San Francisco—February 03, 2015— Riverbed Technology (NASDAQ: RVBD), the leader in application performance infrastructure, today announced that Senko Co., Ltd, a leading provider of logistics and supply chain management (SCM) solutions, is using Riverbed Application Performance solutions to improve its Groupware implementation - a key component of enterprise-wide, information-sharing and collaboration for the company.
Senko installed Riverbed® SteelHead™, SteelHead Mobile, and a virtualized version of Riverbed® SteelCentral™ Controller for SteelHead, a management and reporting solution for enterprises with SteelHeads deployed in multiple locations - including mobile devices. With these key elements of the Riverbed Application Performance Platform™, Senko reduced wide-area network (WAN) traffic by 88%, eliminating the need to buy or lease more costly bandwidth, and accelerated application response times by as much as 38x. This has improved communication and collaboration among Senko's global offices, allowing the company to continue to advance its growth objectives.
"To expand globally a company needs top-notch network connectivity. Installing Riverbed technology added to our global development momentum, one of the pillars of our management plan," said Shigeyuki Tanaka, general manager of the production management division at Senko. "When Senko establishes new global locations, we must be ready to respond to customers and provide them with the highest value. This means our systems and IT infrastructure must run perfectly. Riverbed is key to making that happen."
Based in Japan, Senko helps optimize customer supply chains from procurement to product delivery through technology. When the company deployed a new logistics system in 2000, it shifted away from being a comprehensive logistics company and moved towards a solution-based logistics business that meets the specific needs of corporate customers. Senko has about 400 Japanese and 33 global business sites, with more on the way. As it expanded across Asia, the Americas, and other regions, Senko introduced new collaboration software to create a global information infrastructure. However, hybrid network complexities resulted in slow application performance at overseas and some domestic locations. In many instances users were unable to use the collobaration software and its adoption had not progressed as expected, resulting in inefficient communication between offices.
To address this issue, Senko could have increased network bandwidth at great expense, 67 million yen (approximately $65,000 USD) over five years for an 8 Mbps dedicated line or, instead, use the more cost-effective solution of WAN acceleration over its hybrid enterprise. Senko chose SteelHead, SteelHead Mobile for its mobile workforce, and SteelCentral Controller for SteelHead after internal tests showed that the solutions increased the average email application response times by approximately 38x. Likewise, Senko saw WAN traffic reduced by up to 88%, which has resulted in additional adoption of the company's collaboration applications, driving more efficient information-sharing and consensus-building across the business. Senko also found that SteelCentral Controller for SteelHead gave them more insight into network obstacles, allowing the company to take preventive measures before end-users even noticed application performance issues. The product has helped Senko better capitalize on its virtual environment, which supports its mobile device strategy. Managing this environment is now simpler, uses less electricity and requires less IT infrastructure.
The Riverbed Application Performance Platform™ gives CIOs unparalleled visibility to deliver, control, and optimize all IT resources across the hybrid enterprise. A key part of the platform, Riverbed SteelHead is the #1 WAN optimization solution that helps guarantee application service levels across hybrid cloud architectures, maximizing end user productivity, enhancing IT visibility and control, and reducing costs.
Senko is a logistics and information enterprise that supports higher efficiency and optimization of supply chain management (SCM) overall. By responding to diversifying and increasingly advanced customer needs through systems that integrate information technologies, Senko proposes optimal logistics solutions to customers. Based in Kita-ku, Osaka City in Osaka Prefecture, Senko has about 400 domestic and 33 overseas business sites (as of November, 2014), and conducts business over global networks. For more information, access Senko's website http://www.senko.co.jp/.


