text:
Raventós de Alella Pansa Blanca 2018
The Raventós de Alella Pansa Blanca is made from the native Pansa Blanca grape, a local clone of Xarello and is only found in this tiny corner of the Mediterranean, where it flourishes in the poor sandstone soils. Gold in colour the Pansa Blanca has an intense fruity aroma of stone fruits such as peach and white fruits such as apple and pear. The palate is well balanced and displays great depth and richness leading to a long satisfying finish.
Wine File
- Producer:
- Raventós de Alella
- Country:
- Spain
- Region:
- The Mediterranean Coast
- Sub Region:
- Alella
- Style:
- White Wine
- Primary Grape(s):
- Xarello
- Bottle Size:
- 75cl
- Alcohol:
- 12.0%
- Closure:
- Screw Cap
- Vegan:
- Yes
- Contains Sulphites:
- Yes
- Units Per Bottle:
- 9
Stock Availability:
As we are retail stockists, selling from our Ledston shop as well as online, it makes it difficult for us to show a 'real-time' inventory of our wines and spirits online. As such, very occasionally, a wine may be out of stock that the website has allowed you to order.
To ensure a timely delivery, we are happy to substitute your order with a similar wine of equal or higher value and at no additional cost to you! If this is not an acceptable solution please advise us in the 'Special Instructions' at the checkout.
Vintage Availability:
We endeavour to display accurate and current vintages on all our wines listed on the website; however, from time to time stocks of the vintage listed do become exhausted. If this is the case with your order we will always contact you to recommend another vintage of the same wine, if it is still available. If the vintage of a wine is important to you then please either 'ASK A QUESTION' or leave us a message in the 'Special Instructions' at checkout.
*** Latest Delivery Information Please Read ***
Customer satisfaction is at the heart of our business and we know that getting your wine delivered safely, securely and on-time is a fundamental part of that process. We are extremely proud of our delivery service and are confident that you will be happy with our service. All our wine packaging utilises the industry leading inflatable Air-Pack System (100% recyclable) so that you can be guaranteed your wine order is packaged in one of the safest and most reliable transit packaging solutions and providing you with complete peace-of-mind.
- We aim to fulfil all wine orders with 10 working days from the date of placing your order, but this is often much sooner. You can contact us to request a specific date and time for your delivery if you choose.
- Our Standard Delivery is FREE for all UK Mainland orders with a value over £150.00
- All orders below £150.00 are charged £9.99 per consignment to a single UK Mainland address. NB: Our Standard UK Mainland Delivery does not provide a service to parts of the Scottish Islands & Highlands, Northern Ireland, Republic of Ireland, Isle of Wright, Channel Islands and the Isle of Man. For all orders placed outside the UK Mainland we will contact you following placement of an order to agree shipment details and charges for which an additional invoice will be raised.
- Single Bottle Orders are delivered using a Royal Mail Signed For Service and charged £6.00 per order.
- Our Standard Deliveries are made during normal business hours Monday to Friday. To ensure prompt delivery someone must be present to sign for the consignment; however, we do accept special delivery instructions at the point of order if you want your order to be left in a safe place or with a neighbour.
- Deliveries should be signed for as 'Not Examined' and you should inspect the goods as soon as possible and notify us immediately of any breakages or shortages.
- Claims for breakages will only be allowed if you notify us within 7 days after delivery.
- You must retain breakages and accompanying packaging for examination by us or our agent if required.
- Please be aware that multi-case orders can become separated through the courier network. If you do not receive the balance of your order within 3 working days of the first delivery please contact us.
- Our independence allows us to operate freely within the UK courier network and provide bespoke delivery options for your convenience. If you would like to receive any of our wines from outside of the UK Mainland please contact us for a very competitive quotation to meet your delivery needs.
If you would like to place an order online and collect it from our store in Ledston this can be arranged for your convenience. We recommend you contact us beforehand to check that your order requirements are available and to arrange a convenient collection date and time.
- If any wine purchased from us fails, for any reason, to give satisfaction, we will replace, or issue a credit for, that bottle of wine provided that the wine is returned to us within 30 days after the date of delivery. (NB: This excludes Bin End Wines & Products described as non-returnable)
- Any order placed for goods (to be delivered) may be cancelled within 14 working days of your receipt of the goods. A full refund will be offered provided the goods remain in a saleable condition and that the request to cancel is received in writing.
- You can inform us you want to cancel your order by emailing us at email@example.com, by post, by printing off the model cancellation form and posting it to Hic! Wine Merchants, 23 Main Street, Ledston, Castleford, WF10 2AB.
- If you decide to cancel, you should return the goods to us at your cost within 14 days of such cancellation.
- A charge of £10 will be payable for collections made by us.
- We may make a deduction from the reimbursement for loss in value of any goods supplied, if the loss is the result of unnecessary handling by you.
- Any cancelled order will be refunded to the purchaser via their original payment method, without undue delay and in any event not later than 14 days from the date upon which we have collected the Goods or you have supplied evidence of having sent back the Goods. The refund will include any outbound delivery costs incurred.
- For your protection we strongly recommend that you use a recorded delivery service to return goods. All goods remain the responsibility of you until they are received by us.
The Producer Raventós de Alella | Cataluña
Located just 15km north of Barcelona, the tiny Catalan DO of Alella encompasses just 300 hectares. Urban spread and land prices has caused the wine-growing area to shrink by two-thirds since the 1950s, yet it still clings on and...
Other wines from this producer
The Region Spain | The Mediterranean Coast
Spain's Mediterranean Coast wine region spans the eastern coast of Spain from its northern border with France to the border with Andalucía in the south. Within this vast expanse a wide variety of wines are produced, from crisp, fragrant sparkling Cava wines and dry whites to dense...
Other wines from this region
Finca Bacara 'Time Waits For No One' White Skulls 2017
Finca Bacara 'Time Waits For No One' Black Skull 2016
Finca Bacara 'Time Waits For No One' Stone Elephant 2018
RAR Vins Singulars Essència 2017
Bodegas Roqueta Mas Oliveras Tempranillo 2018
Álvaro Palacios Les Terrasses Velles Vinyes 2016
Álvaro Palacios Camins del Priorat 2018
Bodegas Roqueta Mas Oliveras Rosado 2018
Bodegas Roqueta Mas Oliveras Macabeo Chardonnay 2018
The Primary Grape Wine By Grape Variety | Xarello
Xarello, also knowm as Xarel-lo, is a white wine grape variety and is one of three principle varieties used in the production of Spain's sparkling wine Cava. The other two grapes used are the Catalan indigenous variety Parellada, and Macabeo which is...


text:
mikroPascal is a full-featured Pascal compiler that is available for seven different microcontroller architectures (in this case, for Atmel AVR). Pascal is a popular programming language that encapsulates strong data types, very nice syntax, and has probably the best balance between simplicity and control. mikroPascal features an intuitive IDE with docking support, a powerful compiler, an advanced text editor, lots of hardware and software libraries, and additional tools that will help you in your work. The compiler comes with a comprehensive Help file (700 pages) and lots of ready-to-use examples designed to get you started in no time.
Each compiler license includes free upgrades and tech support for the lifetime of the product. The software features a Live Update service so you can get new features and improvements instantly.
The mikroPascal PRO for AVR compiler supports over 200 Atmel AVR microcontrollers. Newly released AVR microcontrollers will be supported by new versions of the compiler software that is updated regularly.
The compiler is designed to be smart and efficient, so you can rely on it to do the hard work. It features SSA optimizations that can reduce your code size up to 40 percent.
New features in the latest version include: the ability to use wildcards in code completion so you can hunt down the identifier you need quickly; the ability to drag and drop functions into the editor; new files getting added directly to the project; and the addition of Back and Forward arrows in the toolbar.
See the mikroPascal PRO for AVR Libraries Page for detailed descriptions and examples of all the libraries.
Alternatively, you can purchase the software with the USB Dongle Option.

