text:
I was hoping my screening today of "The Assassin," that the critics have swooned over, might be the film to blow me away, but I failed to connect with this costume drama of intrigue and sword-fighting from the ninth century by Taiwanese master Hou Hsiao-Hsien. The costumes were lush and the scenery spectacular, highlighted with an occasional lingering shot of great beauty, but since my mind was still distracted with my hacking case after I discovered a bunch of emails from my drafts file had been erased, I couldn't give this film the full focus it needed, as is generally necessary with Hsiao-Hsien. Ralph had no easier a time of it than I had and couldn't shed any light on my dark.
My day's two other Competition films were much less subtle, though they both had an element of mystery that wasn't fully explained. They were both by young, but established auteurs making an English language film, even though that wasn't their native tongue, and working with high profile actors, making their films much more accessible than "The Assassin."
Tim Roth is a care taker in Mexican Michel Franco's "Chronic." He is very tender and gets quite close to his clients, too close for the liking of some of the relatives of his clients, most of whom are in their final days. When the children of one of his clients discover he has been watching porn with their father they bring suit against him. It may not be the first time it has happened. We learn he has been married and has a daughter in medical school, but he largely remains a mystery. He seems to be a lost soul, much repressed and stoop shouldered, on some sort of a mission but not entirely sure what it is. How he became this way is left for us to speculate.
Gabriel Byrne also has his burdens in "Louder than Bombs" by Joachim Trier of Norway. He lost his wife, Isabelle Huppert, a few years before, to suicide. They had two sons. One is a college professor and the other is a morose teen still in high school, the very same one where Bryne teaches and is having an affair with one of his teachers unbeknownst to his son. That's not the one thing he isn't aware of. He doeant know his mother's death was a suicide and it is about to be revealed in a New York Time piece on an exhibition of his mother's photography. Father and son hardly speak, so it is difficult for Byrne to let him know. The professor son, played with panache by Jesse Eisenberg, whose wife has just had a baby, is back home visiting helping prepare for his mother's exhibition. He offers advice to his younger brother, not all of which he heeds. The film abounds with little plot twists and revelations that aren't pursued but keep one's interest level high. This wasn't a particularly ambitious film, but it had insights and truths, and made for a somewhat nourishing dose of cinema. It could have been another film with an odd name for a newborn, but they name their daughter Isabella after his dead mother.
As so often happens, my films, like the animals marching onto Noah's Ark, come in pairs of some sort or another. I also had a pair of films today on bands of soldiers in rough circumstances. One was rebel soldiers in the thick forests of Colombia and the other was French soldiers manning an outpost in Afghanistan.
It has been a fine year for Colombian cinema. "Embrace of the Serpent" won the best picture award in Directors Fortnight and "Land and Shade" won an award in Critics Weekly. I only saw a handful of films in these sidebars, but was lucky to see both of them. And today along came a Colombian film in Un Certain Regard, "Alias Maria." There have been so many respectable films in this category, this probably won't win an award, but it was still a solid effort featuring a young woman rebel soldier on a mission to deliver a baby to safety. It cries a lot. She finds the best way to calm him is to offer him her breast. Surprisingly she has milk to offer, as it is forbidden for any of the women soldiers to be pregnant. She is ordered to have an abortion, but her maternal instinct is too strong to comply, so she must escape from her rebel battalion.
Trying to find a couple of lost members of a small unit guarding a pass in Afghanistan keeps the tension high in "The Wakhan Front," an award-winner in the Critics weekly. This won as much for its casting and its setting outside a small mountain village as it did for its script. French soldiers, Afghani locals and rebel soldiers all look as if they were plucked from reality. One negotiation session after another threatens to erupt into violence.
I rounded out the day with my first film from India--"Fourth Direction." I was hoping it would have song and dance to keep me awake, but that wasn't necessary. This was the second film in Un Certain Regard with dog cruelty. A family living in a walled compound in the countryside has a dog that barks in the night when a band of rebels patrolling the region makes its rounds. They don't want attention drawn to them and order the owner at gunpoint to do away with his dog. Government soldiers who come by the next day hearing he has been consorting with the rebels are also incensed by the dog and actually take a shot at it. He puts off killing the dog despite a feeble attempt to poison it, until a crucial moment much later. This too was a film that cast an array of authentic-looking people of the region. Even if the film was a bit simple-minded at times, it gave a fine dose of India. If there were an award given for the best set of beards in a movie it would be a strong contender against the Icelandic film "Rams" that played on Day Three.


text:
The Borea Museum
It is one of Sanremo's jewels, the guardian of the city of flowers' culture and not only. We are talking about the Borea Museum, in the high street of Via Matteotti, a few steps away from the temple of music, the Teatro Ariston. The Museum has been located in the late baroque palace of the noble family Borea d'Olmo since 1972. A building whose rooms variously accommodated Elisabetta Farnese, the Queen of Spain, Carlo Emanuele III, King of Sardinia, the French painter Jean Honore Fragonard and Pope Pius VII returning from his French captivity. The Museum is part of the Museum complex which also includes the Pinacoteca Rambaldi in Coldirodi or Museum of Villa Luca.
The Museum complex's responsibilities concern the collection, cataloguing and preservation of the archaeological heritage, the conservation of public and private donations, the collection of historical documents, all the collections of the Complex itself, the promotion, in collaboration with various organisations, of the Museum and of the exhibitions or events which it hosts.
The Museum is open from Tuesday to Saturday, all day from 9 am to 7 pm. Full price tickets cost 3 euro (reduced price for over 65 and students, 2€). Combined ticket for the Museum and the Art Gallery of Villa Luca: full price ticket 5€ and 2 euro for the reduced price ticket. Free entrance for children under six. The educational workshops apply a price of 2 € per pupil.
Simona Maccaferri
Available also in: Français (French) Deutsch (German) Русский (Russian) Italiano (Italian)

subset: commoncrawl


text:
Westworld season one ended on a complicated cliff-hanger giving way to the second season. But due to its tricky storytelling, showrunners Jonathan Nolan and Lisa Joy announced that fans have to wait more than a year for season 2.
Almost a year after the finale of season 1, fans are still waiting for an official word either from HBO or the creators about the sci-fi thriller's return date. Answering a similar fan query, Evan Rachel Wood, who played the android Dolores/ Wyatt in season one, has only written "spring 2018."
However, she restrained from giving an exact date for the show's premiere and this has led many to speculate that Westworld may return anywhere between March to May 2018. For HBO, April is usually allotted for Game of Thrones but due to the massive production details last year the fantasy blockbuster returned in July and the final season of the series is supposed to hit only in late 2018.
Chances are high that HBO may allow Westworld to headline the April-May Sunday primetime slot. However, these are just assumptions until the network officially declares a date for the second season. But the delay in filming may take a toll on that scheduled plans considering the season 2 filming of the sci-fi show is temporarily suspended after a recurring actor suffered a medical emergency.
Speaking about the experience of filming the hugely popular show co-creator and executive producer Jonathan Nolan said: "As long as I can remember, film has been a part of my life. It was especially important for this project because of the other films we were trying to evoke."
Nolan recalls filming at the in-park scenes with Wood's character Dolores and says: "You have what looks like someone took the alps and stapled them to Monument Valley. Just everywhere you pointed that camera, it's a place of stunning beauty, and again, everyone felt it. We'd flown our crew and the cast out from L.A., and they all found themselves pinching themselves, saying, 'This can't possibly be real.'"


text:
Best Blog or Account to Follow: I'm going to 'cheat' a little for this one and say that their unofficial forum, RochdaleAFC.com, is one of the best of its kind and they also have a Twitter account.
Record Last Season + Quick Summary:
League One - 9th; W 19 / D 12 / L 15 / F 71 / A 62 / Pts 69
Keith Hill's charges had slow start to 2016/2017, not tasting victory until their eighth league game against fellow Lancastrian side Fleetwood Town. From then on until the New Year, every single match ended decisively and Dale were looking good to be in the play-off reckoning at just past the halfway stage. However, another long winless run, characterised by individual errors from defenders leading to leads or drawing positions being surrendered, scuppered their hopes of seeing their early promise sustaining itself. Once again, they rallied in March but it was too little, too late and whilst ninth for a club with a modest budget was still commendable, Hill and their devoted fanbase knew it could've been so much more.
Top Goalscorer: Ian Henderson (15 goals in 39 starts/3,421 minutes)
Top Creator: Nathaniel Mendez-Laing (9 assists in 30 starts/2,636 minutes)
Manager/Head Coach: Keith Hill; I have previously drawn ire for praising the Rochdale manager on this blog. One of the main arguments against him is that he's only achieved anything of note at a single club. His time at Barnsley, which sandwiched his first and second spells in OL11, was not a fruitful one but he still has plenty of years in him left should another side higher in the pyramid come knocking for him to prove the doubters right or wrong with more definitiveness. He has worked wonders at the Crown Oil Arena, with the football his lineups often play the envy of many and an emphasis on bringing through players from the academy and being able to retain the more talented ones thanks to the healthy finances. Intelligent and methodical, he is nevertheless prone to the occasional outburst and whilst Dale supporters might not always agree 100% with everything he says or does, they know his continued presence in the dugout is a big boost to the club.
Ins: Jordan Williams (Barrow), Reece Brown (Bury), Brendan Moore (Torquay United) & Bradden Inman (Peterborough United on loan).
Outs: Conrad Logan (Mansfield Town), Peter Vincenti (Coventry City), Nathaniel Mendez-Laing (Cardiff City), Matthew Lund (Burton Albion) & Donal McDermott (Swindon Town).
Predicted First XI & Shape:
Tactics: With serious injury to one-time inside forward Joe Bunney's successful conversion to attacking full-back, the left flank will have a decidedly different look and feel to it. I wouldn't expect a repeat of the Calvin Andrew experiment and Hill is almost certain to bring in another player to at least provide cover in the meantime. Mark Kitching is likely to deputise and will be asked to get forward in a similar fashion, with Jim McNulty stepping wider to cover for him on the counter.
McNulty could be partnered by two-time Bury utility man Reece Brown and if anyone can get the best out of him, it's probably the Dale boss. Joe Rafferty is evidence that the club have come a long way since the days of Michael Simpkins and he is one of the best in the third tier in his role. The bulk of clean sheets accrued in 2016/2017 were when Keith Keane played and that's no coincidence. He is prone to a rash tackle but he is able to screen the back four superbly when on form and can also drop deeper towards the backline if the opposition are camped high up the pitch.
I have waxed lyrical about Callum Camps on my blog on more than one occasion and together with Jamie Allen, they embody what is required from a midfield duo in modern football, mixing some of the necessary 'darker arts' with no shortage of skill, finishing (especially in Camps' case) and passing range.
As things stand, new signing Jordan Williams might get the nod on the wing and with captain Ian Henderson's creativity and positional sense, there could be a lot of movement and rotation amongst the front three, which will help create openings and space for the late runs of Camps and Allen. Bradden Inman was highly thought of at Crewe and will battle it out with Reuben Noble-Lazarus for the other spot, with a high degree of rotation between them and elsewhere in the XI likely to occur to keep both the players and ideas fresh; Dale lost simply too many games in the dying embers last season. Henderson will again lead the line but in Andrew and Steve Davies, Dale have different options and shapes at their disposal, even with the first team squad still looking a little light.
Predicted 'Area' of Finish: Play-off chasers. In a more competitive league and with not too many signings made thus far, it would be easy to overlook Rochdale's credentials. However, their manager has proven time and time again that he can get the best out of players others in the sport would consider either 'broken toys' or gambles on individuals from further down the pyramid who have impressed in non-league.
Dale play in a progressive, entertaining fashion and if their pre-season work on improving defending set pieces pays off, then they could upset much more fancied sides and be in the reckoning for a top six place. There is still some work to do in the summer transfer window, particularly in defence, but Hill is a patient man and rarely makes a rash decision when in need of an extra body. They must avoid a slow start for the slow evolution of the club to reach the next stage, but they have every chance of doing so.