text:
How the Gospel Enables and Empowers Sexual Purity
By John Fonville — 2 months ago
Growing up in a churchgoing family, Kate had been taught that maintaining her sexual purity for marriage was of "utmost importance." She had been taught many rules and regulations, but without being given any reasons for them. Having sex outside of marriage was a sin, but she didn't really know why, and she got little help from her mom and dad either by teaching or example.
Entering puberty and the middle school years, Kate's interest in sex was growing through what she saw on television, discussions with her friends, and her own natural curiosity. "Often," Kate said later, "I felt ashamed and unsure what to do with these thoughts except to push them aside and move on. I was so sure they were sinful."
As she entered high school, those normal thoughts and desires turned into temptations. "At times, I was ashamed to even like a boy or think he was attractive, because my legalistic background told me that this was sinful," Kate recalled. Eventually, however, she yielded "almost daily" to both fornication and an addiction to pornography. Such habitual sins made her doubt her salvation and left her feeling isolated from her sisters, who seemingly didn't struggle with such things. Throughout her teenage years and into her early twenties, she vacillated between living a life of godliness and falling back into sin. She pressured herself, made vows, and prayed, repeatedly asking God to make her obedient and rid her of sexual sin. All to no avail. Human effort in a moral cause was not enough.
A Sheep Speaks: A Testimony to the National Partnership, Part One
By Tom Hervey — 12 months ago
Now in discussing this we come to the question of the email leak and to the objection that it was an unlawful act of trafficking in confidential intellectual property that discredits the leaker and makes any criticism of you that is built upon the leaked materials illegitimate. The leak was unsavory, and on its first occurrence I regarded it as an open question as to whether it was appropriate or whether, it having already occurred, it would be appropriate to peruse the leaked materials. Upon reflection I have concluded that you have suffered no wrong in this and that the leak, though unpleasant, was justified.
"You shall reason frankly with your neighbor" (Lev. 19:17). It is in that vein that this testimony is given to you concerning your deeds.
The Nature of Your Organization
First is your secrecy. You have set yourselves up as a shadow presbytery, with a confidential membership and an agenda and doings that are known largely only insofar as you have failed to maintain your cover. There is not a single line in Scripture that justifies this secrecy of yours, in which you persistently hide your deeds from the church. The Beatitudes do not say 'blessed are the secret activists,' nor do any of the ethical instructions of the New Testament commend secretive activities. I search the qualifications for elders in vain for the suggestion that skill in political machinations is a desirable virtue, and I find equal difficulty in locating the advice of Proverbs, the command of the Law, or the worthy example from Israel's history that teaches the propriety of such things.
To be sure, Scripture does allude to secrecy, but apart from unpretentious piety (Matt. 6:3-4, 6, 17-18), the innermost thoughts of man (Ps. 44:21; 51:6; 90:8), and God's hidden counsel (Deut. 29:29; Lk. 8:10; Rom 16:25; 1 Cor. 2:7), it does so in only two broad circumstances. In the first case the faithful use secrecy to avoid persecution (Acts 9:23-25). This secrecy is mitigated, however, by two factors. It was a passive secrecy intended to avoid the persecution of others, not an active secrecy that involved plotting against them. When the early disciples hid from the Jews they are not recorded as having plotted to achieve influence to stymie the persecution-prone Sanhedrin or Herod, but rather as having gone through the normal expressions of piety in seeking deliverance (Acts 12:12; comp. v. 5). In addition, this secrecy was often willingly foregone in favor of public ministry and an acceptance of the suffering that might accompany it. The prophets, our Lord, and the apostles all suffered openly because of their public testimony to the truth. They sometimes eluded those that wished to persecute them, but they were consistently bold in their public ministries and in the patience with which they endured corresponding suffering.
The second occasion in which secretiveness appears is in seeking to conceal wrongdoing. It is a mark of false teachers that they conceal their true nature. Jude says of them that they "crept in unnoticed" (Jude 4), while Peter says that "they secretly bring in destructive heresies" (2 Pet. 2:4) and Paul describes his opponents as "false brothers secretly brought in – who slipped in to spy out our freedom that we have in Christ Jesus" (Gal. 2:4). Ezekiel records how the elders of Israel committed idolatry in secret (Eze. 8:8-12; 14:1-11), while the probability and danger of idolaters secretly enticing others to infidelity was so great that the Law prescribed a harsh remedy to defend against it (Deut. 13:6-11).
Alas, in their sin the faithful have sometimes stumbled and looked rather to concealment than to grace for deliverance. Adam and Eve hid themselves after the Fall (Gen. 3:8-10), while Abraham and Isaac concealed their true identities from foreigners whose power they (mistakenly) feared (12:12-13; 20:2; 26:7-11) and Peter concealed his own discipleship (Lk. 22:57-60). Yet in such cases this was a sinful departure from their faithfulness, a faithfulness which was elsewhere proven by their deeds (Gen. 22:1-18; 26:25; Acts 1:15-22; 2:14-40; 4:8-14, 18-20; 5:29-33, 40-42; 10:34-48; 12:2-17; 15:7-11).
It is not so with false teachers, for whom secrecy is their typical modus operandi, nor with their master, Satan, who ever disguises his true nature and works secret mischief (Gen. 3:1-5; Cor. 11:26). Does it not bother you that your way of doing things is exactly the same as that of Satan and false teachers, and that it is the precise opposite of how Christ and the apostles conducted themselves? It should keep you up at night and move you to examine yourselves closely and to seek God's face in utter humiliation and heartfelt repentance. Judging by your persistence in this way for nearly 9 years now, it seems that you have not come to such a knowledge of the true nature of your deeds or of the right attitude concerning them.
Understand that there is no excuse or justification for your secrecy, since you do not do it to avoid persecution but to hide yourselves from others whom you extol as brothers with whom you desire good relations. The PCA was not apostate and likely to persecute you for pursuing your agenda had you begun as a public organization in 2013; nor is the present PCA faithless and inclined to use persecution against you, even when we lay aside the prescient fact that it is not within our power to persecute in the same way that unbelievers did the early believers.
An Objection Considered
Now perhaps you will object and say that this is all a misunderstanding and that yours is not a secret organization but a private one. Perhaps you will say that you also need privacy in order to do your pastoral work. In this you assert principles that, if consistently applied in ethical matters, would be disastrous. In common use private and secret are not strictly synonymous: what is private is the legitimate concern of its subject only, whereas what is secret is intentionally (rather than coincidentally) hidden from certain others because its being known by them would cause conflict. Secrecy carries it with the connotation of willful, deliberate concealment, whereas what is private is the concern of its subject as a matter of course. As an insignificant citizen my domestic life is private, but it is so absent any special attempt to keep it to myself. But my email password is a secret, as I put conscious effort into keeping others from discovering it.
Consider another example. If a man beats his wife behind the pulled shades of their bedroom is that a private matter or a secret one? It is not a legitimately private matter, for the commission of violent offenses is a public concern that involves not only the immediate perpetrator and victim but others as well, such as the rest of their families and the punitive agents of the state. If an abuser plead as defense that what transpires within his own home is without exception his private business the district attorney would laugh him to scorn and proceed with charges.
Why? Because the matter, though kept secret until it is discovered, is not limited in its effects to the immediate participants. Private actions that bear a public effect are not truly private, regardless of the circumstances in which they occur. Their influence on others – even (or perhaps especially) others who may not know about them – makes them matters of public concern and redress.
And so it is with your organization and its doings. If you were merely an invitation-only club that meets to play checkers or discuss 13th century Hungarian literature yours would be a private organization, since those things will have no significant effects upon the church you serve. But it most emphatically does affect others when you dream up agendas that you then act out when the opportunity arises, and which will have significant effects upon every PCA church, perhaps for many generations or in perpetuity.
Also, you fail to see that privacy is not wholly separate from public recognition, unlike secrecy, which wishes for the wider public to be oblivious as to the very existence of the thing hidden. Private property, for example, is recognized as such by the law and by the community: each parcel has a tax number and its address, owner, purchase history, boundaries, etc. can be learned by other citizens even if the owner has fortified the property against entry (after the contemporary fashion) with fences and rude signage. But secret property – as for example, a moonshine still – is that which the owner endeavors to conceal from being known about by the wider community at all. Now you are not pristinely secret, as your existence has been discovered, but neither are you a formal, open organization; your doings and most of your membership still remain in the shadows in an intentional attempt to elude public knowledge, which qualifies you as secretive, not private.
Also, office is ipso facto public and should, as such, be exercised in a public, accountable way. It is not appropriate for anyone to hold both public office and membership in a secret organization that seeks to influence the actions of public officeholders and the outcomes of public assemblies. Officeholders, as beneficiaries and stewards of the public trust of the people whom they serve, ought to take care to keep that trust and not betray it or give occasion for suspicion, which is what is done when one maintains membership in a secretive organization.
The Question of the Email Leak
Now in discussing this we come to the question of the email leak and to the objection that it was an unlawful act of trafficking in confidential intellectual property that discredits the leaker and makes any criticism of you that is built upon the leaked materials illegitimate. The leak was unsavory, and on its first occurrence I regarded it as an open question as to whether it was appropriate or whether, it having already occurred, it would be appropriate to peruse the leaked materials. Upon reflection I have concluded that you have suffered no wrong in this and that the leak, though unpleasant, was justified. Here is why:
Privacy is not separable from legality. No one has a right to privacy in wrongdoing: to the contrary, participants have a duty to testify to the wrong deeds of unlawful enterprises. To persist in concealing their existence and transgressions because of that strange notion of brotherly loyalty that is common in such organizations is not honorable; to turn state's evidence is. Your organization is unlawful and is nowhere provided for by Scripture, prudence, a common sense of ethical propriety, or our constitution. It is in every way contrary to the ethos of such things and stands condemned thereby. The leaker did not violate your right to privacy in this – for you have none. Rather, he acted in accord with his duty to turn from the illicit organization and its deeds, and to reveal them to those who are affected by them (Lev. 5:1; Zech. 8:16-17; Eph. 4:25; comp. Prov. 29:24 and 2 Kgs. 5:31-32).
The leak was an act of defense, a response to your own conspiratorial doings. It is often lawful to respond in defense with the same type and nature of thing with which one has been assailed. It is lawful to use force to repel force. So also is it lawful to respond to secrecy with deeds that are of a like nature. One who strikes in defense is righteous where one who strikes in cruelty is not. One who secretly infiltrates a conspiracy is similarly justified, whereas the original offenders are not.
Necessity justifies in some circumstances what is unlawful in others (1 Sam. 21:6). The leaker was compelled to his action by your own secrecy. There could have been no knowledge of your doings in the dark except by infiltration and exposure. His deed was provoked by your own and could not have occurred apart from it. You created the necessity and have, as such, no ground upon which to complain.
We may plead all of this against you, for we act in defense; you, the instigators, may lay claim to none of it. The leaker has but done his duty by informing the rest of us of your doings that will affect us. He who uses craft and secrecy can little object if others do so more adeptly in response. And an organization that has secretly set itself up in the midst of another cannot object to others secretly infiltrating it in response, at least not without being hypocritical.
Tom Hervey is a member of Woodruff Road Presbyterian Church (PCA) in Simpsonville, S.C.
University Professor's Book Aims To Destigmatize Pedophilia Because There's No 'Immorality' In Being Attracted To Children
By Kendall Tietz — 1 year ago
"I want to be extremely clear that child sexual abuse is never ever okay," Walker said. "But having an attraction to minors as long as it isn't acted on, doesn't mean that the person who has those attractions is doing something wrong."
University professor Allyn Walker wrote a book about people who are attracted to minors, a group he believes is misunderstood and should be destigmatized.
