I am grateful for these responses, not least because my colleagues have clearly given my work a good deal of close attention, something every scholar craves. I can well imagine the hours and days of labour they have inserted into already busy lives. I am grateful, too, for the tone of generous engagement which they almost uniformly employ. Some of them have been good friends of mine for many years, and I hope this exchange will deepen that friendship rather than damaging it. I am particularly aware of the demands which the book's length has imposed on them, and I thank them especially for rising to that challenge.
Length is not the only problem. The present reviews remind me of a story from my Montreal days in the early 1980s. When the Parti Québecois came to power, they passed a law banning English signs in public places. In the middle of the city, opposite the Anglican Cathedral, stood the headquarters of a famous jewellery company. Carved in large letters on its stone façade were the words 'Henry Birks & Sons'. The Office de la Langue Français sent the company a letter – so the story goes – ordering them to obliterate this sign. At the same time, however, the government's Historic Buildings department also wrote, telling the company that their façade was on the official preservation list and should under no circumstances be tampered with. Rumour has it that the company forwarded the first letter to the second department and the second to the first, and left it at that.
I had a similar sense reading these reviews. Markus Bockmuehl was surprised at how many issues I had missed out (the Paul of Acts, pseudonymity, and a host of other things), while Beverly Gaventa likened me to David Lodge's character Morris Zapp, trying to get in everything there was. (I was glad that Beverly made it clear that this was the only parallel with Zapp she had in mind.) Bockmuehl also wanted my Paul to be a lot more Jewish, while Martin de Boer wanted him to be a lot less. Beverly Gaventa wanted more about grace and gift, Tom Schreiner wanted more about sin and wrath. Gaventa, again, wanted a lot more about the ordinary life of the church (despite chapter 6, which has quite a bit about that, and which, by thus foregrounding ecclesiology, might perhaps have caused Bockmuehl to think twice about saying that this was a protestant picture of Paul), while Schreiner was worried about my emphasis on 'horizontal' ecclesiology rather than 'vertical' soteriology. Gaventa and de Boer wanted more 'apocalyptic' of one sort, Schreiner wanted more about the Parousia ('apocalyptic' of a different sort). Michael Gorman wanted me to expand the meaning of the word 'justification' to include not only participation but also transformation, while Tom Schreiner thought I had already gone too far in that direction by talking about the 'works' which will be assessed at the final judgment. Markus Bockmuehl wonders if I might after all agree with a Pope, while David Starling and Tom Schreiner, without actually citing the great sixteenth century reformers, clearly want me to return to that particular fold. And so it goes on. I take all these points, and agree with many of them.
A few preliminary remarks on method. As I have said at various points throughout my larger project, I have normally employed the method known as 'abduction'. Martin de Boer wishes I only wrote deductively, starting from the text and working out from there: well, I have written commentaries where that is the more normal mode, but even there – as de Boer's own remarkable work on Galatians demonstrates – one is constantly saying, in effect, 'Here is the data, full of puzzles; if we stand here, and look from this angle, and particularly if we assume that this is what was going on at the time, then this is the sense the text will make.' The best example of this in recent work, ironically, is J. L. Martyn's celebrated commentary on Galatians, in which Martyn, following de Boer's earlier work, constructed an elaborate historical sketch of 'The Teachers' against whom Paul was writing, and then used this sketch as a template for deciding what the details of the letter were about, and in particular which things Paul only said, somewhat through clenched teeth, because his opponents pushed him to do so. Actually, of course, all work on any text, be it Plato or Parsifal, proceeds by a hermeneutical spiral, puzzling over the text, looking for help to the wider context (particularly, in the case of a text from another time and culture, to avoid anachronisms and false assumptions), coming back again to the text, and so on. That is how it has been for me, autobiographically: I was reading and even expounding Romans, Galatians and the rest long before I embarked on a serious study of second-temple Judaism (though, to be sure, I was trained in the classical world from an early age). But the way one's own thought develops is not necessarily the best way to present a case to a wider audience. In the present instance I decided – having discovered what happens if you don't do this – to set out as fully as I reasonably could the larger context of Paul's multiple overlapping worlds before plunging in to Paul himself. One could, of course, write commentaries on all Paul's letters, following the sequence of the text and only pausing to fill in the context as occasion demanded. But such a project would be at least twice as long as the present book, and would be much more jerky and repetitive. Martyn, again, inserts numerous 'Comment' sections into his verse-by-verse commentary, discussing the larger issues necessary to understand the text at that point; nothing is lost by gathering such 'comments' into a separate preliminary (or subsequent) volume, as indeed Martyn did. All exegesis is a constant to-and-fro between this text and the larger survey which locates it on a particular map.