subset: commoncrawl


text:
A doctor diagnoses mild, or subclinical,
hypothyroidism through a medical history and physical
exam. If your doctor suspects that you have subclinical
hypothyroidism, you will have lab tests to confirm the diagnosis.
Subclinical hypothyroidism is diagnosed when you have:
Some people with subclinical hypothyroidism may test positive
for antithyroid
antibodies. These point to
Hashimoto's thyroiditis, which may cause a gradual
loss of thyroid gland function.
Subclinical hypothyroidism should
be watched closely. About 1 out of 10 people who have mild hypothyroidism will go on to have hypothyroidism within 3 years.1
Some studies have shown that older adults with subclinical
hypothyroidism may be more likely to have
heart failure. But more research is needed.
Research does not provide clear evidence to support treatment of
every person who has subclinical hypothyroidism. And many doctors disagree whether
it should be treated. When making the decision to treat subclinical
hypothyroidism, you and your doctor will talk about the benefits
of treatment (reduced symptoms) compared to the cost of medicine and monitoring
symptoms. Some studies have shown that treatment of subclinical hypothyroidism
may lower
cholesterol levels. But more research is
CitationsHueston WJ (2011). Hypothyroidism. In ET Bope et al., eds., Conn's Current Therapy 2011, pp.
678–680. Philadelphia: Saunders.
Next Section:
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Last Revised:
August 7, 2012
Healthwise Staff
Medical Review:
Kathleen Romito, MD - Family Medicine & Matthew I. Kim, MD - Endocrinology
This information does not replace the advice of a doctor. Healthwise, Incorporated disclaims any warranty or liability for your use of this information. Your use of this information means that you agree to the Terms of Use. How this information was developed to help you make better health decisions.
To learn more visit Healthwise.org
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text:
Victor a. Syrnev-The Empress Ring
At Design Interviews
(Excerpt) Interview with Victor A. Syrnev : Frank Scott: What is the main principle, idea and inspiration behind your design?. Victor A. Syrnev : Presented to the jury work ring " Empress " - Empress Alexandra Feodorovna and is part of the " Emperor Nicholas Romanov - Russia , the Urals, Destiny ." Project - this art event - show featuring unique jewelry and objects created for the 400th anniversary of the Romanov dynasty in Russia. Actually, all that was connected with the family of Emperor Nicholas II and was the inspiration behind the design. Each of the jobs created just 25 ornaments and objects , specifically addressed to the representative of the family of Nicholas II , or an important event in the life of a family , or is associated with historical events in Russia and the Urals. .Frank Scott: What has been your main focus in designing this work? Especially what did you want to achieve?. Victor A. Syrnev : Ring " Empress " is devoted to his wife of Emperor Nicholas II - Alexandra . She wrote in her diary : " Fill your days with love . Forget yourself and remember others. If someone needs your kindness , the kindness Prove it immediately , now. Tomorrow may be too late. If your heart yearns for words of encouragement , support - say these words today. Do something useful in every moment of his life. " Diaries and memoirs of contemporaries, the tragic fate of the Empress formed the basis for the design and selection of stones that can translate into the language of verbal image of jewelry. .Frank Scott: What are your future plans for this award winning design?. Victor A. Syrnev : Hopefully, high score, which the jury gave these works will attract attention and interest to the collection. .Frank Scott: How long did it take you to design this particular concept?. Victor A. Syrnev : The very idea appeared in 2011. To implement it were necessary materials such as precise selection of stones and grinding them such that it took almost two years. May 15, 2013 the first performance of the collection at the Kyrgyz National Museum of Art in Bishkek. .Frank Scott: Why did you design this particular concept? Was this design commissioned or did you decide to pursuit an inspiration?. Victor A. Syrnev : The chosen theme and images of real people shaped my understanding of the visual language of the future objects and ornaments. It is these images and were masterminded. .Frank Scott: Is your design being produced or used by another company, or do you plan to sell or lease the production rights or do you intent to produce your work yourself?. Victor A. Syrnev : It is a single, unique collection. I think what - that ideas used in its creation, can get their further development. But in what form it will all be implemented, is difficult to say. .Frank Scott: What made you design this particular type of work?. Victor A. Syrnev : It is difficult to say. .Frank Scott: Where there any other designs and/or designers that helped the influence the design of your work?. Victor A. Syrnev : Collection connected with the fate of the family of Emperor Nicholas II, who , in turn, was the main customer items of jewelry Carl Faberge. It is known that Carl Faberge used in his works and colored stones of the Urals , and beautiful gems . When creating this collection was necessary to use the stones that can pass the desired situation and completely original grinding stones to emphasize the high status of the recipient. With this brilliantly coped grinders gems Bernd and Tom Munshtaynery (Germany) . .Frank Scott: Who is the target customer for his design?. Victor A. Syrnev : People for whom history and art, culture and creativity are of interest. .Frank Scott: What sets this design apart from other similar or resembling concepts?. Victor A. Syrnev : It is complicated question. .Frank Scott: How did you come up with the name for this design? What does it mean?. Victor A. Syrnev : Since the ring is addressed to the Empress Alexandra Feodorovna, the ring and is the title - Empress. The tragic fate of the Empress demanded unique stone grinding and surprising inner fire. .Frank Scott: Which design tools did you use when you were working on this project?. Victor A. Syrnev : Different. .Frank Scott: What is the most unique aspect of your design?. Victor A. Syrnev : The entire collection consists of 25 ornaments and objects that are addressed completely different people, different age and social position. So every item complements the overall picture in the collection, but has its own original design. .Frank Scott: Who did you collaborate with for this design? Did you.[ End of Excerpt: Read complete interview with Victor A. Syrnev on The Empress Ring at design-interviews.com ]
Victor a. Syrnev-The Empress Ring Images:
End of the article, click here to go back to previous page, or alternatively go back to Design Headlines homepage.


text: Hope Spots are special places that are critical to the health of the ocean — Earth's blue heart. Some Hope Spots are already formally protected, while others still need defined protection. Under Dr. Earle's leadership, the Mission Blue team has embarked on a series of expeditions to shed light on these vital ecosystems and ignite support to safeguard them as marine protected areas.


text:
Yongala Dive is a PADI Dive Resort offering a full range of Dive Courses, Dive Accommodation and Day Trips to one of the world's top dive sites- the historic S.S. Yongala Wreck.
In 1911 it sank without trace in a tragic cyclonic event. All 122 people on board died and a legend was born. It would be another 50 years before the coral encrusted structure was found and today it is one of the world's most renowned dive sites and an adventure from start to finish.
Departing daily from the sleepy village of Alva Beach, only 16 kilometres from Ayr and 90 minutes drive south of Townsville, Yongala Dive will take you on an unique adventure - premier diving with a maximum of 12 people, experienced dive staff, a four wheel drive transfer to the beach and a boat launch by tractor - getting there is half the adventure!
To extend your adventure, why not stay a little while longer in their on-site 'Dive Accommodation' just a stones throw from the beach, or join one of the many training courses to further enhance your dive qualifications.
Due to current health advice on social distancing, please contact the business for the most up to date information regarding opening times and services.
The S.S. Yongala, once an ocean steaming vessel, is now an enchanting wreck, an artificial reef and home to an incredible array of marine life. Giant gropers, giant rays and schools of giant trevally congregate around the wreck while turtles lazily feed and sea snakes glide past. This is a diving experience for those with a sense of adventure, a passion to explore, to learn about the tragic history and to witness marine life matched by few other places on the face of this planet. It's a dive you will never forget!
Departing daily from Alva Beach, near Ayr (90 minutes drive south of Townsville), Yongala Dive will take you on an unique adventure including premier diving with a maximum of 12 people, experienced dive staff, four wheel drive transfer to the beach and boat launch by tractor - getting there is half the adventure!
Experienced crew will guide divers with under 20 logged dives and Open Water divers will need to undertake Deep Dive Training to enable them to complete this dive.
Includes two dives with full gear hire, snacks and drinks on the vessel, barbecue lunch after diving.
Note: Information on listed products and services are provided by the operator and were correct at the time of publishing. Rates are indicative based on the minimum and maximum available prices of products and services. Please visit the operator's website for further information. All prices quoted are in Australian dollars (AUD).


