text:
Barack Obama had a drinks party at the White House on Wednesday night. He invited congressional leaders of both parties for cocktails at 7:30. In his relentless push for his stimulus plan, he's apparently not going to let them out of his sight. He was with the same people on Tuesday, just a few days after he'd met with them at the White House. The cocktail invitation could be a polite gesture—they hosted him Tuesday on the Hill, and he wants to return the favor; or it could be a stratagem—after being with them so much, Obama realizes that everyone could use a good drink. Or it could be a philosophical statement: Sobering times do not necessarily require everyone to be sober.
This is a notable departure from Obama's predecessor, whose relationship with Congress was notoriously chilly and whose relationship with the bottle ended at age 40. But it connects him to a rich presidential tradition that goes back to the Founders, who drank heavily after signing the Constitution.
It's good news. First, drinking in moderation leads to an equitable distribution of the humors, and we want our president to be healthy. Second, among adversaries, drinking promotes relaxation and laughter. I doubt it will lead to an agreement on the size of small-business tax cuts in the recovery package, but a few drinks might shave off a few layers of posturing. All of the guessing at motives will decrease. Without so much chest-thumping, the two parties may even get to genuine points of disagreement faster. As a community organizer, Obama knows the power of getting everyone to recognize themselves in one another. What better way to do that than over a few drinks? (Those who disagree should stop wondering why they are lonely at parties or aren't invited at all.)
Bush famously did not drink, and though drinks were served in his White House and the president often wistfully referred to his drinking past, the easy and relaxed atmosphere of the cocktail party was not a theme of his tenure. I remember once hearing John Ashcroft, Bush's first attorney general and a devout Christian and teetotaler, discussing with an aide whether to serve any "intoxicants" at a fundraiser. (It was always funny to hear the press criticized for cozying up to Bush officials at cocktail parties. There weren't any.)
Senate historian Don Ritchie reminds me of some other presidential habits. Harry Truman favored bourbon and branch water. (As vice president, Truman had just arrived to have a bourbon with House Speaker Sam Rayburn when he got the call that FDR had died.) When he was president, LBJ came to the Capitol on several occasions for an after-work drink with Senate Republican leader Everett Dirksen.
I am tired of comparisons between the Obama administration and the Kennedy and Roosevelt administrations, but when it comes to drinking, let's encourage them. FDR won the presidency on a platform of ending Prohibition. Every evening, including during the war, Roosevelt mixed drinks in the Oval Office from behind his desk, before him a tray equipped with whatever he needed for the martinis or old fashioneds he was mixing. "He mixed the ingredients," recalled author Robert Sherwood, "with the deliberation of an alchemist but with what appeared to be a certain lack of precision since he carried on a steady conversation while doing it."
Though Kennedy was not a big drinker, the cocktail culture that grew around his administration was exciting. "Every party had at least a few senators or cabinet officials and a few big-time press people. It was all off the record and a lot of business got done," Fred Harris, a former Democratic senator from Oklahoma, recounted to me. "The war on poverty and federal aid to education and civil rights, we hadn't had yet the urban riots and the war in Vietnam was no bigger than a man's hand. There were new and exciting programs and new and exciting people."
After Kennedy, LBJ carried on the presidential carrying on, though in his own inimitable style. Joseph Califano tells the story of drinking while riding around Lyndon Johnson's ranch. "As we drove around we were followed by a car and a station wagon with Secret Service agents. The president drank Cutty Sark scotch and soda out of a large white plastic foam cup. Periodically, Johnson would slow down and hold his left arm outside the car, shaking the cup and ice. A Secret Service agent would run up to the car, take the cup and go back to the station wagon. There another agent would refill it with ice, scotch, and soda as the first agent trotted behind the wagon. Then the first agent would run the refilled cup up to LBJ's outstretched and waiting hand, as the president's car moved slowly along."
The great cautionary tale of presidential drinking, of course, is Nixon. He was both a drunk and a reminder to be suspicious of presidents when they have us over for drinks. After the Watergate story broke, Nixon and his aides decided they needed to humanize the president in the press, so they invited some key reporters over to have cocktails. The gambit was a disaster because Nixon was so socially awkward. Before he was president, when Nixon hosted parties at his home, he used cocktail mixing to replace conversation. He would pop up before his invited guests, offer them a drink, and then disappear to the bar again. Periodically, he'd pop in again to encourage everyone to have another, before returning to the bar.
When he drank alone, Nixon could throw his back into the task. This is why, in many accounts of late-night conversations by former aides, the president comes off as barely coherent. Once the British prime minister was on the phone, and national security adviser Henry Kissinger had to intercept the call. "Can we tell him no?" Kissinger asked the White House operator. "When I talked to the President he was loaded."
The other famous presidential drunk was Ulysses S. Grant. When he was a general, however, his drunkenness worked in his favor. When informed that Grant drank whiskey while leading his troops, Lincoln reportedly replied, "Find out the name of the brand so I can give it to my other generals."
Historically, there have been more heavy drinkers in Congress, which seems natural not only because there are more of them but also because they cared enough about bourbon to declare it the national spirit. Herman Talmadge, an alcoholic who sought recovery from alcoholism while in the Senate, once said, "Alcoholism is as much of an occupational disease among politicians as black lung is among coal miners—you can get it just by breathing the air."
Many members of Congress drank heavily for years without disclosure, but there are also the famous cases, like Wilbur Mills, the powerful chairman of the House ways and means committee, who wound up bombed and in the Tidal Basin with his stripper girlfriend. Sen. John Tower's drinking habit kept him from being confirmed as secretary of defense. (That led to the appointment of Dick Cheney—a man more likely to throw a drink in your face.)
The old-style drinkers whose whiskey bottles rattled in their desk drawers are largely gone in Washington. Everyone cares too much about how they look—now the addiction in Washington, which Obama seems to suffer from, is working out. No politician wants to be photographed with a drink in his or her hand, and there aren't many places to go in politics anymore where you aren't being photographed. Though as a candidate Obama joked now and then about an instance in which he'd had too much wine, his cool demeanor (his drinks don't need ice) suggests he's not likely to go overboard. He won't need Mail Goggles on his fancy new BlackBerry.
Too much familiarity between politicians can be as dangerous as too much drink, of course. But let's not mistake my approving tone, or Obama's White House cocktails, for more than it is. Partisanship and substantive ideological differences will continue long after the jiggers and shakers are put away. No one is going to get co-opted after a few drinks. We're as likely to see that as we are likely to see the new president and Mitch McConnell staggering together down Pennsylvania Avenue.


text:
Your Price $329.99
Item Number HC-10-015
Mfg. Part Number HC-10-015
Is it a designer chair, or one destined for daily juice-box battles? The Nuna ZAAZ(TM) masters both, beautifully.
Built from the ground up with clever and practical design, our innovative high chair grows with your baby for years of chic yet sturdy mealtimes. The ZAAZ is exceedingly safety tested, comfortable, customizes to any size and matches your pre-baby lifestyle.
smart design
customize the ZAAZ to any size, height or amount of wiggles
a hidden lift behind the footrest adjusts height easily and lets baby join in at the table
five-point harness keeps baby secure; switch to three-point as child grows unique air-foam cushion custom-fits each chair and pads both small and bigger bottoms
no-crevice design outwits crumbs and cleans up like a dream
removable plastic components are dishwasher safe
extraordinarily sleek leg base, chic colour options and smart look makes the ZAAZ feel like designer furniture
made of high quality materials and is bpa, pvc, and dehp free
recommended use: when child can sit up unaided to 220 lbs
product dimensions: 34.3/31.9 in high x 17.7 in wide x 22.8 in deep
tray height: 29 in to 26 in

subset: commoncrawl


text:
I have been on a bit of a reading push over the last 6 weeks, catching up on magazines and reading 7 books. I am half way through Matterhorn by Karl Marlantes, a fictional book on the Vietnam war. The highly rated book reminds me of the movie Platoon, it is certainly full of despair and young men dying. There are a host of interesting leadership situations to contemplate through the book and on Sunday night I was struck by this passage:
"It used to be if you were out in the bush operating independently like we are, no one would second-guess the skipper. They didn't have the radio power back then. Now they do, and the —- brass think they're out on patrol. And now the smallest units are run by the colonels and generals, hell, right up to the president. Colonel and above used to be the level where people dealt with all the political shit like congressmen on junkets, television, reporters, you name it. But now those guys are running the show right down to this ——- river canyon and we're in the politics too. And the better the radios, the worse it's going to get. The politics is going to come right down to the company level, and people like Fitch and Scar are going to be culled out and people like you will take over."
An interesting point. So far from the line, calling the shots and reducing autonomy of the front line leaders. One has to wonder what is lost in this new chain of command. I woke up the next morning (yesterday) to this headline, 'Obama, aides watched and waited during bin Laden swoop':
Brennan would not say exactly how Obama and his top advisors were able to follow Sunday's 40-minute Navy SEAL operation unfolding in real time — but the suspicion was that some kind of sophisticated communications technology was available to them.
"We were able to monitor the situation in real time," was all he would say.
A decision like this had to be made at the highest levels due to the significant political risks. But, beyond a extraordinary situation, one has to wonder whether the technology improves leadership effectiveness or erodes it through micro-management? I lean toward erosion.