There is, after all, a time for setting off on a country ramble and only consulting the map when the path becomes unclear. There is also a time for studying the map so that one knows in advance where the steep or even dangerous parts may be. When you study the map ahead of time, and then, coming round a corner, spot a distant mountain peak, you say, 'Look! There's Ben Nevis' (or whatever it is). And if someone (in this case Markus Bockmuehl) says to another companion, 'Wright doesn't tell us how he knows this', the answer is that all the indications from earlier study, from the larger narrative in which we are living, and from the length of time we've been walking, have suggested that just now we should be able to see the mountain in question, and lo and behold, there it is. Of course, one can then back up the judgment by walking further, taking compass bearings, and so on. But the suggestion, regularly made against the abductive method, that I or others are making things up as we go along, ought to be ruled out by the careful and thorough historical work which has gone on in advance. Long live the hermeneutical spiral: we are all on it, and there's no point pretending otherwise.
This is not, however, to put the second-temple cart before the gospel horse, as de Boer seems to think. I note that de Boer himself, in his 1988 work upon which much of his and Martyn's subsequent writing has depended, offered a brief sketch of what he saw as two types of second-temple apocalyptic, and he used that sketch, as did Martyn, as the template for their own readings of Galatians, with Paul expounding one version of 'apocalyptic eschatology' and his opponents another. Does that not mean that de Boer's Paul, just as much as mine, was contextualized within that part of the second-temple world? In any case, Paul's own defining summaries of the gospel, in (for instance) Romans 1.1-5 and 1 Corinthians 15.3-8, stress that the gospel events happened in accordance with the scriptures. When Paul says that explicitly, and then draws, in rich detail, upon Genesis, the Psalms, Deuteronomy, Isaiah and so on to explain what his gospel is about, I see nothing wrong methodologically with asking how he was using those texts, whether other Jews of his day were using them in similar ways, if so whether Paul was in implicit dialogue with them, and so on. When I find that asking these questions illuminates, again and again, the text of Paul himself, then I see no reason to abandon the project. As with all ancient Jewish 'apocalyptic' for which we have evidence, the fact that people believed Israel's God was going to do a radically new thing – or, in Paul's case, the fact that he believed Israel's God had now done a radically new thing – was not set over against either the covenant, or the long, dark and confused narrative of promise and failure, of rebellion and restoration and rebellion again, of which the texts speak.
Talk of other places brings me back to another of Markus Bockmuehl's questions: what is happening to my larger project, the study of Christian Origins and the Question of God? The best answer I can give to that at the moment – it is not wise to ask someone finishing a sixteen-course dinner what sort of Full English Breakfast he would like early the next morning – is that (a) the question of what Christians mean by the word 'God' has from the start been bound up with questions of what exactly happened, and what people thought about it, in the first century, (b) our evidence for what exactly happened in the first century has as its two most solid points the public career and proclamation of Jesus and Paul, so that (c) I have now given an account, up to a point, of these two, and would like to work outwards from there into the less sharply defined areas. There are of course other ways of addressing the same huge and complex issues.
We all, of course, make choices about conversation partners. The only way of ensuring one has taken all views into account is to write long monographs on small topics. I am grateful to have my deficiencies in this area pointed out once more. I wish I were young enough to be able realistically to contemplate the further work that would be necessary to fill in all the gaps. But of course at this point (this is no excuse, but it's the truth) we are all guilty: nobody today can read more than a fraction of what is published. There is a time for standing back and trying to sketch a larger picture, even though that means not being able to include all the details. As well as mounting the big argument, I wanted to give readers plenty of engagement with the actual text of Paul, and I chose to foreground that rather than pursue all the possible intra-scholarly debates.
