.com.


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In one God, eternally subsisting in three persons: the Father, the Son and the Holy Spirit (Deut 6.4; Matthew 28:19; Mark 12:29)
Jesus Christ is the Son of God. He is co-equal with the Father. Jesus lived a sinless human life and offered Himself to the perfect sacrifice for the sins of all men by dying on a cross. He arose from the dead after three days to demonstrate His power over sin and death. He ascended to heaven's glory and will return again to earth to reign the King of Kings and Lord of Lords.
Matthew 1:22, 23; Isaiah 9: 6; John 1: 1-5, 14: 10-30; Hebrews 4:14, 15; 1 Corinthians 15: 3, 4; Romans 1: 3, 4; Acts 1: 9-11; 1 Timothy 6:14, 15; Titus 2:13
In the virginal conception of Jesus, in His vicarious and atoning death, in His bodily resurrection from the dead and his victorious ascension into heaven (Isaiah 7:14; Rom 8:34 and Acts 1.9)
The Holy Spirit is equal with the Father and the Son of God. He is present in the world to make men aware of their need for Jesus Christ. He Also lives in every Christian from the moment of salvation. He Provides the Christian with power for living, understanding of spiritual truth, and guidance in doing what is right. The Christian seeks to live under His control daily.
2 Corinthians 3:17; John 16: 7-13, 14:16, 17; Acts 1: 8; 1 Corinthians 2:12, 3:16; Ephesians 1:13; Galatians 5:25; Ephesians 5: 1
We believe in the Holy Spirit, sent by God the Father to be the comforter, guide and constant presence in the Church. We believe that He is manifested in the Church which is the Body of Christ through his fruit and his gifts. We believe in the baptism of the Holy Spirit, subsequent experience salvation, enabling the Christian to live and minister (Acts 1.5; 2.4; 10.44-46; 19.1-7)
In the verbal inspiration of the Holy Bible, the only infallible rule of faith normative for life and Christian character
(2 Timothy 3.14-17)
We believe that the church, built by the Lord Jesus Christ is the visible manifestation of the Body of Christ and its members are all who put their faith in Jesus as the only Savior and Lord, regardless of denominational affiliation. We believe in the ministries of the apostle , prophet, evangelist, pastor and teacher are working in the Church in modern times, preparing God's people for their service. We believe that the very existence and growth of the Church are conducted and sustained by the supernatural power of God. We believe that the Church's mission is to proclaim the good news of salvation to all people and disciple converts.
Acts 17:24; Ephesians 2:21; Matthew 16:18; Romans 12: 4-5; 1 Peter 2: 9-10; 1 Corinthians 3:16; Hebrews 10:25
We believe in the ordinances of the Lord's Supper and Baptism by immersion water.
Mark 16:16; John 3: 5¬; Acts 2:38; 1 Peter 3:21
We believe the Kingdom of God as a spiritual reality past, present and future and that the New Testament phase of the Kingdom was inaugurated in the arrival of Jesus. We believe that the fundamental identity of the believer in Christ is a citizen of the Kingdom of God, whose laws, obligations and privileges governing their faith and conduct. We believe that the Kingdom of God will grow until its consummation in the Second Coming of Jesus Christ. The absolute necessity of the new birth by faith in Christ and the active power of the Holy Spirit and the Word of God, to make man worthy of the Kingdom of Heaven (John 3.3-8); Matthew 19:24 Psalms 47.8; Job 1: 7-12; 2 Timothy 4:18;
At the Second Coming of Christ premilenial in two distinct phases. First – invisible to the world, to rapture his faithful Church of the earth before the Great Tribulation; second – visible and body with his glorified Church, to reign over the world for a thousand years (1 Thessalonians 4:16 17; 1 Corinthians 15.51-54; Revelation 20.4;.
Zechariah 14.5 and Jude 14)
That all Christians appear before the judgment seat of Christ to receive the reward of their deeds in the cause of Christ on earth (2 Corinthians 5:10)
In the coming judgment that will reward the faithful and condemn the unfaithful (Revelation 20.11-15)
And in the eternal life of joy and happiness for the faithful and sadness and torment for the infidels (Matthew 25:46).
Regardless of the situation in which you find yourself, there's something for you here. This also applies to the whole family. From children to the grandparents. This is a safe place for you and those you love. Here you will be able to enjoy a time of fellowship.
We look forward to welcoming you, our team of volunteers will make you feel comfortable and is ready to serve you.
In 2009 we moved to Tampa by the will of God who has been faithful in all His promises. Since then we have experienced the favor of the Lord answering his the divine purpose to continue His work.
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He is the founder and senior pastor of Revival Church in Tampa since 2010. His passion is teaching, discipling and clearly communicating the Word of God with a variety of cultures and life stages. Every week, Pastor Edilson help the lost and humble spirit that is weak, dispirited and broken to find restoration through Jesus Christ. Edilson & Delaine live in Tampa with their daughter, Gabriella.
It is the co-founder of Revival in Tampa, her desire is to teach and preach the Word of God. She is dedicated to helping women find their true potential and influence significantly and exclusively the world around them. A zelous and caring mother, wife of Senior Pastor Edilson Silva and Assistant Pastor of Revival Women's Ministry.
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In monthly meetings across the Breakast, they come together to share experiences, testimonies and mutual assistance. Some activities like "rescue operation" is also one of the priorities of this ministry, aiming to bring back to fellowhip in the Kingdom of God those who distanced themselves from the communion and the church.
Every Monday the women gather at the Blessed Afternoon at 5:00 pm, where they share testimonies, experiences of everyday life, prayer, intercession and receive the Word of God..


text:
CEFACS Lecture, Birmingham - Centre for Anglican Communion Studies
Wednesday 3rd November 2004A lecture by the Archbishop of Canterbury, Dr Rowan Williams, for CEFACS, the Centre for Anglican Communion Studies.