Walker is an assistant professor at Old Dominion University and author of the book, "A Long, Dark Shadow: Minor-Attracted People and Their Pursuit of Dignity." Walker's book challenges the "widespread assumptions that persons who are preferentially attracted to minors—often referred to as 'pedophiles'" and looks at the "lives of non-offending minor-attracted persons (MAPs)," a term used to describe the group because it is less stigmatizing than a word like "pedophile," according to Walker.
In the interview with the Prostasia Foundation, Walker made clear that abuse should not be tolerated and argued there is a distinction between a sexual attraction and acting on that sexual attraction.
"From my perspective, there is no morality or immorality attached to attraction to anyone because no one can control who they're attracted to at all," Walker said in the interview. "In other words, it's not who we're attracted to that's either okay or not okay. It's our behaviors and responding to that attraction that are either okay or not okay."
The Prostasia Foundation is a non-profit that focuses on child protection along with an "evidence-based approach to child sexual abuse prevention with its commitment to human rights and sex positivity," according to its website.
The Christological Argument against Images of Jesus
By Grover Gunn — 11 months ago
The elements of the Lord's Supper understood as a true natural image of Jesus must incorporate the literal physical body and blood of Jesus. This understanding of the Lord's Supper is a logical implication of the eighth century Christological argument.
In the history of the Christian church, there have been two very significant documents related to an argument against all visual representations of Jesus, an argument commonly called the Christological argument. The first document is a statement of the decisions of a church council held near Constantinople in 754. The second document is the eighteenth century book by Ralph Erskine, Faith No Fancy. The eighth century and the eighteenth century versions of the Christological argument have much in common, but they also have their differences. Each version was also associated with a particular understanding of the Lord's Supper.
Let's begin with the eighth century Christological argument. A church council in the year 754 condemned all images representing Jesus in His humanity based on the Christological argument. A subsequent church council in 787 reversed this decision and also condoned the veneration of images as an element of Christian worship. The 787 church council was the Second Council of Nicea, the seventh and last of the early ecumenical councils recognized by both the Roman Catholic Church and the Eastern Orthodox Church. After the 787 council, the controversy flared up again in the east but was soon settled permanently in favor of those who venerated images.
After this, the eighth century Christological argument seemed largely forgotten. The eighth century Christological argument had stirred up controversy in the eastern churches associated with Constantinople but not in the western churches associated with Rome. Also, as we will see, the eastern understanding of images of Christ soon changed in a way that made the eighth century Christological argument irrelevant even in the east.
In the years leading up to the 754 council, the eastern emperor Constantine V originated the eighth century Christological argument. His main critic was John of Damascus, a Christian theologian who lived in an area under Muslim control where he was free to criticize the emperor's views. These two opponents shared a common foundational understanding about the basic nature of any visual representation of Jesus. They both regarded such images as natural images as opposed to artificial and external images. Using modern comparisons, this means that their common understanding of an image of Jesus had more in common with a clone, which is a natural image, than it had with a digital picture, which is an artificial and external image. Their common foundational understanding was based on the idea that God the Son as the divine image of God the Father is the pattern for understanding the relationship of a visual image of Jesus to Jesus himself. God the Son is a natural image of God the Father in that they both are fully divine and thus both have the same nature. Thus, they reasoned, a visual image of Jesus must also be a natural image of Jesus. They shared this understanding of visual images of Jesus but came to opposite conclusions. John of Damascus believed that such images should be venerated, and Constantine V believed that they should be prohibited. There was no thought of the possibility that there could be an artificial and external visual representation of Jesus in His humanity that was neither a proper object of worship nor a necessary object of censure.
The eighth century Christological argument presented a dilemma regarding any visual representation of Jesus that was regarded as a true natural image. A summary statement of this dilemma is found in the decisions of the 754 council:
Whoever, then, makes an image of Christ, either depicts the Godhead which cannot be depicted, and mingles it with the manhood (like the Monophysites), or he represents the body of Christ as not made divine and separate and as a person apart, like the Nestorians. (Percival, p. 544)
In other words, if anyone tried to make a visual representation of Jesus that was a true natural image, he had to choose his poison, either monophysitism or Nestorianism. A true natural image of a monophysite Jesus is theoretically possible because the human and divine natures are blended and thus are depictable in a true natural image through the human element. Also, a true natural image of a Nestorian Jesus is theoretically possible because the human and divine natures are separated, with a divine person subsisting in the one divine nature and a human person subsisting in the human nature. The human person subsisting in a human nature is depictable in a true natural image separate from the divine person subsisting in the one divine nature. Yet an orthodox Jesus is not depictable through a true natural image. The orthodox doctrine, affirmed by the Council of Chalcedon in 451, is that Jesus has two natures, the one divine nature and a complete and genuine human nature, that are never separated but also never mixed or confused. For anyone who tries to make a true natural image of Jesus, the choice is between either depicting the undepictable or separating the inseparable. Both choices involve a serious Christological heresy: either Nestorianism, which separates the two natures, or monophysitism, which blends the two natures. With both horns of the dilemma rejected, the implication was that all visual representations of Jesus should be prohibited and avoided. This argument was very effective in a context where Christological heresy was taken very seriously.
Yet the eighth century Christological argument did not deprive the church of every possible visible representation of Jesus. The 754 council pointed to the Lord's Supper as a valid visual image of Jesus. What finite humans could not do through icons, God could do miraculously through the Lord's Supper. According to the eighth century Christological argument's understanding of a valid image, the Lord's Supper must be a true natural image of Jesus in order to be a valid image of Jesus. If the Lord's Supper is not a miraculously effected natural image of Jesus, then the dilemma of the eighth century Christological argument would apply to it as well. The same 754 council that stated the eighth century Christological argument also made this statement regarding the Lord's Supper:
And the body of Christ is made divine, so also this figure of the body of Christ, the bread, is made divine by the descent of the Holy Spirit; it becomes the divine body of Christ by the mediation of the priest who, separating the oblation from that which is common, sanctifies it. (Percival 2011, p. 544)
The dilemma of the eighth century Christological argument could have been avoided altogether if visual representations of Jesus in his humanity had been regarded as artificial and external images. This insight was not suggested until later by Patriarch Nicephorus (c. 758-828), who was the first to give an effective answer to the eighth century Christological argument. John of Damascus had thought in terms of ontological Platonic participation. In contrast, Patriarch Nicephorus analyzed the issue in terms of Aristotelian logic. In his argumentation against the eighth century Christological argument, Patriarch Nicephorus defined the icon as an artificial external image:
It is a likeness of its living model, and through this likeness it expresses the entire visible form of the one it depicts; yet it remains in essence distinct from this model because it is of a different matter. (Schoenborn 2011, location 3036, p. 87)
With this understanding of visual representations of Jesus in his humanity, the eighth century Christological argument became irrelevant.
Sadly the eastern church continued its veneration of icons of Jesus. A third and final foundational thinker on this issue arose in the eastern church, Theodore the Studite (729-856). Like Patriarch Nicephorus, he explained images in Aristotelian relational terms and not in Platonic terms of ontological participation. Yet he went beyond Patriarch Nicephorus by clearly stating that to see an icon of Christ is to look upon the divine person of Christ. The basic contention of Theodore the Studite was that an icon of a person depicts not that person's nature but that person's person. He claimed that the personal connection between a visual image of Jesus and Jesus himself was the icon's physical resemblance to the historical Jesus. The eastern church had a legend explaining how the knowledge of Jesus' physical appearance had been preserved for use in painting icons. Like John of Damascus, Theodore the Studite held to an intrinsic connection between the image and its prototype, though on the level of personhood and not on the level of essential nature.
The 754 council became irrelevant even in the east, and many of its documents were lost. We know about their content mainly from their being quoted by the 787 council in the process of condemning them. We do not later read about the eighth century Christological argument even as a defense of the iconoclasm associated with the Protestant Reformation in the sixteenth century. The Protestant Reformer Peter Martyr did mention the 754 church council and the eighth century Christological argument, but only to express his disagreement with the argument. John Calvin also mentioned the 754 church council but not in an effort to glean an argument against the worship of images. Calvin noted both the anti-image council in 754 and the pro-image council in 787 as part of his argument that church councils can disagree with one another and therefore cannot be infallible. In the course of his argument, Calvin implied his agreement with the 754 council's decision to remove images from churches and strongly condemned the 787 council's approval of worshipping images. Yet his main contention was that "… we cannot otherwise distinguish between councils that are contradictory and discordant, which have been many, unless we weigh them all … in the balance of all men and angels, that is, the Word of the Lord" (Institutes 21:1173 4.9.9). Calvin did not mention the eighth century Christological argument.
After the eighth century controversy, the Christological argument did not receive any significant attention to my knowledge until Ralph Erskine in the eighteenth century wrote his book Faith No Fancy. Ralph Erskine was apparently not even aware of the eighth century Christological argument when he began writing his book. Well into the writing, he revealed that he had learned about the 754 church council and the eighth century Christological argument through reading Peter Martyr:
Then [Peter Martyr in Loc. Com.] makes mention of the seventh synod, (which was not allowed by the Papists, and) which was held by Constantine and his son: wherein it was decreed, "That Christ was not to be painted, feigned or figures, no not as touching his human nature. And the reason is set down and assigned, because it is not possible to describe by art any thing else but his human nature. Wherefore they that make such things, seems to embrace the Nestorian error, which separated the human nature from the divine." When above I supposed Mr. Robe's doctrine of mental imagery touching Christ's human nature to savour of Nestorianism, I had not glanced at this passage, so as to see my opinion fortified by the decree of such an ancient synod. (page 294)
At this point, a little historical background to Ralph Erskine's development of the eighteenth Christological argument would be helpful. In Massachusetts, Jonathan Edwards wrote an account of the awakening that occurred in his church from 1734 to 1735. An unabridged version entitled A Faithful Narrative was published in London in 1737, and reprints appeared in Edinburgh in 1737 and 1738. In 1741, Edwards preached a sermon on the distinguishing marks of a true spiritual awakening. This was published under the title The Distinguishing Marks of a Work of the Spirit of God. Editions were published in London, Edinburgh and Glasgow in 1742. Also in 1742, Edwards's earlier work A Faithful Narrative helped inspire awakenings in two congregations of the Church of Scotland, William McColloch's church at Cambuslang and James Robe's church at Kilsyth. George Whitefield then preached in these churches in June 1742. Ralph Erskine and James Fisher were members of the Associate Presbytery, a group that had seceded from the Church of Scotland in 1733. According to James Robe, Fisher sent circular letters "Misrepresenting this blessed Work as a Delusion, and Work, of the Devil, very soon after its first Appearance at Cambuslang." On July 15, 1742, the Associate Presbytery called for their churches to fast on August 4 in response to Whitefield's ministry in Scotland and the alleged works of delusion. James Robe quickly wrote a book defending the Scottish awakenings, and Fisher quickly responded with a critical review. This was followed by a series of published letters between Robe and Fisher. After Robe's fourth letter, Ralph Erskine wrote Faith No Fancy in 1745 as his definitive response to Robe.
In The Distinguishing Marks, Jonathan Edwards had made this comment about mental images:
Such is our nature that we can't think of things invisible, without a degree of imagination. I dare appeal to any man, of the greatest powers of mind, whether or no he is able to fix his thoughts on God or Christ, or the things of another world, without imaginary ideas attending his meditations? (Edwards 2009, 236)