This leads to a final point about method. Any serious or systematic study of Paul must give a major place to Romans – not because the western tradition of Protestant dogmatics has turned it into a manual of soteriology, indeed despite that distorted reading, but because Paul himself really does seem in this letter to have taken more than usual pains over the construction and display of his material. Why Paul did so, in this one letter rather than the others, is debated. That he did so ought not to be. I recall with delight various conversations on this topic with Beverly Gaventa, and we look forward eagerly to her commentary in which, perhaps, all will be revealed. But I have tried not to privilege Romans; indeed, starting the book with Philemon was intended partly as a sign of contradiction against any such suggestion. So, too, was the sustained attention to 1 Corinthians, and the debates there with David Horrell, in chapter 6, at the start of my exposition of Paul's own thought-world. Romans is vastly important, of course. It is one of the great books of any tradition anywhere in the history of human thought. But I have done my best to interpret Paul by Paul, and, as with any first-rank thinker, it makes sense to look for a larger coherence, for thematic convergences, for illumination from one work to another.
Before I get to detailed areas of concern, let me express a certain puzzlement. Even Tom Schreiner, whose review starts with a long and mostly accurate summary of the whole book, does not mention what, to me, is the central point of the whole enterprise – and what I thought I had made clear. The central thesis of my book, not mentioned by my respondents, is that Paul invented a discipline, for a specific purpose. He didn't just teach certain things he believed to be true. Give someone a fish, the saying goes, and you feed them for a day; teach someone to fish and you feed them for life. My main overall point in the book is that Paul believed he was called not just to give people true doctrines but to teach people to think Christianly. 'Be transformed', he urged, 'by the renewal of your minds'; the alternative is to be 'conformed to the present age'. This firmly puts the task of 'theology' – what later generations came to call 'Christian theology' – on the agenda for the entire Christian community. This, by the way, is my best response to Beverly Gaventa's challenge, that I don't pay sufficient attention to the question of epistemology, of Paul's famous challenge to a new way of knowing. I should perhaps have drawn more attention to the fact that I saw that as the very centre of the book: for this worldview (Part II), you need not only new beliefs but a new way of believing and knowing (Part III). Perhaps I should have made that clearer. Certainly I do not think there is a substantial difference between Gaventa and me on this point.
Let me spell this out just a bit. The argument which structures the book is that when we examine Paul historically (within his Jewish, Greek and Roman worlds – this was the point of starting the book with a comparison of Paul and Pliny) we see him eager to promote a new worldview in which the unity and holiness of the renewed and mutually reconciled messianic people of God is the central symbol (Part II). How can this vision be realised and maintained? For Paul, the answer is: 'through the whole church doing theology' (Part III). By 'theology' (this is our shorthand: Paul doesn't use the word) I mean what Paul is inculcating in the church: a corporate discipline in which the whole church is prayerfully, scripturally and practically reflecting on who God is, who God's people are, what God's future for the world is to be, where they fit within all of that and what it all means at the table, on the street, in the home. This task, this activity, this fresh new way of knowing appropriate for the new content of that knowledge, is the activity which alone can sustain that unity and holiness. To get this kind of community you have to engage in this kind of task. No other community in the ancient or the modern world has ever made 'theology' loadbearing in this sense. Paul believed this was necessary because of the nature of this community itself, rooted in the very being and self-revelation-in-action of the one God. Actually, one of the reasons the book needed to be this long was to sustain this quite new proposal and argument, by showing how it worked out in detail. Sadly, the detail seems to have distracted attention from the proposal. But, to repeat, the whole book was about Paul's vision of a new, gospel-initiated way of 'knowing' which he believed necessary if the new community was to be true to its gospel-initiated vocation. I am sorry if this was not clear: perhaps, like the mountain outside the window, it was so large that it didn't get noticed. And this is why, though I do indeed talk about what Paul did (especially in chapter 16), this book concentrates not only on what Paul thought but on his aim of getting Messiah-followers to think in a new way about new topics. That was the point.
In this context, too, I give full weight to the fact that, for Paul, the cross is the point at which the 'powers' are defeated. That is another reason why O'Siadhail's poem was so apposite: the cross, standing in the middle of world history, is seen by Paul to be embodying the kingdom through which 'death itself would be defeated, so that with that defeat all the powers of the world might be called to account'. Again, I had thought that de Boer and others would rather have liked that. I am routinely taken to task, by those for whom the Pauline meaning of the cross is reduced to God's dealing with human sin, for my insistence on some variety of the 'Christus Victor' motif. I don't see this as an either/or. I intended to make it clear, as much by its position at the centre of my exposition as by the explicit things I said, that the defeat of the powers of Sin and Death is central to Paul's vision of what happened at the cross. I am sorry if that didn't in fact stand out as clearly as I hoped it would, and grateful for the chance for further reflection on how to say it better in future.