text:
Check out the latest RPG news | Podcasts | Twitch Streams
Day 2 and it's official, life is soooo much easier with a 1.4x unit. Takumi and Soren do most of the killing, Ike protects them and occasionally baits some units, and Ninian cheers them on. The downside is that out of the four of them, Soren is the most adept at taking down boss Ike. ... I feel a little bad about that.
Despite the big update, I woke up somewhat disappointed this morning. You see, I had this dream where they introduced a banner with magic weapons. It was one in the same vein as the Brave banner: older units with new skills and they'd be thrown in the crowded 5* pool afterwards. The great thing about these weapons was that they not only attacked res, they all came build in with Distant Counter (or in the case of the Shining Bow+, Close Counter).Characters included Niles (bow, obviously), Owain (sword) and some cute girl with an axe and stupidly high Res I don't remember the name of, but her title was Purehearted Slayer. It was, uh, pretty obvious what IntSys intentions were. The fandom took an instant liking to her, of course, and the memes were unstoppable. Biggest WTF was Soren, who suddenly knew how to wield a lance and ride a wyvern. Amazing speed stat though. But it was all a dream... Edit: Threw 75 orbs at the Legendary banner and walked away with a Bridelia (-spd), Bride Caeda (-atk) and a Genny I didn't check but I'm just really glad to have. Wasn't even aiming for blue and colourless, but the Brides were from the first pull and pulling all orbs was just good value. They will be benched once they reach L40. Genny was a '2x red and 2x green didn't get me anything, might as well throw those three orbs at that last colourless'. On the bride side, I can now fully skip all colouless and focus on reds and greens.
I think you'll appreciate that extra Wrathful Staff. The healer buffs are pretty crazy, although once again they screwed Lachesis over by giving Absorb shitty Mt and a underwhelming new effect. AoE Gravity especially sounds hilariously useful since Pressure Charm is by far the most useful item in Arena Assault. I image Elise especially can become a high-tier threat with lots of SI. She'd be similar to Brave Lyn missing a decent chunk of ATK/SPD, but will hit on RES, can prevent counterattacks from everything instead of just DC, and will apply some kind of debuff after she's done.My pet 5* healer is Priscilla and she has Wrathful Staff, so I could give her Dazzling Staff and she'll be ridiculously useful for chipping at things at no cost, not to mention neutering threats thanks to AoE Panic. Her IVs are subpar too, so if I ever pull a +ATK or +SPD Priscilla I can make her even better.As for some of the other weapons- I'll probably be promoting a Michalis sometime soon given how ridiculous Hauteclare is now. Eliwood will be happy to set his sword on fire. The change to Lyn is nice, but my Lyn is -ATK and I already inherited Brash Assault 3 onto her, so she'll be put on a back burner. Same with Jaffar- the one I have is -SPD. Teleporting Takumi is an interesting prospect, but Brave Bow+ is still better in destructive power, so I'd say that's a nice balance. Unless it starts raining Divine Dew he probably won't be a top priority either.The changes to Dragon Breaths are kinda interesting in that it all of them get the "hits-on-weaker-DEF" effect for ranged enemies, but it's still only Lightning Breath with inbuilt DC, so it seems like they want you to use Distant Counter with Light and Dark Breath. I guess one could say that Lightning Breath+ I dumped onto Ninian was a waste since DC+Light Breath would fit her best as a full support unit, but it's not like I'm drowning in Distant Counter fodder and having DC prevents you from having Triangle Adept, which Ninian (and most dancers, really) needs if she wants to do any damage whatsoever.Daggers are all AoE debuff now, and Smoke Dagger can be upgraded to all stats -6 which is pretty crazy. I don't know if that will save daggers, but it'll certainly make them more annoying to fight.I'm only kinda disappointed in how they handled Silver Weapons. On the melee side, Silver Weapons+TA pretty much straight out outclasses Gem Weapon+Fury now. If you pick the +3 SPD option the Mt will put you 1 ATK above the Gem Weapon. You'll be missing the 3 DEF and RES from Fury but you won't take any recoil. Though I think Slaying Weapons/Wo Dao are still blatantly much better than Silver Weapons, missing 1 or 2 Mt is more than worth getting your special charge reduced or powered up. Not sure how to feel about the mage side, Raven tomes will still work fine as what they are and Blade tomes will still dominate when you're buffed up, but I haven't given my Soren another 5* weapon yet and just upgrading his Rexcalibur with either SPD or RES might end up being a lot more useful.Anyway I free pulled from the strong skills banner hoping for Nephenee and instead got like a 5th 4* Catria. I should just start handing out Luna to everyone.I then strip-mined the new story missions and dumped 80 orbs into the new banner. Annoyingly, I got a ton of 3*s in my first two rounds, but my third round gave me a Bridal Caeda (+HP, -DEF), and my fourth gave me second copies of Ike (+SPD, -RES) and Brave Lyn (+DEF, -SPD).Not really what I wanted the most but at least I pulled something potentially useful after that shittiness with Mutton Man's banner. Bridal Caeda's isn't all that good but she's nice for collection purposes at least. Ike's nice IVs make up for the crappy -ATK one I pulled a while back, but I already have his HM maxed out so I don't know if I'll bother doing much with him for the moment (Guess I can kill off the one I already have if someone needs Heavy Blade 3 sometime, that 9999 SP he has will go to waste though). -SPD on the Brave Lyn is kind of a bummer, guess I'll decide later if I want a merge or I want to give someone Attack Smoke.
And yeah, I know that she gets screwed a lot, but Lachesis deserved better than that Mt. She can't get over 40 Atk on base stats without an Atk+ nature and even with the buffs, Staffbots still have shitty options since they need Wrathful Staff to harm anything, have crap for their A Slot skill selection (your choices are Atk+3, Spd+3, Defiant Atk/Spd 3, Atk/Spd+2 if you're willing to burn a Nephenee, or Atk/(Def/Res) Bond 2 if you're willing to burn a Fjorm/Nowitch respectfully), and non-existent Specials, on top of her already bad Spd.Edit: Okay. I've got a question. Does a forged Light Breath+ actually gain Distant Counter 2 like the description states? Because if so, then Lightning Breath+ got screwed since it doesn't lose the Cooldown penalty or gain any other effect or more Mt than Light and Dark Breaths do.


text:
Best definition
Someone who screws with your Netflix queue for their own benefit. Characterized by deliberately bumping up their movies over yours
the morning they ship out and/or waiting a week before they watch their dvd(s).
My brother is such a Netflix whore. He orders movies no one in the house wants to see and then waits weeks before returning them.


text:
Elevated Levels of Mercury, Cadmium Hinder In-Vitro FertilizationALBANY, N.Y. (July 18, 2012) – A new University at Albany study finds background exposure to levels of mercury and cadmium commonly found in the environment may significantly interfere with early pregnancy through in-vitro fertilization (IVF).
First author Michael S. Bloom of UAlbany's School of Public Health, and Dr. Victor Y. Fujimoto, senior author, of the University of California, San Francisco, discovered toxic metals occurring ubiquitously in air, water, and food at levels considered safe for the general public, present alarming dangers to the pregnancies of women undergoing in-vitro fertilization.
A recent study shows levels of mercury and cadmium commonly found in the environment may significantly interfere with early pregnancy through in-vitro fertilization (IVF).
The study was published in the July online journal Reproductive Toxicology.
After adjusting for factors including age, race, and smoking, Bloom found that a slight increase of one microgram per liter (ug/L) of blood mercury is associated with a diminished likelihood of becoming pregnant through in-vitro fertilization -- 35 percent in clinical in-vitro pregnancies and 33 percent in biochemical pregnancies. In the same set of findings, a one ug/L blood increase of cadmium reduced pregnancy success by 94 percent and 82 percent in clinical and biochemical pregnancies, respectively.
Biochemical, or chemical pregnancy, is an early pregnancy confirmed by blood tests for HCG (human chorionic gonadotropin), a hormone produced by the embryo. Clinical pregnancy is identified by the presence of a gestational sac detected by ultrasound. The likelihood of IVF success was measured at the time of egg (oocyte) retrieval for the purposes of fertilization.
"Most importantly, exposure to mercury and cadmium at low 'background' concentrations typical for U.S. residents, those not related to specific workplace exposures or accidental release, may hinder pregnancy among couples undergoing in-vitro fertilization," Bloom said.
"The lifestyle factors that contribute to infertility and the success or failure of in-vitro fertilization remain relatively obscure," said Dr. Fujimoto. "Studies such as ours will broaden our understanding so that modifiable environmental factors of IVF success are identified and the information is disseminated to the public."
Mercury and cadmium are natural components of the earth's environment, but can be accumulated or concentrated under certain conditions. Mercury is elevated in sources that include emissions from coal-burning power plants, fish, shellfish, and some herbal treatments. Cadmium is found in cigarette smoke, phosphate-based fertilizers and sewage sludge, plants grown in cadmium-adulterated soil, organ meats such as liver and kidneys, mollusks, fossil fuel combustion emissions, and discharge from steel and iron production plants.
Other researchers involved in the study include Patrick J. Parsons and Amy J. Steuerwald of the New York State Department of Health; Richard W. Browne, University at Buffalo; and Gloria Cheng, University of California, San Francisco.
No direct effects were detected in men, but higher urine cadmium content did link to reduced pregnancy.
Read the full published study in Reproductive Toxicology, or explore UAlbany's School of Pubic Health. For more UAlbany News, visit the News Center.
For more news, subscribe to UAlbany's RSS headline feeds
About the University at Albany
A comprehensive public research university, the University at Albany offers more than 120 undergraduate majors and minors and 125 master's, doctoral, and graduate certificate programs. UAlbany is a leader among all New York State colleges and universities in such diverse fields as atmospheric and environmental sciences, business, criminal justice, emergency preparedness, engineering and applied sciences, informatics, public administration, social welfare, and sociology taught by an extensive roster of faculty experts. It also offers expanded academic and research opportunities for students through an affiliation with Albany Law School. With a curriculum enhanced by 600 study-abroad opportunities, UAlbany launches great careers.