redpajama_set_name: RedPajamaCommonCrawl


If you are planning to improve the lifestyle that you have or the value of your home, then having a new bathroom will be one of the best upgrades that you can do. Aside from this, there are actually several reasons as to why you want or have to add or renovate your bathroom. Another one good reason is for you to enjoy the comfort of your bathroom.
However, before you proceed with adding a bathroom in your home, there are a lot of considerations that you need to take. One of the things that you need to consider is, of course, your budget. You should know if your budget will fit in adding up a bathroom.
For you to have a budget for this, of course, you need to know the cost or the average price for adding a bathroom.
The cost for you to have an additional bathroom in your house will actually be based on your project. Let us say that if you are going to add a bathroom with a ready plumbing that is in place, or you are not moving anything around, then the estimated cost for this is as low as $3,000.
But, if you are going to add a new bathroom or if you are actually converting one room to become a bathroom without a ready plumbing, then this will cost you higher. The cost of adding a bathroom to this kind of situation is about $15,000. This price is for having a new basic bathroom.
However, if you are planning to add some features that are customized or have an expensive upgrade, then it is more likely that you will go over $25,000. This will include everything that you need like plumbing, shower, sink, and some other bathroom equipment.


In addition to our seven and nine days pack in elk hunts, Salmon Forks Outfitters also offers mountain goat and moose hunts for those fortunate to draw special permits in our areas. We offer private custom hunting trips in the Bob Marshall Wilderness for small groups . Just call us to discuss your needs.
Swan Mountain Outfitters operates our hunting trips under permits from the USFS. All hunts are conducted under the Outfitter's License (#11300) of Patrick M Tabor.


text:
/*
 * TMRh20 2015
 * SPI layer for RF24 <-> BCM2835
 */
/**
 * @file spi.h
 * \cond HIDDEN_SYMBOLS
 * Class declaration for SPI helper files
 */
#ifndef _SPI_H_INCLUDED
#define _SPI_H_INCLUDED

#include <stdio.h>
#include "bcm2835.h"
#include "interrupt.h"