Michael Gorman, of course, goes the other way, wanting me to expand the meaning of 'justification' itself to include the transformation which, we agree, belongs intimately with it. I have sat and stared one more time at Romans 5.1-11, 1 Corinthians 6.9-11 and Galatians 2.15-21 – the texts to which Gorman appeals – and I still don't see it. Nor do I think that Paul in Romans 4 talks (as he does in Romans 6) about believers themselves being raised from death to life, but only of their believing in the God who raises the dead. I see a very close correlation (this is particularly clear in Galatians 2): justification is not to be played off against 'being in the Messiah' or, still more important for Gorman, 'the Messiah in me'. Paul is describing a single, whole event and a single, whole new reality, just as in 1 Corinthians 6.11 he can speak in a single breath of being washed, sanctified and justified. But I still don't think that the word 'justified' itself denotes those other things, and particularly the transforming work of the spirit or the indwelling of the Messiah. It's a question of the whole and the parts. Gorman, like Barth (and Küng in agreeing with him) uses 'justification' in a wide sense, to cover the whole business of 'becoming a Christian'. I think Paul uses it in a much narrower sense. If I welcome you to my home, I will show you the guest room, the bathroom, the kitchen; I will invite you to eat with the family at the dining table and relax with us in the sitting room. I might even, as I turn the key in the lock of the front door, say to you, 'Now we are at home'. But the front door is not the home; nor is the bedroom, the bathroom, the kitchen, the dining room or the sitting room. Each of those mean what they mean in relation to the others. There may be connecting doors joining several of them. But they cannot be collapsed into one another. At least Mike Gorman and I agree that all these rooms belong in the one house. We just disagree whether the word 'justification' denotes the whole house or one room in particular. One could, perhaps, argue that Paul uses 'justification' at least as a synecdoche, the part for the whole. I don't think Gorman would be satisfied with that, but I don't think Paul would be either – for opposite reasons.
Mention of justification, and Romans, leads us inexorably back to Romans 2, 3 and 4, where Beverly Gaventa and Tom Schreiner have both raised questions, though from different angles. Gaventa suggests that I have not taken account of the subtle textures of Romans 2, but I want to pose the same question to her. I have written more about this in an article in this periodical, reprinted in Pauline Perspectives, but let me just say this. In Romans 2.17-20 Paul is citing, and affirming, a fairly common and biblically warranted Jewish understanding of the place of Israel in the world, i.e. that God called Israel to be the means of rescuing the world from its plight. Israel really is 'a guide to the blind, a light to people in darkness, a teacher of the foolish, an instructor of children'. Torah really does supply Israel with what it needs for this vocation. That is what lies behind my reading of 3.2. Here, within the larger section (1.18—3.20) in which Paul demonstrates and declares that all, Jew and Gentile alike, are 'under the power of sin' (so, Yes to the 'apocalyptic' reading of Sin as a Power), and are guilty of actual sins (so, Yes to that as well – the division between actual sins and Sin as a Power is another either/or I resist, at least in first-century understandings), Paul includes this passage, which is not at this point 'proving that Jews are just as guilty as Gentiles', but 'proving that Israel's boast, to be the means of rescuing the world, cannot be made good', and doing so from Israel's own scriptures, not as a new point – though to be sure it was the gospel that had alerted Paul to the problem, and to the scriptures which had articulated it long before.
Paul wants to do this, at this point in the letter, because he is highlighting Israel's unfaithfulness (3.2) in order to emphasize God's faithfulness (3.3) which then creates a puzzle: if God has said he will save the world through Israel, how is that now to be accomplished? (Here, by the way, is the deep flaw in so much western Christianity. At a popular level, one still meets the older view that Israel was a kind of strange early attempt on God's part to make people good, and that when that didn't work God tried a different way; or, worse still, that Israel and Jesus are as it were competitors in some kind of religious contest, which Israel lost. I would not have believed that this sort of idea still existed, but I heard it on a would-be serious podcast on the day I was drafting this article.) The whole point of Romans 3.21-22 is then that this is how God has been faithful to the covenant: through the Messiah's faithfulness, i.e. his faithful and obedient death, through which God's purpose for Israel, and through Israel for the world, has been fulfilled. That is why the exposition of the divine righteousness that begins in 3.21 needs to run forward all the way to the exposition, in Romans 4, of the original covenant in Genesis 15. And that is why I am bound to read the description of the strange Gentile lawkeepers in 2.26-29 as a hint of what is to come later: these are Gentile Christians, to whom Paul is astonishingly, paradoxically and polemically pre-assigning the name 'Jew' (2.29). This is not to read 2.17 and 3.2 in isolation, as was suggested, but precisely to take seriously the entire argument, word by word. And all this, of course, means that Paul is bound to come back to these questions in more detail, which is what he does in chapters 9—11.