text:
Isaac's Sons – Jacob and Esau
Isaac married Rebekah Bint Bethuel, Ibn Nahor, and she gave birth to a set of twins, Esau (Al Eis) and Jacob (Yaqub). Ill feelings developed between the two brothers when they grew into manhood. Esau disliked the fact that Jacob was favored by his father and by Allah with prophet hood. This ill feeling became so serious that Esau threatened to kill his brother. Fearing for his life, Jacob fled the country.
Jacob Leaves his Home – from the People of the Book
The People of the Book said Esau threatened to kill his brother when their father was dead. They also said that he asked his father to pray for him that Allah make the earth good for his offspring and multiply his sustenance and fruits.
When their mother knew that Esau threatened his brother Jacob, she commanded her son Jacob to go to her brother Laban in the land of Haran and abide with him for a time until his brother's anger had abated, and to marry one of the Laban's daughters. She told her husband Isaac to command him with that advice and pray for him, and he did.
Jacob's Children – from the People of the Book
Almighty Allah compensated Leah's weakness by giving her sons. The first one was named Rueben (Robel), after whom there were Simon (Shamun), Levi (Lawi), and Judah (Yahudh).
Rachel felt jealous of Leah's having sons, as she was barren. She gave her slave Bilha to her husband and he had relations with her until she became pregnant. She gave birth to a son and named him Naphtali. Leah was vexed that Rachel's slave had give birth to a son, so she in turn gave her slave Zilpah to Jacob (pbuh), Zilpah gave birth to two sons, Gad and Asher. Then Leah got pregnant and gave birth to her fifth son, Issaacher, and later she gave birth to a sixth son Zebulun. After this Leah gave birth to a daughter named Dinah. Thus, Leah had seven sons from Jacob.
Then Rachel prayed to Allah to give her a son from Jacob. Allah heard her call and responded to her prayer. She gave birth to a son, great, honorable, and beautiful. She named him Joseph (Yusuf). All of this happened when they were in the land of Haran and Jacob (pbuh) was pasturing his uncle's sheep, which he did for a period of twenty years.
The Sons of Jacob
Jacob's sons were twelve men. From Leah there were Rueben (Robil), Simon (Shamun), Levi (Lawi), Judah (Yahudh), Issachar (Isakher), and Zebulun (Zablun). From Rachel there were Joseph (Yusuf) (pbuh) and Benjamin. From Rachel's slave there were Dan and Naphtali (Neftali), and from Leah's slave there were Gad and Asher.
Isaac's Death
Jacob came to his father Isaac and settled with him in the village of Hebron which lies in the land of Canaan where Abraham had lived. Then Isaac fell ill and died when he was one hundred eighty years old. his sons Esau and Jacob buried him with his father Abraham Al Khalil in a cave which he had bought. It was said that Abraham died at the age of one hundred seventy five.
Quran's Way of Confronting People of the Book
They say: "Be Jews or Christians, and then you will be guided." Say (to them O Muhammad): "Nay (we follow) only the religion of Abraham, Hanifan (Islamic monotheism, i.e. to worship none but Allah Alone, and he was not of the Al Mushrikeen (those who worshipped others along with Allah)."
Say (O Muslims): "We believe in Allah and that which has been sent down to us and that which had been sent down to Abraham, Ishmael, Isaac, Jacob and to Al Asbat (the twelve sons of Jacob), and that which has been given to Moses and Jesus and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam)."
So if they believe in the like of that which you believe, then they are rightly guided, but if they turn away, then they are only in opposition. So, Allah, will suffice you against them. He is the All Hearer, the All Knower.
(Our Sibghah, religion is) the Sibghah (religion) of Allah (Islam) and which Sibghah (religion) can be better than Allah's. We are His worshippers.
Say (O Muhammad, to the Jews and Christians): "Dispute you with us about Allah while He is our Lord and your Lord? And we are to be rewarded for our deeds and you for your deeds. We are sincere to Him in worship and obedience (i.e., we worship Him Alone and none else, and we obey His Orders)." Or say you that Abraham, Ishmael, Isaac, Jacob, and Al Asbat (the twelve sons of Jacob) were Jews or Christians? Say: "Do you know better or does Allah know better….that they all were Muslims? And who is more unjust than he who conceals the testimony (to believe in the Prophet Muhammad, when he comes written in their books) he has from Allah? Allah is not unaware of what you do."(Ch 2:130-140 Quran)


text:
10-Mar-2019 03:13
These days 90% of these sex chat sites offer webcams; thus we zero in on adult cam sites here more often than not.
Our list of adult video chat sites links to the latest aggregated cam site reviews for all the .
That explains why we say 20 or less models live when we visited.
✔4.00 range but must use tokens so its a bit confusing as to how to pay here.
We make it fast and easy to see how each of the top chat sites for adult differ.
Be safe and responsible and get more value for your money with the information.
Let's face it, Adult webcam chat is now popular with millions daily, unfortunately much of how these sites work and much they cost is somehow shrouded in secrecy.
With this cam site reviews table you can read about our documented experiences using all the top adult chat sites.
We tried to use 3 times and had limited success accessing this live cam girls site.
Totally Free Cam provides the HIGHEST QUALITY FREE SEX CAMS online.
We do this by aggregating live feeds from the world's finest adult webcam sites.
Sex chat sites are taking a range of forms these days.
As more and more people get mobile access and are using their phones more than their desktop it's becoming clear lots of people use the internet to meet their sexual needs.Our sexcam partners include Chaturbate, Slux.tv, Glam Cams, and Sweetie Cams (more coming soon).


text:
Pittsford Eye Doctors brought to you by the Internet Chamber of Commerce. Choose a company to see comprehensive business information.
Beck Optical
56 State St
New York
More information about Beck Optical
Note: If you are aware of any errors or ommissions on this page, there is a link on each business record's page where it can be reported.


text:
Did you know that there is gold in the motherboard of your computer? Actress Nikki Reed started a partnership with... Read More
We want you to experience our website at its best. Therefore we would like to serve you some cookies. You can read more about it in our Privacy & Cookie statement.Privacy policy | Close


text:
15 April 2019
Easter is almost here and that means the long bank holiday weekend is just around the corner. We're sure you've already started planning how to spend your time off but we thought we'd give you some eggs-tra inspiration to add a little spring to your break…
We hope you all have a cracking weekend and don't forget, we want to see you enjoying your Easter. From waking up to piles of chocolate eggs to family fun in the garden; show us your #IndividualMoments to be in with a chance of becoming one of our campaign stars and winning £50*.
How do you share your photos?
Sharing your photos and/or videos with us couldn't be easier. You can either share on our social pages using the hashtag #IndividualMoments, or upload to our photo gallery - www.stmodwenhomes.co.uk/share-moments/. If we love your shot, we'll even give you £50* to be our next star – so get sharing!
*T&Cs apply - www.stmodwenhomes.co.uk/share-moments/
Share this article:


text:
Christmas comes early! We got Chrome!!!
|Do they get any brighter???
The holiday season is upon us. With this time of year comes family, food, and good will to all. So to show my respects for the holidays. I have been winter steelhead fishing. Taking the season in stride with my under layers and rain jacket. Hand firmly pressed to the often cold and wet cork handle of my favorite two handed rod. With the pursuit of anything especially steelhead you find some success. My success turn out to be a day with two fishy guys and the owner of this from the ocean beauty.
To all my friends, great clients and all that read my blog, Merry Christmas, Happy Holidays, and Tight lines. Your friend in fishing, Travis Johnson


text:
The Marlow Bridge Rotary Club will host their open evening on Tuesday, January 21.
Taking place at the George & Dragon, the MBRC will see people from all over the town get together and discuss about topics such as helping charities, organisations, families and individuals in and around the Marlow area.
One of the topics that will get mentioned on the day will be the progress of Making Marlow Dementia Friendly.
Paul Bolton, who was one of the founders of the Marlow Bridge Rotary Club said: "For us, it is not all about raising money and we greatly value the opportunity to get involved from litter picking to planting crocuses and assisting in other activities and events in the town.
"We are very keen to help make Marlow a great place to live and have an enjoyable time as Rotary Club Members as well.
READ MORE: National Lottery Heritage Fund donates £52,000 to Wycombe's Congo Up
"If you are able to join us, please do let me know so that we have some idea of numbers – we shall be providing some light buffet food."
For more information, call Paul on 0776 2323 091.