If you were to ask what it is to acquire a musical education it would be a rather odd answer which left out the ability to play an instrument or to sing and that is what I want to use as a very basic analogy to think through what we might mean by Theological Education. It is possible, you see, to learn quite a lot about let us say the history of music, about musical theory. It is possible even to recognise patterns of a page of black marks on a white background which tell you how a composition moves. But it would be strange, as I have said, if that were all pursued in the absence of any acquisition of a skill – any capacity to do something in a particular way. Just as we might say it would be very strange to learn a language without learning how to speak it – although that is as you all know the way many of us learn languages. As the late Ronald Knox, born in this city, remarked, "It is a great mystery that the average English person can spend six years at school learning French and on arrival in Paris is able to say only 'where is the Tourist Office?'"
So in thinking about what is Theological Education I want to think about what a theologically educated person might be like. Just as, in relation to musical education, I might be reasonably sure of being able to identify what a musically educated person is like. I would know what sort of skills to look for and listen for in that case. Now I want to suggest that a theologically educated person is somebody who has acquired the skill of reading the world, reading and interpreting the world, in the context and framework of Christian belief and Christian worship. Someone who has acquired the skill of reading or interpreting the world in the context and the framework of Christian belief and Christian worship. That means that a theologically educated person is not someone who simply knows a great deal about the Bible or history of doctrine but somebody who is able to engage in some quite risky and innovative interpretation, and who is able, if I can put it this way, to recognise holy lives. Because I think that the skill that belongs to being a theologically educated person is a very significant part – the skill of knowing what an exemplary life looks like lived in the context of doctrine and worship.
We are used to hearing that theology is the science of God. God is the object of theology and that is perfectly true. But since God never sits around waiting for us to make observations as a good many theologians have reminded us in the 20th century, since God is not simply an area of study that we can easily demarcate, we depend in theology on people who have some skills in living and knowing in God's presence. Which is why when St Thomas Aquinus in the 13th Century tried to define theology, he put it in terms of studying the narratives of those people by whom revelation reaches us... studying the narratives of those people by whom divine revelation reaches us. And that means, I believe, that theology is inevitably, consistently to do with human lives, not in any sense that excludes theology having to do with God – far from it: but in recognition of the fact that because God is not an object lying around for examination, God's impact upon and the difference God makes to human lives is where we are bound to begin. The word of God, the self communication of God is always bound up with the actual and concrete transformation of human situations – corporate and individual.
I am speaking simply of Christian theology and I will take it for granted from here on that my focus is to be Christian theology. From the vantage point of Christian theology that should not surprise us at all. Christian theology begins from the series of events – events of transformation.
At the very beginning of what we might call Christian Theology is the revelation of God to Moses, the Exodus, the establishment of the Covenant people. In other words, theology there begins when a people has been created, when the act of God is seen as having drawn together the whole community under law, under common understanding and discipline, to glorify God and communicate who God is. Out of that comes that further phase of theological understanding driven by the event, the change that we call the resurrection of Jesus Christ.
These are moments in the human world when the level of change of transition or transformation is so high and so deep that people feel driven to talk about something other than just the forces of history or the conventions of society. To say that theology begins in revolution sounds a very dangerous observation and yet in terms of the Bible it is not, again shouldn't be, all that surprising. Theology begins when something in the human world and human lives has struck at such depth that we need language more than just the conventional language of human agency and historical forces. Theology arises then when the world looks new. One of the saddest things that can be said about theology is that it has become stale; that it no longer speaks of transformation. Because the impulse to do theology arises when the world looks different from what you thought it was. The New Testament is riveting, exasperating, exhausting, inexhaustible because it is the work in progress of the people whose world is in "in the business" of being reformed, reshaped. The Bible, I think, only really comes to life when we see it in terms of that kind of work in progress. Great changes are afoot and we don't yet know quite what we shall find to say about the immense new landscape that has opened in front of us. I will come back in a while to the implications of that for the actual processes of teaching theology, but I think it may be important to hold in our minds for a little bit that notion of theology as having its origin, its energy, in a sense of the new landscape. Because one of the implications of that is that theology will be stale and dreary and boring when people are no longer aware that God has made a difference, whether in individual lives or in corporate lives, in persons or in history. Again I will return to say more about that but let it stand for a moment as a working account of one of the things that makes good theology good.
Theological education is bound, if all that is true, to be regularly a matter of looking at the patterns of human lives. Theology has a great deal to do with biography and with history – the Bible containing many examples of both. It is out of those narratives, out of those stories and transactions that the ideas emerge and I would venture to say that a bad theological education is one which never gets you from the ideas to the narratives; and a good theological education is one that pushes you inexorably from the narratives to the ideas. A theologically educated person, I said earlier, is one who is able to read, to interpret the world in this context. That means somebody who, as I said, has the skill to recognise a life of holiness or a discipleship; and that entails the skill to understand what kind of change, what kind of difference in the world has to do with God. And that is why theology is inevitably a component in the business of Christian discernment. The skills of discernment have a lot to do with living in this environment, this theological environment, in such a way that the world can be recognised, ordered, not explained, but seen in a way that makes sense. And those changes and those challenges that matter from God's point of view can be rightly identified. And in that sense, of course, theology does not set out to give you a map of another world but a set of instructions for this one. People caricature theology frequently, don't they? And to speak of a theological point, in some people's vocabulary, means to speak of something that can have no possible practical impact. It is about another world, and when that great 19th century philosopher Nietzsche made his attack on religious language in general, and Christian language in particular, he did so on the grounds that religious language created pseudo objects and then created a pseudo science about those pseudo objects. In other words Nietzsche assumed that theology was about another world and it is a caricature that comes home when people start talking about the medieval debates, the supposed medieval debates, on angels dancing on the points of needles. Some theology admittedly reads like that – early, medieval and modern. Not to say post-modern. But in fact to look at the history of theology, the way in which theological controversies arise, are dealt with, are resolved or not resolved, is to see again and again that the disciplines there, the discernments there, are about finding your way in the world, understanding what a life looks like that is lived in response to the God of Jesus Christ. And that is not an academic matter in the narrow sense. All of this, I think, indicates very clearly, and I use the word 'academic', why theology is an uncomfortable partner in the academic enterprise. The history of theology once again strongly suggests that where the academy, the main stream intellectual life of a culture is concerned, theology can't live with it and can't live without it and very often the culture can't live with it and can't live without it either. An uncomfortable partner in the enterprise because universities on the whole do not set themselves the task of educating people in the discernment of holiness. Why should they? And yet there is something in the level of critical questioning which theology ought to bring to the intellectual enterprise overall that is essential to intellectual health.