On those chapters, I take Beverly Gaventa's point that 'God' remains the theme in chapter 10, not just in chapters 9 and 11; the point I was making was really about the occurrence of the word itself. And I agree that my rather loose characterization of the sections in chapter 11 ('Can any Jews be saved?' and 'Can any more Jews be saved?') could and perhaps should have been rephrased to read something like, 'Is God therefore saving Jews now?' and 'Will God therefore save more Jews in the future?' My earlier headings could have been taken as passives for divine action, but let that pass. Certainly I did not intend to suggest, as Gaventa takes me to suggest, that the emphasis was then falling on human activity or initiative. Far from it: the entire section of the letter is about the single and sovereign saving plan of the one God. That, of course, is why I have such trouble with a reading of Paul which places so much emphasis on God's radical invasion of the world that there is little room left for the covenant with Abraham – which, despite de Boer's protests, is indeed something I see in Martyn's commentary on Galatians. Martyn does indeed allow Paul some positive statements about Abraham. But his suggestions that 'Paul's interest in the patriarch is quite limited' (434), that 'in the final analysis Paul marches clean off the Abrahamic map', albeit 'as that map is drafted by the Teachers' (306), and that in Galatians 3.15-29 we find 'the denial of a promissory/ethnic link between Abraham and Christ' (576-7) are indicative of the stance I have in mind. Of course, I agree that Paul specifically breaks the ethnic link, or rather, sees that it has been broken on the Messiah's cross; but Martyn seems to me to go much further than this.
All this leads inexorably back to the place of Israel in Paul's theology – and in its various contemporary construals. The basic point I have tried to make, and stand by, is this. In Martyn's commentary on Galatians he says that Paul 'saw that Judaism was now revealed to be a religion, as distinguished from God's apocalyptic and new-creative act in Christ', and that Paul 'is consistently concerned to say that the advent of Christ is the end of religion' (164, echoed frequently). I leave aside the question of the word 'religion', which, had Paul used it, would have resonated in his first-century world quite differently from how the word resonates today (none of my respondents commented on my chapters 4 and 13, where this is specifically discussed). I leave aside, also, the way in which German theology moved from a post-Hegel position, in which Judaism was the 'wrong' sort of 'religion' while (it was implied) Christianity was the 'right' sort, to a position articulated by Barth and then particularly Käsemann, in which 'religion' itself, as a whole, has become the problem – and is typified by Judaism, with 'the Jew' being for Käsemann the type of 'homo religiosus' and thus the target of Paul's polemic. (For Barth's similar comments on Galatians see, for instance, Church Dogmatics 4.1.640-42). This is quite different from the 'supersessionism' we see in Qumran, for instance, where one Jewish group claims that Israel's God has secretly re-launched the covenant and that it alone is therefore the true inheritor of the promises. That kind of view, not entirely unlike Paul's, affirms the goodness and God-givenness of the great story of Israel and claims that a radical new moment has occurred in which that story finds a surprising new fulfilment. This, and Paul's view, is precisely not 'replacement theology', as Bockmuehl suggests. Did the Essenes think they were 'replacing' what had gone before? Did Akiba think that the bar-Kochba movement was 'replacing' something? Of course not. The point was precisely an unexpected fulfilment.