text:
Previous Lecture
Complete and continue
Homeschool Budget Transformation
Part one: Building A Budget
Brief "How To Create A Budget" (See Bonuses Below for More!) (15:39)
Automatic Savings (17:02)
Online Ways To Earn (15:11)
Cashback Sites (12:37)
Gift Card Games (7:52)
Benefits of Rewards/Envelope Budget (10:40)
Couponing For Profit (15:40)
Spending Freezes (8:14)
Part Two: Stretching Those Dollars
Taking Advantage of BTS sales (8:28)
Using Rewards Points (5:46)
Taking Advantage of Facebook BST sites (6:09)
Taking Advantage of Digital Curriculum (10:47)
Taking advantage of Free Curriculum (10:12)
Craigslist/Yard sales/Thrift Stores (7:20)
Holding A Curriculum Swap (6:07)
Bonus Section One: How to set a Homeschool Budget:
How to set a homeschool budget (23:29)
Bonus Section Two: How to Shop For Homeschool Supplies
How to Shop for Homeschool Supplies
Bonus Section Three: Printables!
Budget Envelopes
Yearly Budget Tracker
Budget Envelopes
Lecture content locked
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you'll need to login
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text:
Services on Demand
Related links
- Cited by Google
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Acta Theologica
On-line version ISSN 2309-9089
Print version ISSN 1015-8758
Acta theol. vol.33 suppl.17 Bloemfontein Nov. 2013
Discernment in 1 Kings 19:1-18: biblical spirituality in works of art
Anne-Marie Bos
Dr. Anne-Marie Bos, Titus Brandsma Institute, Nijmegen (The Netherlands). E-mail: firstname.lastname@example.com
This article examines the story of 1 Kings 19:1-18 as a story of discernment. It is a story about a divine-human relational process of Elijah and his God, but also a story that draws the reader into a divine-human relational process. The article discerns a fundamental element of this relational process: a perspective change. This aspect of discernment is indicated in the text along the detour of looking at two works of visual art that refer to the biblical story.
Keywords: Discernment Biblical spirituality Pictorial spirituality Elijah
Trefwoorde: Onderskeiding Bybelse spiritualiteit Geïllustreerde spiritualiteit Elia
The basic meaning of discernment (diakrisis, discretio) is "separation, division, in the physical sense of the word" (Waaijman 2002:484). Discernment is about seeing, sensing difference. To see the distinction between black and white is quite easy, but when differences are not that clear, it is more difficult to recognise, let alone to evaluate them. What is right to do in a specific situation? What will offer perspective? What not?
For spirituality, the basic difference is the difference between God and man. Whether we consider the way we live, the meaning we provide to our lives, the different positions we take in our life, or the way we are open for possibilities, underneath all these aspects of discernment the divine-human relation is fundamental: Do we follow the divine way that leads to life or the non-divine way that leads to death? Do we read our life as a mark of God's creative work or as a blind fate? Which position do we adopt as point of orientation, to define our course in spiritual life? Is our accent on the human possible, or can we entrust ourselves to the divine possible? (cf. Waaijman 2002:483-515) These are all questions of discernment.
In order to improve our understanding of the fundaments of discernment as a critical aspect of spirituality, I will look at the story of Elijah in 1 Kgs 19:1-18. Looking for discernment in this text, the main question is: What difference is fundamental to this biblical text? To find an answer to this question, we need to read (hear, enact) the text. In reading 1 Kgs 19:118, a rhetoric expression stands out: the performative utterance 'and behold' (wehinne). In this expression, the reader is addressed and called to attention: see, here, now. In the Elijah-story of 1 Kings 19, this word is used five times:
- and behold this, a messenger touched him (v. 5)
- he looked, and behold, at his head was a bread-cake... (v. 6)
- and behold, the word of yhwh came to him (v. 9)
- and behold, yhwh passed by (v. 11)
- and behold, a voice came to him (v. 13)
In all these clauses, the reader is alerted to behold, with the implied narrator (and with Elijah), some kind of divine presence. In this way, the performative expression "and behold" serves to draw the reader into a divine-human relational process. But what is - according to this biblical text - fundamental to the evoked divine-human relational process? In my reading of the text, I experience a perspective change that is connected with this orientation on divine presence.
In the present article, I will clarify this perspective change along the detour of looking at two works of visual art that refer to this story. What these two works of art have in common with the text is that the attentive beholder gets involved and is guided towards a perception of divine presence. However, these paradigms enact more than that. The works of art invite beholders to perceive their lives from the perspective of God. Thus, they enact a perspective change. Also in reading Scripture, this perspective change is fundamental, however, it is easily overlooked. Therefore I present this detour along two works of art that can open our eyes to this aspect of the text.
The first paradigm is part of a stained-glass, leaded window in the chapel of the Carmelite retreat centre in Springiersbach (Germany), made by Jakob Schwarzkopf in 1988. This window consists of two surfaces that are placed in an obtuse angle of 100°. It forms the background of the sanctuary and surrounds the tabernacle. The window directs a beholder to move around (to turn to the left, to turn to the right, to come closer and to step back) in order to perceive the different parts of the window. The beholder has to make these moves because of the size and composition of the window. These physical movements are a first step into a spiritual movement.
In this present article I will not treat the whole window but only the Elijah-figure at the right of the window (see: close up next page).1 In particular looking at this part of the window illuminates fundamental dialogical aspects: firstly, the beholder becomes involved up to his soul and secondly, a perspective change that is performed.
This particular part of the window depicts Elijah on Mount Horeb. The western iconographic tradition of this theme is limited. It is characterised by an upright Elijah covering his face. Usually, this Elijah is depicted in (front of) a cave, between the portents of wind, earthquake and fire. In this window, especially the fire is evident (yellow flames). The association with a strong wind is evoked by the wavy lines that dominate the whole window. Also the diagonally ascending flames show the presence of a strong wind. The diagonal line behind the face and back of Elijah might indicate the splitting aspect of the wind. The earthquake is possibly shown in the red coloured glass surrounding Elijah's feet, which seems to indicate "unsteady ground". The Elijah figure has a shaky pose, balancing on this "unsteady ground". He seems to be standing in the midst of divine powers.
Divine reality is not just presented in the depicted powers on the surface: Elijah is covering his lower face with his hand as a reaction to his perception of yhwh passing by. His face is partly concealed behind his right hand. His hand is placed in front of his mouth. An exact motion of this right arm is not indicated; he might be covering or uncovering (after covering) his face. The figure shows the biblical motif of Elijah covering his face as a reaction to yhwh passing by. As percipients, we face Elijah (we are looking at Elijah and not looking with him).
Elijah's raised elbow suggests a pose of defence. He seems to be unsteady, vulnerable: besides the unstable ground he is standing on, his gaze is pensive, his sensing left arm is reaching out and his tunic is wrapped around his body. All these elements suggest an unsteady balancing. The gesture of covering his face expresses awe, as a combination of fear and trust. This pose expresses the nearness and holiness of the divine: God is present. Moreover, if Elijah is supposed to be defending himself, it will not be a defence against these flames or against this splitting power: it would be a defence against something in front of him. Since nothing is depicted in front of Elijah, the possibility of something outside the window (in front of the window) appears. His pensive gaze presents yhwh in front of the window, in the chapel (on-site).
The moment depicted is when Elijah becomes aware of God passing by (v. 13). The biblical text states that Elijah heard. The window seems to show that Elijah sees. What is Elijah seeing with his black, pensive eyes? The window shows Elijah seeing what is invisible to the eyes, just as the text declares that Elijah hears the unhearable, that is, a voice of pounding silence.
Although divine presence itself is not depicted, two - contrasting -perceptions of divine presence are evoked in looking at the window:
1. The depicted Elijah is not just an object to look at; this Elijah also draws the percipients into the work of art. He makes the beholder aware of divine presence or passing by. In his gaze, this presence or passing by is projected in front of the window - in the area between the window and the beholder or in the beholder him- or herself.2 In this way, the distance between the percipient and the window diminishes: the perceiver becomes part of the reality the window represents. In the act of looking at the window, the percipient is drawn into the divine-human relational process by Elijah. Elijah himself immediately moves out of this relational process. At least for a moment he is not standing in-between any more.
2. In looking at the window, the pensive gaze of this Elijah with the black eye-sockets attracts the attention of the beholder. If a beholder lingers in looking at this face, he will experience being seen. Perceiving the face results in a reversal of perspective; seeing becomes being seen. The beholder's gazing at the eyes is mirrored and reverted back to the beholder himself. Elijah's black eye-sockets do not just reflect the beholder's view; they also mediate the view of the Other. The beholder can experience being seen by the divine: in or through Elijah's gaze, the divine reality is watching. This mirror is broken through: the beholder is seen by the autonomous sight of the other (You). In or through Elijah's gaze, the divine reality is watching. Here God's perspective is evoked! In this breaking of the mirror, a new element of perspective change comes to the fore, since the eyes do not only reflect the beholder's view, but also mediate the view of the Other.
The window does not give any detectable signs of divine presence. Nevertheless, it evokes a divine reality: it can be felt or sensed, but hardly grasped. In the pensive gaze of this Elijah, the divine presence or passing by is - first of all - projected to a place in front of the window (in, or just in front of the beholder). But during the act of looking at this pensive gaze, divine reality can also be viewed in the black holes of Elijah's eyes: through the eyes of Elijah, a divine reality can be felt (at a distance from the beholder). Both perceptions place the beholder himself in a direct divine-human relation and perform a change of consciousness. In the first perception it is a perspective change, in the second perception it is an encounter with an unknown and invisible divine presence as a counter-interiority (Waaijman 2002:552).
Speaking about discernment, one of the questions is, who is subject and who is object. In this example a reversal is shown: subject becomes object and vice verse. Firstly, the window attracts attention. It appeals to a perception of the window. Secondly, it invites the beholder to perceive the chapel room and the outside world through the eyes of the window. Part of this "through the eyes of the window"- perspective is the beholder himself. Adopting this perspective, the percipient changes from a subject into the object ("I look" becomes "I am seen"). The experience of being seen is an experience of being seen by Elijah and by God.
A second paradigm that illustrates a perspective change as an element of discernment is an icon of Elijah. Elijah is sitting in front of a cave, looking toward a raven with bread (the Host) in his beak. This refers to the story of Elijah in 1 Kgs 17:2-6. There are many similar icons - sometimes a small brook is visible at his feet (the wadi Cherith), sometimes a small tree is visible (referring to the broom tree of 1 Kings 19), but generally, Elijah is sitting in front of a nearly black cave: he is surrounded by the darkness of the cave, which "denotes the sacredness of that divine space" (O'Kane 2007:76). This cave calls to mind the story of Elijah on Mount Horeb.
Also in looking at this paradigm, something interesting is happening at the level of "perspective". The icon does not show the perspective of the beholder. It shows a so-called a-natural perspective. There seems to be no natural horizon, depth or vanishing point. Neither are shadows visible; there seems no external source of light: something else is Light.
Traditionally, before Byzantine icon painters started to paint the icon, they used to paint a so-called "Great Eye" on the working wooden base and write the word "God" underneath it (Andreopoulos 1966:75). This eye provides the basis of an inverted perspective: a gaze that is coming from the other side of the icon. In this way we have a double perspective in the work of art: the beholder who looks at Elijah (and beyond), and God who is looking at Elijah (and beyond) from the opposite view point. In painting the icon itself, the icon painters place multiple layers of colour - from dark to light - upon each other. Those layers of paint penetrate each other. While the darkness of the cave "denotes the sacredness of that divine space" (O'Kane 2007:76), the light in icons is regarded as an expression of the divine reality. The shown light is not light that is emitted by the sun or the moon (which give shadow) but by the light of Christ.
As a result of the a-natural perspective, the beholder is prevented from observing the icon as a distant object. The beholder is drawn into the perspective of the icon. This perspective is not our well-established perspective, the visible world, but another, deeper reality that is hidden in the visual world. Thus, icons accomplish a continual transition from the visible to the invisible.
A specific layer of meaning arises if we take seriously that we are looking at an icon (of course, what we see above is the picture of an icon -and not the icon itself). The word "icon" originates in the Greek term eikoon, which means "picture", "likeness", "portrait". In the New Testament, the word eikoon is first of all used for Christ. Paul writes about "Christ, who is the image - eikoon - of God" (2 Cor 4:4). The early Christians questioned how this visibility could be brought into agreement with the biblical prohibition of images of God (Exod 20:4-5; see also: Exod 34:17; Lev 19:4; 26:1; Deut 4:16,23; 27:15). Icons should be understood in this perspective. Icons are pictures of divine reality as far as it can appear in visual form. Picturing divine reality is possible since God revealed himself on earth in Jesus Christ. This visual form of the One God is worth to be honoured.
In Christian spirituality, the incarnation of the Son is the ultimate way in which God meets humankind in Creation and becomes visible. But the encounter with the Son is not the only way divine reality can be perceived; not only Christ is eikoon of God, every human being is an eikoon. Humankind is created in God's image (Gen 1:27) and is therefore also eikoon, or imago Dei. Divinity, therefore, is not just visible in the incarnation of the Son but also in Creation, especially in humankind. Divine presence can be perceived in the face of man who (again and again) is created in the image of God. This is not a characteristic that we have or possess, but a mark that only exists in the relation with God. As Paul writes in his letter to the Colossians:
Do not lie to one another, seeing that you have stripped off the old self with its practices and have clothed yourselves with the new self, which is being renewed in knowledge according to the image (eikoon) of its creator (Col 3:9-10).
In this way, divine reality is not just visible in the incarnation of Christ. Also in the face of the human person who (again and again) is created in the image of God. We can perceive divine presence upon us. As eikoon of God (thus, in the divine-human relation) humankind is worthy of honour. That is why in the Eastern Orthodox Church not just Christ but also Saints are depicted in icons, and that is why in the liturgy also the congregation is incensed, for the sake of the eikoon they are.
Perception depends on the perceiver. The person of the perceiver (his interests, his contemplative sensitivity) has a decisive part in the perception of an image. But, although the percipient is significant as an interpreter, he is not the key principle: that is the divine-human relation. The percipient as eikoon (thus, in relation to the divine) perceives the icon. Perceiving an icon in this manner is taking part in a continues movement of love between God and humankind, that origins in the love between the Father and the Son. The percipient takes part in this love. It is just as we saw at the first paradigm, the Elijah window: a beholder of an icon of Christ can perceive to be seen by the One God.
Perceiving an icon as eikoon reveals that the icon does not refer to an absent original, but that it renders the original present. Icons not only remind people of a bygone history, they also convert this history into an actual presence (Maas 2008:5). This is a specific form of performativity. The icon of Elijah, for instance, not only calls the prophet to mind, it also enables a percipient to enter into a relation with Elijah and - in this relation - to contact divine reality. This encounter with the icon is a real encounter (Moyaert 2007:101). Following that, icons can be truly sacramental. It depends on the involvement of the percipient, his pre-understanding, attitude and openness towards the work of art, whether the icon (or - as in the first paradigm - window) is enabled to be truly sacramental.
The two paradigms show that perceiving works of visual art within a divine-human relation is a dialogical phenomenon. Both the window and the icon point away from themselves and channel the relational process between the percipient and the divine reality. In looking at the works of art, the percipient experiences what it is to be seen, more specifically, to be seen by the Holy One. There is a continual transition of "perceiving" into "being perceived" and vice versa. In this way, perceiving these works has a sanctifying effect on a beholder. Thus, perceiving is a process of transformation of the percipient. Especially in the awareness of the eikoon that we originally are, the gaze of God touches and transforms us. In this way, we are image of God: as we are seen by God.