#define SPI_HAS_TRANSACTION
#define MSBFIRST BCM2835_SPI_BIT_ORDER_MSBFIRST
#define SPI_MODE0 BCM2835_SPI_MODE0
#define RF24_SPI_SPEED BCM2835_SPI_SPEED_8MHZ

class SPISettings {
public:
	SPISettings(uint32_t clock, uint8_t bitOrder, uint8_t dataMode) {
        init(clock,bitOrder,dataMode);
	}
    SPISettings() { init(RF24_SPI_SPEED, MSBFIRST, SPI_MODE0); }

    uint32_t clck;
    uint8_t border;
    uint8_t dmode;
private:

	void init(uint32_t clock, uint8_t bitOrder, uint8_t dataMode) {
                clck = clock;
                border = bitOrder;
                dmode = dataMode;
	}
	friend class SPIClass;
};

class SPI {
public:

  SPI();
  virtual ~SPI();

  inline static uint8_t transfer(uint8_t _data);
  inline static void transfernb(char* tbuf, char* rbuf, uint32_t len);
  inline static void transfern(char* buf, uint32_t len);

  static void begin(int busNo);
  static void end();

  static void setBitOrder(uint8_t bit_order);
  static void setDataMode(uint8_t data_mode);
  static void setClockDivider(uint16_t spi_speed);
  static void chipSelect(int csn_pin);

  static void beginTransaction(SPISettings settings);
  static void endTransaction();

};

uint8_t SPI::transfer(uint8_t _data) {
    uint8_t data = bcm2835_spi_transfer(_data);
    return data;
}

void SPI::transfernb(char* tbuf, char* rbuf, uint32_t len){
   bcm2835_spi_transfernb( tbuf, rbuf, len);
}

void SPI::transfern(char* buf, uint32_t len)
{
    transfernb(buf, buf, len);
}
/**
 * \endcond
 */
#endif

redpajama_set_name: RedPajamaGithub


When the late Dr. Paul Blough retired from his private OB-Gyn practice in Peoria in the mid-80's, he moved to Haiti. And over the next couple of decades "Dr. Paul" delivered over 10,000 babies in Cite Soleil. I remember his eyes moistening in the delivery room of St. Catherine Laboure Hospital when he told me that the day he delivered a baby would be the healthiest day of the baby's life. He knew the health risks the babies faced in Cite Soleil when they were discharged from the hospital the following day.
During the last 15 years, I have examined many infants in a pediatric clinic in Cite Soleil. Skin diseases, respiratory tract infections, and diarrhea are common in the slum. But it is very difficult for me to get my mind around the concept of starving babies in 2018.
Many of the malnourished babies are carried to clinic by very young mothers, working mothers, older siblings, grandmothers, the next door neighbor lady, or the baby's fathers. Frequently, the worst ones are not breastfeeding and are only taking formula. And what happens if the formula is diluted to make it last longer? (Infant formula is expensive.) What happens if dirty water is mixed with the formula? Babies get sick, shrivel up, and die.
Why would Haitian babies in the slum not breastfeed? Maybe the mother is not home much of the day because she is sewing Hanes t-shirts in a factory on Airport Road in Port-au-Prince. Maybe the mother went crazy and left the slum. Maybe the mother died during the baby's delivery. (Haiti has one of the highest maternal mortality rates in the world.) Maybe the mother has been sick and does not think she should breastfeed the baby. Maybe the mother just thinks her breast milk is bad. Maybe the mother has no milk because the baby has been using formula. I have heard all of these reasons.
And what happens if the mother actually thinks formula bought on the street corner is better than natural breastfeeding? I remember decades ago hearing the story of baby formula advertisements from the United States influencing Haitian women that formula feeding was the right choice for their infants.
"The 1974 article titled The Baby Killer blew the lid off the Nestle bottle formula scandal. Companies like Nestle used women in nurses uniforms to sell their baby formula (to women in the "third world.") They provided free samples to mothers who would use the formula. These women would then find their breasts had stopped giving milk after a month of using the infant formula. Now they were hooked and needed to pay for the formula, yet the family income in many cases was only $7 a week. What unfolded was a tragedy: from mixing the baby water with unsafe water sources to not being able to afford the expensive baby formula and diluting it to make it last longer. The result was deaths of babies in the millions, malnourished babies with stunted growth condemned to a lifetime of physical and mental disability.
Four decades later, science still supports the benefits of breast milk.
"Breastmilk makes the world healthier, smarter, and more equal: these are the conclusions on breastfeeding. The deaths of 823,000 children and 20 000 mothers each year could be averted through universal breastfeeding, along with economic savings of US$300 billion. The Series confirms the benefits of breastfeeding in fewer infections, increased intelligence, probable protection against overweight and diabetes, and cancer prevention for mothers.
"Breastfeeding for all infants is strongly supported by both governmental and medical professional organizations because of its acknowledged direct benefits to the infant's nutrition, gastrointestinal function, host defense, and psychological well-being.
"Human milk compared with formula may provide continued protection against acute illnesses even after discontinuation of breastfeeding during the first few years of life.
"A resolution to encourage breastfeeding was expected to be approved quickly and easily by the hundreds of government delegates who gathered this spring in Geneva for the United Nations-affiliated World Health Assembly.
"Based on decades of research, the resolution says that mother's milk is healthiest for children and countries should strive to limit the inaccurate or misleading marketing of breast milk substitutes.
"Then the United States delegation, embracing the interests of infant formula manufacturers, upended the deliberations.
"American officials sought to water down the resolution by removing language that called on governments to "protect, promote and support breastfeeding" and another passage that called on policymakers to restrict the promotion of food products that many experts say can have deleterious effects on young children.
"When that failed, they turned to threats, according to diplomats and government officials who took part in the discussions. Ecuador, which had planned to introduce the measure, was the first to find itself in the cross- hairs.
"The Americans were blunt: If Ecuador refused to drop the resolution, Washington would unleash punishing trade measures and withdraw crucial military aid. The Ecuadorean government quickly acquiesced.
I think Donald was supporting the 70 billion dollar infant formula business and thank God for Russia and their timely intervention. Maximum profit is the driver. The well being of poor babies around the world doesn't seem to count to the leader of the free world.
"Dr. Paul" from Peoria would have a hard time believing all of this.
Amen. Donald Trump seems ignorant of what poor women need, in this case. Nestle must have successfully gotten the President's ear.
Pres. Trump said the NY Times story was misrepresenting the US. Why can't you just leave it at that, instead of concocting this representation that he wants the formula companies to make money. Why do you never blame the Haitian government for it's people's woes? Everything is the U.S.'s fault. Billions of dollars have poured into Haiti from the U.S. They do not take care of their poor.
Gail, I frequently blame the Haitian government.