But the line from Barth to Käsemann to Martyn (representing different points on the line, but the line is clearly visible) is different. It is saying that with the 'apocalypse' the whole system of covenant, the whole narrative of Israel, is quite simply out of date: God has done something new which renders it redundant. What Paul is offering, from this point of view, stands over against this 'religion' of covenant and narrative: that, for Martyn and de Boer, was what the 'Teachers' were offering, and Paul is standing against it, emphasizing (one cannot miss the strong Protestant emphasis here) the sovereign grace of God rather than human works and tradition. When I have spoken of the dangers of rejecting or ignoring the covenantal framework and reference of Paul's discussions, particularly in Romans and Galatians, this is what I have had in mind. Of course, as Gaventa rightly points out, I do indeed highlight the way Paul expounds Torah so as to bring out its deeply paradoxical nature, particularly in Romans 7. That, to my mind, is the point: Paul sets the Abrahamic promises and the effects of Torah in a complex dialectical relationship with one another, though even the negative work of Torah is, for him, God-given, as in Galatians 3.22 or Romans 5.20 and 7.7-25. (Romans 7.7—8.4, by the way, in answer to Tom Schreiner, is the place where Paul explains that God used the good Torah to draw Sin on to one place so that it could be condemned in that place, namely, in the Messiah's human flesh.) But Paul is at pains to affirm – in Galatians, too! – the goodness and God-givenness of Torah, even as it performs its necessarily and properly negative function. I suspect that in these debates most of us are in fact, at some levels, closer to one another than we realize. Beverly Gaventa might be worried to hear me say it, but I usually find her work congenial and our disagreements oblique rather than head-on. But it would take a few good seminars (and perhaps a few good bottles of wine) to sort out where precisely our agreements and disagreements lie.
While on this whole subject, let me clear up a (to me) surprising linguistic muddle. On p. 808, in note 109, I suggested that Martyn's answers to the charge that his Paul was opposed to 'Judaism' itself were 'mere prevarication'. Gaventa has understood this to mean that I am accusing Martyn of lying, and she wags the Golden Rule at me for making such unworthy comments. I checked the word 'prevaricate' and its cognates in Chambers Dictionary. It referred the word, as I expected, to the general idea of deviating or quibbling, of evading an issue; of dodging the real point. Nothing about 'lying'. The Oxford English Dictionary agreed: the word means 'to speak or act in an evasive way', giving as an example 'he seemed to prevaricate when journalists asked pointed questions'. The whole point of prevarication, in English English, is precisely that it is not lying; it is sidestepping the issue, perhaps by changing the subject just slightly. The online version of the OED has a helpful tab which notes words that are sometimes confused with the original, and in this case it suggests 'procrastinate'. Obviously that doesn't mean the same thing, but one can see how the English meaning of 'prevaricate' (to dodge the point, to evade the issue, to put off the questioner) can slide, in careless use, to 'putting something off' in a temporal sense. This, anyway, is the English use which I was employing. But I then checked the Merriam-Webster American dictionary; and I find, to my surprise, that when you cross the Atlantic in a westerly direction the word can indeed be used as a synonym for 'lie'. I did not know this, and I apologise for the unintentional impression I gave. The word will join my increasingly long list of terms which, as that well known Anglo-American writer T. S. Eliot pointed out, slip, slide, perish, decay with imprecision, and will not stay in place.
The tension people then feel – if future justification depends on the whole life after all, how can my assurance stand? – is addressed by Paul throughout Romans 8. Beginning with the assurance that there is 'no condemnation', he continues by expounding the work of the Spirit, through which God's people are led to their inheritance. On that journey, they have some bracing challenges to meet (Romans 8.5-8, 12-16), and if they don't meet those challenges Paul warns of potential disaster. But his view remains that 'the one who began a good work in you will thoroughly complete it by the day of the Messiah Jesus' (Philippians 1.6). Try to explain justification without the Spirit and you will fail. Put the Spirit back in, and things will become clear. Since I said all this at length, I was surprised that Tom Schreiner should say that I never attempted to answer the relevant question.