text:
Subjektets alkemi: en diffraktiv analys av subjektet och meningens konstitution genom performativitet och fetischism
Sammanfattning: This essay investigates the performative and fetishized constitution of meaning, and the performative and fetishized subject. It is a diffractive analysis, inspired by Karen Barad, by a series of philosophical and psychoanalytical texts. The aim is to mix theory about fetishism with theory about performativity, to investigate the becoming of meaning and the function of faith in this becoming, as well as to use this speech about meaning, faith, fetishism, and performativity in a theorizing about subjectivity. Meaning is performatively constituted, and shimmers in a transcendent way, a shimmering that consists of fetishistic belief, which is equivalent to knowledge. To know the transcendent truth of meaning is a condition for the existence of meaning at all. The transcendental subject is our self-image, which, like other meanings, is constituted performatively and believed in fetishisticly. By believing in the transcendental subject, possible alternative meanings as well as non-meanings are displaced, which calms the individual and reassures existing regimes of signs. Self-images as well as other meanings are created by labour. They are epistemological products, but are misconceived as ontological primates. This is the fetishistic displacement that is the genesis of meaning.
HÄR KAN DU HÄMTA UPPSATSEN I FULLTEXT. (följ länken till nästa sida)


text:
With PQDT Open, you can read the full text of open access dissertations and theses free of charge.
About PQDT Open Search
This dissertation addresses three issues in environmental policy and health: (1) can prenatal pollution exposure shift long run life cycle outcomes, (2) can ambient pollution levels impact infant mortality rates, and (3) how can regulators go about correcting for the presence of such externalities?
Chapter 1 speaks to the potential long run consequences of prenatal exposure to air pollution by investigating the impact of prenatal particulate pollution on educational achievement. I use ambient total suspended particulates (TSPs) as a measure of particulate exposure, standardized test scores of exposed individuals as a measure of educational achievement, and the shock of the industrial recession of the early 1980s as a source of potentially exogenous variation in pollution levels. To overcome measurement error and potential omitted variables bias, I employ an instrumental variables strategy where I exploit the variation in how county employment and manufacturing makeup varied across regions during the recession. Instrumental variables results are statistically significant and suggest that a withincounty standard deviation decrease in ambient TSPs is associated with 5-10% of a within-county standard deviation increase in test scores. This implies that approximately 20% of the score gains seen by the 1978-1984 birth cohorts in my sample is attributable to the reduction in ambient TSPs, and suggests that prenatal exposure to pollutants can have long term life-cycle altering impacts.
Chapter 2 addresses more immediate health impacts of pollution exposure and attempts to better identify the causal links between automobile traffic, ambient air quality, and infant mortality rates. We add to our understanding of these issue by addressing two related research questions: (1) What is the impact of automobile driving (and especially congestion) on ambient air pollution levels; and (2) what is the impact of air pollution on infant health? Our setting is California (with a focus on the Central Valley and Southern California) in the years 2002-2007. Our findings suggest that ambient pollution levels have large impacts on weekly mortality rates, with the most precisely estimated and most stable effects appearing for particulate matter. Instrumental variables effects are greater than those found using OLS fixed effects methods, suggesting the presence of measurement error, avoidance behavior, and/or omitted variables bias.
Chapter 3 moves away from applied analysis and approaches the issue of environmental externalities and regulation from a theoretical perspective. We present a situation in which a government, with the intended goal of maximizing social welfare, must contend with an externality generating natural monopolist. We expand upon the existing non-Bayesian regulatory methods by constructing a regulatory tool that requires minimal knowledge about market conditions. Our Price-based Subsidy (PS) mechanisms provide transfers to the firm that match or approximate the incremental surplus generated each period. Unlike Bayesian regulatory methods, our mechanisms require no knowledge of the underlying firm cost distribution. In fact, an advantage of our mechanisms is that they allow the regulator to achieve marginal social cost pricing, either immediately or asymptotically depending on market conditions, without observing the abatement activity, demand, cost, or environmental damage functions of the firm.
|Knittel, Christopher R., Miller, Douglas L.
|Hoynes, Hilary W.
|University of California, Davis
|School Location:
|United States -- California
|DAI-A 71/11, Dissertation Abstracts International
|Source Type:
|Environmental economics, Economics, Public health
|Environmental externalities, Environmental policy, Infant mortality, Prenatal pollution
|Publication Number:
Copyright in each Dissertation and Thesis is retained by the author. All Rights Reserved
The supplemental file or files you are about to download were provided to ProQuest by the author as part of a
dissertation or thesis. The supplemental files are provided "AS IS" without warranty. ProQuest is not responsible for the
content, format or impact on the supplemental file(s) on our system. in some cases, the file type may be unknown or
may be a .exe file. We recommend caution as you open such files.
Copyright of the original materials contained in the supplemental file is retained by the author and your access to the
supplemental files is subject to the ProQuest Terms and Conditions of use.
Depending on the size of the file(s) you are downloading, the system may take some time to download them. Please be


text:
Eleocharis montevidensis also know as Giant Hair grass is a fantastic background plant that does well form Medium light to high light . This plant gets very tall so it's great at hiding those filters and heaters for your aquarium. You'll cut the leaves to any size you prefer to as cutting the leaves does not hurt the plant. Potted plants are better to begin with then "bunched" plants as they've their entire root system intact which makes them less likely to go in to shock when transplanted for your aquarium. Planting instructions Giant Hair Grass is a bottom feeder so only plant the roots , Not the plant itself (where the green starts) for your substrate. Planting this plant to deep can cause melting or yellowing of the plant. Adding fertilizer tabs a couple inches from the roots is suggested. Hardiness: easy Light Needs: Medium Growth Rate: Fast
You are buying 1 potted plant. The leaves are approx. 15″ to 18″ tall at time of shipping. A very easy aquarium plant specie for any freshwater aquarium
Create a natural habitat for your aquarium to your fish and invertebrates
Make your fish tank look natural and beautiful. Perfect for taller aquariums of any size as background plants
Grown organically in america without chemicals or pesticides. Protected for aquarium fish and invertebrates.
Includes instructions by Aquarium Plants Discounts


text:
Digestzyme is excellent for people with GI issues, including indigestion, acid reflux, food poisoning, and for those that consume rich foods frequently. It converts food into usable components that the body can use and ingest properly.
Because of genetics, diet, lifestyle, processed foods, and a toxic environment, we are all at risk for compromised digestion. This often leads to weakened immune function, fatigue, hormone imbalance, digestive disorders, and disease. Supplemental enzymes such at Digestzyme are the key to prevention and correction of such diseases.


text:
HPCS 2016 in Edmonton, June 19, 2016 to Wednesday, June 22
Join Canada's largest gathering of campus IT leaders and advanced research computing experts and researchers. CANHEIT | HPCS 2016 combines two annual national conferences: CANHEIT, under the direction of CUCCIO, and the High Performance Computing Symposium (HPCS), under the direction of Compute Canada.
CANHEIT | HPCS 2016 offers a unique opportunity to connect, collaborate and share best practices in higher education IT and data-intensive, computational research. Lead the discussion around ways to advance national initiatives, strategies and vision for building world-class digital infrastructure in Canada.


text:
Pendle Way - Part 4
Discover the village of Wycoller with its ancient bridges and ruined hall, which inspired Charlotte Brontë for her novel Jane Eyre. The route follows an old packhorse trail across the moors with the chance to climb Boulsworth Hill.
Walk Waypoints
- 1 Start by the Emmott Arms at Laneshaw Bridge and walk down School Lane. Turn right into Carriers Row . Beyond the cottages, turn left through a kissing gate and follow the path along the stream, go through the gate. Go over a footbridge, then left alongside the wall. Pass through a squeeze stile and turn immediately right. Carry on through a gate and a stile to the lane. Cross the bridge and turn left past 17th Century Lane Ends Farm. At the road go left into Wycoller.
- 2 Cross the packhorse bridge and turn right past the ruins of Wycoller Hall. Carry on along Wycoller Dean, here sharing the route of the Bronte Way. Up to the left is an outcrop of rocks, including Foster's Leap.
- 3 A mile from Wycoller, you reach Parson Lee Farm. Continue alongside the stream, over a stile and climb uphill to where the track enters open country.
- 4 After about half a mile go over a stile and turn right along the track. Follow the wall for about 100 metres to a gate. Continue on a poorly defined path, passing through a gate. Follow the wall on your left round to a gate on the left, near Brink Ends.
- 5 After 20 metres turn right to ford the stream and continue on the uphill path to join a track at the top. Turn left here and carry on along the track into open moorland. This ancient partly-paved highway runs near the remains of lime kilns. Continue for about 2.5 kilometres (1 and a half miles) to Spoutley Lumb.
- 6 To take a detour to visit Lumb Spout waterfall take the ladder stile on your right slightly before the building called Spoutley Lumb. With the wall on your left cross another stile and cross a field heading towards a concrete bridge. Bear left before the bridge to follow the stream down to Lumb Spout. Retrace your steps to rejoin the Pendle Way at point 6. Also at point 6 the keen walker can take the permissive path to the summit of Lad Low or Boulsworth Hill. Marker posts show the route. The Pendle Way continues along the track, past the head of the Trawden valley. Near the Coldwell reservoirs, pass through a gate and follow the track to the road. Walton Spire can be seen on a hill in the distance. Turn right to reach Coldwell Inn.


text:
The old laptop, the tiny (it seems now) 15.4″, formerly involving Vista, now using Windows 7, is going to be on loan to my sister-in-law. It hadn't been turned on since February of 2013. I'm surprised it worked!
It needed some major updates, and I cleaned off some programs and other things, but it's working! WOO!
So, it's working, albeit slowly, painfully slow, but it'll hopefully tide her over until she can replace her borked computer!
And now I'm going to go back to the premiere of Being Human on Syfy! LOVE that show!