All that by way of rather general introduction and it is meant to convey the overall idea that theology is, yes, a practical discipline, a discipline about acquiring skills for living – to use the contemporary jargon. But those skills for living are shaped by a whole set, a whole heritage of narratives, perspectives, images, metaphors – each one of them traceable to some great upheaval in human understanding which create a responsibility, a sense of, let's use the word, obedience in those who are drawn in by them, which is to say the least unusual in the intellectual world. Theology is about personal transformation, theology is about holiness, theology is about obedience and in a sense in which that last rather contentious idea might be true – again I will come back to it a little later.
But perhaps it is time now to turn to some of the particular areas of theological education which we associate with the enterprise and see how they look in the light of that rather general set of definitions. I will speak about biblical study, about doctrine and about church history in particular. I have already begun to hint at how I think biblical study ought to be grounded in the sort of theological education that I am concerned with here. The Bible is the primary record of the primary difference God makes. It begins, of course, by recording the greatest difference of all – the difference between things being there and things not being there and associates that with God. And in Christian scripture that primordial difference between being and non-being is latched on with an enormously ambitious theological pun at the beginning of St John's Gospel latched on to the life of Jesus of Nazareth as the one who makes the difference between being and non-being within the world's history. But the narrative of Hebrew scripture, what Christians call the Old Testament, evolves in a series of upheavals. The uprooting of Abraham from his native land, the release from slavery of the people of Israel, the betrayal and exile that follows the abandonment by God's people of God's justice, the restoration of the people around more liturgy. And within its contours we are not allowed at any point, I think, to come too quickly to a generalised version of what all this is about and who this God is. We have to watch the story in its process. We have to attend to and be involved in the drama of the narrative.
And that already gives us the clue we need to turn to Christian scripture. Be patient, don't assume the end of the story is come. God is a God who upturns the conventions and the ideas and the images we have and he does it centrally, focally, forever, in the life and death of Jesus. We watch them again as Christian scripture evolves, we watch people in that new landscape trying to find the words for it. To say that is not in the least to say that the Bible does not tell us the truth. The way the bible tells us the truth is by showing us how God's reality, in its freedom and majesty, impresses itself upon human life. We read the impress, we read the impact, we begin to understand who it is that we are dealing with and that is as true of the New Testament as of the Old. Frequently as I read Paul's epistles I read the impatient, inarticulacy of someone whose vision is bigger than his language and that is what makes Paul so intensely worth reading, so inspired, so much a vehicle of God's spirit. Watching him struggle, sometimes very impatiently, with ideas that are getting away from him is precisely to be drawn into what Paul sees and what Paul knows – to meet Paul's God. There is an extraordinary moment when Paul realises that he has dug himself in far more deeply than he originally intended to in an argument and suddenly breaks away saying "I don't know where this is going but ..." as he does, of course, so memorably at the end of his most agonised excursions – Romans 9-11. How am I going to bring all these ideas together, Paul asks at the end of 11 when he has been wrestling with the fate of Israel and he can say only, "O the depth and mystery of God". And it is not a short cut because you have watched him getting there. I had a friend years ago who complained about the way in which theologians would revert to talking about mystery when things were getting difficult and it is a good discipline I think for any theologian to save the language of mystery, if you like, until the very last moment. That is to say to follow through argument, definition, refinement of terms as bravely and consistently as you can and not to give up too soon. Only when you have demonstrated that you are at the end of that story can you afford to say with Paul that you don't know where to go but God does.
Now that means, I think, that a person who is educated in reading the Bible is a person who, you can say theologically, by the Grace of the Holy Spirit, has been brought into that relationship with the God of the Bible which allows them to recognise in the language of the Bible their own faith and their own narrative. And that is something rather different from quarrying the Bible for little bits that happily remind you of how you feel. That is not biblical theology. It may be a useful form of apologetical psychology but it is not particularly theological. But to find in that language, that narrative, that register of exploration, something of the faith that transforms your own life; that I think is to see what biblical understanding is. And it is not a million miles away from what Martin Luther said when claiming that the Christian response to reading the Bible always had to be, if you heard the words, this is about you, datae loquitor, this is about you. The Christian comes into the biblical world – a strange world, a world in which images and ideas and words are not always what you expect. But the education of the Christian in the biblical world is an education in the skills of analogy and connection. Which is why, of course, throughout Christian history some of the most interesting and challenging and unexpected uses of the Bible have been the picking up of biblical narratives to describe the story of the soul. From very early on, from the Greek fathers to the 17th century, the stories of Abraham or of Moses have been picked up to tell you that this about you, to invite you to see your own struggles with God, the speaking, revealing, living God in the contours in the shape of what has emerged in biblical story. And some of you here will know, of course, one of the greatest, latest classical versions of that in Charles Wesley's hymn "Come O thou traveller unknown" which takes the story of Jacob wrestling with the angel as the model of Christian life, Christian struggle and discovery. That means that being a biblically educated person is a great deal more than knowing the texts. Some of you may have come across a novel by Fulton Wilder, that great American writer of the early 20th century, called Heaven is my Destination. Set in the America of the Depression it describes the adventures of a travelling text-book salesman who is also a kind of undercover evangelist. It is a very, very funny book indeed and a very poignant one. And one of the most comical and poignant moments is when this travelling evangelist meets on a train another travelling evangelist who challenges him as to whether he really knows the Lord. George, the salesman says yes of course he does and the Evangelist says all right then so what is Ephesians 4.11? and they swap texts for several minutes until George makes a small mistake in his quotation. The other leaps on him saying, you think you know the Lord, brother but you don't. I don't regard that as biblical education in any very interesting sense because it has absolutely nothing to do with what that other great American writer, William Stringfellow called being a biblical person. That is living under the vision and under the judgement of the God of the Bible. To know how to live a life in that light in that perspective, in that presence – that is being biblically educated I would say.