text:
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text:
Southern California /
The Dead Refuse To Sleep At The Seal Beach Naval Base
The Seal Beach Naval Base, located in California, is a place where weapons and munitions are loaded.
There's a maintenance facility on the grounds, as well.
There's also a memorial at this location, serving as the West Coast home for the World War II National Submarine Memorial.
left: michiganexposures.blogspot.com right: deviantart/Qarrezel
Updated 2/10/2020 – In other words, thousands of people visit this Navy base every single year, and some come back with stories that aren't what you'd expect.
Is The Naval Weapons Station In Seal Beach Cursed?
It's no secret that efforts are in place right now to clean up the location of the Naval station, as there's been environmental hazards, and damaged land.
To make matters worse, it's also rumored that the Naval station was built on top of an Indian burial ground.
With the land being disturbed, there's been countless eyewitness accusations of paranormal activity.
Even with cleaning efforts underway, we have to wonder if these efforts are disturbing the countless souls that were laid to rest on these grounds.
Midnight Shadow-Figures
If you ever think about visiting the station at night, you should reconsider.
Locals say that soldiers and security guards come and go when working at the station.
Simply put, a lot of the men and women just can't stomach all of the paranormal activity.
It's been said that they've often spotted "intruders," in the night, only to find nothing upon further investigation.
There are reports of shadows moving in the darkness, but they belong to no physical entity — or at least none that was found.
The security guards will often patrol the grounds in a vehicle, and that's when they've reported some of their most terrifying discoveries.
There have been numerous rumors of screams, moaning, voices, lights turning themselves on and off.
Upon investigating these incidents, nothing has ever been found.
One guard said that he nearly soiled himself, as he stopped in his vehicle to shine his light on an area in which he thought he saw a shadow.
As he was concentrating on the area with his flashlight, a thunderous boom was heard at the trunk of his vehicle — as if something had hit it as hard as they could.
The man reported that he dropped his flashlight, and never retrieved it.
Skinwalkers Stalk The Cursed Land
Photo credit: deviantart/Qarrezel
Spirits may be the least of your worries while visiting the Naval Weapons Station in Seal Beach, California.
There have been reports of what can only be described as Native American Skinwalkers.
In traditional Native American legends, skin walkers are highly skilled medicine men who went to the dark side once they accumulated enough knowledge and power.
This power gives them the ability to shape-shift into an animal.
These skinwalkers choose to exploit their powers in the name of evil rather than use it for its original healing intentions.
Numerous security guards have described an encounter with what only local Native Americans can describe as being a Skinwalker.
At first, what may seem like a normal animal, upon further inspection, will have something "off" about it.
These locals have warned that if you ever encounter a Skinwalker, that you should never pursue the beast, as they are a pure evil being and will show no mercy when encountering humans.
Have you been to the Naval Weapons Station In Seal Beach?
What strange things have you experienced there?
Tell us in the comments below and share this with your friends.
Click the Share button below.
The Evil Entity That Follows You Home From This Santa Barbara Park Will Make You Sleep With The Lights On
Does a Demonic Servant Haunt the Chimes Antique Store in Lake Elsinore?
Paranormal Evil in San Diego: The Hidden Path That Stirs Up Demons
Prepare Yourself For What Lurks In The Cold Shadows Of This Pasadena Trail


text:
Boulevard Montmartre, Mardi Gras (Paris) est un tableau réalisé par Camille Pissarro en 1897. Il est conservé au Musée Hammer, de Los Angeles (Californie). Cette œuvre fait partie d'une série de quatorze peintures représentant différentes périodes de la journée et saisons du Boulevard Montmartre.

Tableau de Camille Pissarro
Tableau réalisé en 1897
Voie de Paris dans la peinture
Mardi Gras
Œuvre d'art à Los Angeles