text:
It's not easy to perfect a formula to encourage human aspiration, but two very different women in the headlines think they've done it. Lady Gaga, who just won a Grammy for best female pop vocal performance, and the Tiger Mom, whose controversial book on "parenting" became an instant best-seller, are cut from the same cloth to make a splashy costume. Both have cleverly manufactured a personal story, sensationalized its message and packaged it in a way that sells to the insecure, the overanxious and the ill at ease. Superstar meets Supermom.
Though backgrounds, methods and measurements for success may be different, they both understand that we live in an age where frustration is the mother of invention, and as with the oyster, irritation is crucial. They get a pearl even if it's fake.
Lady Gaga, born Stefani Germanotta, was angry when she didn't get the adulation and attention she thought she deserved as a classically trained pianist with a pretty face and dark hair who sang in high school musicals.
In interviews, she glibly describes her younger self (she's now an aging 24) as an insecurity freak. She tweets how she got upset when she was called "rabbit teeth." (Poor bunny.) Before she was Lady Gaga, Stefani had a hard time selling herself as marginalized, since she attended the same Catholic private school for girls as Paris and Niki Hilton on Manhattan's Upper East Side. Then she discovered that by carefully cultivating "outsider" status, she could offer therapeutic hype to those who feel vulnerable among the multicultural -- gay, black, white, beige and chola who perceive themselves as wounded by life's arbitrary darts and arrows. "Whether life's disabilities left you outcast, bullied or teased/Rejoice and love yourself today."
Her fans look upon her as a goddess who walks among them, and if not on water, on 10-inch McQueen stilettos, a paragon for our time. If Lady Gaga can be comfortable "in the religion of the insecure," they can be, too: "You are a superstar no matter who you are!" (Sure you are.)
She's a pop preacher woman in the pulpit of performance art. At the Grammys, she hatched herself from inside a super-sized translucent egg, wearing a plastic see-through body suit that rendered her as looking like an alien with pointy shoulders, outstaging, updating and outfoxing Madonna. Critic Camille Paglia suggests she represents the end of the sexual revolution. Elton John calls her new song an "anthem" for gays. That about covers it from A to B, which is about as far as any performer has to go these days.
Amy Chua sings another kind of song in "Battle Hymn of the Tiger Mom," a handbook for mothers who want to act like the wicked fairy-tale stepmother with the questionably benign purpose of making sure their offspring learn Mandarin, understand particle-beam physics and perform in Carnegie Hall, no matter what the sacrifices. You could call her technique metaphorical foot-binding.
Born in the Midwest to Filipino immigrants of Chinese descent, Chua also characterizes herself as an outsider with childhood angst. Today, she's a Yale law professor who wishes she could have had an ordinary bologna sandwich "like everybody else." But there's lots more here than obsessing over bologna deprivation. Chua knows she's tapping into every mother's guilt for "not doing enough."
In these times of two-career families and microwave dinners, of soaring college tuitions and overwhelming competition to get into the elite universities, she reaches into Everyparent's anxieties. Her book coincides with studies that show American students as way short of the math and science scores of their Asian counterparts, exposing a dangerous decline in learning.
By making herself a tyrant -- rejecting her daughters' handmade birthday cards, forbidding girly sleepovers and play dates -- the Tiger Mom enables the reader to feel superior to her emotionally, while at the same time forcing a debate over the best way to train the next generation. Her Jewish husband -- they're raising their daughters Jewish -- offers "Jewish-mother" balance. Both parents are well accomplished, suggesting nature as well as nurture, that genes as well as discipline is at work. Like Lady Gaga, Tiger Mom characterizes other mothers as like herself. "I know some Korean, Indian, Jamaican, Irish and Ghanaian parents who qualify, too," she says.
Both Lady Gaga and the Tiger Mom are smart, talented and slick. No one -- well, not everyone -- begrudges them the big bucks they'll earn from their hard work in music halls and motherhood, in composing and writing. But we should be intelligent critics, not easily duped or naive, and recognize that their message is hyped for the hard sell, dumbed-down and sensationed-up, over-generalized, overwrought, overdone and overrated. Buyers beware.


text:
- January 2020
- June 2019
- May 2019
- January 2017
- December 2011
- October 2011
- June 2011
- January 2011
- November 2010
- October 2010
- August 2010
- July 2010
- July 2009
- May 2008
- April 2008
- January 2008
- December 2007
- August 2007
- June 2007
- May 2007
- March 2007
- January 2007
- October 2006
- June 2006
- April 2006
- March 2006
- February 2006
- January 2006
- December 2005
- November 2005
Monthly Archives: July 2010
Samuel Thompson Clemmons – Rev. War Pension
Right before the reunion last weekend I obtained Samuel Thompson Clemmons' Rev. War Pension file. Some of this was published in Thelma Landrum's book (1981). He book only contained a few of the pages from the 14 page pension file. … Continue reading
Posted in Uncategorized Leave a comment
Photo Friday – Willa Mae Clemmons
Willa was the daughter of John Franklin and Kate (Wooodall) Clemmons. She was born 30 Mar 1904 and died in July 1967. She was married to Edward Winburn.
Posted in Clemmons, Pictures Leave a comment
Photo Friday
Below is a picture of Earl Green Clemmons (1895-1965). Picture was taken about 1898 in Lebanon, Wilson County, Tennessee. At the time, Earls father, William Keaton Clemmons, was working at Haley's Saloon on Cedar Street.
Posted in Clemmons, Pictures, Tennessee Leave a comment
Finally got WordPress installed on my own servers. This means that all you need to do is remember to go to http://www.clemmonsfamily.com to get the latest information. I still have some things left over to clean up which should be … Continue reading
Posted in Uncategorized Leave a comment
Roy Edwin Smith (1921-2009) Obituary
Roy is a new find for me. I found his branch of the Clemmons family about a month ago. What makes this one a little more interesting is that I am related to him twice. First, he is a descendant … Continue reading
Posted in Clemmons, Obituary 4 Comments
How to store old books
One of the things I have been looking into is a way to store old books so they do not deteriorate as fast. Storing books in cardboard boxes is very bad and will harm the books because of the acid … Continue reading
Posted in How to Leave a comment
Photo Friday
Each Friday I will post a photo from my collection to share. The first one is one of my Grandpa Clemmons (1918-1999) that was taken at the family farm down in Barnhill, Illinois. The picture was taken in 1997 or … Continue reading
Posted in Clemmons, Pictures, Wayne County Leave a comment
Kathleen Sanders Clemmons (1920-2010) Obituary
Kathleen was the wife of Luther Clemmons. Luther was a desc. of Etheldred Clemmons Sr. Kathleen Sanders Clemmons – From the Tennessean Newspaper CLEMMONS, Kathleen Sanders Age 89, of Nashville, died January 2, 2010 at Alive Hospice in Nashville. She … Continue reading
Posted in Clemmons, Obituary, Tennessee Leave a comment
Earl Clemmons – World War I Draft Card
Earl Green Clemmons (1895-1965) was 22 years old when he filled out his World War I draft card on June 5th, 1917. Congress had declared war 60 days earlier on April 6th, 1917. It had to be a very anxious … Continue reading
Posted in Clemmons, Draft Card, World War I Leave a comment
Cannot wait for the Reunion!
I didn't post after the last reunion, but it was the best reunion that I have attended so far. I think I have only missed one reunion since 1995. All the prior reunions were held at the county fair grounds … Continue reading
Posted in Reunion Leave a comment


text:
visit at Gatsby
Today I took the Eurostar to London to give a seminar at the Gatsby Computational Neuroscience Unit, UCL. (Just a few blocks from the London School of Hygiene and Tropical Diseases, where I gave an ABC talk last year.) I had great fun, thanks to an uninterrupted sequence of meetings: I got a crash course on RKHS (reproducible kernel Hilbert spaces) by Arthur Gretton, discussed about estimating the number of species, dealing with unknown functions of the parameter in the likelihood, using tests as ABC statistics, and explained how to use empirical likelihoods in non-iid settings. After this full day, we had a superb dinner at St. John, a Michelin starred restaurant with highly enjoyable English cuisine, offering game and offal dishes that reminded me of Le Petit Marguery in Paris… (Not a place for vegetarians, obviously.)
One Response to "visit at Gatsby"
[…] Liu, which relates to our population Monte Carlo algorithm, but as a non-parametric version, using RKHS to represent the transforms of the particles at each iteration. The sampling method follows two […]


text:
The question Precedence of "and" and "or" asks if there is any notion of precedence ordering in the English and it would seem not, based on the answers.
Regardless of that, if you saw the following piece of text, how would interpret it and why?
The prerequisite(s) of module AB1234:
GN3001 and GN3002 or BC3006 and BC3007.


text:
Our mission is the complete, integral formation of the young in cooperation with their parents, in order to provide society with constructive leaders, convinced builders of the civilization of justice and love according to the principles of Christian humanism.
"ALWAYS HIGHER" is what our Latin language motto "SEMPER ALTIUS"means. It expresses our aspirations: that our students reach the maximum integral development possible.


text:
Export 4 results:Autor Nadpis Typ [ Rok]
Filtry: Autor is Cajthaml, Tomas [Clear All Filters]
Litter decomposition along a primary post-mining chronosequence. BIOLOGY AND FERTILITY OF SOILS 50: 827-837.. 2014.
When the forest dies: the response of forest soil fungi to a bark beetle-induced tree dieback. ISME JOURNAL 8: 1920-1931.. 2014.
Nutrient addition retards decomposition and C immobilization in two wet grasslands. HYDROBIOLOGIA 692: 67-81.. 2012.


text:
US v. Google is not going to be the tech trial of the decade. Today the government has wrapped up a wide-ranging investigation of the search giant's practices in both its core search business, and its use of standards-based patents. No major charges will be brought.
Google agreed to a series of changes in its business practices in search. For example, the company will stop scraping content from "vertical" websites that focus on shopping or travel for use in its own products. Google also agreed to stop using its standard-essential patents to seek injunctions, which should force a major change in the company's litigation strategy.
The commission voted 4-1 to end the patent investigation with a consent decree, and the vote to close the search investigation without action was 5-0.
"Today's action delivers more relief for American consumers faster than any other option available," said FTC Chairman Jon Leibowitz. "[The agreement] protects competition and consumers in a number of crucial markets."
"Google is unquestionably one of America's great companies, innovative in fields from its core search engine to driverless cars," Leibowitz continued. "With today's action from the FTC, Google can refocus on innovation—but with a clearer understanding that it must do so while competing fairly."
No case over "Search bias" to be brought, says FTC chief
The most closely watched question here was whether the government would take action over Google's search results. The answer to that is a clear no. The Commission voted 5-0 to end the search investigation without bringing charges.
Leibowitz emphasized that after all the interviews, and the millions of documents that were handed over, there just wasn't clear evidence Google had biased search in favor of its own products. Regulators looked at the algorithm closely and it came up clean.
While the company competed aggressively with its search rival Microsoft, the changes in its product over time don't add up to illegal "search bias," said Leibowitz.
"Tellingly, Google's search engine rivals engaged in many of the same product design choices that Google did, suggesting this process can benefit consumers," he said.
Leibowitz headed off criticism he knows is on the way from Google rivals, like the FairSearch coalition, which includes Google's rivals in the travel business as well as Microsoft.
"Anyone in the business of being chairman of the chief antitrust enforcement agency would like to bring 'the big case,'" acknowledged Leibowitz. "But more important than that is to faithfully apply the law."
Two practices around search and advertising will change, however. Most importantly, Google will give websites the ability to "opt out" of being displayed on Google's specialized search properties for things like travel or shopping—without being penalized on Google's main "organic" search page.
Second, Google has agreed to make it easier for advertisers to customize, manage, and export their ad campaigns. That will make it simpler for advertisers to move their business to a competitor like Bing if they so choose.
Both of those stipulations will be enforced through FTC consent decrees. In a statement about the closure of the investigation, Google described them as "voluntary product changes."
In patent wars, Google faces a partial disarmament
When it comes to Google's patent strategy, Leibowitz's criticisms were much harsher. The FTC was taking steps to end Google's "misuse" of standard-essential patents, he said.
Companies like Google-owned Motorola have a wide range of patents they agreed to license at "fair, reasonable, and non-discriminatory" rates.
"Other companies took Motorola at its word," said Leibowitz. "But rather than offer the license it had promised, Motorola changed the rules of the game." The company sought injunctions, or "exclusion orders" from the International Trade Commission, that could knock its competitors products from the market altogether. "Google inherited this litigation and continued the same practices," said Leibowitz.
By seeking injunctions, Google could have blocked access to some products or used injunction demands to squeeze higher fees from competitors.
Here, Google has made a big concession—it simply won't try to get injunctions anymore. As far as Motorola's cases at the ITC, for example, that would seem to mean Google has committed to packing up and going home.
There are still limited situations in which Google can pursue an injunction. For example, if the extensive arbitration process laid out in the agreement [PDF] fails, or if a party negotiating with Google refuses to take a license under any circumstances, Google can go back to seeking an injunction.
For example, if a potential licensee refuses to take a license on any terms;
It also means the company, and its handset-maker partners like Samsung, will have less powerful ammunition to counter patent attacks brought by competitors. Microsoft and Apple have generally used "feature" patents that have not been shown to standards-setting bodies like the IEEE, unlike Google. In the smartphone patent wars, Google and Android have been on the defensive overall. They have filed lawsuits for patent infringement only after they were sued first. Now that they can't ask for injunctions, Google won't be able to hit back as hard.