text:
Who Holds the Keys? (Pope or Prophet)
by Barry Bickmore - Representing the
Church of Jesus Christ of Latter-day Saints'
Position on the "Restored Gospel"
Introduction - The State of the Argument
In preparation for this debate I had the privilege of reading several Roman Catholic defenses of the Papacy. From these and other books I tried to get an idea of what the Roman Catholics need to prove in order to justify the authority of the Popes, and the following list is the result:
Latter-day Saints have no problem essentially agreeing with the first two of these assertions, and I think Steve and I both provided ample evidence for these points. Steve also gave various arguments for assertions 3-6 in his opening statement, while I argued against assertions 3 and 4.
What do Latter-day Saints need to make their case? In addition to the first proposition above we must show that:
In my opening statement I touched only on point number 1, and in this installment I'm going to not only rebut Steve's arguments, but also argue for point number 3 of the LDS case. I'll give further evidence for the predicted return of the prophets in the next round.
Did Jesus Promise the Earthly Church Would Continue?
If Jesus promised that the earthly Church would continue to the end, the debate is over. No matter how much circumstantial evidence I could gather to the contrary, it wouldn't matter. What are Steve's major points of evidence that Jesus promised this?
The Principle of Succession
In one section Steve appeals to the principle of succession, but who were the successors of the Apostles? Other Apostles! Matthias, Paul, Barnabas, James the Lord's brother, Philip, and probably others all received this succession, as I already pointed out. When the Church was in the process of shutting down for business, that succession was ended, but when the Church re-opened the Apostles Peter, James, and John appeared to Joseph Smith and Oliver Cowdery to ordain them. The question is not whether there is a succession in Apostolic authority, but who and when.
The Gates of Hell
The statement seemingly most harmful to the LDS case is Matthew 16:18. "Thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it." To interpret this passage we must first define terms.
First, what is "the Church" (Greek ekklesia = "assembly") that Jesus spoke of? Steve's interpretation suggests it was "the Church" in its manifestation as an earthly organization. However, in a broader sense, "the Church" is much more inclusive. Two of the earliest post-New Testament Christian writings, The Pastor of Hermas and 2 Clement (both early second century) claimed that God created the Church even before he created the world. "She was created first of all... and for her sake was the world made."1 "Moreover, the books and the apostles declare that the Church belongs not to the present, but existed from the beginning."2 Paul wrote, "He hath chosen us in him before the foundation of the world." (Ephesians 1:3) The author of the Epistle to the Hebrews went on: "But we are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and in an innumerable company of angels. To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect." (Hebrews 12:22-23) The message here is clear. "The Church" is not just an earthly organization - it existed before the foundation of the world, and it exists with the saints of all ages, both those who are on the earth and those who have passed on. Therefore, even if the Church as an earthly organization disappears and reappears periodically, the Church will always survive!
But is there any reason to believe Jesus was speaking primarily of the earthly Church? On the contrary, the text says that "the gates of hell {Greek hades = "the world of the dead"} shall not prevail against it." What are "the gates of hades"? Hades is not hell - it is the underworld, and in early Christian and Jewish thought it was believed to be a place of waiting where the spirits of the dead, both the just and unjust, remained until the resurrection. (If Jesus had been speaking in Roman Catholic terms he might have said, "the gates of Purgatory shall not prevail against it.") Thus Tertullian (ca. 200 AD): "All souls, therefore; are shut up within Hades: do you admit this? (It is true, whether) you say yes or no...."3 The "gates of hades", then, represent the "powers of death", as Steve's quotation of the verse from the RSV indicates, and "the sting of death is sin". (1 Corinthians 15:56) Thus the text seems to be a promise of protection from the powers of death and sin for Christ's assembly (ekklesia) of believers. For this reason Michael M. Winter, former lecturer in Fundamental Theology at St. John's Seminary (Roman Catholic), in his excellent scholarly defense of the papacy, admits that "although some writers have applied the idea of immortality to the survival of the church, it seems preferable to see it as a promise of triumph over evil."4
Furthermore, there are numerous allusions in the early Christian literature to Christ, when he died and went to hades, breaking down the gates of Hades and leading out the faithful to glorious resurrection. For instance, Athanasius related the following tradition: "He burst open the gates of brass, He broke through the bolts of iron, and He took the souls which were in Amente {the Coptic equivalent of Hades} and carried them to His Father.... Now the souls He brought out of Amente, but the bodies He raised up on the earth...."5 Therefore it is clear what Jesus was talking about when he said "the gates of hades" would not prevail against the Church, and to apply this statement to the perpetuation of the earthly Church would make no sense.
"Make Disciples of All Nations"
Finally, Steve quotes Jesus' commission to the Apostles after His Resurrection: "And Jesus came and said to them,... 'Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age." (Matthew 28:18-20 RSV) Steve comments:
"He then gives the apostles the commission to go teach all the nations, not just some of the nations, but ALL the nations. Finally, He promises that He will be with them always, even unto the end of the world, not just until they die, but ALWAYS. He knew that they would not be on the earth until the end of time, so His promise also applies to their successors. Otherwise He would be a liar."
Let's analyze Jesus' commission and its fulfillment. Did the Apostles "make disciples of all nations"? At the day of Pentecost the Acts record that Peter and the Apostles preached to a crowd consisting of men from "every nation under heaven". "And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven." (Acts 2:5) A large number of these men were converted, and when they went home they carried their new beliefs with them. Furthermore, traditions abound concerning the journeys of the Apostles to preach to every corner of the known world. One might argue that the Apostles really couldn't have made disciples of all nations (although a cursory reading of the Book of Mormon neutralizes this objection to a large extent), but the Biblical description of Pentecost clearly indicates that the Apostolic commission, as the Apostles understood it, was literally fulfilled. Finally, in John's Revelation he saw that immediately before the fall of "Babylon" (i.e. the wicked world), the Apostolic commission was to be renewed. "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people...." (Revelation 14:6) I'll examine this and other scriptures which foretold the Restoration in the next round, but for now it is enough to ask why angels would be sent to renew the Apostolic commission in the last days if the Roman Catholic Church has been fulfilling this commission all along? And even if it is granted that the first Apostles did not completely fulfill their commission in their lifetimes, the same commission, as Steve intimated, was passed on to the successors of the Apostles - the Apostles of the Restoration.
What did Jesus mean when he said he would be with His Apostles, "to the close of the age"? The word "age" here is the Greek aion, which Strong's defines in its Jewish usage as "a Messianic period".6 In my opening statement I provided ample evidence that the "age" or "Messianic period" the Apostles lived in drew to a close shortly after their deaths. Jesus was with them "to the end of the age". In the next round of the debate I will provide evidence that there have been a number of these "ages" or "dispensations" in the history of the world, so the idea that the Priesthood of the Son of God could not have been removed from the earth is born purely from prejudice, and not from the authentic, ancient Judaeo-Christian worldview.
This is essentially all the direct evidence Steve presents for the assertion that Jesus promised the earthly Church would be perpetuated, and we have seen that none of it really addresses this question at all! Why not? Why didn't Jesus just come out and say the Church would have a glorious future in the world, instead of promising death at the hands of the wicked world. Christ said repeatedly of Himself that he would suffer and be killed to condemn the wicked generation into which He was born. "But first must he suffer many things, and be rejected of this generation." (Luke 17:25) And it was the same story for Jesus' disciples. "They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service." (John 16:2)
Were the Bishops the Successors of the Apostles?
Bishops vs. Apostles
In my opening statement I argued against the Roman Catholic claim that the Apostles passed on their office and authority to the bishops by showing that they ordained bishops during their lifetimes who were merely local Church officers. I also quoted Ignatius of Antioch (ca. 110 AD) saying he was not an Apostle. What evidence does Steve offer for his version of the story? He refers to Clement of Rome (ca. 96 AD) and Ignatius of Antioch, whom he claims wrote about the succession of bishops. What exactly did they say?
I am not aware that Ignatius said anything about the bishops being successors of the Apostles. In my opening statement I quoted and referenced several passages where he exhorted various Christian communities to follow their bishops instead of rebelling against them, but as I said before, he never equated the bishops with the apostles. In fact, in one passage he said, "Remember in your prayers the Church in Syria {i.e. his own church at Antioch}, which now has God for its shepherd, instead of me. Jesus Christ alone will oversee it...."7 This fits very nicely with the LDS theory that the Church was in the process of shutting down at the time, and the true "succession" was about to end, especially when one remembers that Ignatius insisted that "Apart from {the bishops, deacons, and presbyters}, there is no Church."8
Clement actually did talk about a succession of bishops: "Our apostles also knew... there would be strife on account of the office of the episcopate.... For this reason... they appointed those [ministers]... and afterwards gave instructions, that when these should fall asleep, other approved men should succeed them in their ministry."9 Once again, Clement was condemning the Corinthians for kicking out their righteous bishop and elders! However, I don't have any problem admitting that there was a succession of bishops who held the true Priesthood authority after the Apostles started dying off. The questions to be answered are whether the bishops inherited the prerogatives of the Apostles (and Clement never said a thing about that) and whether this succession was to continue indefinitely.
In answer to the second question, let us think back to the passages from Hermas' visions I quoted in my opening statement, where the angel prophesied that the Church was almost finished building and would soon be replaced by an inferior institution. It turns out that Hermas lived in Rome, and he wrote this first part of his work, the "Visions", while Clement was still alive and bishop of Rome.10 In one passage Hermas was told to write a copy of his visions for Clement to authenticate and distribute to foreign Churches.11 (The early custom was for the bishops to authenticate religious books for foreign churches.)12 Therefore, it is not too much of a stretch to assume Clement knew very well the Church was about to be subverted, and he was simply trying his best (like Ignatius) to persuade Christians not to rebel against the Priesthood.
The Signs of an Apostle
Paul reminisced about a former visit to Corinth, "Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds." (2 Corinthians 12:12) The online Catholic Encyclopedia article on the "Charismata", or gifts of the Spirit, has this to say: "The Apostolic office contains in itself a claim to all charismata, for the object of its ordinary working is identical with the object of these special gifts: the sanctification of souls by uniting them in Christ with God." Now, if the Catholic bishops still have the some "object" of their office as the Apostles, and are the "successors" of the Apostles, shouldn't their office have the same claim to the charismata as the Apostolate? If the Catholic bishops are really "successors of the Apostles", let us see some "signs of an apostle".
Do the Roman Catholic bishops exhibit these signs? What about the Pope? With reference to "Papal infallibility", Catholic Apologist David Goldstein admits, "It means not that the Pope is inspired...."13 The article on the "Charismata" says of the gift of prophecy, "In the course of time prophecy became less common, without, however, ever disappearing altogether." So apparently the prophetic gifts are still out there - just not with the Pope. Anywhere BUT with the Pope!
(Note: I don't mean to imply that no Catholic has ever received a God-given miracle. The Book of Mormon insists, "it is by faith that miracles are wrought;... wherefore, if these things have ceased wo be unto the children of men, for it is because of unbelief, and all is vain." {Moroni 7:37} It would be a sad day for the world if hundreds of millions of Roman Catholics couldn't muster a drop of faith! Neither do I intend to demand a sign before I will believe. My point is simply that the prevalence of the prophetic gifts dropped off sharply after the Apostles departed the scene, although one would expect their "successors" to have the same prerogatives of office.)
What Happened to the Gifts?
Let us look, for instance, at the history of the gift of prophecy - surely one of the distinctive marks of the Apostolate. In their classic work on the New Testament apocrypha, Hennecke and Schneemelcher report, "By the end of the 1st century prophecy has lost its original significance...", and show that this gift was considered heretical after the middle of the second century. 14 We can follow the decline by citing references to the gifts from the Early Christian Fathers. Justin Martyr (ca. 150 AD) claimed "the prophetical gifts remain with us, even to the present time."15 A few decades later Irenaeus (ca. 180 AD), although he was bishop of Lyons, had only heard of the presence of these gifts: "We hear that many brethren in the Church possess prophetic gifts."16 In the middle of the third century, Origen could only point to traces of the gifts: "For {the Jews} have no longer prophets nor miracles, traces of which to a considerable extent are still found among Christians...."17 In a footnote to this passage, Roberts and Donaldson reveal, "The Fathers, while they refer to extraordinary divine agency going on in their own day, also with one consent represent miracles as having ceased since the Apostolic era."18 In the fourth century Eusebius quoted the above passage from Irenaeus in his History of the Church, and then noted, "So much in regard to the fact that various gifts remained among those who were worthy even until that time."19 In other words, Eusebius was attempting to show the Catholics had inherited the true apostolic tradition, and his evidence for this was that at least the prophetic gifts lasted in the Catholic tradition till the late second century! Why would the Fathers be so desperate to show a continuation of the gifts, even when they condemned every concrete instance of claimed prophecies (e.g. those of the Montanists and Gnostics)?