redpajama_set_name: RedPajamaWikipedia


text:
New York (disambiguation)
New York (Eskimo Joe song)
New York (album)
New York (Paloma Faith song)
New York is a state in the Northeastern United States and is the United States' 27th-most extensive, fourth-most populous, and seventh-most densely populated state. New York is bordered by New Jersey and Pennsylvania to the south and Connecticut, Massachusetts, and Vermont to the east. The state has a maritime border in the Atlantic Ocean with Rhode Island, east of Long Island, as well as an international border with the Canadian provinces of Quebec to the north and Ontario to the west and north. The state of New York, with an estimated 19.8 million residents in 2015, is often referred to as New York State to distinguish it from New York City, the state's most populous city and its economic hub.
With an estimated population of nearly 8.5 million in 2014, New York City is the most populous city in the United States and the premier gateway for legal immigration to the United States. The New York City Metropolitan Area is one of the most populous urban agglomerations in the world. New York City is a global city, exerting a significant impact upon commerce, finance, media, art, fashion, research, technology, education, and entertainment, its fast pace defining the term New York minute. The home of the United Nations Headquarters, New York City is an important center for international diplomacy and has been described as the cultural and financial capital of the world, as well as the world's most economically powerful city. New York City makes up over 40% of the population of New York State. Two-thirds of the state's population lives in the New York City Metropolitan Area, and nearly 40% live on Long Island. Both the state and New York City were named for the 17th century Duke of York, future King James II of England. The next four most populous cities in the state are Buffalo, Rochester, Yonkers, and Syracuse, while the state capital is Albany.
This page contains text from Wikipedia, the Free Encyclopedia -	https://wn.com/New_York
New York is a state in the United States of America.
New York may also refer to:
New York, Lincolnshire
New York, North Yorkshire
New York, Tyne and Wear
New York City, a city in the State of New York and the most populous city in the United States
New York metropolitan area, the region encompassing New York City and its suburbs
New York County, covering the same area as the New York City borough of Manhattan
Province of New York, a British colony preceding the state of New York
New York, Iowa, an unincorporated community
New York, Kentucky, an unincorporated community
New York, Texas, a community in Henderson County, Texas
New York Mills, Minnesota, a city in Otter Tail County
West New York, New Jersey, a town across the Hudson River from New York City, New York
New York of the Pacific and New York Landing, former names of Pittsburg, California
New York of the South, a nickname for Atlanta, Georgia
New York, Missouri, a former community founded in 1835 or 1836 near Commerce, Missouri.
This page contains text from Wikipedia, the Free Encyclopedia -	https://wn.com/New_York_(disambiguation)
"New York" is the third single by Eskimo Joe, taken from their third studio album Black Fingernails, Red Wine. The band flew to New York to film the music video for the single. The music video for "New York" debuted on ABC's all night music program, Rage, as the first clip shown on 15 December 2006. "New York" was released on 3 February 2007.
All songs written and composed by Eskimo Joe.
The music video is unusual for Eskimo Joe, featuring lead singer Kavyen Temperley changing T-shirts. It is filmed on the streets of New York, whilst Temperley walks backward with smoke coming out of his mouth. It then pans to the band running in Central Park in a similar style to the "Who Sold Her Out" video.
Director Stuart MacLeod has commented.
After a quick mock-up at home, the logistics of donning T-shirts in real time was proving more difficult than anticipated. In frustration, MacLeod hit the rewind button and the sudden flurry of activity saw the concept morph into a music video.
This page contains text from Wikipedia, the Free Encyclopedia -	https://wn.com/New_York_(Eskimo_Joe_song)
New York is the fifteenth solo album by Lou Reed, released early in 1989. A universal critical success, it is widely considered one of his best solo albums. While the defunct Velvet Underground were at the peak of their popularity at the time, Reed's solo career had hit several lows during the 1980s, at least since his Blue Mask. However the widespread popularity of New York reignited his career to the extent that he could revive the Velvet Underground for an aborted world tour.
The album is highly regarded for the strength and force of its lyrical content, but at the time drew criticism for its perceived pedestrian, "truck driver," musicianship. Reed countered that he required simple music so that it would not distract from his frank lyrics. The single "Dirty Blvd." was a #1 hit on the newly created Billboard Modern Rock Tracks chart for four weeks. Velvet Underground drummer Maureen Tucker played on two tracks.
New York contains CD Graphics that can be viewed on compatible CD players, such as karaoke machines or the Sega Saturn.
This page contains text from Wikipedia, the Free Encyclopedia -	https://wn.com/New_York_(album)
New York—often called New York City or the City of New York to distinguish it from the State of New York, of which it is a part—is the most populous city in the United States and the center of the New York metropolitan area, the premier gateway for legal immigration to the United States and one of the most populous urban agglomerations in the world. A global power city, New York exerts a significant impact upon commerce, finance, media, art, fashion, research, technology, education, and entertainment, its fast pace defining the term New York minute. Home to the headquarters of the United Nations, New York is an important center for international diplomacy and has been described as the cultural and financial capital of the world.
Situated on one of the world's largest natural harbors, New York City consists of five boroughs, each of which is a separate county of New York State. The five boroughs – Brooklyn, Queens, Manhattan, the Bronx, and Staten Island – were consolidated into a single city in 1898. With a census-estimated 2014 population of 8,491,079 distributed over a land area of just 305 square miles (790 km2), New York is the most densely populated major city in the United States. As many as 800 languages are spoken in New York, making it the most linguistically diverse city in the world. By 2014 census estimates, the New York City metropolitan region remains by a significant margin the most populous in the United States, as defined by both the Metropolitan Statistical Area (20.1 million residents) and the Combined Statistical Area (23.6 million residents). In 2013, the MSA produced a gross metropolitan product (GMP) of nearly US$1.39 trillion, while in 2012, the CSA generated a GMP of over US$1.55 trillion, both ranking first nationally by a wide margin and behind the GDP of only twelve and eleven countries, respectively.
This page contains text from Wikipedia, the Free Encyclopedia -	https://wn.com/New_York_City
"New York" is a song by English recording artist Paloma Faith from her debut studio album Do You Want the Truth or Something Beautiful? (2009). It was released on 13 September 2009. The song features a sweeping gospel chorus by the London based Souls of Prophecy Gospel Choir. The song was re-released in a new remix featuring rapper Ghostface Killah.
BBC chart blog gave the song a more positive review than her previous single and rewarded it with 4 stars.
Digital Spy gave the song 3/5 stars and a less positive rating than Stone Cold Sober: 'New York', Faith's follow-up, is a rather more straightforward offering than its predecessor. The lyrics tell the tale of a girl who loses a guy to "another lady", but sadly for Paloma the lass in question isn't a flesh-and-blood adversary, but actually the Big Apple. It's a much bigger target of course, but one that's harder to hit with a swinging vintage handbag. Despite its sweeping strings and soaring vocals, 'New York' is a shade unremarkable compared to her debut, but it still manages to whet the appetite for Faith's upcoming album.
This page contains text from Wikipedia, the Free Encyclopedia -	https://wn.com/New_York_(Paloma_Faith_song)
Radio Stations - New York
WATR-AM 1320 Waterbury, CT Oldies USA
FSN Feature Story News World News News,News Updates USA
High Plains Public Radio Classical,Public USA
IRSO-FL Roots of Soul R&B USA
South Carolina ETV Radio, Classical Varied,Classical,Public USA
Western Intertie Network (WIN System) Talk USA
Mountaineer Radio Adult Contemporary,Classic Rock,Pop USA
WQQB-FM 96.1 Rantoul, IL Top 40 USA
GCN Paracast (Gene Steinberg) Talk USA
KKLA-FM 99.5 Los Angeles, CA Christian,Talk USA
KTAR-FM 92.3 Phoenix, AZ News Talk,Talk,Discussion USA
GCN Secret Truth (George Butler) Talk USA
KZYM-AM 1230 (The Talker) Joplin, MO Talk USA
WXL61-SW 162.475 (NOAA Weather) Cedar Rapids, IA News Updates,Short Wave Radio USA
WDQX-FM 102.3 (Max FM) Morton, IL Classic Rock USA
BoomerRadio: Sweet Soul Music Oldies,Pop USA
WOLX-FM 94.9 Baraboo, WI Oldies USA
WICR-FM 88.7 (Univ of Indianapolis) Indianapolis, IN College USA
WJTW-LP 100.3 Jupiter, FL Oldies,Public USA
WVHF-AM 1140 (Holy Family Radio) Kentwood, MI Religious USA
KFMB-FM 100.7 (Jack FM) San Diego, CA Adult Contemporary,Classic Rock,Top 40 USA
WGLE-FM 90.7 (WGTE) Lima, OH News USA
WPYO-FM 95.3 (Power 95.3) Orlando, FL Hip Hop USA
KRLD-AM 1080 (NewsRadio 1080) Dallas, TX News Talk,News,Talk USA
Big R: Classic R&B R&B USA
KDIX-IR 1230 (Herb 1 Radio) Dickinson, ND Jazz,Talk,Reggae USA
Mistletoe @ iradiophilly.com Christian USA
WBOG-AM 1460 (Kool Gold) Tomah, WI Oldies USA
KELS-LP 104.7 FM (Pirate Radio) Greeley, CO Oldies,60s USA
Smooth Beats, Hip Hop Hip Hop USA
WPSO-AM 1500 (Greek Voice Radio) New Port Richey, FL Greek USA
KFFM-FM 107.3 Yakima, WA Top 40 USA
WPDH-FM 101.5 (Home Of Rock N Roll) Poughkeepsie, NY Classic Rock USA
KCME-FM 88.7 Manitou Springs, CO Classical,Public USA
SomaFM: Doomed Alternative,Experimental,Electronica USA
WBJC-FM 91.5 Baltimore, MD Classical,Public,College USA
WNWC-FM 102.5 (Life 102.5) Madison, WI Christian Contemporary,Gospel,Christian USA
WHRS-FM 91.7 (Nashville Public Radio) Cookeville, TN News USA
K-Lite Online Soft Rock USA
WFCJ-FM 93.7 (Inspiration) Dayton, OH Religious USA
WRSU-FM 88.7 (Rutgers Univ) New Brunswick, NJ College USA
SomaFM: Tag's Trip Electronica USA
KJUG-AM 1270 (Living Water Radio) Tulare, CA Christian USA
WZAB-AM 880 (The Biz) Sweetwater, FL Talk,Discussion USA
KKWD-FM 97.9 Oklahoma City, OK Hip Hop USA
KIH35-SW 162.550 (NOAA Weather) Pittsburgh, PA News Updates,Short Wave Radio USA
WRUR-FM 88.5 (WXXI Public Broadcasting) Rochester, NY College USA
RadioIO Bubba ONE Talk USA
Skin @ iradiophilly.com Rock,Alternative,Indie Rock USA
Kansas City Black Liberation Radio (KCBLR) Talk,Discussion USA
WIBI-FM 91.1 (Illinois Bible Institute) Carlinville, IL Christian Contemporary,Religious,College USA
Chicago, New York, or Atlanta?
source: 21 Hats Podcast
Part IV Chicago-New York-Chicago
source: POPS! The Louis Armstrong Story with Reno Wilson
Cooking With Fire: New York Or Chicago?
source: Cooking with Fire
Congestion Pricing in New York, a New Mayor in Chicago
source: City Journal's 10 Blocks
Episode 51: Chicago, New York, or Atlanta?
Is it better to live in New York or Chicago as an influencer with @jamznajj4
source: Not Another Internet Guru
Fashion Focus Chicago, Qlix Print Project, and TheWorkingWardrobe Moves to New York!
source: SpeakingOfFashion
The City Winery with New York City , Chicago, Napa , Nashville , Atlanta
source: Red Velvet Media ®
Second City: The Origins of Chicago's One-way Rivalry with New York
source: Curious City
Update on homicide numbers for New York, Los Angeles, Chicago, StLouis in 2020
source: Crime by the Numbers
Update on homicide numbers for New York, Los Angeles, Chicago, StLouis in 20201
source: Inside The Badge- understanding criminal law
[428] Game Preview: Chicago Bears – New York Giants (Week 12)
source: The Chicago Audible - Chicago Bears Podcast and Postgame Show
[318] Game Preview: Chicago Bears – New York Giants
Mt. Rushmore of Sports - New York, Boston, Chicago, and many more cities
source: Hello Old Sports
[293] Game Preview: Chicago Bears – New York Jets
3: De la Louisiane à Chicago et New York
source: Histoires de Jazz. ( Jazz histories)
Trade Talk in New York -- Fire in Chicago -- Broken Arm in Oklahoma City
source: RotoWire Fantasy Basketball Podcast
How The 1893 World's Columbian Exposition Played Into Chicago's Rivalry With New York
Rodney on the ROQ released: 1980
Rodney on the ROQ
Bloodstains
Wild in the Street
Pushin' Too Hard
No Values
The Outback
I Don't Want to Hold You
Furry Friend
Laurie's Lament
T.V. Love
New York, Blind Pilot
New York, Stephen Fretwell
New York, Freddie Mercury
New York, Kin
New York, Mireille Mathieu
New York, Longpigs
New York, Angel Haze
New York, Ed Sheeran
New York, Prozzak
New York, Fes Taylor
New York, Ozark Mountain Daredevils
New York, DJ Khaled
New York, Sex Pistols
New York, Eskimo Joe
New York, Frank Sinatra
New York, Onelinedrawing
New York, Teens
New York, Khm
New York, Fall Kills The Calendar
New York, The Crash
New York, Prodigy
New York, Snow Patrol
New York, The Ozark Mountain Daredevils
New York, Ken Hensley
New York, Rhubarb
New York, Lou Reed
New York, Ja Rule
New York, Waltari
New York, Doves
New York, Paloma Faith
New York, Az
New York, Naturally 7
New York, Richard Ashcroft
New York, Continental Drifters
New York, U2
New York, Crash
New York, KRS-One
I hear the train all night
Sound of its wind blowing through our subtle lives
And I have a job to do walking these cars
Walking all asleep to get to you
But I don't feel your stir beside me
And your not in my morning hour
Some ties are made to break
Some stalks grow high and green to run away
And feel the wake
And these lines tell the truth
These city veins answer all you do
So could you keep me in the pulses
Could you keep me in the sound
I got wise and I got old
Not once, not once did I fall
So don't you know
Maybe you bet on me
While we were still young enough to know
Or to believe
For every year you took
For every soft breathe or loving look
And don't keep me like you have me
And don't kiss me like you don't
So don't you now
Some land holds a home
Some of my years only hold me to Rome
But I tell myself its true
You see a home you see a man
You see it too
And I say don't you know you have her
Go on kiss her now you boy