Actively entering into a relation with a work of visual art involves not only providing meaning to the work, but also the reverse: what does the work say to me? Are you the one that is looking at the work of art or can you also see how the work is looking at you? How does the work of art give shape to you? Perceiving implies a transformation of the percipient. It is an encounter with a work of art, in which the percipient is immediately touched. A key aspect is "being involved". This mutual involvement is beautifully described by Kepnes, who reads Buber:
Interpreting a form of spirit [read: work of art, AMB] requires us to face the work as we face another being. We open our senses to it, to its particularities and to its total gestalt [sic]. We allow it to move us, to confront us, to speak to us. We try to perceive its special message and disclosure of reality. And we also respond to it. We present our reactions, we mirror-back our reading and look to see if the work confirms it (Kepnes 1992:25).
This kind of perceiving is embedded in prayer. It is about: "I, here, now", being present, on site. To perceive presence, a percipient has to place himself (or perhaps better described: has to be placed) in relation. This act of perceiving exposes the divine-human relation as a mutual relation of "seeing" and "being seen", as a direct relation of I and You. The gaze of God (You) is addressed to the beholder (I), touches him and makes him shine.
The two paradigms evoke the biblical text of 1 Kings 19, recall it, comment upon it, actualise it, embody it. It will be clear that they are not just referential. The paradigms do not just signify something beyond themselves, but they are also expressive in themselves. In looking at these paradigms we also encounter a formative power. The paradigms show that works of art that refer to biblical texts are not just surfaces that are presented for contemplation, but that they are also performative. They present something that is beyond depiction. In this specific case the works of art guide the percipient into a perspective-change: "seeing" becomes "to be seen", as a continual transition of "perceiving" into "being perceived" and vice versa.
Now we turn to the biblical text of 1 Kgs 19:1-18. First I will give a translation of the text, then I will focus on two fundamental aspects of the text that correspond to the transformative involvement that came into view above.
1 Ahab told Jezebel
all about what Elijah had done,
and all about how he had slain all the prophets with the sword.
2 Then Jezebel sent a messenger
to Elijah, saying:
"So may the gods do, and more also,
if, by this time tomorrow, I do not make your soul
like the soul of one of them."
3 He saw it3 - got up and went because of his soul
and came to Beer-Sheba, which belongs to Judah,
and left his servant there.
4 He himself went into the wilderness, a day's journey,
and came and sat down under a solitary broom tree,
and asked that his soul might die
he said:
"Much4 now, yhwh take my soul,
for I am no better than my fathers."
5 He lay down and went to sleep
under the solitary broom tree,
and behold this, a messenger touched him
and said to him:
"Get up and eat."
6 He looked, and behold, at his head was a bread-cake baked on hot
stones, and a jar of water,
e ate and drank
and went back to lie down.
7 The messenger of yhwh came a second time, touched him and said:
"Get up and eat,
for arduous5 is the journey for you."
8 He got up, ate and drank,
and he went in the strength of that food - for forty days and forty nights
to the mount of God, Horeb.
9 And there he came to a cave, and he spent the night there,
and behold, the word of yhwh came to him
and said to him:
"What is for you here, Elijah?"
10 And he said:
"I have been zealously zealous for yhwh, the God of hosts -
they have forsaken Your covenant, the sons of Israel
Your altars, they have thrown them down
and Your prophets, they have slain them with the sword;
and I am left, I alone,
and they are seeking my soul, to take it away."
11 And He said -
"Go out and stand on the mountain before the face of yhwh"
and behold, yhwh passed by -
and a wind, great and strong,
was splitting mountains and breaking rocks in pieces
before the face of yhwh
not in the wind was yhwh
and after the wind an earthquake
not in the earthquake was yhwh.
12 And after the earthquake a fire
not in the fire was yhwh,
and after the fire
a voice of pounding silence.6
13 When Elijah heard - he wrapped his face in his mantle
he went out and he stood at the entrance of the cave,
and behold, a voice came to him
and said:
"What is for you here, Elijah?"
14 And he said:
"I have been zealously zealous for yhwh, the God of hosts -
they have forsaken Your covenant, the sons of Israel
Your altars, they have thrown them down
and Your prophets, they have slain them with the sword;
and I am left, I alone,
and they are seeking my soul, to take it away."
15 And yhwh said to him:
"Go, return on your way to the wilderness of Damascus,
when you arrive - you shall anoint Hazael as king over Aram.
16 And Jehu, son of Nimshi,
you shall anoint as king over Israel,
and Elisha, son of Shaphat of Abel-Meholah,
you shall anoint as prophet in your place.
17 It will be so - whoever escapes from the sword of Hazael, Jehu
shall kill him,
and whoever escapes from the sword of Jehu, Elisha shall kill him.
18 I shall spare seven thousand in Israel,
all the knees - that have not bowed to Baal
and every mouth
that has not kissed him."
5.1 Involved up to his soul
A central word in this biblical text is the word soul.7 Elijah is involved at the level of his soul. His soul is threatened (v. 2; cf. vv. 10.14) and this threat drives him away, out of the situation (v. 3). "Because of his soul", he enters an area in which human constructions are absent. Completely alone and outside the covenant-land, Elijah directs himself towards his God, yhwh. He expresses his feeling of "much now" and - as an ultimate conclusion - he offers yhwh his soul: "take my soul" (v. 4). Thus, in contrast with Jezebel (who does not put herself at stake in relation to her gods)8 Elijah is involved up to his soul, and addresses himself to yhwh, to take his soul from him.
Most translations speak about "life" instead of "soul". This is not so strange, for this story is about life and death. However, the noun "soul" provides our reading a specific accent. In this biblical story Elijah's soul is connected to his relation with his God. He is threatened for his zeal for God (v. 2); he protects his soul against this threatening (v. 3) and at the same time asks his God that his soul might die (v. 4). Finally, he says to his God, after stating that all Israelites have left yhwh: "I am left, I alone, and they are seeking my soul, to take it away" (vv. 10.14). The question is what this word "soul" means in this story.
In Scripture, the soul is a phenomenon with various dimensions. It comes to the fore in an abundance of images and stories. In these images and stories, the soul is made conceivable as a highly mobile phenomenon (Waaijman 2002:436). Waaijman's Spirituality: Forms, Foundations, Methods includes in the midst of this handbook a beautiful exploration of the biblical phenomenon "soul" (together with an exploration of the divine name "Yahweh" and the Imago-Dei motif) (Waaijman 2002:435-446).
The biblical image of the soul is two-dimensional: interior (focused inward) and exterior (focused outward). Perhaps Elijah's battle in the outwardness of his soul, took so much energy (1 Kings 17-18), that his interior soul breaks down. What is left is a "dead soul", the soul of a dead person. As he says: "Much now, yhwh, take my soul".
The divine answer to Elijah's request is significant for the biblical understanding of the soul: Elijah is ordered to get up and to eat: food is available. The soul is so much physical, so much connected to breath, blood, heart, bones and flesh, that the soul is strengthened by eating.
Soul refers to what is living, the personal life of man, life's core. It is exactly this part of man which an enemy is looking for: if someone is looking for someone's soul, he is after what is peculiarly and intimately one's own. (cf. vv. 10.14). Thus, in 1 Kings 19, the soul is characterised by vulnerability. Apparently, we are able to threaten, to go after one's soul, to destroy it, to restrict it, to fix it, to oppress it, to seek for it with evil intents.
In verse 10 (and 14) it is clarified how Elijah delimits himself against the community: he - as a soul - has an own identity (human being as an individual, that also has a name) and a personal perspective to that community. There is "they" and "I": They are looking for my soul... In this way 1 Kings 19 gives clues for the way in which Elijah's soul is bound up with the I, with the other, with God. He is involved up to his soul.
5.2 Perspective change
Being involved up to his soul, Elijah addresses himself to yhwh, to take his soul from him. The result of this involvement - what happens to him - is a perspective change.
A crucial moment for spirituality is letting-go the own perspective, or better: being drawn out of the own perspective, into the soul of the Other. In my opinion, that is what is happening at Mount Horeb, when Elijah hears. He is drawn out of his own perspective, his own evaluation of the situation, and receives a new perspective, one that is "a voice of pounding silence".
A first perspective change comes about in the encounter with the messenger. After his prayer, when Elijah lies down and goes to sleep, a messenger touches him. The messenger has a life-giving message: get up and eat (v. 5). Food is present. When Elijah lies down again, the messenger returns (v. 7). The messenger renews his life-giving message and adds a motivation: An arduous journey is in front of Elijah. The messenger is not at once identified as belonging to yhwh. To the reader, the divine sender is revealed only the second time. The text points out that yhwh is directed towards Elijah. yhwh is present at a distance (mediated), but simultaneously he is near in the touching of the messenger. yhwh heard Elijah's prayer and answered him. Elijah's lament "much now" (v. 4), is answered with "arduous" (v. 7); an arduous journey to go. His "much" receives another perspective. The twofold encounter with the messenger of yhwh makes Elijah rise. Being touched twice, ordered to get up and provided with food, Elijah gets up physically (v. 8). His inner soul also starts to rise. The food that is provided (bread-cake and water) is sufficient to sustain Elijah for forty days and nights, and he moves towards the mount of God, Mount Horeb.
On Mount Horeb, this perspective change is intensified; Elijah is ordered to place himself in front of the face of yhwh, to place himself in the perspective of his God (v. 11). Yhwh questions Elijah (vv. 9.13), listens to him and answers him (vv. 11-12.15-18). First, Elijah is welcomed and invited to speak out for himself: "what is for you here?" In his answer, Elijah presents himself with a reference to his zealous zeal. In this way, he expresses his unity with his God, not just now, but as an already existing long-lasting alliance. Elijah's zealous zeal also recalls the zeal of yhwh, his jealousy. It shows how Elijah has put on a characteristic of yhwh himself. Moreover, Elijah addresses his God with the title "God of hosts", in which he appeals to the covenant. Thus, Elijah starts what he has to say by underlining their relationship. And then Elijah clarifies his feeling of "much now"; he experiences being the only one left and now they are seeking his soul (v. 10). Then, yhwh passes by. In succession, a mighty wind, an earthquake and a fire appear, but yhwh was in none of these phenomena.
And after that, there is "a voice of pounding silence". yhwh is presented in a new way that provides a tension between hearing and not-hearing, between voice and silence. God-conscious, Elijah realizes with trembling awe that God is - or was - passing by. yhwh is present and His presence evokes awe. Elijah's answer to the question "what is for you here?" (vv. 9.13), his complaint (vv. 10.14) seems to be answered in two stages. First, yhwh answers with passing by (vv. 11-12), then, yhwh gives a new provision in which Elijah continues his prophetic job (vv. 15-18).
However, in the dialogical space of the relation, not just Elijah is the subject of a perspective change. yhwh is too. This is indicated by the description, yhwh "passes by". In this way, yhwh - as a literary character -presents "himself" in the perspective of Elijah. Thus, both Elijah and yhwh present themselves in the perspective of the other.
In a way, this reciprocal perspective change on Mount Horeb seems to have no implications. Not a thing has changed; the dialogue between yhwh and Elijah is repeated with exactly the same words. Again, yhwh asks: "What is for you here, Elijah?" (v. 13). And again, Elijah justifies himself by underlining his own zeal for yhwh opposite to the sons of Israel who have forsaken the covenant with yhwh and who threaten to kill Elijah, who is the only one left (v. 14). But then it becomes clear that a change has occurred: the divine utterance (vv. 15-18) places Elijah's prophetic work into a new perspective. It starts with an order to move: "Go, return on your way". In what follows, the new perspective becomes clear: instead of persuading the Israelites and their king (like Elijah tried in 1 Kgs 18:17-40), all will be judged: all who worshipped Baal will be eliminated, King Ahab will be replaced. This new perspective seems to expose a transformation of yhwh's contact with the Israelites: judgment. Although the main relation in the narrative is the yhwh-Elijah relation, their encounter is inextricably bound up with the people. The Israelites are object (It) of the communication between Elijah and yhwh and Elijah's new assignment is a task of intermediating between yhwh and the people. So, the yhwh-Elijah relation is personal, yet exceeds individual life. In contrast to Elijah, who seems to have given up on the people, yhwh is concerned for them. In his concern, yhwh foresees life and death. Not the death of Elijah's soul (which Elijah asked for), but the death of all who have worshipped Baal. The actions of the people will have consequences like a mirror, in which yhwh presents life and Baal presents death. yhwh is not forsaking the covenant with the Israelites: "he" will spare the lives of those who have not forsaken "him" (v. 18). In my reading of this story, these prophetic words (vv. 15-18) are firmly based on the preceding reciprocal perspective change of Elijah and yhwh.
Looking at the works of art and searching for a difference that is fundamental to 1 Kgs 19:1-18, brought out a new reading of this Elijah story and a further understanding of what discernment is. While the biblical text with its performative expression wehinne directed us toward a perception of divine presence, the paradigms opened up a perception of "being perceived". In looking through the surface of the paradigms (fathoming, cf. Waaijman 2002:509), a perspective change occurred. It showed that we are object of God's fathoming work: in looking at the paradigms we can know/feel/see that we are seen/known/fathomed. Returning to the biblical text, this perspective change appeared to be a decisive element. Remarkably, not just Elijah is subject of a perspective change, yhwh is too. Both present themselves in the perspective of the other. This opens up an area of reciprocity. This area of reciprocity enables true discernment. It shows that discernment is about finding a truth that originates in divine-human reciprocity. The biblical text and the works of art invite us to get intimately involved in such a divine-human relation. In this way, a space is opened in which discernment can take place.
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Blum, E. & Fabry, Η-u. 1993. - rab. TWAT VII:294-320. [ Links ]
Bos, A-M. 2012. Elijah looked and behold...: Biblical Spirituality in Pictures. Leuven - Paris - Walpole (MA): Peeters. [ Links ]
Fuhs, H.F. 1977. abd - daka. TWAT II:207-221. [ Links ]
Kepnes, S. 1992. The Text as Thou: Martin Buber's dialogical hermeneutics and narrative theology. Bloomington: Indiana University Press. [ Links ]
Lust, J. 1975. A gentle breeze or a roaring thunderous sound? Vetus Testamentum 25:110-115. [ Links ]
Maas, F. 2008. De verleiding, de kras en de tranen. Over de sacramentele dimensie van religieuze kunst. Nijmegen: s.n. [ Links ].
Merecz, R.J. 2009. Jezebel's Oath (1 Kgs 19,2). Biblica 90:257-259.
Moyaert, P. 2007. Iconen en beeldverering. Godsdienst als symbolische praktijk. Amsterdam: SUN. [ Links ]
O'Kane, M. 2007. The Biblical Elijah and his visual afterlives. In: J. Cheryl Exum & E. Nutu (eds.), Between the text and the canvas: The Bible and art in dialogue (Sheffield: Phoenix Press), pp. 60-79. The Bible in the modern world 13. [ Links ]
Robinson, B.P. 1991. Elijah at Mt. Horeb, 1 Kings 19:1-18: A Coherent Narrative? Revue Biblique 98:513-536. [ Links ]
Seebass, H. 1986. : abd- naepaes. TWAT V:531-555. [ Links ]
Waaijman, K. 1985. De Profeet Elia. Nijmegen: Gottmer. Bijbelse spiritualiteit 4. [ Links ]
______. 2002. Spirituality: Forms, Foundations, Methods. Leuven - Paris - Dudley (MA): Peeters. Studies in Spirituality Supplements 8. [ Links ]
Wolff, H.W. 1973. Anthropologie des Alten Testaments. München: Chr. Kaiser Verlag. [ Links ]
Ziegler, Y. 2007. "So Shall God Do...": Variations of an oath formula and its literary meaning. JBL 126:59-81. [ Links ]
by Jakob Schwarzkopf
Exerzitienhauses "Carmel Springiersbach", Germany
© Fritz Schwarzkopf
Private collection
1 For a study of the whole window see: Bos (2012:175-196, 244-272).
2 For stylistic reasons, I will not persue the explicit use of both male and female personal pronouns when I refer to a reader or a beholder. For stylistic reasons, I will use the male form as a gender neutral form.
3 Read: "he was frightened" (cf. critical apparatus Biblia Hebraica Stuttgartensia).
4 rab - much/abundant/arduous; an indication of accumulation (growing, increasing, expanding). Cf. Blum & Fabry (1993).
5 rab. The same word - indicating accumulation - is used by Elijah in his prayer (v. 4). It is almost impossible to translate this word in both verses equally. Therefore now I use "arduous", whereas before I translated with "much".
6 The translation of "pounding" is a result of the notion that the adjective daqah derives from the verb dqq, to crush, to pulverise, to beat small (Fuhs 1977). On this subject see also Lust (1975), Robinson (1991) and Waaijman (1985:68-69).
7 nephesh - self/life/throat/desire/vitality. Cf. Wolff (1973: 25-48), Seebass (1986) and Waaijman (2002:435-446).
8 Jezebel utters an oath "So may the gods do", but normally an oath formula has an indirect object that is under the oath (often "to me"). Such a person that is under the oath is lacking in this case (although many manuscripts and versions have the additional object "to me", in BHS this is not part of the main text). See also Ziegler (2007); Merecz (2009).