And so a theological education that is designed to produce people who are really literate in the Bible; that I think has to be an education which looks very very carefully and patiently at the contours of these stories. It does not immediately rush off to the historical critical question – what really happened? Did anything really happen? What are the interests of work in this text? I think it concentrates primarily on seeing how the text itself – the words on the page – bring to birth a picture of human life in God's presence. And how that narrative, that process of bringing something to life can connect with your own process of coming to life.
Now something of the same I would like to say something about Christian doctrine over all. Doctrine as sometimes taught in history of theological education has been very much the finished product as if a particular kind of problem solving exercise had been gone through eventually producing a settled solution; a formula that told you what you needed to know. And again I would like to think of doctrine, as with scripture itself, as the process of finding the words for a new landscape which like any such process is going to be in many ways vulnerable and rather bumpy. When I was regularly teaching theology I used to encourage my students to think of the history of doctrine as the history of discarded solutions, as if for just a moment some person with a light in their eyes says, I think I've got it, I think ... oh no I haven't. And that is very much how the process evolves I think. Someone comes up with what looks like the answer to the question of humanity and divinity in Jesus and ten years later the solution lies in ruins around them, and all you know is that you cannot do it that way. It is something that many scholars of the Eastern Orthodox Church are very good at underlining that there is in all good doctrine powerful element of the negative. We may not know what exactly to say but we know we can't say that. And simply formally and as a matter of historical fact many of the definitions of those early centuries work rather like that. We don't quite know what to say positively but we must avoid saying that or that or that because that will say less than we want to say. So even if we are never be going to be able to say all that we want to say, we shall know that to stop too soon with this or that formula would be to condemn us to being stuck with less than we really want to say. We can't tell all the truth, we can tell the truth consistently, we hope intelligently and then once again, as I said earlier, come to the point when we say that is as far as we can go but we have done the work.
And a doctrinally educated person therefore is, I believe, somebody who can see what sort of human anxieties, aspirations, tensions, prayer, love, sin and grace led people to think it mattered to talk about Jesus in this way, to talk about God in this way, to talk about the Sacraments of the Church in this way. It was not a word game. It wasn't a way of passing the long winter evenings.
If I am to be coherent, consistent in what I think about myself as an inhabitant of this new world and if I believe that this new world is something into which the reality of Jesus has projected me what must I say about Jesus that does justice to the newness of the force of the projection. What must I say about Jesus that doesn't trivialise or shrink the impact of this change that has been made: and so the early church moves, can I say inexorably, towards some of those very technical and very complicated distinctions and sub divisions that are going on in the great debates of the 4th and 5th centuries. Yes we must say that what is at work in Jesus is the life of the creator, nothing less. No we must not say that replaces any element in humanity. Yes we must say that the suffering of Jesus is real human suffering. No we mustn't say that that somehow turns God into a suffering human being and no more. And so the tightrope walk continues through those two centuries because it is all to do with how you do justice to the newness of the new creation. And a doctrinally educated person is then, I'd say, one who knows why that newness matters; why it matters to find words for it. When as it has happened quite a lot in the 20th century, when that classical language of trinity and incarnation has become remote or difficult for people it is I think fair to ask the question what has happened to the sense of newness – that that language has become so difficult and so stale. And very often what has happened is quite simply that the doctrinal language has lost its roots and its mooring, and we have to relearn it from those for whom newness means something.
And that of course is why doctrine is renewed in understanding and expression from what might you call extreme situations. In the 20th century the extreme situations faced by Christians under persecution brought forth new levels of appreciation of understanding of classical language and classical doctrine which were not just a repetition of the text book formulae. Barth and Bonhoeffer coming out of the Germany of the Third Reich both in their different ways reaffirmed the depth and fullness of the classical doctrinal tradition, I would say. Bonhoeffer is quite wrongly thought of here as some sort of liberal revisionist but that is another story. And it was because of the questions posed to people in that situation what is it that is different about Christian profession and Christian community; what is it that makes allegiance to Christ creative of a different space from that which is dominated by political oppression. Later in the 20th century we heard this again from Christians in Latin America and in Africa. And I expect we shall go on hearing it from there. I think here particularly of the way in which the work of Martin. Dietrich Bonhoeffer was so to speak dusted off and revived by theologians in the eighties in South Africa when the Kyros Document was prepared expressing something of that great act of resistance in the name of the lordship of Christ against human tyranny, which has associated with the Barmen declaration in 1935.
And I want to say a few words also about education in Church History. Church History has tended sometimes to be a little bit of a Cinderella subject in theological education. When it has been done people don't always quite see why it is done, whether there is a theological reason for doing it. It becomes another bundle of anecdotes. Facts about the past which may or may not be interesting, probably not very. Stories about people far away, speaking foreign languages with strange names with very bizarre ideas. Now I don't think that will do as an approach to Church History because one of the things that comes out of being a biblically educated and doctrinally educated person is some sense of what it means to belong to the body of Christ. That is to be part of a community which has no spatial or temporal boundaries but in which every participant has something to give and something to receive. And as I've tried to argue elsewhere understanding what the body of Christ means gives a very different complexion to Church History. Those odd people in the text books are actually our brothers and sisters in Christ, and frequently you would much prefer that they weren't. Almost as much as you would prefer that some of your contemporaries weren't! But these are people in whom Christ is given to you.
Church History is the record of holy lives. Frequently dramatically failed holy lives. Or holy lives whose holiness takes an awful lot of recognition because it is not holiness quite as you know it or think you know it. But again, what matters here is a kind analogical skill, a skill of making connections. The temptation, the failure, the blunder, the discovery of figures in the Christian past is a matter of how Christ in his Body speaks to you, giving you something that you need for your holiness and your discernment. Now the difficulty is that Church History frequently falls apart into two equally unhelpful poles. There is the kind of Church History which looks at the past as answering the questions. That is the story, that is how we got here and it all ends happily because it ended with us. And there is the kind of Church History which says we have to be deeply conscious of the absolute cultural gulf that separates us from everybody before 1550 or 1700 or 1981 or whatever. Both of those are unhelpful simply as historical method but they are totally insupportable as theological method.