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text:
Lunar eclipse, Newgrange solstice blocked by snow storm
Disappointed visitors to Newgrange on the winter solstice had their view from the inner chamber blocked when a s...
JAMES FERRITER
Lunar Eclipse Irish Independent
Read more: Lunar eclipse and winter solstice at Newgrange
Read more: Newgrange winter solstice to coincide with lunar eclipse for the first time in 450 years
Disappointed visitors to Newgrange on the winter solstice had their view from the inner chamber blocked when a snow storm stopped the sunlight entering the chamber as it does every year.
It was a dramatic moment as there was also a lunar eclipse for the first time in 450 years, but the disappointed guests could only stare at a darkening sky and snow flurries.
The ancient Celts had built the burial tomb so that light shines through the chamber at the winter solstice every year -- a fact only discovered in 1967.
The last time there was an eclipse at the winter solstice was 450 years ago when Irish pirate chieftain Grace O'Malley was on the high seas.
It will not occur again for another 200 years.
Just 50 people were allowed in to the inner chamber, drawn in a lottery after 25,000 had applied.
American Danielle Lacava (24), from Pittsburgh, was one of the lucky ones. She came to Ireland with her brother Chris.
"We never thought about saying 'forget it' -- this was one of those things you just can't pass up," she said.
Christa Schunke a Christian Community priest from Germany, said she was just happy to be there. "It was beautiful -- I have never been touched by light in that way before," she said.
"This is the new year of the old Irish calendar," archaeologist Sam Moore told the irish Independent. "The event marks the rebuilding of the sun -- the days get longer from this point. It is a time of renewal and hope."
Irish dance org CLRG "reviewing" sex offender teacher's past registration


text:
Women's Soccer / October 12, 2008
Iowa Falls Just Short Against Purdue, 2-1
Iowa and the Big Ten Network
Iowa soccer wallpaper
Iowasoccer.com
IOWA CITY, IA – After a big win against No. 16 Illinois Friday, the University of Iowa soccer team looked to keep the momentum going into Sunday afternoon's match with Purdue, but the Hawkeyes fell just short, losing to the visiting Boilermakers by a score of 2-1. The match was broadcast live on the Big Ten Network, making it the first-ever televised match to take place at the UI Soccer Complex.
"We executed Friday [against Illinois] but today we let Purdue execute," said Head Coach Ron Rainey. "I think we had some chances, but we could not make good on them."
Both teams had four shots-on-goal each in the first half, but they were all repelled by the respective goalkeepers. But in the opening minutes of the second half, Purdue forward Loredana Riverso broke the scoreless tie with her seventh goal of the season.
Sophomore forward Keli McLaughlin evened things up in the 74th minute, after an Amanda Martin shot was deflected off Purdue goalkeeper Jenny Bradfisch. McLaughlin took the rebound and punched it in for her fifth goal of the season. The Alsip, IL, native continues to have a breakout sophomore season, leading the team in points with 15 (five goals, five assists).
The 1-1 tie would be short-lived, however, as Purdue's Kellie Phillips scored her third goal of the season off a corner kick just 37 seconds later to give the Boilermakers the 2-1 lead for good.
Iowa goalkeeper Emily Moran put the finishing touches on a solid weekend in goal, corralling a career-high ten saves. The freshman from Kent, OH, also made six saves against No. 16 Illinois this past Friday since taking over for Kali Feiereisel.
The Hawkeyes will look to get back in the win column next weekend on the road. Iowa heads east to face Ohio State Friday at 6:30 p.m. (CST) and Penn State Sunday at 11:00 a.m. (CST).
Purdue 2, Iowa 1
Scoring SummaryNo.  Team    Time    Goal Scorer (Season Goals)      Assist(s)1.  Purdue  49:36   Loredana Riverso (7)        Unassisted1.  Iowa    74:25   Keli McLaughlin (5)       Unassisted2.  Purdue  75:02   Kellie Phillips (3)     Unassisted
Shots: Purdue 20, Iowa 13
Corners: Purdue 7, Iowa 4
Fouls: Purdue 13, Iowa 5
Saves: Iowa (Emily Moran, 10), Purdue (Jenny Bradfisch, 7)
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