text:
Are you among those people who are unhappy with their abdominal muscle tone?
Belly fat increases the risk of heart disease, diabetes, and cancer and therefore, should be managed properly to attain the maximum health in your body. In this write-up, we have provided the most fantastic ways to lose belly fat naturally.
Avoid sugary diet
Many people who are stressed tend to eat too many sugary or fatty foods in order to get rid of stress. If you are among those with this kind of habit, you are highly recommended to use healthy foods such as fruits, carrots sticks, and low-fat yogurt. The reason for consuming this health food is that they contain less fat. In addition, they are rich in fiber found on fruits helps in digestion and weight loss
According to the research made by the Mayo Clinic, consuming a lot of sugar hinder your efforts to lose belly fat: the cause accumulation of fructose in the liver which are then broken down into fat. If you are planning to get rid of belly fat, reduce consumption of processed sugars.
Avoid too much consumption of alcohol
In order to get rid of belly fat, it is important to consider what you drink .Taking beer time to time is ok but drinking alcohol daily can result to belly fat. Alcohol stresses your liver thus making the liver overwork to get rid of toxins. This may get in a way of muscle building.
Avoid eating high-fat foods
Consider replacing vegetable and butter oil with olive oil, avocado oil and coconut oil, which are mainly rich in good fats.
Drink water
Drinking more water is the easiest way to get rid of belly fat. Much water reduces the risk of obesity and improves digestion.
Eat more proteins
If you consider weight loss to be your goal, then adding up proteins in your diets is the most efficient change you can ever do to your health. Eating enough proteins will hinder accumulation of belly fats. In facts, proteins are long-term strategy in reducing belly fat. Proteins reduce cravings; boost metabolism and will also lower daily calorie intake.
Proteins do not only help you lose weight but also helps you in avoiding re-gaining of weight.
Resistance training
Several women believe that weight exercise will turn their bodies bulking. This is not true; weight training is the best way to lose belly fat naturally. These are some of the effective ways to lose belly fat naturally.


text:
The original members of Killing Joke will reform for the first time since 1987 for a new studio album and world tour.
Paul Ferguson has been absent the longest, leaving the band in 1987, while bassist and now producer, sometime member with The Orb, DJ and "druid" (this, part two) Martin 'Youth' Glover returns after almost 15 years to complete the original rhythm section, reports Blabbermouth.
With vocalist/keyboardist Jaz Coleman and guitarist Geordie Walker also in tow, the band will play a couple of nights in most cities they call in at; the first seeing a run through of the two earliest records - Killing Joke and _What's This For? - before Pandemonium and the singles released in 1979 and 1980 on Island comprise the set for the second night.
"At last a ray of sunlight to illuminate these dark days," proclaims Coleman. "It is indeed my deepest pleasure to announce the dates of the 29th anniversary of the gathering."
(Venue details courtesy of Pitchfork):
13 Tokyo Club Quattro
14 Tokyo Club Quattro
16 Madrid Heineken
17 Barcelona Apollo
19 Milan Rolling Stone
20 Milan Rolling Stone
22 Geneva TBA
24 Berlin Columbia Hall
25 Berlin Columbia Hall
26 Paris Trabendo
27 Paris Trabendo
29 Brussels AB Club
30 Brussels AB Club
2 **London Forum
3 London Forum
More: "As usual, we are never content sitting on the laurels of past glories. A new KILLING JOKE recording is scheduled this summer!"
There are no details on that just yet, though Coleman seems to have more than enough enthusiasm for us to trust in his words.
"We always knew this day would come after all it was inevitable. We hope all gatherers will join us in warmly welcoming back to active service our brothers Big Paul and Youth. The mysterious chemistry of the original line up is back, let there be gladness in your hearts."


text: From a very young age, we are instilled with the value of being monogamous. From the words of a thousand year old book, to school, and everywhere else, we are taught that being monogamous is the only way to be. We should only have one partner, and that partner should be of the opposite sex. Why? We as humans weren't meant to be monogamous, we were meant to be polyamourous. We are informed that if we like someone of the same sex, that we are wrong and going to hell for this. I call bull on this. As long as you and your partner are happy, even if you have multiple partners or a partner of the same sex, what's the big deal? You're not harming anybody, and you get to experience new things and perhaps try them with your other partner. We humans only have a short time on this blue pebble, so why not make it enjoyable? Enjoy sex, enjoy life, enjoy new experiences, enjoy everything that life has to offer, because inevitably, we are all going to do one thing. We will cease to exist, we will be buried or cremated, and that will be it for us. I for one can guarantee that I will enjoy this life, and I will not allow others to control my happiness or well being. If you need to criticize others about their life, maybe you should look at yours first. Make sure you're life is one hundred percent perfect. That's all I got for this one, I'll say goodbye to those that can't handle this stuff in advance. And have a beautiful life!


text:
Day: May 30, 2013
In Search Of A Scandal, Any Scandal Will Do!
I find myself thinking of this quote from Inigo Montoya in The Princess Bride a lot lately. It is overused, I know, but it works so well.
"You keep using that word. I do not think it means what you think it means."
The word I've been hearing a lot lately that fits Inigo's observation is "scandal".
According to Merriam Webster, the word scandal is defined as
2 : loss of or damage to reputation caused by actual or apparent violation of morality or propriety.
The #1 definition was a religious one.
We've all heard the Republicans and their stenographers, the press, say the word "scandal" about a million times in the last couple of months. But do any of these issues really qualify as a "scandal"? I say NO.
The Benghazi Scandal That Isn't
American embassies and consulates have been attacked many times in our history, particularly in dangerous areas. Bob Cesca did an amazing job in compiling the attacks on America during the Bush administration. Here is a portion of that post.
January 22, 2002. Calcutta, India. Gunmen associated with Harkat-ul-Jihad al-Islami attack the U.S. Consulate. Five people are killed.
June 14, 2002. Karachi, Pakistan. Suicide bomber connected with al-Qaida attacks the U.S. Consulate, killing 12 and injuring 51.
October 12, 2002. Denpasar, Indonesia. U.S. diplomatic offices bombed as part of a string of "Bali Bombings." No fatalities.
February 28, 2003. Islamabad, Pakistan. Several gunmen fire upon the U.S. Embassy. Two people are killed.
May 12, 2003. Riyadh, Saudi Arabia. Armed al-Qaida terrorists storm the diplomatic compound killing 36 people including nine Americans. The assailants committed suicide by detonating a truck bomb.
July 30, 2004. Tashkent, Uzbekistan. A suicide bomber from the Islamic Movement of Uzbekistan attacks the U.S. Embassy, killing two people.
December 6, 2004. Jeddah, Saudi Arabia. Al-Qaida terrorists storm the U.S. Consulate and occupy the perimeter wall. Nine people are killed.
March 2, 2006. Karachi, Pakistan again. Suicide bomber attacks the U.S. Consulate killing four people, including U.S. diplomat David Foy who was directly targeted by the attackers. (I wonder if Lindsey Graham or Fox News would even recognize the name "David Foy." This is the third Karachi terrorist attack in four years on what's considered American soil.)
September 12, 2006. Damascus, Syria. Four armed gunmen shouting "Allahu akbar" storm the U.S. Embassy using grenades, automatic weapons, a car bomb and a truck bomb. Four people are killed, 13 are wounded.
January 12, 2007. Athens, Greece. Members of a Greek terrorist group called the Revolutionary Struggle fire a rocket-propelled grenade at the U.S. Embassy. No fatalities.
March 18, 2008. Sana'a, Yemen. Members of the al-Qaida-linked Islamic Jihad of Yemen fire a mortar at the U.S. Embassy. The shot misses the embassy, but hits nearby school killing two.
July 9, 2008. Istanbul, Turkey. Four armed terrorists attack the U.S. Consulate. Six people are killed.
September 17, 2008. Sana'a, Yemen. Terrorists dressed as military officials attack the U.S. Embassy with an arsenal of weapons including RPGs and detonate two car bombs. Sixteen people are killed, including an American student and her husband (they had been married for three weeks when the attack occurred). This is the second attack on this embassy in seven months.
I'm racking my brain trying to remember a "scandal" coming from any of these attacks.
The idea that changing "talking points" to not tip off the terrorists responsible for the attacks was some sort of massive conspiracy to make the President look good is just ridiculous. We shouldn't forget that this "scandal" started with Mitt Romney putting his foot in his mouth during the campaign and since then, the GOP has doubled down on it many times. They were so sure that it was the one thing that could take the President out, if only someone would listen. The real reason that Republicans are trying to create a "scandal" where there is none is because they can't accept that they got their asses kicked again by President Obama. It's one giant case of sore-loseritus. The next step is for the Republicans to ask for a "do over" or a "mulligan" on the 2012 elections. Get over it, you lost. And a free tip for you Republicans, Americans don't like sore losers, you look like fucking weasels.
And remember, the media and the GOP are calling this an "Obama scandal". First off, there IS no scandal there. There was no violation of "morality or propriety" by anybody, let alone the President. There hasn't been any connections to the President at all. With the release of the emails that Jon Karl of ABC News was duped about (being generous), that show that the White House let the agencies involved fight over the infamous talking points, this whole issue should be but a bad memory. And my god, they were freaking talking points. Talking points that were prefaced by Susan Rice in the following way.
"Let me tell you the– the best information we have at present. First of all, there's an FBI investigation which is ongoing. And we look to that investigation to give us the definitive word as to what transpired. But putting together the best information that we have available to us today, our current assessment is…"
What exactly is so hard to understand about this, unless you just don't want to understand…then it is understandable. :)
The AP And Fox News Leak Investigations Continue reading
He Actually Said This – A Republican, He Is Not A Genius!
The CEO of Exxon Mobil Corp, Rex Tillerson, said this with a straight face.
"What good is it to save the planet if humanity suffers?" CEO Rex Tillerson said at the oil giant's annual meeting Wednesday.
This statement should be used as a test on people to determine if their head is up their ass or not.
Oh, and with a quick search of Google, I confirmed that he is a Republican when I found this link that shows his donations.