Part of the challenge, the proper difficulty of studying Church History and being educated in Church History is being able to cope both with the continuity and with the gulf. These are people deciding to be disciples of the same Lord that I try to follow. These are people speaking of that discipleship in categories that are so strange that it will take me a lot of patience to learn what they say and listen to it effectively. Yet both those elements are true and essential in the process.
And a view of the Church which supposes that nothing happens between the New Testament and yesterday is one which is not only intellectually shabby and indefensible but one which is spiritually impoverished. God has given me, whether I like it or not, a very, very large number of companions on the journey. Each one of whom will have something distinctive to say however well I hear it, however easily I digest it. And it takes me back to where I started – and the question of reading the Bible. And I would want to add at this point that an educated reader of the Bible is also somebody who knows how to read the Bible in company – in company with other Christians now, in company with Christians through the ages. The rather odd view which has prevailed in quite a lot of western Protestantism that the essence of reading the Bible is the communication from the page to the individual's soul, everything else is if you like icing on the cake, would have seemed very strange to our Lord and the disciples, the first generations of Christians and indeed most Christians up to about 1850. Christians, like Jews, believe that the Holy Scripture was something you read together and heard together and talked about together. Calvin is very clear when he writes about the biblical interpretation, biblical authority in the 16th Century – that the community drawn together by the Holy Spirit is the community in which you read in the Spirit so that the Word comes alive for you together as a community. Great mistake to think of Calvin or of the Reformers as individualists in this respect. So a proper reading of Church History, an education in Church History is also I would say a coming into the company of the readers of the Bible. And how people read it in the past have indicated can be deeply surprising and deeply alien, but is that surprise and that alienness different in kind from the surprise that we sometimes encounter as we read the Bible with our own contemporaries. I suspect it is not the different order.
I could say more about those three areas but I think you may begin to see what I am trying to convey here. A theologically educated person is someone who is reading the world, I've said, in the context of the narratives that have brought God alive, savingly and transformingly. That means that a theologically educated person reads the Bible as a record of the changes impressed upon the human world by the living God. A theologically educated person encounters Christian doctrine as the struggle for words large enough and resourceful enough not to be completely misleading about the mystery, the scale of the living God. The theologically educated person is the person who reads the history of Christian communities as an invitation to read the Bible in company and to find education and discipleship in that process.
And in all this we come back again to the issue that I touched on right at the very beginning – of obedience. Now obedience as a theological virtue sounds very alarming, very pre-modern, very unattractive. And it does so, I suppose, largely because obedience is usually enjoined on people by those who have the power to make things difficult for them if they don't obey. But the greatest theologian of obedience in the 20th century, Karl Barth once again, meant by obedience, I think obedience in theology, that absolutely faithful attention to the otherness of what you are dealing with, that springs you from the trap of your own preoccupations and preferences. Somewhere in all of this business of theological education we have to come to terms with that sense of an otherness, an elsewhere – not another place, another realm, another world but that which is not simply on the map of our concerns, our security, our ideas. An obedient theology is one which seeks to be formed by what is there and a holy life is one which lets itself be impacted, be impressed by the will of God. For Karl Barth, that meant of course, that an obedient theologian was someone who was free to be the most dramatic possible nuisance in church and world. Obedience to the otherness of God, such a person would be obedient to no other constraints and no tyranny that could be concocted on the face of the earth. That is to put it dramatically. But then of course, the 1930s was a dramatic period.
What obedience means for us is a far tougher, far more complex matter to work out. And yet, I would dare to say that a theology that does not somehow tackle that issue of obedience somewhere along the line as part of the education we are talking about, will fail to be theology. And that is an obedience, of course, which challenges great deal of what we often mean by the term. Obedience we say and we think of passivity or docility, not a characteristic very obvious in the life of Augustine or St Thomas let alone Luther or Karl Barth. Whatever obedience means there, it does not mean docility. Obedience can mean again Paul throwing down his pen with exasperation and say "I don't know what more to say; it is too big for me to speak of" – that's obedience. It's St Thomas Aquinas saying at the end of his life saying, 'all I've written seems like so much straw compared with what has been shown to me'. It is Luther throwing his inkpot at the devil. It is Barth wonderfully, at the end of a deeply boring and conventional parish mission, designed to make everybody feel a great deal worse, decided as he tells us to preach a sermon on little angels with harps and sheets of music. Because he felt he had been listening for a week to a mission all about how 'I' ought to feel and not about how God was, therefore he wanted to turn the whole thing back to praise, and that's obedience.
So with all the awareness that we're bound to have of what a slippery word obedience is, I'd like to put in answer to the question, what is theological education: that element of an education in proper obedience, the passionate intention to what is there, to the extent that I am changed by that attention, and set free by it from other pressures to conformity.
I haven't attempted to outline anything like a reputable academic syllabus for theological education. I used to do that sort of thing and now happily I'm free from it. But I want to propose to you at least that if we try to answer the question what is theological education in the broadest possible sense, we need to put it the context of our discovery, discernment and of holiness. And also our discovery of one another as believers. Theological education can be just as much the unexpected encounter with another believer's vision as it is the absorption of a biblical idea or a doctrinal formula. It can be and should be a discovery of the body of Christ in that way. And if I may in conclusion just relate this to the context in which this lecture is being delivered, I would say that if our Anglican Communion is to discover itself as something which exemplifies the body of Christ rather than just a set of national groups opting to be more or less friendly to each other – usually less these days – we need a theological education like this.
It's a bold statement and perhaps an arrogant one, but I won't make too much of an apology for it. I think that we have suffered a great deal from visions and models of education that have not sufficiently directed us to the centrality of the body of Christ, as the theological theme, as that which more than anything else holds for us the newness of the new creation, the difference of where we are and how we relate. We have a very long way to go in making our Anglican church a coherent, communal, obedient, renewed family of congregations. And yet we share the reality given in Christ by our baptism, the reality of Christ's body. The theological education we need, I believe, in the Communion is something which will make that come alive for us, which will make us literate in reading scripture and doctrine and church history, which will deepen in us those skills of discernment that we need in respect of our own calling and the calling of others, which will set us free from being simply an ecclesiastical organisation preoccupied with policing itself in various ways which will perhaps make us a more effective servant of the world into which God calls us. The world in which God invites us to recognise him, respond to him, praise, be glad in him, a world which is on the way to becoming that new creation which is really the context, the locus of any theology worth the name.