In the midst of the Catholic-Montanist conflict in the late second and early third centuries, the Catholic bishop Apolinarius of Hierapolis noted, "For the apostle thought it necessary that the prophetic gift should continue in all the Church until the final coming."20 He said this in opposition to the Montanists, who had not had any more of their pseudo-prophets for fourteen years, but the last bona fide example of a Catholic prophet he gave was that of Quadratus, who wrote an apology for the Christians during the reign of Hadrian (117-138 AD)21 But if the "apostle thought it necessary" that the "prophetic gift must continue in the whole Church until the final coming," how does this affect Catholic claims to spiritual authority? Tertullian (ca. 200 AD), an important early Christian writer who defected to the Montanist camp, rebuked Catholic officials for claiming apostolic authority to forgive sins, while having no gifts to back up their claims: "Exhibit therefore even now to me, apostolic sir, prophetic evidences, that I may recognize your divine virtue, and vindicate to yourself the power of remitting such sins!"22
The "Apostolic" Church ought to have "Apostolic" gifts. I have personally witnessed LDS general authorities prophesying things that came to pass. I have seen others given the gift of prophecy, and I have on a couple occasions received this gift myself. Now, I don't want to fill up these pages with anecdotal evidence for my claims.23 My point is simply that I can do better than Irenaeus, Apolinarius, Origen, and Eusebius. All I have seen from the Roman Catholics are wishy-washy references to prophetic gifts that are still around... somewhere. Therefore, I have to repeat Tertullian's challenge to the Catholic bishops: "Exhibit therefore even now to me, apostolic sir, prophetic evidences, that I may recognize your divine virtue, and vindicate to yourself the power of remitting such sins!"
Did Peter Pass on the Keys to the Bishop of Rome?
What Evidence?
What specific evidence does Steve give that Peter passed on the keys to the bishop of Rome, in particular? He makes the following claims about Clement of Rome:
"Clement of Rome was a disciple of Peter. He was the fourth Bishop of Rome, which makes him the fourth Pope of the Catholic Church.... Clement was not an apostle, yet he wielded an authority that was unique as the Bishop of Rome.... He also talks about the primacy of the Roman Church. Since the Apostle John was still alive at the time, why did the Church in Corinth turn to Clement of Rome for answers to their problems?"
Actually, Clement never "talks about the primacy of the Roman Church". In fact, Clement never even identifies himself as the bishop of Rome, or even as Clement! The letter is from the Church at Rome to the Church at Corinth, and we only know who the writer was through tradition. In any case, I think it is valid to point out that Clement wrote his letter to the Corinthians while John was still alive. But did Clement act in an official capacity as Pope?
The tone of the letter seems commanding, but what authority does Clement claim for his commands? "Joy and gladness will ye afford us, if ye become obedient to the words written by us and through the Holy Spirit root out the lawless wrath of your jealousy according to the intercession which we have made for peace and unity in this letter."24 Thus, Clement claimed to be writing for the entire Roman congregation through the Holy Spirit. If John were unavailable at the time, Clement could have written his letter as one who was gifted with prophecy, and his words would have been respected since he was a disciple of Peter! Indeed, as we saw with Hermas' visions, one didn't need to be a Pope or even a bishop to prophesy, and Clement never said one word about having any "primacy" over other churches or having received any keys from Peter.
Steve also claims Clement was the "fourth bishop of Rome". Of course, this counts Peter in the line of succession, while the earliest extant lists of Roman bishops (those of Hegesippus and Irenaeus) list Clement as the third bishop and Peter and Paul clearly separate. Note Irenaeus' list: "The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate.... To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric."25 Peter isn't even listed as the sole founder, and Irenaeus could speak of the "Church founded and organized at Rome by the two most glorious apostles, Peter and Paul...."26 Indeed, the Apostolic Constitutions (fourth century) recorded that "Of the church of Rome, Linus the son of Claudia was the first, ordained by Paul; and Clemens, after Linus' death, the second, ordained by... Peter."27
Two more early witnesses claim Peter was still alive when Clement, the third bishop of Rome, was ordained. Tertullian (ca. 200 AD) noted that the Church of Rome in his time claimed Clement had been personally ordained by Peter. "For this is the manner in which the apostolic churches transmit their registers: as the church of Smyrna, which records that Polycarp was placed therein by John; as also the church of Rome, which makes Clement to have been ordained in like manner by Peter."28 Rufinus of Aquilea reported in the fourth century the same tradition:
"For some ask, Since Linus and Cletus were bishops in the city of Rome before this Clement, how could Clement himself, writing to James, say that the chair of teaching was handed over to him by Peter? Now of this we have heard this explanation, that Linus and Cletus were indeed bishops in the city of Rome before Clement, but during the lifetime of Peter: that is, that they undertook the care of the episcopate, and that he fulfilled the office of apostleship; as is found also to have been the case at Caesarea, where, when he himself was present, he yet had Zacchaeus, ordained by himself, as bishop." 29
If we can trust the earliest witnesses, then Rufinus' explanation must have been correct. Peter was not the first bishop of Rome, because there were two or three bishops of Rome during his lifetime.
Anything Else?
Just to be fair, I'll quickly run through some of the other early evidence Roman Catholics usually put forward for the Papacy. First, Ignatius of Antioch (ca. 110 AD) addressed the Roman church as "the church... which has the chief seat in the place of the district of the Romans...."30 But what did the Roman Church preside over? Catholic apologist Michael M. Winter gives us a clue: "It would appear that the Bishop of Rome was the only bishop in Italy until the middle of the second century."31 Also, "Rome enjoyed a position of special respect in the West, because it was the only Apostolic church there, and moreover it was the centre from which the whole of the West was ultimately evangelized."32 (Note: The "Apostolic churches" were those founded personally by the Apostles.) So it is obvious why the Roman Church had "the chief seat... in the district of the Romans." There are a few other miscellaneous historical facts which indicate that Rome was, indeed, respected as one of the greatest (and perhaps even the greatest) of the Apostolic Churches as early as the late second century, but there are no clear indications that Rome exercised any kind of jurisdictional authority over anyone else.
The first example of any attempt at Roman primacy was by Pope Victor (ca. 190 AD), who tried to force the Roman tradition of when to celebrate Easter (which purportedly came from Peter) on the churches of Asia Minor, who claimed to have received another tradition from the Apostle John. Roman Catholic Historian Funk-Hemmer notes that Victor's threats of excommunication didn't settle the matter, and it was considered again at the Council of Arles (314 AD), where the Roman tradition was settled upon. But alas, "The decree was not carried out." The same edict was enforced after the Council of Nicea (325 AD) with more success.33 But at least now we have a clear example of a Roman bishop trying to exert authority over foreign churches! The problem with this example is that this wasn't the first time the issue came up. Around the year 155 St. Polycarp of Smyrna journeyed to Rome to try and clear up the problem with bishop Anicetus. Both claimed apostolic warrant for their traditions, and neither would back down, so they decided to drop the issue.34 Now, if a man like St. Polycarp had any inkling that Anicetus held the keys of Peter, wouldn't he have gone to any length to conform to the Pontiff's ruling? And if Anicetus knew he had jurisdictional authority over Polycarp, and that the Bishop of Rome was supposed to be the supreme guardian of the Apostolic tradition, why did he let Polycarp get away with such a thing?
"Development" of the Papacy?
How can the paucity of evidence for the Papacy from the first and second centuries (and even later, to a lesser extent) be explained? Michael Winter admits, "In the first place it appears, from the records which have survived, that of the thirteen bishops who ruled in Rome from the death of St. Peter until the end of the second century, only two of them exerted their authority outside the city in a manner which could be called papal."35 The two Popes referred to were Clement and Victor, but we have already seen that Clement claimed only the authority of the Holy Spirit, and the Asians paid no attention to Victor. Winter goes on, "In the face of this strong probability of a popedom, the events of the first two centuries present an unexpected enigma. It must be admitted that the activities of the early bishops of Rome do not harmonize with this expectation...."36 That is, it seems probable that if there were a central authority in the New Testament Church (Peter), there should have been one in the post-Apostolic Church, so the fact that no one exerted or even claimed such authority during this period is baffling.
But Winter doesn't stop there! "No contemporary [first, second, or early third century] record has survived expressing the theology of the papal power. As is natural, the exercise was ahead of the theory. Only at a later date, when their power had been challenged, did the bishops of Rome justify their rights."37 The "exercise" was ahead of the "theory"? In other words, the bishops of Rome began asserting jurisdictional authority before they knew why they were doing it? They had the keys and exercised them from time to time, but didn't know it?
How can this be explained? Winter appeals to John Henry Cardinal Newman's theory of "development", which he formulated to explain apparent changes in practice and doctrine through the first centuries after the apostles.
"A century ago Cardinal Newman realized the full import of this problem, not only for the doctrine of the papacy, but indeed for all the Christian dogmas. His famous treatise on The Development of Christian Doctrine is now regarded as the classical explanation of the way in which the teaching of Christian revelation undergoes apparent changes. It is presented in a fairly complete manner in the New Testament, is seen to be in a state of apparent regression in the documents of the infant church, and is thence exposed in the writings of the fourth and fifth centuries with an elaboration which surpasses in its precision and clarity even the New Testament.... The basic principle which influences the whole of Newman's treatment of the matter is the fact that the revealed doctrine is of such profundity and richness that it could not be assimilated fully by the first generation. The adequate expression of the church's doctrines could only be expected when the minds of Christians had pondered on the truths of faith to comprehend all that was implied and entailed in them...." 38
The authors of Jesus, Peter & the Keys reason, "Questions about certain aspects of the nature of Church leadership either did not arise or were never of such importance that they were addressed directly in writing."39 And Cardinal Newman himself explained, "St. Peter's prerogative would remain a mere letter, till the complication of ecclesiastical matters became the cause of ascertaining it. While Christians were 'of one heart and one soul,' it would be suspended; love dispenses with laws."40
The standard explanation of Catholic apologists, therefore, seems to be that the question of a central authority and norm of doctrine in the Church just "never came up" for at least a century. Nobody ever mentioned the fact that Peter was the first bishop of Rome, and nobody happened to mention that he had passed on the keys of the kingdom to the subsequent Popes because the question never arose! The Church of the late first and second centuries was such an unbridled love-fest that a central authority wasn't needed. When Gnostic teachers were coming out of the woodwork, claiming secret revelations, the doctrine of the Papacy never came up. When important figures like Irenaeus and Ignatius were busy asserting the authority of the Church hierarchy against the claims of various heretics and schismatics, they just never thought it necessary to point out exactly where the keys of the Kingdom were!
Now, I believe the Roman Catholics have an excellent argument for the Papacy over against the claims of other Catholic traditions. They all talk about the equality of the college of bishops, but then they all have their Archbishops, Metropolitans, Patriarchs, etc., and when push comes to shove their primates will assert their authority over their fellow bishops. They all tacitly admit that a central authority is needed in the Church, and furthermore the New Testament is clear that the Church Christ founded had such an authority in Peter. Therefore, even though there was effectively no Papacy for at least a hundred years after the Apostles, clearly there should have been. On the other hand, to claim that the Papacy was not fully at work because it was not needed during an era known as "the age of heresy" is mind-numbingly ridiculous. There should have been a Papacy, but there wasn't! This is perhaps one of the most compelling arguments for the LDS belief about the apostasy, and it is freely admitted by Roman Catholic apologists.
Has Catholicism Preserved the "Apostolic Faith" Unchanged?
Steve asserts, "The Catholic Church sees the Fathers as the successors of the apostles, the closest source to the apostolic teaching and tradition, and therefore authoritative. These bishops taught distinctively Catholic doctrine. Not Protestant doctrines, not Mormon doctrines, but Catholic doctrines!" I find this view just a little naive. We have already seen that Cardinal Newman had to come up with his theory of "development" to account for all the "apparent changes" in doctrine over the centuries, and in 1865, when Newman was consulted by a friend regarding the founding of a Catholic historical review, he replied: "Nothing would be better than an Historical Review for Roman Catholics - but who would bear it? Unless one doctored all one's facts, one would be thought a bad Catholic."41
Steve mentions three of the "Apostolic Fathers" (Christian writers from the generation just following the Apostles), Ignatius, Clement of Rome, and Polycarp, and he refers to a number of statements by these men which he thinks imply Catholic doctrine. For instance, Steve makes much of the fact that Ignatius and an early account of Polycarp's martyrdom refer to the Church as "catholic", even though the word simply means "universal", and therefore anyone who believes their Church is the one true Church could speak in such terms. Also, some of these men wrote of "one God". Now, this case is a little more complicated to sort out, and certainly more important, so let's quickly examine the differences between the LDS and Roman Catholic doctrines of God, and then see which is closer to that of the earliest Christians.
Differences in Doctrine
When Latter-day Saints speak of God, it is perfectly acceptable to say there is one God... or three Gods... or many gods. When we speak of "one God", we are either speaking solely of the Father, who is the absolute monarch of the Universe, or we are speaking of the fact that Father, Son, and Holy Spirit are perfectly "one" in harmony of purpose and will. This unity is so complete that in practical fact they are "one God". (See 2 Nephi 31:21) When we say there are "three Gods", we are referring to the fact that the Trinity consists of truly separate beings - distinct in essence, in body, and differing in rank and glory. When we say there are "many gods", we are referring to the fact that men can become like Jesus Christ, and be made gods. To us there is no contradiction here. Each statement is simply true in a different sense. Another distinctive of LDS doctrine is a startling doctrine about the physical nature of God. Joseph Smith preached that "if you were to see {God} today, you would see him like a man in form,"42 and that "the Father has a body of flesh and bones as tangible as man's; the Son also; but the Holy Ghost has not a body of flesh and bones, but is a personage of Spirit." (D&C 130:22)