text:
|Saint Irenaeus
|Bishop and Martyr
Smyrna in Asia Minor (modern-day İzmir, Turkey)
Lugdunum in Gaul (modern-day Lyons, France)
|Venerated in
|Anglican Communion
Assyrian Church of the East
Eastern Orthodox Church
Lutheran Church
Oriental Orthodox Church
Roman Catholic Church
|June 28 (Roman Catholic Church, Anglican Communion); August 23 (Orthodox and Oriental Churches)
Irenaeus (/aɪrəˈniːəs/; Greek: Εἰρηναῖος) (early 2nd century – c. AD 202), also referred to as Saint Irenaeus, was Bishop of Lugdunum in Gaul, then a part of the Roman Empire (now Lyon, France). He was an early Church Father and apologist, and his writings were formative in the early development of Christian theology. He was a hearer of Polycarp,[1] who in turn was traditionally a disciple of John the Evangelist.
Irenaeus' best-known book, Adversus Haereses or Against Heresies (c. 180), is a detailed attack on Gnosticism, which was then a serious threat to the Church, and especially on the system of the Gnostic Valentinus.[2] As one of the first great Christian theologians, he emphasized the traditional elements in the Church, especially the episcopate, Scripture, and tradition.[3] Against the Gnostics, who said that they possessed a secret oral tradition from Jesus himself, Irenaeus maintained that the bishops in different cities are known as far back as the Apostles and that the bishops provided the only safe guide to the interpretation of Scripture.[4] His polemical work is credited for laying out the "orthodoxies of the Christian church, its faith, its preaching and the books that it held as sacred authority."[5] His writings, with those of Clement and Ignatius, are taken as among the earliest signs of the developing doctrine of the primacy of the Roman see.[2] Irenaeus is the earliest witness to recognition of the canonical character of all four gospels[6]
Irenaeus is recognized as a saint in both Roman Catholicism and Eastern Orthodoxy. His feast day is on June 28 in the General Roman Calendar, where it was inserted for the first time in 1920; in 1960 the Catholic Church transferred it to July 3, leaving June 28 for the Vigil of the Feast of Saints Peter and Paul, but in 1969 it was returned to June 28, the day of his death.[7] The Lutheran Church[8][9] commemorates[10] Irenaeus on that same date for his life of exemplary Christian witness. In the Orthodox Church his feast day is 23 August.
- 1 Biography
- 2 Writings
- 3 Scripture
- 4 Apostolic authority
- 5 Irenaeus' theology and contrast with Gnosticism
- 6 Irenaeus' Mariology
- 7 Prophetic exegesis
- 8 See also
- 9 Footnotes
- 10 References
- 11 Further reading
- 12 External links
Irenaeus was born during the first half of the 2nd century (the exact date is disputed: between the years 115 and 125 according to some, or 130 and 142 according to others), and he is thought to have been a Greek from Polycarp's hometown of Smyrna in Asia Minor, now İzmir, Turkey.[11] Unlike many of his contemporaries, he was brought up in a Christian family rather than converting as an adult.
During the persecution of Marcus Aurelius, the Roman Emperor from 161–180, Irenaeus was a priest of the Church of Lyon. The clergy of that city, many of whom were suffering imprisonment for the faith, sent him in 177 to Rome with a letter to Pope Eleuterus concerning the heresy Montanism, and that occasion bore emphatic testimony to his merits. While Irenaeus was in Rome, a massacre took place in Lyon. Returning to Gaul, Irenaeus succeeded the martyr Saint Pothinus and became the second Bishop of Lyon.[12]
During the religious peace which followed the persecution of Marcus Aurelius, the new bishop divided his activities between the duties of a pastor and of a missionary (as to which we have but brief data, late and not very certain). Almost all his writings were directed against Gnosticism. The most famous of these writings is Adversus haereses (Against Heresies). Irenaeus alludes to coming across Gnostic writings, and holding conversations with Gnostics, and this may have taken place in Asia Minor or in Rome.[13] However, it also appears that Gnosticism was present near Lyon: he writes that there were followers of 'Magus the Magician' living and teaching in the Rhone valley.[14]
Little is known about the career of Irenaeus after he became bishop. The last action reported of him (by Eusebius, 150 years later) is that in 190 or 191, he exerted influence on Pope Victor I not to excommunicate the Christian communities of Asia Minor which persevered in the practice of the Quartodeciman celebration of Easter.[15]
Nothing is known of the date of his death, which must have occurred at the end of the 2nd or the beginning of the 3rd century. A few within the Roman Catholic Church and Orthodox Church celebrate him as a martyr.[16] He was buried under the Church of Saint John in Lyon, which was later renamed St Irenaeus in his honour. The tomb and his remains were utterly destroyed in 1562 by the Huguenots.
Irenaeus wrote a number of books, but the most important that survives is the Against Heresies (or, in its Latin title, Adversus Haereses). In Book I, Irenaeus talks about the Valentinian Gnostics and their predecessors, who go as far back as the magician Simon Magus. In Book II he attempts to provide proof that Valentinianism contains no merit in terms of its doctrines. In Book III Irenaeus purports to show that these doctrines are false, by providing counter-evidence gleaned from the Gospels. Book IV consists of Jesus' sayings, and here Irenaeus also stresses the unity of the Old Testament and the Gospel. In the final volume, Book V, Irenaeus focuses on more sayings of Jesus plus the letters of Paul the Apostle.[17]
The purpose of "Against Heresies" was to refute the teachings of various Gnostic groups; apparently, several Greek merchants had begun an oratorial campaign in Irenaeus' bishopric, teaching that the material world was the accidental creation of an evil god, from which we are to escape by the pursuit of gnosis. Irenaeus argued that the true gnosis is in fact knowledge of Christ, which redeems rather than escapes from bodily existence. Until the discovery of the Library of Nag Hammadi in 1945, Against Heresies was the best-surviving description of Gnosticism. According to some biblical scholars, the findings at Nag Hammadi have shown Irenaeus' description of Gnosticism to be largely inaccurate and polemic in nature.[18][19] Though correct in some details about the belief systems of various groups, Irenaeus' main purpose was to warn Christians against Gnosticism, rather than catalog those beliefs. He described Gnostic groups as sexual libertines, for example, when some of their own writings advocated chastity more strongly than did orthodox texts—yet the gnostic texts cannot be taken as guides to their actual practices, about which almost nothing is reliably known today.[20][21] However, at least one scholar, Rodney Stark, claims that it is the same Nag Hammadi library that proves Irenaeus right.[22]
It seemed that Irenaeus's critiques against the gnostics were exaggerated, which led to his scholarly dismissal for a long time.[citation needed] For example, he wrote: "They declare that Judas the traitor was thoroughly acquainted with these things, and that he alone, knowing the truth as no other did, accomplished the mystery of betrayal; by him all things were thus thrown into confusion. They produce a fictitious history of this kind, which they style the Gospel of Judas."[23] These claims turned out to be truly mentioned in the Gospel of Judas where Jesus asked Judas to betray him. In any case the gnostics were not a single group, but a wide array of sects. Some groups were indeed libertine because they considered bodily existence meaningless; others praise chastity, and strongly prohibited any sexual activity, even within marriage.[24]
Irenaeus also wrote The Demonstration of the Apostolic Preaching (also known as Proof of the Apostolic Preaching), an Armenian copy of which was discovered in 1904. This work seems to have been an instruction for recent Christian converts.[25][26]
Eusebius attests to other works by Irenaeus, today lost, including On the Ogdoad, an untitled letter to Blastus regarding schism, On the Subject of Knowledge, On the Monarchy or How God is not the Cause of Evil.[27][28][29]
Irenaeus exercised wide influence on the generation which followed. Both Hippolytus and Tertullian freely drew on his writings. However, none of his works aside from Against Heresies and The Demonstration of the Apostolic Preaching survive today, perhaps because his literal hope of an earthly millennium may have made him uncongenial reading in the Greek East.[30] Even though no complete version of Against Heresies in its original Greek exists, we possess the full ancient Latin version, probably of the third century, as well as thirty-three fragments of a Syrian version and a complete Armenian version of books 4 and 5.[31]
Irenaeus' works were first translated into English by John Keble and published in 1872 as part of the Library of the Fathers series.
Irenaeus pointed to Scripture as a proof of orthodox Christianity against heresies, classifying as Scripture not only the Old Testament but most of the books now known as the New Testament,[2] while excluding many works, a large number by Gnostics, that flourished in the 2nd century and claimed scriptural authority.[32] Often times, Irenaeus, as a student of Polycarp, who was a direct disciple of the Apostle John, believed that he was interpreting scriptures in the same hermeneutic as the Apostles.[33] This connection to Christ was important to Irenaeus because both he and the Gnostics based their arguments on Scripture. Irenaeus argued that since he could trace his authority to Christ and the Gnostics could not, his interpretation of Scripture was correct.[34] He also used "the Rule of Faith",[35] a "proto-creed" with similarities to the Apostles' Creed, as a hermeneutical key to argue that his interpretation of Scripture was correct.[36]
Before Irenaeus, Christians differed as to which gospel they preferred. The Christians of Asia Minor preferred the Gospel of John. The Gospel of Matthew was the most popular overall.[37] Irenaeus asserted that four Gospels, Matthew, Mark, Luke, and John, were canonical scripture.[38] Thus Irenaeus provides the earliest witness to the assertion of the four canonical Gospels, possibly in reaction to Marcion's edited version of the Gospel of Luke, which Marcion asserted was the one and only true gospel.[6][25]
Based on the arguments Irenaeus made in support of only four authentic gospels, some interpreters deduce that the fourfold Gospel must have still been a novelty in Irenaeus' time.[39] Against Heresies 3.11.7 acknowledges that many heterodox Christians use only one gospel while 3.11.9 acknowledges that some use more than four.[40] The success of Tatian's Diatessaron in about the same time period is "... a powerful indication that the fourfold Gospel contemporaneously sponsored by Irenaeus was not broadly, let alone universally, recognized."[41]
Irenaeus is also the earliest attestation that the Gospel of John was written by John the Apostle,[42] and that the Gospel of Luke was written by Luke, the companion of Paul.[43]
The apologist and ascetic Tatian had previously harmonized the four gospels into a single narrative, the Diatesseron (c 150–160).
Scholars[specify] contend that Irenaeus quotes from 21 of the 27 New Testament Texts:
Matthew (Book 3, Chapter 16)
Mark (Book 3, Chapter 10)
Luke (Book 3, Chapter 14)
John (Book 3, Chapter 11)
Acts of the Apostles (Book 3, Chapter 14)
Romans (Book 3, Chapter 16)
1 Corinthians (Book 1, Chapter 3)
2 Corinthians (Book 3, Chapter 7)
Galatians (Book 3, Chapter 22)
Ephesians (Book 5, Chapter 2)
Philippians (Book 4, Chapter 18)
Colossians (Book 1, Chapter 3)
1 Thessalonians (Book 5, Chapter 6)
2 Thessalonians (Book 5, Chapter 25)
1 Timothy (Book 1, Preface)
2 Timothy (Book 3, Chapter 14)
Titus (Book 3, Chapter 3)
1 Peter (Book 4, Chapter 9)
1 John (Book 3, Chapter 16)
2 John (Book 1, Chapter 16)
Revelation to John (Book 4, Chapter 20)
He may refer to Hebrews (Book 2, Chapter 30) and James (Book 4, Chapter 16) and maybe even 2 Peter (Book 5, Chapter 28) but does not cite Philemon, 3 John or Jude.[citation needed]
Irenaeus cited the New Testament approximately 1000 times. About one third of his citations are made to Paul's letters. Irenaeus considered all 13 letters belonging to the Pauline corpus to have been written by Paul himself.[44]
Irenaeus is also known as one of the first theologians to use the principle of apostolic succession to refute his opponents.
In his writing against the Gnostics, who claimed to possess a secret oral tradition from Jesus himself, Irenaeus maintained that the bishops in different cities are known as far back as the Apostles and that the bishops provided the only safe guide to the interpretation of Scripture.[45] In a passage that became a locus classicus of Catholic-Protestant polemics, he cited the Roman church as an example of the unbroken chain of authority which text Western polemics would use to assert the primacy of Rome over Eastern churches by virtue of its preeminent authority.[46][47]
With the lists of bishops to which Irenaeus referred, the doctrine of the apostolic succession, firmly established in the Church at this time, of the bishops could be linked.[46] This succession was important to establish a chain of custody for orthodoxy. He felt it important, however, to also speak of a succession of elders (presbyters).[48]