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Murder by numbers
Ateneo 87 vs. NU 61
by rick olivares
The statistics can lie. Yes, the numbers are cold hard facts but they hardly begin to tell the story.
Take for example Mio Puno son of former Blue Eaglet captain Nolet who also led the jayvees to the title in 1984. At the half of the Eaglets' 14th game of the UAAP season, Puno logged only six minutes. Across his name on the ledger there were zero points, zero rebounds, zero everything.
But in his six minutes on the floor he held his National University Bullpup counterpart Kevin Lara to zero points and zero attempts at the basket.
Then there's Von Pessumal. There's a reason why head coach Jamike Jarin rides him hard. He's got great potential. Alongside wunderkind Kiefer Ravena, the two conjure images of a high school version of a couple of guys who once suited up for the Chicago Bulls and led them to a bunch of titles. And the Ateneo version are once more playing for another title – their third in four seasons.
Three years ago, Jarin told the lanky 6'1" forward that he would be playing all five positions in the floor because of his multiple talents. Pessumal accepted the challenge and since then he's become every bit as crucial to Ateneo's game plan for he can drive, post-up, stick the three-pointer, pull up shot, or a swish the fade. He can bring that ball down and thread a pass through traffic such as when he found forward Jay Sacluti who was lurking ahead of the pack for an easy lay in. And that's just on the offensive end. He's got great instincts on defense where he plays the passing lanes well and block shots with the best of them. He's also quick enough to double on defense and recover back to his man.
Against NU, he only scored 6 points and collected four assists. It might not be much but consider this – after the Bullpups reeled off seven straight points to start the fourth quarter, Pessumal reentered the fray with Kiefer Lim, Janus Suarez, Mio Puno, and Bolek Vitangcol. Picking up the ball just above the apex of the three-point arc, Pessumal instructed Suarez to shift from the left side of the court to the right. Thinking that he wanted a clear out, NU sent a man to double but Pessumal sent a pass to Suarez who cut back inside the lane for a lay-up.
Order was restored. Pessumal then checked out of the game. His job done as the Eaglets finished off the Bullpups 87-61. There was no assist credited as Suarez dribbled some, but it was Pessumal's ability direct the offense that restored order to Ateneo's offense.
They had done it; swept the eliminations for the fourth time in Ateneo UAAP Juniors history.
"Fourteen and oh," said Jarin inside the victorious locker room. "But that doesn't mean anything yet. We have two games to win before that means something."
With uncanny focus and playing one of their best games from start to finish, the Blue Eaglets dropped a mighty 21-4 bomb in the first eight minutes and forty-five seconds to seize control of the game.
But NU, no longer the doormat in both divisions this season, scored five points to bridge the first and second quarters to pump some life into their game behind the athletic Roque Estoce.
While Bullpups head coach Jeff Napa designed their defense to stop Ravena and Pessumal, they didn't count on a supersub to step in mightily.
Josh Gadia bucked an early season injury to return and provide quality minutes. Not one to lack confidence to take the big shot, Gadia rattled off four triples in a four-minute span that broke the game wide open 40-24. The cherry on the icing before halftime was when Ravena stole a page from Michael Jordan who once drove right through five New Jersey Nets for a bucket. With eight seconds left, he beat Estoce with a quick first step outside the arc then drove right through Nico Meneses and Jonel Parungao before spinning past Raf Atangan for a reverse lay-up and a 42-26 lead.
After a Sacluti basket with 2:30 left in the third, the score was 68-35. The game had long been over. The only thing left to be decided was the grisly toll.
Fifteen of the 16 Blue Eaglets played (minus Jan Ressureccion who was out with a hyper-extended knee) and 13 of them scored. But all of them added contributed with some rebounds, assists, steals, and blocks. They ruled the boards 52-33, assists 22-18, steals 7-1, and had more fastbreak points (16-11) and turnover points (29-16).
Their destruction of second place NU was systematic and cold blooded.
With their 14th straight win, the Blue Eaglets booked their fifth straight finals appearance and will wait for their foe that will either be NU, FEU, UST, or DLSZ depending on who knocks out whom in a stepladder format.
It was the fourth eliminations sweep. Ateneo turned the trick in 1986, 1999, and 2006.
But the statistics lie.
Each time they went on to win the title (but in '99 and '06 they lost Game 1 of the finals before bouncing back to wrap it up). For them to wrap up a rare three-peat, they will have to win twice in the best-of-three series that begins two weeks from now.
Cautioned assistant coach Joe Silva, himself a former Blue Eaglet, "Fourteen-zero.. good job! Pero wala pa tayo napaptunayan. Two more wins that's the better job. Let's win two more games."
The team nodded in agreement. Now the real work begins.
Ateneo 87 – Ravena 24, Romero 14, Gadia 12, Javelosa 8, Suarez 7, Pessumal 6, Tenorio 5, Lim 3, Sacluti 2, Puno 2, Gamboa 2, Vitangcol 1, Dumrique 1, Mercado 0, Austria 0
NU 61 – Tansingco 14, Atangan 12, Estoce 11, Napa 8, Parungao 6, Meneses 5, Rivero 2, Busa 2, Lara 1, Caparas 0, Banquiao 0