Roman Catholics (and other mainstream Christians), on the other hand, never speak of more than one God. The members of the Trinity are distinct, yet they are "of one substance", meaning that they are a single Divine Being. The Vatican Council explained that God is "eternal, immense, incomprehensible,... who, being a unique spiritual substance by nature, absolutely simple and unchangeable, must be declared distinct from the world in fact and by essence...."43 This "unique spiritual substance" is "simple" in that it cannot be divided. It is "unchangeable" in that nothing can be added or taken away from it. And yet the members of the Trinity are separate "persons". Some have attempted to explain how three distinct "persons" can form such a metaphysical unity, sometimes saying that they are "three centers of consciousness" within the Divine Being, or something similar. However, all these explanations fall short of the mystery of the Trinity. In the end, Catholics simply affirm that this is the logical conclusion of Scripture and Tradition, although it is beyond human comprehension. Consistent with their concept God, Catholics reject the Latter-day Saint notion that God is a material being who has a human form, and do not recognize any differences in rank and glory between the persons of the Trinity.
One God?
What exactly did the Apostolic Fathers say about God? Clement said, "Do we not have one God, one Christ, and one Spirit of Grace poured out upon us?"44 Ignatius said, "For that reason they were persecuted, inspired as they were by His grace to convince the disobedient that there is one God, who manifested Himself through His Son, Jesus Christ...."45 (I couldn't find the passage Steve referred to from Polycarp.) Notice that whenever they said there is "one God", they were obviously referring to the Father. Likewise, Jesus called the Father "the only true God" (John 17:3), and Paul asserted that "to us there is but one God, the Father...." (1 Corinthians 8:6) This is not to say that these men did not believe in the deity of the Son and Spirit - all of them clearly did. However, their language serves to make clear the absolute monarchy of the Father, without denying the possibility of other gods.
This doctrine that the Son and Spirit are subordinate to the Father in rank and glory is known as "subordinationism", which directly contradicts Catholic orthodoxy. One early example of this is St. Justin Martyr (ca. 150 AD) Justin wrote that the "first-begotten," the Logos, is the "first force after the Father:" he is "a second God, second numerically but not in will," doing only the Father's pleasure.46 (See also John 17:21, which strongly implies unity of will rather than some strange metaphysical unity.) And he designated the Son as "this power which the prophetic word calls God... and Angel...."47 He also maintained that the Son is "in the second place, and the prophetic Spirit in the third...."48 In another passage Justin said, "We reverence and worship Him and the Son who came forth from Him and taught us these things, and the host of other good angels who are about Him and are made quite like Him, and the Prophetic Spirit."49 What about the question of men becoming gods? "All men are deemed worthy of becoming 'gods,' and of having power to become sons of the Highest...."50 Now, these statements are perfectly acceptable to Latter-day Saints. We are quite comfortable saying that the Son is a "second God", who is "one" in will with the Father. It doesn't bother us a bit that the Son is called an Angel, because He is the Father's messenger of salvation, and when Justin speaks of the "other good angels" who are made "quite like" the Son, or that men can become "gods", we don't bat an eye because we see men, angels, and gods as a single race of beings who differ only in degree.
How do Catholics explain this type of language among the early Fathers? Father Jurgens admits that Justin "apparently [makes] insufficient distinction between Christ and the created Angels", and he advises that we simply admit Justin was a subordinationist. "There are theological difficulties in the above passage, no doubt. But we wonder if those who make a great deal of these difficulties do not demand of Justin a theological sophistication which a man of his time and background could not rightly be expected to have."51 So that's it! Justin just didn't live in a "theologically sophisticated" time. R.P.C. Hansen writes that "until Athanasius began writing, every single theologian, East and West, had postulated some form of Subordinationism. It could, about the year 300, have been described as a fixed part of catholic theology."52 Therefore, when later Catholic theologians insisted that the Father, Son, and Spirit must be equal, it was a "development" or an "apparent change", brought about because they became more "theologically sophisticated". It couldn't be a blatant contradiction... could it?
But why the change? What could be wrong with the assertion that the Son is subjected to the Father - a "second God" of a different rank and glory - when Jesus Himself said "My Father is greater than I" (John 14:28), and He asserted that the He does not know the hour of His Second Coming - only the Father knows? (Matthew 24:36) Paul wrote that the Father is "the God and Father of our Lord Jesus Christ" (Romans 15:6, NEB), and revealed that after the resurrection Jesus will "be subject unto him [the Father] that put all things under him, that God may be all in all." (1 Corinthians 15:24-28) The answer is that the concept of a God who is an indivisible, unique, unchangeable, absolutely "simple", and uncomposite "Divine Substance" precludes subordinationism. If God the Father is a separate being from the Son and Spirit, the Son and Spirit cannot be the same type of beings as the Father because the Divine Substance is unique. There can be no diversity of rank and glory within the Divine Substance because it is "simple". Therefore, if the Son and Spirit were to be thought of as "fully God", as the New Testament teaches (see Colossians 2:9; Philippians 2:6), subordinationism had to be done away with.
But where did the Fathers get the idea that God was a "Divine Substance"? The Bible says nothing about any such thing, and neither do the Apostolic Fathers like Clement of Rome, Ignatius, and Polycarp. With the "Apologists" - mid-second century writers like Justin, Athenagoras, Tatian, and others - the situation changed. Starting about the year 130 AD53, these converted philosophers began importing the ideas of the Greek philosophers into Christian theology. Harry Wolfson of Harvard University gives three reasons for the rise of this "philosophized Christianity":
"First, it came about through the conversion to Christianity of pagans who had been trained in philosophy.... Second, philosophy was used by Christians as a help in their defense against accusations brought against them {by the pagans}.... Third, philosophy... was found to be of still greater usefulness as an immunization or an antidote against the heresy of Gnosticism. The Gnostics happened to have done what Paul said he was not going to do: they adorned the faith of the New Testament with 'persuasive words of wisdom'.... {Therefore, some of the Fathers} undertook to set up a new Christian philosophy in opposition to that of the Gnostics...." 54
It turns out that the description of God as the "Divine Substance" comes directly from the Greek philosophers. I could go on and on comparing the descriptions of the philosophers with those of the Fathers from the Apologists on, but to save space I'll simply quote Tertullian (ca. 200 AD), who admitted that "Whatever attributes therefore you require as worthy of God, must be found in the Father, who is invisible and unapproachable, and placid, and (so to speak) the God of the philosophers...."55
But what did the "God of the philosophers" replace? Was it an anthropomorphic God with a body in human shape like the Latter-day Saints worship? The New Testament only hints at this when it says Stephen saw Jesus "standing on the right hand of God". (Acts 7:56) We can certainly assume that the Christian God was originally the same as the Jewish God, but what did the Jews believe about God? The great Christian thinker Origen (third century) stated the following: "The Jews indeed, but also some of our people, supposed that God should be understood as a man, that is, adorned with human members and human appearance. But the philosophers despise these stories as fabulous and formed in the likeness of poetic fictions."56 Here we have all the information we need. The Jews believed in an anthropomorphic God, some Christians still believed in an anthropomorphic God, and Origen rejected this doctrine, not because the scriptures or unanimous Christian tradition specifically rejected it, but because "the philosophers despise these stories".
I can provide many more statements by early Christian writers to the effect that Jesus was thought of as a "second God", and the Trinity is "one" in the sense of unity of will. I can provide more indications of a widespread early Christian belief in an anthropomorphic God, and that the "Fathers" adopted the God of the philosophers. Also, the early Fathers made countless statements to the effect that men can become gods. Therefore, I have no qualms about saying that the idea that the early Church taught "Catholic doctrine... not Mormon doctrines..." is demonstrably false, and not just in the area of theology. All the Catholic apologists can do is either ignore the sources or postulate Cardinal Newman's theory of "development" to explain all the "apparent contradictions". Now, I don't have a problem with doctrinal development, as long as it is guided by the revelations of God, but the early Fathers who perpetrated these innovations always claimed they were simply preserving what had gone before, and claimed no revelation. The only early Christian writers I'm aware of who admitted any innovations (e.g. Origen, who said the Apostles seemed "somewhat dull in regard to the investigation of divine knowledge")57 were later excommunicated by the Catholic Church.
I think it should be clear from the foregoing that Jesus did not predict the perpetuation of the earthly Church and there is no persuasive evidence that the bishops inherited the Apostolic office or that Peter passed on the primacy to the bishop of Rome. Furthermore, the idea that the early Church taught exclusively Catholic doctrines, not Mormon doctrines, is demonstrably false, while the proposition that Christianity progressed from doctrines similar to those of the Latter-day Saints toward modern Catholic doctrines is seen to be entirely plausible. In the next phase of this debate I will continue the discussion by showing that the return of the prophets before the Second Advent of our Lord was predicted by the ancient prophets.
1 The Pastor of Hermas, Vis. 2:4, in Roberts, A., and Donaldson, J., eds., The Ante-Nicene Fathers, 10 vols., (Buffalo: The Christian Literature Publishing Company, 1885-1896,) 2:12. (Hereafter cited as ANF.)
2 2 Clement 14:2, in Grant, R.M., ed., The Apostolic Fathers, 6 vols., (New York: Thomas Nelson & Sons, 1964-1968,) 2:126.
3 Tertullian, On the Soul 58, in ANF 3:234-235.
4 Winter, M. M., Saint Peter and the Popes, (Westport, CT: Greenwood Press, 1960,) p. 17.
5 Discourse of Apa Athanasius Concerning the Soul and the Body, in Budge, EAW, Coptic Homilies, (London, Longmans and Co., 1910), pp. 271-272.
6 Strong, J., The New Strong's Complete Dictionary of Bible Words, (Nashville, TN: Thomas Nelson Publishers, 1996,) p. 571.
7 Ignatius, Romans 9, in ANF 1:77.
8 Ignatius, Trallians 3, in ANF 1:67.]
10 This is the interpretation given by Roman Catholic patristics scholar, Johannes Quasten in his Patrology, (Westminster, MD: Christian Classics, Inc., 1984,) 1:92-93.
11 Pastor of Hermas, Vision 2:4, in ANF 2:12.
13 Goldstein, D., What Say You?, (St. Paul, MN: Radio Replies, 1945,) p. 236.
14 Hennecke, E., and Schneemelcher, W., New Testament Apocrypha, 2 vols., (Philadelphia: The Westminster Press, 1963,) 2:607.
15 Justin Martyr, Dialogue with Trypho 82, in ANF 1:240.
16 Irenaeus, quoted in Eusebius, Ecclesiastical History 5:7, in Schaff, P., and Wace, H., eds., The Nicene and Post-Nicene Fathers, Series 2, 14 vols., (New York: The Christian Literature Publishing Company, 1890-1900,) 1:222. (Hereafter cited as NPNF Series 2.)
17 Origen, Against Celsus 2:8, in ANF 4:433.
19 Eusebius, Ecclesiastical History 5:7, in NPNF Series 2, 1:222.
20 Apolinarius of Hierapolis, quoted in Eusebius, Ecclesiastical History 5:17, in NPNF Series 2, 1:234.
21 Hippolytus, at least, claimed the presence of the gift of healing at the turn of the third century. (See Hippolytus, The Apostolic Tradition 15, p. 22.)
22 Tertullian, On Modesty 21, in ANF 4:99-100.
23 For many concrete examples of prophecies by Joseph Smith, see Crowther, D.S., The Prophecies of Joseph Smith, (Bountiful, UT: Horizon Publishers, 1983).
24 1 Clement 63, in ANF 10:248.
25 Irenaeus, Against Heresies 3:3:3, in ANF 1:416.
26 Irenaeus, Against Heresies 3:3:2, in ANF 1:415.
27 Apostolic Constitutions 7:46, in ANF 7:478.
28 Tertullian, Prescription Against Heretics 32, in ANF 3:258.
29 Rufinus, Introduction to the Clementine Recognitions, in ANF 8:76.
30 Ignatius, Romans (introduction), in Bettenson, The Early Christian Fathers, (New York: Oxford University Press, 1956,) p. 45.
31 Winter, Saint Peter and the Popes, p. 134.
32 Winter, Saint Peter and the Popes, p. 135.
33 Funk-Hemmer, Histoire de l'Eglise, (Paris, 1904), 1:294, 194; translated in Barker, The Divine Church, (Salt Lake City, UT: The Deseret News Press, 1951,) 1:170.
34 Funk-Hemmer, Histoire de l'Eglise, 1:108-109; translated in Barker, The Divine Church, 1:170.
35 Winter, Saint Peter and the Popes, p. 113.
36 Winter, Saint Peter and the Popes, p. 116.
37 Winter, Saint Peter and the Popes, p. 132.
38 Winter, Saint Peter and the Popes, pp. 115-116.
39 Butler, Dahlgren, and Hess, Jesus, Peter & the Keys, p. 360.
40 Newman, J.H., An Essay on the Development of Christian Doctrine, (New York: Longmans, Green and Co., 1949,) p. 139.
41 John Henry Cardinal Newman, quoted in Coulton, G.C., "Catholicism and Civilization," Hibbert Journal 19 (1921), p. 336.
42 Joseph Smith, in Smith, J.F., ed., Teachings of the Prophet Joseph Smith, (Salt Lake City: Deseret Book, 1976,) p. 345.
43 Brantl, G., Catholicism, (New York: George Braziller, 1962,) p. 41.
44 1 Clement 46:6, in Jurgens, W.A., The Faith of the Early Fathers, (Collegeville, MN: The Liturgical Press, 1970,) 1:11.
45 Ignatius, Magnesians 8:1, in Jurgens, The Faith of the Early Fathers, 1:19.
46 Hatch, Edwin, The Influence of Greek Ideas and Usages Upon the Christian Church, (London: Williams and Norgate, 1914,) p. 268. "Then I replied, 'I shall attempt to persuade you, since you have understood the Scriptures,[of the truth] of what I say, that there is, and that there is said to be, another God and Lord subject to the Maker of all things; who is also called an Angel, because He announces to men whatsoever the Maker of all things--above whom there is no other God--wishes to announce to them.... I shall endeavour to persuade you, that He who is said to have appeared to Abraham, and to Jacob, and to Moses, and who is called God, is distinct from Him who made all things,--numerically, I mean, not[distinct] in will.'" (Justin Martyr, Dialogue with Trypho 56, in ANF 1:223.)
47 Justin Martyr, Dialogue With Trypho 127, in ANF 1:263.
48 Justin Martyr, First Apology 13, ANF 1:167.
49 Justin Martyr, First Apology 6, in Jurgens, The Faith of the Early Fathers, 1:51.
50 Justin Martyr, Dialogue With Trypho 124, in ANF 1:262.
51 Jurgens, The Faith of the Early Fathers, 1:56, n. 1.
52 Hansen, R., "The Achievement of Orthodoxy in the Fourth Century AD", in Williams, R., ed., The Making of Orthodoxy: Essays in honour of Henry Chadwick, (New York: Cambridge University Press, 1989,) p. 153.
53 Harnack, A. von, tr. Saunders, T.B., What is Christianity?, (Philadelphia: Fortress Press, 1957,) p. 201.
54 Wolfson, H.A., The Philosophy of the Church Fathers, volume 1: Faith, Trinity, Incarnation, (Cambridge, Mass.: Harvard University Press, 1964,) 1:11-14.
55 Tertullian, Against Marcion 2:27, in ANF 3:319.
56 Origen, Homilies on Genesis 3:1, in Origen, Homilies on Genesis and Exodus (Fathers of the Church 71), tr. Heine, R.E., (Washington D.C.: The Catholic University of America Press, 1982,) p. 89.
57 Origen, De Principiis 1:Preface:3, in Jurgens,
The Faith of the Early Fathers, 1:190.
[Back to the Previous Page]
[HOME] * [Catholicism]
* [Mormonism]
* [Apologetics]
© 2009 Transporter Info Services, All Rights Reserved.