Irenaeus' point when refuting the Gnostics was that all of the Apostolic churches had preserved the same traditions and teachings in many independent streams. It was the unanimous agreement between these many independent streams of transmission that proved the orthodox Faith, current in those churches, to be true.[49] Had any error crept in, the agreement would be immediately destroyed.[citation needed]
Irenaeus' theology and contrast with Gnosticism
The central point of Irenaeus' theology is the unity and the goodness of God, in opposition to the Gnostics' theory of God; a number of divine emanations (Aeons) along with a distinction between the Monad and the Demiurge. Irenaeus uses the Logos theology he inherited from Justin Martyr. Irenaeus was a student of Polycarp, who was said to have been tutored by John the Apostle.[42] (John had used Logos terminology in the Gospel of John and the letter of 1 John). Irenaeus prefers to speak of the Son and the Spirit as the "hands of God".
The Unity of Salvation History
Irenaeus' emphasis on the unity of God is reflected in his corresponding emphasis on the unity of salvation history. Irenaeus repeatedly insists that God began the world and has been overseeing it ever since this creative act; everything that has happened is part of his plan for humanity. The essence of this plan is a process of maturation: Irenaeus believes that humanity was created immature, and God intended his creatures to take a long time to grow into or assume the divine likeness. Thus, Adam and Eve were created as children. Their Fall was thus not a full-blown rebellion but rather a childish spat, a desire to grow up before their time and have everything with immediacy.
Everything that has happened since has therefore been planned by God to help humanity overcome this initial mishap and achieve spiritual maturity. The world has been intentionally designed by God as a difficult place, where human beings are forced to make moral decisions, as only in this way can they mature as moral agents. Irenaeus likens death to the big fish that swallowed Jonah: it was only in the depths of the whale's belly that Jonah could turn to God and act according to the divine will. Similarly, death and suffering appear as evils, but without them we could never come to know God.
According to Irenaeus, the high point in salvation history is the advent of Jesus. For Irenaeus, the Incarnation of Christ was intended by God before He determined that humanity would be created. Irenaeus develops this idea based on Rom. 5:14, saying "Forinasmuch as He had a pre-existence as a saving Being, it was necessary that what might be saved should also be called into existence, in order that the Being who saves should not exist in vain."[50] Some theologians maintain that Irenaeus believed that Incarnation would have occurred even if humanity had never sinned; but the fact that they did sin determined his role as the savior.[51]
Irenaeus sees Christ as the new Adam, who systematically undoes what Adam did: thus, where Adam was disobedient concerning God's edict concerning the fruit of the Tree of Knowledge of Good and Evil, Christ was obedient even to death on the wood of a tree. Irenaeus is the first to draw comparisons between Eve and Mary, contrasting the faithlessness of the former with the faithfulness of the latter. In addition to reversing the wrongs done by Adam, Irenaeus thinks of Christ as "recapitulating" or "summing up" human life.[52]
Irenaeus conceives of our salvation as essentially coming about through the incarnation of God as a man. He characterizes the penalty for sin as death and corruption. God, however, is immortal and incorruptible, and simply by becoming united to human nature in Christ he conveys those qualities to us: they spread, as it were, like a benign infection.[53] Irenaeus emphasizes that salvation occurs through Christ's His Incarnation, which bestows incorruptibility on humanity, rather than emphasizing His Redemptive death in the crucifixion, although the latter event is an integral part of the former.[54]
Christ's Life
Part of the process of recapitulation is for Christ to go through every stage of human life, from infancy to old age, and simply by living it, sanctify it with his divinity. Although it is sometimes claimed that Irenaeus believed Christ did not die until he was older than is conventionally portrayed, the bishop of Lyons simply pointed out that because Jesus turned the permissible age for becoming a rabbi (30 years old and above), he recapitulated and sanctified the period between 30 and 50 years old, as per the Jewish custom of periodization of human life, and so touches the beginning of old age when one becomes 50 years old. (see Adversus Haereses, book II, chapter 22).
In the passage of Adversus Haereses under consideration, Irenaeus is clear that after receiving baptism at the age of thirty, citing Luke 3:23, Gnostics then falsely assert that "He [Jesus] preached only one year reckoning from His baptism," and also, "On completing His thirtieth year He [Jesus] suffered, being in fact still a young man, and who had by no means attained to advanced age." Irenaeus argues against the Gnostics by using scripture to show that Jesus lives at least several years after his baptism by referencing 3 distinctly separate visits to Jerusalem. The first is when Jesus makes wine out of water, He goes up to the Paschal feast-day, after which He withdraws and is found in Samaria. The second is when Jesus goes up to Jerusalem for Passover and cures the paralytic, after which He withdraws over the sea of Tiberias. The third mention is when He travels to Jerusalem, eats the Passover, and suffers on the following day.[55]
Irenaeus quotes scripture, which we reference as John 8:57, to suggest that Jesus ministers while in his 40's. In this passage, Jesus' opponents want to argue that Jesus has not seen Abraham, because Jesus is too young. Jesus' opponents argue that Jesus is not yet 50 years old. Irenaeus argues that if Jesus was in his thirties, his opponents would've argued that He's not yet 40 years, since that would make Him even younger. Irenaeus' argument is that they would not weaken their own argument by adding years to Jesus' age. Irenaeus also writes that "The Elders witness to this, who in Asia conferred with John the Lord's disciple, to the effect that John had delivered these things unto them: for he abode with them until the times of Trajan. And some of them saw not only John, but others also of the Apostles, and had this same account from them, and witness to the aforesaid relation."[55]
In Demonstration (74) Irenaeus reinforced his view that Jesus was at least 45 with the statement "For Herod the king of the Jews and Pontius Pilate, the governor of Claudius Caesar, came together and condemned Him to be crucified."[56] This would place the crucifixion no earlier than AD 42.[57]
Irenaeus' use of Paul Epistles
Many aspects of Irenaeus' presentation of salvation history depend on Paul's Epistles.
Irenaeus' conception of salvation relies heavily on the understanding found in Paul's letters. Irenaeus first brings up the theme of victory over sin and evil that is afforded by Jesus's death. God's intervention has saved humanity from the Fall of Adam and the wickedness of Satan.[58] Human nature has become joined with God's in the person of Jesus, thus allowing human nature to have victory over sin.[59] Paul writes on the same theme, that Christ has come so that a new order is formed, and being under the Law, is being under the sin of Adam Rom. 6:14, Gal. 5:18.
Reconciliation is also a theme of Paul's that Irenaeus stresses in his teachings on Salvation. Irenaeus believes Jesus coming in flesh and blood sanctified humanity so that it might again reflect the perfection associated with the likeness of the Divine. This perfection leads to a new life, in the lineage of God, which is forever striving for eternal life and unity with the Father.[60][61] This is a carryover from Paul, who attributes this reconciliation to the actions of Christ: "For since death came through a human being, the resurrection of the dead has also come through a human being; for as all die in Adam, so all will be made alive in Christ" 1 Cor. 15:21-2.
A third theme in both Paul's and Irenaeus's conceptions of salvation is the sacrifice of Christ being necessary for the new life given to humanity in the triumph over evil. It is in this obedient sacrifice that Jesus is victor and reconciler, thus erasing the marks that Adam left on human nature. To argue against the Gnostics on this point, Irenaeus uses Colossians Col. 2:13-4 in showing that the debt which came by a tree has been paid for us in another tree. Furthermore, the first chapter of Ephesians is picked up in Irenaeus's discussion of the topic when he asserts, "By His own blood He redeemed us, as also His apostle declares, and 'In whom we have redemption through His blood, even the remission of sins.'"[62]
Irenaeus does not simply parrot back the message of Paul in his understanding of salvation. One of the major changes that Irenaeus makes is when the Parousia will occur. Paul states that he believes that it was going to happen soon, probably in his own life time 1 Thess. 4:15 1 Cor. 15:51-2. However, the end times does not happen immediately and Christians begin to worry and have doubts about the faith. For Irenaeus, sin is seen as haste, just as Adam and Eve quickly ate from the tree of knowledge as they pleased. On the other hand, redemption restored to humanity through the Christ's submission to God's will. Thus, the salvation of man will also be restored to the original trajectory controlled by God forfeited in humanity's sinful in haste.[63] This rather slower version of salvation is not something that Irenaeus received from Paul, but was a necessary construct given the delay of the second coming of Jesus.
Christ as the New Adam
To counter his Gnostic opponents, Irenaeus significantly develops Paul's presentation of Christ as the Last Adam.
Irenaeus' presentation of Christ as the New Adam is based on Paul's Christ-Adam parallel in Romans 5:12-21. Irenaeus uses this parallel to demonstrate that Christ truly took human flesh. Irenaeus consideres it important to emphasize this point because he understands the failure to recognize Christ's full humanity the bond linking the various strains of Gnosticism together, as seen in his statement that "according to the opinion of no one of the heretics was the Word of God made flesh." [64] Irenaeus believes that unless the Word became flesh, humans were not fully redeemed.[65] He explains that by becoming man, Christ restored humanity to being in the image and likeness of God, which they had lost in the Fall of man [66][67] Just as Adam was the original head of humanity through whom all sinned, Christ is the new head of humanity who fulfills Adam's role in the Economy of Salvation.[68] Irenaeus calls this process of restoring humanity recapitulation.[69]
For Irenaeus, Paul's presentation of the Old Law (the Mosaic covenant) in this passage indicates that the Old Law revealed humanity's sinfulness but could not save them. He explains that "For as the law was spiritual, it merely made sin to stand out in relief, but did not destroy it. For sin had no dominion over the spirit, but over man."[70] Since humans have a physical nature, they cannot be saved by a spiritual law. Instead, they need a human Savior. This is why it was necessary for Christ to take human flesh.[70] Irenaeus summarizes how Christ's taking human flesh saves humanity with a statement that closely resembles Romans 5:19, "For as by the disobedience of the one man who was originally moulded from virgin soil, the many were made sinners, and forfeited life; so was it necessary that, by the obedience of one man, who was originally born from a virgin, many should be justified and receive salvation."[71] The physical creation of Adam and Christ is emphasized by Irenaeus to demonstrate how the Incarnation saves humanity's physical nature.[72]
Irenaeus emphasizes the importance of Christ's reversal of Adams's action. Through His obedience, Christ undoes Adam's disobedience.[73] Irenaeus presents the Passion as the climax of Christ's obedience, emphasizing how this obedience on the tree of the Cross Phil. 2:8 undoes the disobedience that occurred through a tree Gen. 3:17.[74] Irenaeus' interpretation of Paul's discussion of Christ as the New Adam is significant because it helped develop the Recapitulation theory of atonement. Irenaeus emphasizes that it is through Christ's reversal of Adam's action that humanity is saved, rather than considering the Redemption to occur in a cultic or juridical way.[75][76]
Valentinian Gnosticism
Valentinian Gnosticism was one of the major forms of Gnosticism that Irenaeus opposed.
According to the Gnostic view of Salvation, creation was perfect to begin with; it did not need time to grow and mature. For the Valentinians, the material world is the result of the loss of perfection which resulted from Sophia's desire to understand the Forefather. Therefore, one is ultimately redeemed, through secret knowledge, to enter the pleroma of which the Achamoth originally fell.
According to the Valentinian Gnostics, there are three classes of human beings. They are the material, who cannot attain salvation; the psychic, who are strengthened by works and faith (they are part of the church); and the spiritual, who cannot decay or be harmed by material actions.[77] Essentially, ordinary humans—those who have faith but do not possess the special knowledge—will not attain salvation. Spirituals, on the other hand—those who obtain this great gift—are the only class that will eventually attain salvation.