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Could you explain the difference between the two-office and three-office views of the eldership? I am aware of two different views in the OPC.
In his letter to the Ephesians the Apostle Paul says the risen and ascended Christ has given apostles, prophets, evangelists, pastors and teachers to his church. It is generally agreed by Reformed theologians and commentators that apostles and prophets were a "one-time" gift. They were foundational (Eph. 2:20). It was through them that the Lord's final and complete word revelation was given to which nothing will be added prior to Christ's second coming. It is also generally agreed that by the term "evangelist" the Apostle probably meant those who served in the early church very much as our foreign missionaries serve today. Therefore the question as whether the church is to have two permanent (present-day) offices, or three, concerns those designated as elders and deacons.
In his first Epistle to Timothy the Apostle Paul provides a clear statement of the qualifications that men must have in order to serve as elders (3:1-7) or deacons (3:8-13). I think it is self-evident from this chapter that the Apostle considered these two offices as those that would continue in the church until Christ's return. Yet in this same Epistle (5:17) he goes on to say: "Let the elders who rule well be counted worthy of double honor, especially those who labor in word and in doctrine." This clearly indicates that within the office of the eldership there were elders who did one thing (rule) while there were also those who did two things (rule plus laboring in word and in doctrine). From this comes the fact that some see only two offices (elders and deacons), albeit with an important division of responsibility among the elders; while others see three offices (teaching elders, ruling elders and deacons). I even know some who prefer to speak of two and a half offices! In other words they refuse to choose between them.
The Orthodox Presbyterian Church certainly makes a distinction between ruling elders and teaching elders (commonly called pastors or ministers). The vows taken upon entrance to office differ in certain details. And if a ruling elder later on becomes a teaching elder, he receives a distinctively different ordination. I became convinced of the three-office view (teaching elder, ruling elders, deacon) when I realized that Paul's letters to Timothy and Titus were written to convey special instruction to these two men who were teaching elders. Some of the instruction given to them indicates, in my opinion, that Paul himself recognized these men as having an official task distinct from that of the body of ruling elders.
But let me add one thing: I do not think the difference between the two/three office views is of great importance. I know men of both views who seem to me to have equal concern for following what the Bible teaches concerning their qualifications and duties.
May the Lord bless you through faithful church officers!
"Questions and Answers" is a weekly feature of the OPC website. The answers come from individual ministers in the Orthodox Presbyterian Church expressing their own convictions and do not necessarily represent an "official" position of the Church, especially in areas where the Standards of the Church (the Scriptures and the Westminster Confession of Faith and Catechisms) are silent.
The questions come from individuals like yourself. If you have questions about biblical and theological matters, you are invited to send them by e-mail by using the "Pose a Question" link on the OPC home page or by clicking here.
At least one new question is posted each week, so there should always be something new here for you to read. (For those people who would like to look at previous questions and answers, they will continue to be available as well.)
The purpose of the OPC website's "Questions and Answers" is to respond to biblical and theological questions. Matters of church discipline, disputes, or debates go beyond the scope of our work. We recommend that you present your concerns in these areas to the appropriate judicatory. In most cases this will be to a local pastor, elder, or session. We do not want the website to replace personal involvement in, or commitment to, the local, visible church.
While we will respond to every serious questioner, we are not bound to give a substantive answer to every question, should we deem the question to be beyond the scope of our purpose or our own ability to answer.
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Chaplains and Military Personnel