text:
- Location
- 214 West 4th St, Ste B.
- Austin, TX 78701
- get directions
- Contact Us
- firstname.lastname@example.com
- For Happy Hour Inquires please contact Lauren at email@example.com
Nate Nyberg
I'm originally from Minnesota, grew up in San Diego. I attended the University of Nevada Las Vegas where I first got the bartending bug. In my 20 years of bartending, I have just about done every style of bartending imaginable. From gaming, flare, beer tending, chain restaurants, cocktails, sports bar and now whiskey lounge. I have a passion for customer service along with beer, wine and whiskey.
In 2010, I was bartending at Austin Bergstrom Airport and Speakeasy on Congress when I was asked to come in for an interview at Star Bar on W 6th Street. From that moment on, with a short hiatus opening at Native Hostel and Skull Mechanix Brewery, I have worked with FBRMGMT. I ran Star Bar for numerous years and I have stints at The Wheel along with The Mean Eyed Cat.
I'm very proud of Dumont's Down Low. It's a unique bar with a great staff and haunted as hell. Chances are you'll find me behind the bar most days.
Come by and I'd love to pour you a great beer or a nice glass of Kentucky bourbon. Cheers!


text:
Visitations by P.S.Winn
Genres: Action & Adventure, Angels/Demons, Horror, Paranormal, Science Fiction, Short Stories (single author), Supernatural