In his article entitled "The Demiurge," J.P. Arendzen sums up the Valentinian view of the salvation of man. He writes, "The first, or carnal men, will return to the grossness of matter and finally be consumed by fire; the second, or psychic men, together with the Demiurge as their master, will enter a middle state, neither heaven (pleroma) nor hell (whyle); the purely spiritual men will be completely freed from the influence of the Demiurge and together with the Saviour and Achamoth, his spouse, will enter the pleroma divested of body (húle) and soul (psuché)."[78]
In this understanding of salvation, the purpose of the Incarnation was to redeem the Spirituals from their material bodies. By taking a material body, the Son becomes the Savior and facilitates this entrance into the pleroma by making it possible for the Spirituals to receive his spiritual body. However, in becoming a body and soul, the Son Himself becomes one of those needing redemption. Therefore, the Word descends onto the Savior at His Baptism in the Jordan, which liberates the Son from his corruptible body and soul. His redemption from the body and soul is then applied to the Spirituals.[79] In response to this Gnostic view of Christ, Irenaeus emphasized that the Word became flesh and developed a soteriology that emphasized the significance of Christ's material Body in saving humanity, as discussed in the sections above.[80]
In his criticism of Gnosticism, Irenaeus made reference to a Gnostic gospel which portrayed Judas in a positive light, as having acted in accordance with Jesus' instructions. The recently discovered Gospel of Judas dates close to the period when Irenaeus lived (late 2nd century), and scholars typically regard this work as one of many Gnostic texts, showing one of many varieties of Gnostic beliefs of the period.[81]
Irenaeus' Mariology
Irenaeus of Lyons is perhaps the earliest of the Church Fathers to develop a thorough mariology. It is certain that, while still very young, Irenaeus had seen and heard Bishop Polycarp (d. 155) at Smyrna.[27] Irenaeus sets out a forthright account of Mary's role in the economy of salvation, presenting Mary as as New Eve whose obedience in the Annunciation counters Eve's disobedience.[82] He states, "even though Eve had Adam for a husband, she was still a virgin... By disobeying, Eve became the cause of death for herself and for the whole human race. In the same way Mary, though she had a husband, was still a virgin, and by obeying, she became the cause of salvation for herself and for the whole human race.[83]
This presentation of Mary as the New Eve is an extension of Irenaeus' Adam-Christ typology. Just as Christ undoes Adam's disobedience, Mary undoes Eve's disobedience.[84] His emphasis on the role of Mary helps Irenaeus counter Christologies along the lines of Docetism and Adoptionism.[85] His emphasis on Mary's role in the economy of salvation further demonstrates how God transforms the material world through the Incarnation, which was an important part of Irenaeus' conflict with the Gnostics.[86]
Like Ireneaus, Tertullian describes how Christ's Virgin birth parallels Adam's creation from virgin earth. Tertullian also discusses how it was necessary for God to be born of a Virgin so that what was lost through a woman would be saved through a woman.[87] This indicates that the concept of Mary as the New Eve was known in both the Eastern and Western Church during the second and third centuries.[88]
Prophetic exegesis
The first four books of Against Heresies constitute a minute analysis and refutation of the Gnostic doctrines. The fifth is a statement of positive belief contrasting the constantly shifting and contradictory Gnostic opinions with the steadfast faith of the church. He appeals to the prophecies to demonstrate the truthfulness of Christianity.[89]
Rome and Ten Horns
Irenaeus shows the close relationship between the predicted events of Daniel 2 and 7. Rome, the fourth prophetic kingdom, would end in a tenfold partition. The ten divisions of the empire are the "ten horns" of Daniel 7 and the "ten horns" in Revelation 17. A "little horn," which is to supplant three of Rome's ten divisions, is also the still future "eighth" in Revelation. Irenaeus climaxes with the destruction of all kingdoms at the Second Advent, when Christ, the prophesied "stone," cut out of the mountain without hands, smites the image after Rome's division.[90][91][92]
Irenaeus identified the Antichrist, another name of the apostate Man of Sin, with Daniel's Little Horn and John's Beast of Revelation 13. He sought to apply other expressions to the Antichrist, such as "the abomination of desolation," mentioned by Christ (Matt. 24:15) and the "king of a most fierce countenance," in Gabriel's explanation of the Little Horn of Daniel 8. But he is not very clear how "the sacrifice and the libation shall be taken away" during the "half-week," or three and one-half years of the Antichrist's reign.[93][94][95]
Under the notion that the Antichrist, as a single individual, might be of Jewish origin, he fancies that the mention of "Dan," in Jeremiah 8:16, and the omission of that name from those tribes listed in Revelation 7, might indicate the Antichrist's tribe. This surmise became the foundation of a series of subsequent interpretations by others.[96][97]
Time, Times and Half a Time
Like the other early church fathers, Irenaeus interpreted the three and one-half "times" of the Little Horn of Daniel 7 as three and one-half literal years. Antichrist's three and a half years of sitting in the temple are placed immediately before the Second Coming of Christ.[98][99][100]
They are identified as the second half of the "one week" of Daniel 9. Irenaeus says nothing of the seventy weeks; we do not know whether he placed the "one week" at the end of the seventy or whether he had a gap.[101]
Irenaeus is the first of the church fathers to consider the mystic number 666. While Irenaeus did propose some solutions of this numerical riddle, his interpretation was quite reserved. Thus, he cautiously states:
But knowing the sure number declared by Scripture, that is six hundred sixty and six, let them await, in the first place, the division of the kingdom into ten; then, in the next place, when these kings are reigning, and beginning to set their affairs in order, and advance their kingdom, [let them learn] to acknowledge that he who shall come claiming the kingdom for himself, and shall terrify those men of whom we have been speaking, have a name containing the aforesaid number, is truly the abomination of desolation.[102][103]
Although Irenaeus did speculate upon three names to symbolize this mystical number, namely Euanthas, Teitan, and Lateinos, nevertheless he was content to believe that the Antichrist would arise some time in the future after the fall of Rome and then the meaning of the number would be revealed.[104][105]
Irenaeus declares that the Antichrist's future three-and-a-half-year reign, when he sits in the temple at Jerusalem, will be terminated by the second advent, with the resurrection of the just, the destruction of the wicked, and the millennial reign of the righteous. The general resurrection and the judgment follow the descent of the New Jerusalem at the end of the millennial kingdom.[99][106][105]
Irenaeus calls those "heretics" who maintain that the saved are immediately glorified in the kingdom to come after death, before their resurrection. He avers that the millennial kingdom and the resurrection are actualities, not allegories, the first resurrection introducing this promised kingdom in which the risen saints are described as ruling over the renewed earth during the millennium, between the two resurrections.[107][108][109]
Irenaeus held to the old Jewish tradition that the first six days of creation week were typical of the first six thousand years of human history, with Antichrist manifesting himself in the sixth period. And he expected the millennial kingdom to begin with the second coming of Christ to destroy the wicked and inaugurate, for the righteous, the reign of the kingdom of God during the seventh thousand years, the millennial Sabbath, as signified by the Sabbath of creation week.[99][110][111][109]
In common with many of the fathers, Irenaeus did not distinguish between the new earth re-created in its eternal state—the thousand years of Revelation 20—when the saints are with Christ after His second advent, and the Jewish traditions of the Messianic kingdom. Hence, he applies Biblical and traditional ideas to his descriptions of this earth during the millennium, throughout the closing chapters of Book 5. This conception of the reign of resurrected and translated saints with Christ on this earth during the millennium-popularly known as chiliasm—was the increasingly prevailing belief of this time. Incipient distortions due to the admixture of current traditions, which figure in the extreme forms of chiliasm, caused a reaction against the earlier interpretations of Bible prophecies.[112]
Irenaeus was not looking for a Jewish kingdom. He interpreted Israel as the Christian church, the spiritual seed of Abraham.[113][114]
At times his expressions are highly fanciful. He tells, for instance, of a prodigious fertility of this earth during the millennium, after the resurrection of the righteous, "when also the creation, having been renovated and set free, shall fructify with an abundance of all kinds of food." In this connection, he attributes to Christ the saying about the vine with ten thousand branches, and the ear of wheat with ten thousand grains, and so forth, which he quotes from Papias of Hierapolis.[115][114]
Irenaeus' exegesis does not give complete coverage. On the seals, for example, he merely alludes to Christ as the rider on the white horse. He stresses five factors with greater clarity and emphasis than Justin:
- the literal resurrection of the righteous at the second advent
- the millennium bounded by the two resurrections
- the Antichrist to come upon the heels of Rome's breakup
- the symbolic prophecies of Daniel and the Apocalypse in their relation to the last times
- the kingdom of God to be established by the second advent.[116]
See also
- Irenaean theodicy
- POxy 405 – 3rd century papyrus portion of Against Heresies
- Recapitulation theory of atonement
- ↑ Eusebius of Caesarea, Ecclesiastical History Book v. Chapter v.
- ↑ 2.0 2.1 2.2 Cross, F. L., ed. The Oxford Dictionary of the Christian Church (New York: Oxford University Press, 2005)
- ↑ "Caesar and Christ"(New York: Simon and Schuster, 1972)
- ↑ "Encyclopaedia Britannica: Saint Irenaeus". Encyclopedia Britannica. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ Romer, John Testament: The Bible and History, p. 200, in the section Making the Choice: Irenaeus of Lyon, pp. 198-202. Abstract. (New York: Henry Holt & Co., 1988). ISBN 0-8050-0939-6.
- ↑ 6.0 6.1 Brown, Raymond E. An Introduction to the New Testament, p. 14. Anchor Bible; 1st edition (October 13, 1997). ISBN 978-0-385-24767-2.
- ↑ Calendarium Romanum (Libreria Editrice Vaticana 1969), p. 96
- ↑ [1] Archived March 7, 2011 at the Wayback Machine
- ↑ Evangelical Lutheran Church in America: Lesser Festivals and Commemorations, Evangelical Lutheran Worship, page 16. Augsburg Fortress.
- ↑ [2] Archived July 25, 2013 at the Wayback Machine
- ↑ Irenaeus himself tells us (Against Heresies 3.3.4, cf Eusebius Historia Ecclesiastica 5.20.5ff) that in his 'youth' he saw Polycarp, the Bishop of Smyrna who was martyred c156. This is the evidence used to assume that Irenaeus was born in Smyrna during the 130s–140s.
- ↑ Eusebius, Historia Ecclesiastica 5.4.1
- ↑ Irenaeus, Against Heresies, 1.pr.2, 4.pr.2
- ↑ Against Heresies 1.13.7
- ↑ Eusebius, Historia Ecclesiastica 5.24.1ff
- ↑ Gregory of Tours is the first to mention a tradition which held Irenaeus to be a martyr
- ↑ Grant, Robert M., Irenaeus of Lyons, p. 6. Routledge 1997.
- ↑ Pagels, Elaine. Beyond Belief, Pan Books, 2005. p. 54
- ↑ Robinson, James M., The Nag Hammadi Library, HarperSanFrancisco, 1990. p. 104.
- ↑ Pagels, Elaine. "The Gnostic Gospels," Vintage Books, 1979. p. 90.
- ↑ Ehrman, Bart D., Lost Christianities (Oxford University Press, 2005), p. 121.
- ↑ Stark, Rodney. Discovering God (New York: HarperCollins, 2007), pp. 325–327.
- ↑ Ireneaus. Against Heresies, I:31.1.
- ↑ Stark, Rodney. Cities of God, HarperCollins, 2007. chap. 6
- ↑ 25.0 25.1 "The Development of the Canon of the New Testament - Irenaeus". Ntcanon.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ This work was first published in 1907 in Armenian, along with a German translation by Adolf von Harnack. It is Harnack who divided the text into one hundred numbered sections.
- ↑ 27.0 27.1 "CATHOLIC ENCYCLOPEDIA: St. Irenaeus". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ Rev. J. Tixeront, D.D. A Handbook of Patrology. Section IV: The Opponents of Heresy in the Second Century, St. Louis, MO, by B. Herder Book Co. 1920.
- ↑ Eusebius, Historia Ecclesiastica 5.20.1
- ↑ Henry Chadwick, The Early Church, Penguin Group, 19932, p. 83
- ↑ Richard A Norris, Jr, 'Irenaeus of Lyons', in Frances Young, Lewis Ayres and Andrew Louth, eds, The Cambridge History of Early Christian Literature, (2010), p47