Thank you.
© Rowan Williams 2005


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RL 350 | Ø 350 mm
- Max. air flow rate: 8000 m³/h
- Nominal air flow rate: 20 m/sek, 6950 m³/h
- Vacuum: 2630 Pa
- Filter (surface) area: 71 m²
- Extraction port diameter: 350 mm
- Remaining dust concentration, returned airflow quality: <0,1 mg/m³
Clean-Air Dust Extractors
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Street Talk
Displaying 61 - 70 of 1005
Friday, May. 31, 2019
Street Talk for May 31, 2019
Hecho Studios unveiled its leadership team with Briony McCarthy serving as president. McCarthy joins Hecho's ongoing chief content officer Tom Dunlap and executive creative director Gui Borchert, bringing more than 20 years of creative media expertise to the group. By combining their diverse...
Friday, May. 24, 2019
Street Talk for May 24, 2019
L.A.-based production company HOUND has added Marc Klasfeld and Mark Pellington to its directorial roster. HOUND will rep Klasfeld for exclusive commercial and music video representation in the U.S. and Pellington for exclusive music video representation in the U.S. Klasfeld's groundbreaking music...
Friday, May. 17, 2019
Street Talk for May 17, 2019
Global commercial production company Picture Farm has extended its reach to Germany, opening an office in Berlin under the aegis of executive producer Andreas Von Lintel . The office will serve as an extension of Picture Farm's existing European presence, providing its breadth of production...
Friday, May. 10, 2019
Street Talk for May 10, 2019
Havas Media Group has appointed Erin Flaxman , an industry vet of some 20-plus years, to serve as global chief growth officer. Flaxman has been charged with delivering new business best practices for the Media Group, as well as furthering the network's commitment to meaningful media. Based in New...
Friday, May. 3, 2019
Street Talk For May 3, 2019
Worldwide influencer marketing agency and tech platform Obviously , headquartered in New York, has acquired the influencer marketing division of French talent agency ZAM . Terms of the acquisition were not disclosed. Céline Saint-Rémy , ZAM co-founder and CEO, joins Obviously in the new role of...
Friday, Apr. 26, 2019
Street Talk for April 26, 2019
Brooklyn-based production company tinygiant has added Raphaël Ouellet and Andrew Schneider to its directorial roster for commercial representation in the U.S. Raised in Rimouski, Quebec and now living in Montreal, Ouellet has a body of work that spans short films and commercials, earning more than...
Friday, Apr. 19, 2019
Street Talk for April 19, 2019
Los Angeles-based production company Eskimo has signed award-winning director Nico Kreis for commercials. This marks his first career U.S. spot representation. Kreis is a versatile director with a body of work that spans performance-driven campaigns and character-driven cinematic spots for brands...
Friday, Apr. 12, 2019
Street Talk for April 12, 2019
Bicoastal ArtClass has signed advertising creative-turned-filmmaker Tatjana Green , who makes her entrance into the U.S. market. A graduate of the elite Bauhaus Design School in her native Germany, Green saw advertising as a platform for honing her natural eye for aesthetics. Right out of the gate...
Friday, Apr. 5, 2019
Street Talk for April 5, 2019
Art Class , launched by director Vincent Peone and EP Geno Imbriale in 2018, has added directors Adam Azimov and Eric Kiel to its roster. This marks Azimov's first official U.S. representation; he had previously been freelancing in the American ad market. Kiel's past affiliations were Rabbit, NYC,...
Friday, Mar. 29, 2019
Street Talk for March 29, 2019
Chicago-based live-action commercial production company Strange Loop has added director Adam Moorman to its roster. A Chicago-native, Moorman has a body of work which includes such brands as Bose, Marriott and Walmart..... Instant Karma Films has signed director Zoé Fisher for U.S. representation...


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Chiara Pacifici, Italian designer, has developed 'hate', in collaboration with the study Ranocchia Crockery Ripabianca. The interactive object is intended to be used in public spaces such as parks or squares, to create the impact between users. It born from the desire to
connect human activity with nature and its range of noises, 'ODI' is a project that adjoins the sound design, communication and art installation. The simple conical shapes, entirely made of terracotta, act like a set of extended ears. Users relaxing on his back with his head in the series of cones to listen to the sounds around them. Use the resonance, the output device of sine waves, swings and spreads the sound in the ears of the listener.


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Auto glass service
All building glass
Automotive issues
Need to replace your windshield? Come in and get a quote. Drive home with better windows today.
If your building or home needs a new window fitting, this is not a service you want to wait on. Let us come and fit a window pronto!
We do more than just glass! We also provide auto repair services such as AC help, cruise control setting, electric systems, and more!
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We provide 24 hour board up services!
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Tuesday, June 8, 2010
Page 51
Hey folks, I'll be updating with new pages every Tuesday and Thursday now, rather than Monday, Wednesday, and Friday. When I started posting pages here, I had a comfortable backlog of ready-to-show pages--that backlog is getting considerably smaller these days, and I don't want to have to take a hiatus from posting or anything. So, we'll be twice weekly from now on, most likely for the duration of SLAM-A-RAMA. Thanks for checking it out! Tell your friends!
Posted by Dave Howlett at 4:41 AM No comments:
Labels: 1980s wrestling, slam-a-rama, wrestling comics
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And we are back with the second installment of the legendary Guru's solo career records, "Jazzmatazz". This second record takes of where the last one left, giving us another helping of socially conscious Hip Hop fused with a current of Jazz that feels natural and organic. Its a chilled out record that doesn't try to push any new boundaries, but create a collection of enjoyable tracks within the parameters of the two music styles joining together. It has the same strengths and weakness as its predecessor, which wasn't much surprise, but did pull out some better numbers without changing the formula.