The line between us and the next world is thin, sometimes it is so close you feel like you can reach out and touch it. These ten stories look into the phenomenon of the supernatural. Whether you call them spirits, ghosts or angels you can find them inside the covers of this fascinating read that touches the other side in a variety of ways.


text:
You selected an activity with early start date!
Sorry, you cannot build trips longer than 7 days online
You selected different destination
Indoor / Outdoor Football in Warsaw
What's Included
- Changing Room & Showers
- Refreshments
- Pissup Guide
- 1 hr. Playing Time
Have a kick-a-bout: After a hard night partying it up in Warsaw, you'll want to sweat out those toxins. This is the best way!
Located at Warsaw's best indoor or outdoor football pitches, there is a choice of a full size pitch (11 a-side) or scaled down pitches (5 a side).
The price includes hire of pitch and ball for 1 hour, changing rooms, showers and free emergency refreshments throughout the match. The venue is not far from the city centre, so you are able get there and back by taxi or public transport with the help of your guide.
NOTE – Normally this activity is booked on an outdoor pitch. If you require indoor please let us know in advance. Just remember to bring footwear with non-marking soles if you choose the indoor pitch.
Add-Ons & Extras
What Our Customers Say
Need some help?
call us on 020 7060 7060 orSend Us a Message


text:
Long Dragon Banquet of the Hani in Yunnan
'In the southern tip of Yunnan, one of China's southernmost provinces, we crossed the galloping Yuanjiang River, then drove among the lofty mountains of Ailao, where a vast expanse of terraced fields came into view. The terraces are spectacular, but with dark approaching, we dared not stay too long and headed to Habo Village, Ezha Town, more than 100 kilometers from the old county seat of Yuanyang. The terraces could wait, but we were destined for another of the region's wonderful sights: the Changlong (Long-Dragon) Banquet of the Hani people.
Around the time of China's Spring Festival, the Hanis celebrate the Yangmatu Festival in honor of their heroes and pray for the union of the Hani people and good harvests. The festival usually lasts for three days, when the locals participate in sacrificial ceremonies in the center of the village and enjoy food at a grand banquet in the middle of the street. The villagers are more than happy to welcome visitors to join them.
All family members reunite during this time, dressing up in their best clothes and rolling out their best dishes to share with neighbors at the street banquet.
In the Hani language, "Habo" means a mountain village surrounded by bamboo groves. Habo Village has retained its festive tradition for generations, and its Long-Dragon Banquet is the largest of its kind and the most representative culture of the Hani people in Yuanyang County and the Hani and Yi Prefecture in Honghe.
It took a whole day to reach Habo Village from Kunming.
We woke early the next morning to the hubbub of children, and discovered the entire village seething with excitement. Square tables were lined up in the street, hundreds of them.
"How could that be?" I wondered. "There was nothing there last night when we arrived."
Someone said that most of the villagers had gone the whole night without sleep, preparing food and laying tables instead. There are more than 300 households in the village, and each family contributes 14 or 15 dishes and pastries, in addition to staple food and wine. Anyone visiting or passing through, known or unknown, would be invited to the banquet.
The houses in Habo were built in accordance with the terrain of the mountain, and the village showcases all styles of structures of the branches of the Hani people. The terraces encircle Habo, and beyond them to the west are more terraced mountain slopes shaped like crescent and quarter moons. The view is particularly breathtaking when the terraced fields are bathed in the light of the rising sun.
As the morning passed, the street became busier and busier. Villagers, young and old, dressed in their best, all looked happy, as the adults busied themselves with preparations and the children played games in groups.
The Long-Dragon Banquet started at noon with the thundering of drums and gongs. But nobody stirred, not until the respected elders, dressed in dark blue clothes and black scarves, were seated. The banquet began with contributions of dishes to the elders, who tasted them first. Then, people took their seats and enjoyed a feast of more than 1,000 dishes.
The Habo Long-Dragon Banquet we attended was extremely active. The length of the "dragon" of tables stretched as long as 300 meters up the slope of a mountain. The number of dishes doubled as mountain delicacies and wild delights were brought forth.
The Long-Dragon Banquet is the best of its kind for the Hani people, and no longer banquet has been found anywhere else in the world. The banquet was filled with laughter, singing, and dancing, and it was not over until the sun set.'
Accounts of a Traveler


text:
Sold Out Event
Missed it? Browse live shows now!Find Events
Bing Live! (Llandudno)
Join Bing, Sula, Coco and Pando as they find out how to tell stories by pretending, dressing-up and singing songs. Flop and Amma are there to help, but in this magical world of make-believe things don't always go according to plan…
Don't miss the chance to see your little one's face as their favourite characters are brought to life in this brand-new show. Full of fun, laughter and music, Bing Live! is the perfect first theatre trip for pre-schoolers and their families.
Going to the theatre… it's a Bing thing!
- Address
Venue Cymru, The Promenade, Penrhyn Crescent, Llandudno LL30 1BB
- Cancellation Policy
Tickets are non-refundable but we will do our best to help if you have any problems. If you notice a problem with your booking then please contact us at email@example.com
- How Does It Work
Please print your confirmation email and bring along with you to your performance.
- Suitable For Children
Perfect for preschoolers as their first theatre show. Suitable for Bingsters of all ages!
All children over the age of 12 months require a ticket.
Children under the age of 12 months do not require a ticket
- Times
23rd March 2019 1pm & 4pm
24th March 2019 10am & 1pm
- Where Do I Go
Venue Cymru, The Promenade, Penrhyn Crescent, Llandudno LL30 1BB
Venue Cymru
Venue Cymru, The Promenade, Penrhyn Crescent, Llandudno LL30 1BB


text:
Design engineers today demand materials that are simultaneously light, strong and corrosion resistant.
They want materials to meet the structural, thermal, aesthetic and acoustic challenges of the 21st century.
Aluminium is an obvious choice for engineering designers with its unique properties, making it a natural partner for many applications.
Its use, in its extruded form, in a wide range of applications has grown over many years thanks to its strength, durability, corrosion resistance and lightness. Extruded aluminium offers the design engineer the optimum design flexibility. The component shown here allows elderly patients and nurses to operate tricky valves on oxygen cylinders.
Aluminium extrusion is the technique used to transform aluminium alloy, pushed through, what can be intricate and complex dies, into definitive, cross-sectional profiles for a wide range of applications.
Using removable strips to achieve complex shapes or challenging tolerances.
The extrusion process makes the most of aluminium's unique combination of physical characteristics, specifically, malleability and ductility.
Its ductility allows it to be easily extruded while its malleability allows it to be pressed and formed into complex shapes even after extrusion.
Also, at one third the density and stiffness of steel the resulting products offer exceptional strength and stability making it a popular choice for many designers.
Aluminium extrusions can be found in a diverse range of applications
- Low weight to high strength ratio – aeronautical, marine, railway stock, automotive.
- High conductivity of heat and electricity – air conditioning, radiators, heatsinks, electronics.
- Corrosion resistance – mining, architectural, marine, military, cables and wires.
Aluminium extrusion is often the most viable solution that meets the specific manufacturing needs of design flexibility, cost savings, and product performance.
Want more? Download our free Desperately Seeking Aluminium – Aluminium Extrusion Buyers Guide by INAL here.