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The English Defence League has been denied permission to carry out their planned march through Tower Hamlets, an area of London with a high Muslim population. A wide coalition of local political figures, Muslim and LGBT groups and others asked Theresa May, the Home Secretary, to instigate a ban.
The Scottish Defence League, an offshoot of the English Defence League, has been refused permission to march in Edinburgh on the anniversary of 9/11.
Is it right to ban them?


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Once again I have been overwhelmed by the kindness and support from everyone. This week it is the 'Blog Hop' organised by Liska (New Mum Online), thank you so much.
This has been the hardest post for me to do. I have tried to find some photos to put together for Kerry and this has brought back so many memories. It has also done me the power of good, in that a number of much needed tears have been shed. I have deliberated whether this should go 'live' as I know for many it will be too much. But as you all know Kerry wears her heart on her sleeve or on her 'blog'.
The song choice was easy. It was my only chance of ever getting Elvis on her site. It was also the song I sent to her once in a moment of sickening romance. 'Somethings are meant to be'…… I know we are meant to be; but this tragic situation was certainly, not 'meant to be'.
Please click on the link and join me in the prayer for Kerry.
The prayer is even more important as she has suffered further setbacks and had to be sent back to Addenbrooke's on Friday evening. If you are not religious, just eat chocolate; she would relate to that!


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PRINCETON, N.J., Aug. 28 (UPI) -- As in 1963, a majority U.S. blacks now say they believe whites have the advantage in the job market, a Gallup poll released Wednesday indicated.
The results, released on the 50th anniversary of the March on Washington, indicated 60 percent of blacks said they thought whites have better chances than blacks to get jobs while 39 percent said they thought blacks and whites have equal opportunities.
Blacks' views in the latest survey are more positive now than they were in 1963, when 74 percent said they thought whites had better chances at jobs, the Princeton, N.J., polling agency said.
Gallup said blacks have felt disadvantaged versus whites in terms of job hiring in all but a few instances over the last 50 years.
Blacks' perceptions about equality in childhood education are more positive, Gallup said. Fifty-six percent of blacks said they believe black children have the same chance as white children in their community to get a good education. Forty-three percent said they held the opposite view.
A narrow majority of blacks, 51 percent, said they thought blacks have as good a chance as whites to obtain any housing they can afford, while 48 percent said they did not.
Results are based on nationwide telephone interviews conducted Aug. 9-22 with a sample of 1,001 adult blacks. The margin of error is 4 percentage points.


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February 26, 2007Trade
Daniel J. Ikenson and Robert E. Lighthizer debate the mechanism for adjudicating trade arguments.
November 14, 2014Noncommunicable Diseases
Overview The gravest health threats facing low- and middle-income countries are not the plagues, parasites, and blights that dominate the news cycle and international relief efforts. They are …
April 24, 2017Budget, Debt, and Deficits
An analysis of revenue projections for the proposed border adjustment tax.
August 3, 2017Immigration and Migration
In his successful election campaign last year, Donald Trump tapped into a genuine and serious set of concerns among many Americans about the impacts of both trade and immigration on their economic we…
November 28, 2017China
U.S. President Donald J. Trump's first visit to Beijing was an exhibition of mutual flattery. China rolled out the red carpet for what it termed a 'state visit plus,' replete with unprecedented pomp …
March 8, 2018United States
The Council on Foreign Relations (CFR) and Foreign Affairs offer resources and analysis on President Donald J. Trump's plan to impose tariffs on steel and aluminum imports. "Donald Trump's decisio…
June 28, 2018Middle East and North Africa
In an interview with a Palestinian newspaper, the president's son-in-law has revealed himself to be either strikingly naive or deeply cynical.
September 11, 2018International Criminal Court
This week, White House national security adviser John Bolton attacked the International Criminal Court. Instead, he should be supporting this important institution.
November 13, 2018Robots and Artificial Intelligence
As we commemorate the 100th anniversary of the end of World War I, which transformed how wars are fought and won, the world again stands on the precipice of a dramatic revolution in warfare, this one…
December 18, 2018Global
Five CFR experts highlight trends worth tracking in the year ahead.


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Action Wipes - Full Body Wet Wipes For When You Can't Shower
Description: Action Wipes, also referred to as a "shower in a pocket" by world travelers and fitness enthusiasts, are eucalyptus and tea tree oil infused, full body, natural wet wipes that provide an instant shower whenever & wherever you need one! The proprietary wipe potion creates mild suds that don't require rinsing and are quick to dry - leaving your skin clean & refreshed, not sticky, after gym workouts, long runs, and intrepid adventures. The pure essential oils that Action Wipes are made with are known for their naturally antibacterial and antiseptic properties, so they're good for cleaning minor cuts, scrapes and road-rash. The gentle formula is also safe for every inch of your body, sensitive skin, kids, pets, seniors, and our planet. Another bonus - the cloth material is durable enough to be repurposed for gear "cleanup," among countless other uses. Action Wipes are easy to stash in a backpack, gym bag, or carry on, and currently come in three varieties: Large Singles, 30 Large Singles Pack, and 30 Sheet Soft Pack.
Price: $1.49 to $29.97


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Yes! It's almost Memorial Weekend which means, for most people, a nice three-day weekend. Last year our Memorial Weekend update included information about flooding and closures. This year we're happy to say – Missouri River boat ramps are open! All 18-holes of Bully Pulpit Golf Course are open! Campgrounds in the Badlands are open! The Dakota Zoo is open! And that's just the tip of the iceberg for fun experiences you can enjoy this weekend and all summer long in North Dakota.
Looking for some North Dakota travel tips? Be sure to pick up an official North Dakota Travel Guide and state map. They're free and if you don't already have one you can pick them up at rest areas or order online and we'll mail them to you. Check your routes online with the ND Dept. of Transportation. A travel information map will alert you to any road closures or construction.
Here are a few events on our weekend calendar and you can find many more at www.NDtourism.com.
- Memorial Day is Military Appreciation Day in all North Dakota State Parks which means free admission for veterans and current service members.
- The Sky Dance Sakakawea kite festival will take place at Fort Stevenson State Park – May 26-28.
- How about a Wild West Shootout? The gunfire goes down at 3 p.m. on Monday in the Frontier Village in Jamestown.
- Kick back with some cowboy poetry, May 26 in Medora.
Memorial Day services are held in communities around the state. One of the most notable takes place in Sherwood where veterans from the U.S. and Canada exchange flags at the International Boundary. A program and parade will follow with North Dakota's Lieutenant Governor Drew Wrigley as keynote speaker.
Enjoy your weekend and be sure to share your vacation stories and pictures on our Facebook page.


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Peter Child Pyrography Machine
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Projects Abroad Launches Two New Destinations
Bem-Vindo, Chào Mừng!
Projects Abroad is proud to announce two new destinations – Vietnam and Mozambique, taking our total up to 26.
Mozambique will be taking volunteers from the late summer to get involved with Marine Mammal Conservation as well as Teaching and Care projects. The coastline of Mozambique is one of the last remaining places in the world to find Dugongs (sea cows), which are one of the rarest mammals on earth.
Vietnam is our newest South East Asian destination, and will be welcoming volunteers from the autumn. Volunteers can join Teaching and Care projects in Hanoi in the north of Vietnam.


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OK! Quick Pics: Kendra Wilkinson-Baskett Shines, Shia LaBeouf Hobbles and More!
April Fool's Day is over and the celebrities are safely back on the streets around the world in today's OK! Quick Pics.
Kendra Wilkinson flashes a mega-watt smile in New York City.
Photos: OK! Quiz—Guess Which Celeb Is Older
And Shia LaBeouf gives the sign that everything is "A-OK"—despite a foot injury.
Photos: Nine Perfect Reality Couples
An American Idol looks on the bright side of his wardrobe, Kim Kardashian relaxes her maternitywear style and more!
Photos: Celebrate Spring With These Hot Baseball Players
Click through all the photos and tell us which ones you like best in the comments section or on Twitter @OKMagazine
For access to all our exclusive celebrity videos and interviews – Subscribe on YouTube!
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