Just like before the production builds from a traditional format of samples and drum loops with a pallet of jazzy sounds and instruments that include guest musicians who contribute inconsistently as some numbers rely on samples, and others on live musicians, ie "Respect The Architect" which has pianist Ramsey Lewis gently painting the entire track with feel good keys, adding a steady variety over the repetitive beats. The inconsistency between ideas probably contributes to a varietal, richer listen in a record that has a fair few distinctive beats, but mostly its the instrumentals that take the light, rather then the guest musicians who include Brit Jamiroquai and Reggae singer Ini Kamoze.
With a fair collection of strong instrumentals Guru's presence is calming and laid back, which is fine but often his rhymes and presence on the track drift into the background as the messages and lyrics he convey are delivered in his typically one dimensional flow. Guru's tone and flow is steady but lacks an excitement or spark that leaves much of the lyrics out of mind. Theres plenty of positive messages and social commentary, but none of it packs a punch or a thought to ponder, and although the message is a good one, its delivery is tame. Overall its a collection of warm jazzy beats and mediocre rapping thats exemplified on "Count Your Blessings", where Guru tells his story of developing a positive outlook, expressed without any resolve or understanding that can be gravitated towards. I'm not hating on Guru, I like his style and hearing him flow, but here its an aesthetic enjoyment, more so than being at the mercy of his words.
Favorite Songs: Living In This World, Looking Through The Darkness, For You, Nobody Knows, Respect The Architect, Young Ladies, The Traveler, Choice Of Weapons
Rating: 5/10


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Be it mud, rocks or water; the Jeep Wrangler is probably one of the best off-road vehicles you will ever get to drive. With its large tires and ability to drive on and off paved roads, it's the perfect car for anyone who has work during the week but wants to go adventuring on weekends.
It is not luxurious or smooth, it is also not for sport enthusiasts, but it is a vehicle for laid-back individuals who have the love for the natural things in life.
It is like a breath of fresh air.
Why you should own a Jeep Wrangler
I am not going to try and convince you to buy one, because generally the Jeep Wrangler is not a car for everybody. You have to have a streak of adventure in you to even consider buying one.
After all, the Jeep Wrangler is for spontaneous individuals who know that there will be a day where they will have to drive off-road.
It also gives you that sense of 'cool'. Rihanna drove the Jeep Wrangler in her video We Ride and it made me want to drive it one day. The car can easily make you the envy of other car drivers.
But on the factual side, the 2013 Jeep Wrangler has a 285 horsepower on a 3.6 litre acceleration, which can be quite impressive if just once in a while you want a bit of speed. And as a 4WD vehicle, it makes off-roading easy for you, you just have to select the 4WD Lo option, take your foot off the brake and clutch… and just drive.
The point is, this vehicle gives you the power to be free and express yourself. It is a simple 'go anywhere, do anything' vehicle. Whether you are young or old you can easily go adventuring with the Jeep Wrangler.
Look at what the Jeep Wrangler can do
The Jeep Wrangler has the strength and power to ride through muddy water, and this video proves that it is a vehicle for any season in South Africa.
But why are Jeep Wranglers so expensive?
Jeep Wranglers can be pretty pricey, new or old. The obvious reason could be because like every other 4×4 vehicle, after years of being driven, it still holds its value.
Currently, a 2014 Jeep Wrangler in South Africa costs from about R450 000, while a used 2010 Jeep Wrangler costs R250 000, and this depends on the engine size.
The Jeep Wrangler is a reliable and dependable vehicle, mechanically and in terms of safety because of the bulletproof feature.
But there are many other off-road vehicles you can consider, like the 24 Subaru Outback, because of its great performance and proprietary AWD system, which gives the vehicle an advantage in a rally competition.
Or maybe the Toyota Sequoia for its body frame construction and family friendliness. Either way, it all depends on the person.
Off road vehicles do more than just get you there, they take you to other destinations as well.
Are you looking for off-road 4×4 vehicles for sale? Visit the Auto Mart website for affordable deals on used cars.


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The original cast-in-place, colored and imprinted architectural concrete paving. The imprinting tools produce patterns in the surface of the concrete in much the sam...
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This is a perfect design solution for all renovat...
Grasscrete is the green alternative to standard concrete surfaces
providing a variety of landscape solutions while maintaining a sustainable
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state-of-the-art system can cover just about any surface with almost any kind
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We are proud to sponsor 2 great events this summer in Austin! On June 14th from 9AM-3:30PM, the Austin AIA chapter hosts "Food for Thought" at the Austin AIA center. This event features 6 different continuing education workshops and lunch sponsored by an AIA allied member. For more information and to purchase tickets, click here.
On June 16th from 8AM-5PM, the Austin chapter of ASCE presents the 2017 EWRI Workshop, "Texas Stormwater; Staying Ahead of the Curve." This event focuses on topics of interest to those in the field of water resources, including flood modeling, climate change and green infrastructure. This workshop will be at 2901 Read Grandberry Trail, Austin, 78758. For ticket and other information, click here.
TAGS: Austin AIA, Austin ASCE
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The Cardiovascular Centre is Hunter Imaging Group's specialised Cardiovascular Imaging Services. The Cardiovascular Centre is designed to provide highly specialised Cardiovascular Ultrasound services to Newcastle and the Hunter.
The Cardiovascular Centre prides itself on the quality and accuracy of its vascular ultrasound diagnosis and service to its referring Doctors. All of the Cardiovascular Centre Sonographers have the Diploma of Medical Ultrasound which is an internationally and nationally recognised ultrasound qualification. Many of the Sonographers have been invited speakers to vascular ultrasound conferences. The Cardiovascular Centre Sonographers meet weekly to audit their ultrasound results, present case studies and review publications resulting in a vascular ultrasound service abreast of all new technologies and procedures.
You can be assured that when having a diagnostic vascular ultrasound with the Cardiovascular Centre, you will receive the best possible service available.
Cardiovascular Branch Locations


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Topics Map > IT Services > Training
Topics Map > IT Services > Software Support
iMovie - Sharing a Project
This article discusses how to export and share a completed project.