- ↑ "Encyclopaedia Britannica: Saint Irenaeus". Encyclopedia Britannica. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ Farmer, Hugh (1997). The Oxford Dictionary of Saints (Fourth ed.). Oxford: Oxford University Press. p. 250. ISBN 0-19-280058-2.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ J.T. Nielsen, Adam and Christ in the Theology of Irenaeus of Lyons: An Examination of the function of the Adam-Christ Typology in the Adversus Haereses of Ireaneus, against the Background of the Gnosticism of His Time. Van Gorcum's Theologische Bibliotheek. (Asen, The Netherlands: Koninkliijke Van Gorcum 7 Comp. N.V., 1968), p. 48-49.
- ↑ Irenaeus, Against Heresies, III.4.2. and IV.33.7.
- ↑ Paul Parvis, "Who was Irenaeus? An Introduction to the Man and His Work," in Irenaeus: Life, Scripture, Legacy, ed. Sara Parvis and Paul Foster (Minneanpolis: Fortress Press, 2012), 20.
- ↑ Harris, Stephen L., Understanding the Bible (Palo Alto: Mayfield, 1985)
- ↑ "But it is not possible that the Gospels can be either more or fewer in number than they are. For since there are four zones of the world in which we live, and four principal winds, while the church has been scattered throughout the world, and since the 'pillar and ground' of the Church is the Gospel and the spirit of life, it is fitting that she should have four pillars, breathing incorruption on every side, and vivifying human afresh. From this fact, it is evident that the Logos, the fashioner demiourgos of all, he that sits on the cherubim and holds all things together, when he was manifested to humanity, gave us the gospel under four forms but bound together by one spirit." Against Heresies 3.11.8
- ↑ McDonald & Sanders, The Canon Debate, 2002, p. 277
- ↑ McDonald & Sanders, p. 280. Also p. 310, summarizing 3.11.7: the Ebionites use Matthew's Gospel, Marcion mutilates Luke's, the Docetists use Mark's, the Valentinians use John's
- ↑ McDonald & Sanders, p. 280
- ↑ 42.0 42.1 McDonald & Sanders, p. 368
- ↑ McDonald & Sanders, p. 267
- ↑ Blackwell, Ben C. Christosis: Pauline Soteriology in Light of Deificaiton in Irenaeus and Cyril of Alexandria (Tubingen, Germany: Mohr Siebeck, 2011), p. 36
- ↑ "Wherefore we must obey the priests of the Church who have succession from the Apostles, as we have shown, who, together with succession in the episcopate, have received the certain mark of truth according to the will of the Father; all others, however, are to be suspected, who separated themselves from the principal succession." Adversus Haereses (Book IV, Chapter 26). read online.
- ↑ 46.0 46.1 "Encyclopaedia Britannica". Encyclopedia Britannica. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ "Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings; [we do this, I say,] by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its pre- eminent authority, that is, the faithful everywhere, inasmuch as the apostolical tradition has been preserved continuously by those [faithful men] who exist everywhere."read online Adversus Haereses (Book III, Chapter 3)
- ↑ Against Heresies, IV.26.2.
- ↑ "Adversus Haereses (Book V, Chapter 33:8)". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ Irenaeus, Against Heresies, III.22.3.
- ↑ J.B. Carol, Why Jesus Christ?: Thomistic, Scotistic, and Conciliatory Perspectives (Manassas, VA: Trinity Communications, 1986), p. 172-74.
- ↑ AH 3.18.7; 3.21.9–10; 3.22.3; 5.21.1; see also, Klager, Andrew P. "Retaining and Reclaiming the Divine: Identification and the Recapitulation of Peace in St. Irenaeus of Lyons' Atonement Narrative," Stricken by God? Nonviolent Identification and the Victory of Christ, eds. Brad Jersak and Michael Hardin. (Grand Rapids: Eerdmans, 2007), esp. p. 462 n. 158.
- ↑ M David Litwa, "The Wondrous Exchange: Irenaeus and Eastern Valentinians on the Soteriology of Interchange," Journal of Early Christian Studies p. 324-25.
- ↑ Andrew J. Bandstra, "Paul and an Ancient Interpreter: A Comparison of the Teaching of Redemption in Paul and Irenaeus," Calvin Theological Journal 5 (1970): pp. 47, 57.
- ↑ [3] Archived April 29, 2014 at the Wayback Machine
- ↑ See Robert M Price. "Jesus at the Vanishing Point," in James K. Beilby & Paul Rhodes Eddy (eds.) The Historical Jesus: Five Views. InterVarsity, 2009, p. 80-81.
- ↑ Bandstra, Andrew (April 1, 1970). "Paul and an Ancient Interpreter: a Comparison of the Teaching of Redemption in Paul and Irenaeus". Calvin Theological Journal. 5 (1): 48.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ Irenaeus, Against Heresies, III.18.7
- ↑ Irenaeus, Against Heresies, III.18.1
- ↑ Irenaeus, Against Heresies, III.19.1
- ↑ Irenaeus, Against Heresies, V.2.2
- ↑ Vogel, Jeff (Summer 2007). "The Haste of Sin, the Slowness of Salvation: An Interpretation of Irenaeus on the Fall and Redemption". Anglican Theological Review. 89 (3): 444.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ Irenaeus, Against Heresies, III.11.3.
- ↑ Litwa, "The Wondrous Exchange," p. 312-13.
- ↑ Irenaeus, Against Heresies, III.18.1.
- ↑ Irenaeus, Against Heresies, V.16.2.
- ↑ Nielsen, Adam and Christ in the Theology of Irenaeus of Lyons, p. 11.
- ↑ Irenaeus, Against Heresies, III.18.2.
- ↑ 70.0 70.1 Irenaeus, Against Heresies, III.18.7.
- ↑ Irenaeus, Against Heresies, III.8.7.
- ↑ Dominic J. Unger and Irenaeus M.C. Steenberg trans. St Irenaeus of Lyons: Against the Heresies III, Ancient Christian Writers: The Works of the Fathers in Translation (New York: The Newman Press, 2012), p. 176-77, endnote 48.
- ↑ Andrew J. Bandstra, "Paul and an Ancient Interpreter," p. 50.
- ↑ Irenaeus, Against Heresies, V.16.3.
- ↑ Bandstra, "Paul and an Ancient Interpreter," p. 61.
- ↑ For other theories of atonement see Atonement in Christianity.
- ↑ Grant, Robert M., Irenaeus of Lyons (Routledge, 1997), p. 23.
- ↑ "CATHOLIC ENCYCLOPEDIA: Demiurge". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ Litwa, "The Wondrous Exchange," p. 316-17.
- ↑ Litwa, "The Wondrous Exchange," p. 313-16.
- ↑ Dr. John Dickson. "A Spectators Guide to the Gospel of Judas" (PDF). Sydneyanglicans.net. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ Irenaeus, Against Heresies, III.22.4
- ↑ Irenaeus of Lyons, Adversus haereses 3.22.4
- ↑ Irenaeus, Against Heresies, III.22.4.
- ↑ M.C. Steenberg, "The Role of Mary as Co-Recapitulator in St. Irenaeus of Lyons," Vigilae Christianae 58 (2004): 124-25.
- ↑ Steenberg, "The Role of Mary as Co-Recapitulator," 119-20.
- ↑ Tertullian, De Carne Christi, 17
- ↑ Luigi Gambero, Mary and the Fathers of the Church: The Blessed Virgin Mary in Patristic Thought,trans. Thomas Buffer (San Francisco: Ignatius Press, 1999), p. 66.
- ↑ Froom 1950, p. 244.
- ↑ "Against Heresies Book 5 Chapter 25". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ "Against Heresies Book 5 Chapter 26". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ Froom 1950, p. 245.
- ↑ "Against Heresies Book 5 Chapter 28". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ "Against Heresies Book 5 Chapter 25, sec. 2–4". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ Froom 1950, pp. 246-247.
- ↑ "Against Heresies Book 5 Chapter 25, sec. 3". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ Froom 1950, p. 247.
- ↑ "Against Heresies Book 5 Chapter 25, sec. 3–4". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ 99.0 99.1 99.2 "Against Heresies Book 5 Chapter 30, sec. 4". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ Froom 1950, pp. 247-248.
- ↑ Froom 1950, p. 248.
- ↑ "Against Heresies Book 5 Chapter 30, sec. 2". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ Froom 1950, pp. 248-249.
- ↑ "Against Heresies Book 5 Chapter 30, sec. 3". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ 105.0 105.1 Froom 1950, p. 249.
- ↑ "Against Heresies Book 5 Chapter 35, sec. 1–2". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ "Against Heresies Book 5 Chapter 31". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ "Against Heresies Book 5 Chapter 35". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ 109.0 109.1 Froom 1950, p. 250.
- ↑ "Against Heresies Book 5 Chapter 28, sec. 3". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ "Against Heresies Book 5 Chapter 33, sec. 2". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ Froom 1950, pp. 250-252.
- ↑ "Against Heresies Book 5 Chapter 32, sec. 2". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ 114.0 114.1 Froom 1950, p. 251.
- ↑ "Against Heresies Book 5 Chapter 33, sec. 3". Newadvent.org. Retrieved 24 November 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ↑ Froom 1950, p. 252.
- Froom, LeRoy (1950). The Prophetic Faith of our Fathers (DjVu and PDF). 1. Review and Herald Publishing Association.CS1 maint: ref=harv (link)<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Bandstra, Andrew J. "Paul and an Ancient Interpreter: A Comparison of the Teaching of Redemption in Paul and Irenaeus," Calvin Theological Journal 5 (197): 43-63.
- Blackwell, Ben C. Christosis: Pauline Soteriology in Light of Deification in Irenaeus and Cyril of Alexandria. Wissenschaftliche Untersuchungen zum Neuen Testament 2. Reiche 341, edited by Jorg Frey. Tubingen, Germany: Mohr Siebeck, 2011.
- Irenaeus, Against Heresies. Translated by Alexander Roberts and William Rambaut. In Ante-Nicene Fathers, vol. 1, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coze (Buffalo, NY: Christian Literature Co., 1885).
- Litwa, M. David. "The Wonderous Exchange: Irenaeus and Eastern Valentinians on the Soteriology of Interchange." Journal of Early Christian Studies 22 (2014): 311-40.
- Nielsen, J.T. Adam and Christ in the Theology of Irenaeus of Lyons: An Examination of the function of the Adam-Christ Typology in the Adversus Haereses of Ireaneus, against the Background of the Gnosticism of His Time. Van Gorcum's Theologische Bibliotheek. Asen, The Netherlands: Koninkliijke Van Gorcum 7 Comp. N.V., 1968.
- Steenberg, Ireaneus M.C. "The Role of Mary as Co-Recapitulator in St. Irenaeus of Lyons." Vigilae Christianae 58 (2004):117-137.
Further reading
- Irenaeus, Proof of the Apostolic Preaching, trans JP Smith, (ACW 16, 1952)
- Irenaeus, Proof of the Apostolic Preaching, trans John Behr (PPS, 1997)
- Irenaeus, Against Heresies, trans. Alexander Roberts and William Rambaut, in Ante-Nicene Fathers, vol. 1, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coze (Buffalo, NY: Christian Literature Co., 1885).
- Coxe, Arthur Cleveland, ed. (1885). The Ante-Nicene Fathers. Buffalo, NY: The Christian Literature Company.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Eusebius (1932). The Ecclesiastical History. Kirsopp Lake and John E.L. Oulton, trans. New York: Putnam.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Hägglund, Bengt (1968). History of Theology. Gene J.Lund, trans. St. Louis: Concordia Publishing.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Minns, Denis (1994). Irenaeus. Washington, D.C.: Georgetown University Press. ISBN 0-87840-553-4.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Parvis, Sara and Paul Foster, ed. Irenaeus: Life, Scripture, Legacy. Minneanpolis: Fortress Press, 2012.
- Payton Jr., James R. Irenaeus on the Christian Faith: A Condensation of 'Against Heresies' (Cambridge, James Clarke and Co Ltd, 2012).
- Quasten, J. (1960). Patrology: The Beginnings of Patristic Literature. Westminster, MD: Newman Press.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Schaff, Philip (1980). History of the Christian Church: Ante-Nicene Christianity, A.D. 100–325. Grand Rapids, Mich: Wm. Eerdmans. ISBN 0-8028-8047-9.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Tyson, Joseph B. (1973). A Study of Early Christianity. New York: Macmillan.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Wolfson, Henry Austryn (1970). The Philosophy of the Church Fathers: Faith, Trinity, Incarnation. Cambridge, MA: Harvard University Press.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
External links
|Wikiquote has quotations related to: Irenaeus
- Works related to Irenaeus at Wikisource
- Early Christian Writings Irenaeus
- Fragments from his lost works
- Alexander Roberts and William Rambaut 1885 Ante-Nicene Fathers, Vol. 1. translation of Against Heresies
- A nineteenth-century translation of Irenaeus' work
- Demonstration of the Apostolic Preaching
- Book II, ch. 22, where Irenaeus argues his unconventional views about the age of Jesus and the length of his ministry.
- EarlyChurch.org.uk Extensive bibliography.
- Works by or about Irenaeus at Internet Archive
- Works by Irenaeus at LibriVox (public domain audiobooks)
- Gregory S. Neal: "The Nature of Evil and the Irenaean Theodicy" Grace Incarnate (1988)
- Critique of Irenaeus, Elaine H. Pagels
- Critique of Pagel's article by Father Paul Mankowski
- Opera Omnia by Migne Patrologia Graeca with analytical indexes
- "St. Irenæus, Bishop of Lyons, Martyr", Butler's Lives of the Saints
- "Catholic Online"
- "Santiebeati"
- Articles containing Ancient Greek-language text
- Articles with unsourced statements from June 2014
- Articles with unsourced statements from July 2008
- Articles with unsourced statements from December 2009
- CS1 maint: ref=harv
- Articles with Internet Archive links
- Pages using authority control with parameters
- VIAF different on Wikidata
- 130 births
- 3rd-century deaths
- Anti-Gnosticism
- Christian apologists
- Christian theologians
- Church Fathers
- Greek saints
- Saints from Anatolia
- Roman Lyon
- 2nd-century theologians
- 2nd-century bishops
- Bishops in Gaul
- Roman Catholic Mariology
- 2nd-century Christian saints
- Ancient Smyrnaeans
- People from Izmir
- People celebrated in the Lutheran liturgical calendar
- Gallo-Roman saints
- 2nd-century Romans
- Apocalypticists
- Annihilationists