Exporting a project
- Click the Share button in the bar at the top of the iMovie window, or go to File > Share.
- Once a method of sharing is selected, a description, tags, and resolution can be selected.
- Many of the ways to export, such as YouTube and Facebook, require logging into the account through iMovie.
- After logging in and changing the settings as desired, choose Next and then Publish.
- Note: Due to security settings, videos cannot be published to YouTube using an @uwosh.edu account.


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Nissan Wreckers
Founded in 1934, Nissan Motor Company is a well-known Japanese multinational automobile manufacturer that is headquartered in Yokohama. It was also in the 1930s when Nissan automobiles were first seen in Australian soil, through the Datsun Phaeton. These cars were in high demand because of their high quality, low cost, and low fuel consumption. It was in 1966 when the first Nissan automobiles were assembled in Australia. And just after a year, it became the 7th biggest Australian company.
Today, Nissan still continues to manufacture and assemble a variety of cars to provide for the auto market demands in the country. They have a proud line of sedans, sports cars, SUVs, pickup trucks, vans, cargos, and even commercial trucks. The brand sure has come a long way from those early trucks and cars. Currently, they market about 11 types of vehicles in the Australian market. The most in-demand models include the Nissan Patrol, Pathfinder, X-Trail, 370, and the latest model which is the Qashqai.
Should you feel that your Nissan car, 4×4, van, or SUV is no longer cost-efficient, safe, and as roadworthy as before, it may be a good decision to let go of it already. Total Car Collections is one of Melbourne's most reliable Nissan wreckers who promise to provide you with a hassle-free removal of your old and irredeemable vehicles. What's the sense of keeping an unreliable vehicle if you will just incur more costs? It's a lot better to sell it off and get top cash for it. We are the best company to deal with regarding your old Nissan vehicles, as we guarantee nothing but the best and the fastest service no other car wreckers can provide.
We pay a reasonable amount of instant cash for trucks, vans, sports cars, SUVs, and sedans of this well-known brand. We have expert wreckers to do the job well so you don't have to worry about entrusting your vehicle to us. We are the best car wreckers to deal with, because we are FAST, efficient and reliable. Call us now at 0457-471-397. Our friendly and accommodating staff are ready to assist with your car removal needs.
Give us a call today on / 0457 471 397
and get in touch with one of our staff to see how we can get you cash for your vehicle.


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Cooking provokes a feeling, and choosing the best instruments demands rationality.
Not only do chefs compete with creativity, aesthetics and the good fl avour of every dish on a daily basis, but they necessarily have to devote special attention every day to safeguarding the organoleptic properties of foods and the safety of what they serve at the table.
And that is why the professional, working with passion and reasoning with a cold heart, chooses as a partner a reliable, versatile, highly technological blast chiller, made to optimize time and earnings for quality catering in compliance with the latest food safety regulations.
And that is why chefs choose Lainox.
New Chill is the cardinal element of a new kitchen organisation system, where preparation, cooking, chilling, holding and re-heating are consecutive phases of just one work system that disengages dish production time from that of service (distribution and consumption).
Blast chilling
Bacteria and micro-organisms reproduce in favourable temperature conditions between 60 °C and 10°C. New Chill, with its blast chilling or fast freezing, ensures that the products thwart this danger very quickly so as to guarantee maximum safety for the food and to cancel out the risk of food intoxication.
The process of blast chilling at the product's core creates an actual thermal shock that prohibits the proliferation of those bacteria responsible for the natural aging of products, so preservation is improved and can last longer.
Soft blast chilling
From + 90°C to + 3°C at the product core in maximum 90'.
The air temperature in the cavity stays constantly at 0°C. Ideal for blast chilling cooked dishes and delicate products such as, for example, creams, leafy vegetables, escalopes, etc., which can be preserved at + 3°C optimally up to 5 – 7 days.
Hard blast chilling
From + 90°C to + 3°C at the product core in maximum 90'.
The air temperature is variable, with intelligent use of various temperature steps. Ideal for chilling large-size, thick items and/or full loads.
Shock freezing
Normal chillers cool foods slowly.
This allows large ice crystals to form in the process. They damage the tissue structures of the food and when the food is thawed, they break down the structure of the food, spoiling consistency and quality. New Chill, on the other hand, quickly takes any food product to the temperature of - 18°C at the core, and only small ice crystals form, which do not damage the structural characteristics of the product. And so we get a product of absolute quality, consistency, taste and colour after it is thawed, with all of its nutritional characteristics.
Soft Shock freezing
From + 90°C to - 18°C at the product core in less than 240'.
The temperature is lowered in two phases: in the first, the product is blast chilled up to + 3°C at the core and then, in the second phase, it is frozen up to - 18°C.
Shock freezing is ideal for freezing raw and semi-prepared food (like meat, fish, fresh pasta, sponge cake, etc.) that can thus be preserved for several months (at –18 °C) while keeping their organoleptic properties intact.
Hard Shock freezing
From + 90°C to - 18°C at the product core in maximum 240'.
The air temperature in the cavity stays constantly at - 40°C
Ideal when it is necessary to grapple with demanding situations in terms of product quantity, its thickness, or if quickness is needed.


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PhDr. Zdeněk Doskočil, Ph.D.
PhDr. Marie Makariusová
Tel: +420 225 443 234, +420 225 443 235
Focus of the department:
The department is preparing to publish the Biographical Dictionary of the Czech Lands and its members are dedicated to the methods and theoretical issues of biographical research, which they process through studies, articles and monographs of the life stories of personalities active in the Czech lands.
Important projects:
1. The preparation, processing and coordination of biographical entries for the Biographical Dictionary of the Czech
2. Cooperation with the editors of the Austrian Biographical Lexicon, Biographical Lexicon of Slovakia and similar
institutions in neighbouring countries.
3. Biographies of "of creators and bearers of the Czech national myth" – biographies of more and less well-known
personalities who defined the social, political, cultural, scientific, economic development of the Czech lands.
4. Popularization of the results of basic research on television, radio, in the press and through educational lectures.