text:
Low cost Polish airline, which flies from Girona airport to Krakow. There´s one flight every two days.
Centralwings do not charge for your checked-in luggage, and they have a limit of 20kg which is better than other airlines such as Ryanair. They have special offers for group bookings of over 10 people. Children aged 2-15 get a 20% discount on flights. There´s a good selection of food and drink available, and the staff are friendly and polite.
The maximum hand luggage weight is 5kg. There are many cancellations reported, as well as minor delays.
Extra charges:
The weight limit for checking in baggage is 20kg. If you go over this weight, every kilo is charged at 10 euros (7 pounds). Name change costs 25 euros (15 pounds) and change of flight also costs 25 euros (15 pounds). Sports equipment and musical instruments are carried with a charge of 25 euros (15 pounds). Wheelchairs are carried free of charge.


text:
EYQ generates new insights by bringing together business, the public sector and academia to challenge entrenched thinking, shift perceptions and help catalyze change.
We want to sense new trends early, and understand and communicate their implications quickly and powerfully.
We want to answer this question: What's after what's next?
How EYQ is building a better working world
EYQ is a think tank that anticipates not only what's on the horizon, but also what lies beyond.
By asking better questions about megatrends and other disruptive forces impacting the global economy, we tease out more creative answers.
EYQ convenes conversations and creates connections with visionary leaders at key events, crowdsources collaborative answers to complex business challenges, and crafts content that poses better questions and provokes game-changing, actionable insights.
The team
EYQ Fellows
EYQ Fellows is a collaborative group of distinguished individuals that advise EYQ on a variety of areas, from quantum computing, to neuroscience and sustainability. They constitute a diverse global group of people that support the insights developed by EYQ.