But what then does 'righteousness' actually mean? David Starling insists on the ethical meaning of the word, which then plays out in terms of a restatement of double imputation. This seems to work like this (oversimplified, no doubt): (a) God wants humans to be ethically righteous; (b) humans fail in this task; (c) Jesus has lived a life of perfect obedience, so he now has 'righteousness' in full measure; (d) this 'righteousness of Christ' – often assumed to be identical with the 'righteousness of God' – is imputed, or reckoned, or otherwise conveyed, to the believer, thus restoring them to the state desired by God (a). It is significant that Starling, like some other careful exegetes in this tradition, acknowledges that (c) and (d) are not explicitly stated by Paul, so that the doctrine hailed by some as the very centre of Paul's thought is something he never actually says. And this is where we must insist that Paul understands the dikaios root not simply in relation to ethical behaviour, but also – as its frequent use in the LXX in relation to the tsedeq root makes clear, and as many exegetes in many traditions have noted – in relation to the covenant relation between YHWH and his people, on the one hand, and (in Romans at least) in relation to the lawcourt on the other. This, to be sure, results in a subtle and complex overall picture, but nothing is gained by reducing the complexity. It is perfectly true that in an ordinary ancient Hebrew lawcourt one would hope that the effect of the judge's verdict (to declare someone 'in the right') would correspond to the moral character with which that person entered the court (that they were 'righteous' in their behaviour): that is what the judge is supposed to do. But that doesn't diminish the sense that when the judge makes the declaration the person receives a new, public status: having been under investigation, he or she is now proclaimed to be 'in the right'. The courtroom setting puts a microscope on ordinary behaviour, and raises a public and official question about it, so that the post-verdict situation and status, though commensurate with the pre-trial behaviour (if the court has done its job properly), has the quality of a public and official declaration. Paul can and does continue to use the dikaios root in relation to moral behaviour, as Romans 6 indicates. But in Romans 1—3 at least he clearly and carefully sets up a law-court scenario in which the judge's verdict is a surprise precisely because it appears to contradict the manifest guilt of those in the dock (3.19-20).
It should also be clear, from Romans 4 in particular, that Paul also has the covenant in mind. Beverly Gaventa suggests that if Paul had wanted to give a covenantal reading of the Abraham story he should have quoted (in 4.11) the word diathēkē from the LXX of Genesis 17.11. I think the reverse is the case. Paul wants to read Genesis 17 in the light of Genesis 15.6, and wants to read the whole narrative in the light of the overarching theme of the dikaiosynē theou – which, like Käsemann, I understand as God's own righteousness, specifically, his faithfulness to both covenant and creation (though, unlike Käsemann, I see Paul relating this covenant faithfulness to Abraham rather than to Moses). Paul is therefore retaining the word dikaiosynē to refer to the 'covenant membership' or 'covenant status' which Abraham was given in Genesis 15, where God promised him a family and a land, promises explicitly taken up and expanded by Paul into the global family and the inherited 'world' (4.13). This is not the place to make once more the whole argument of PFG 912-1032. But it does seem to me that only the combination of ethical, forensic and covenantal meanings of dikaiosynē – all held, of course, within a framework of inaugurated (and 'apocalyptic'!) eschatology – will steer us through the key passages.
And what about peacemaking? I agree with Michael Gorman that Paul's theoretical and practical emphasis on reconciliation might well be taken in that direction. I did not develop this very far, but then I don't think Paul himself did either: the command to live peaceably, so far is possible, with all and sundry (Romans 12.18) is important, but neither Paul nor his churches were in much of a position to develop this into a larger social strategy. However, it is certainly true that anyone who takes Paul's theology seriously ought to see that his vision of reconciliation is as wide as the world, in addition to being sharply focused on this slave and this master, on Euodia and Syntyche, on these Jewish Christians and these Gentile Christians eyeing one another across the table. If we allow Ephesians into the discussion, it would be hard to read the first three chapters without glimpsing a vision of God's plan to bring all things together in the Messiah. And if that purpose has been inaugurated through the Messiah's death and resurrection, there is no reason why the church should not work to make it a reality wherever possible, and every reason why it should. Perhaps even scholarly debates might partake of the same dynamic. Now there's a radical idea.
I close by repeating my gratitude to my interlocutors for their careful work on my book, to the journal for the chance to respond, and to all my readers for the messages of encouragement they regularly send me. Scholarship is a necessarily public business, and as Käsemann said mutual discussion is the duty of us all. Long may it continue.


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Husband of freed Pakistani Christian woman Asia Bibi appeals to Theresa May for refuge as protests grow
Pakistani supporters of Jamaat-e-Islami (JI), a religious protest the Supreme Court's decision to acquit Christian woman Asia Bibi of blasphemy Credit: RIZWAN TABASSUM / AFP
The husband of a Pakistani Christian woman at the centre of a divisive blasphemy case has pleaded for Theresa May and other international leaders to help the family leave the country, saying he feared for their safety.
The request by Asia Bibi's husband Ashiq Masih came a day after he criticised a government deal with hardline Islamists that left her in legal limbo, and called on authorities to protect her.
The ultra-right Tehreek-e-Labaik (TLP) party blocked major roads in Pakistan's biggest cities for three days, calling for the murder of the Supreme Court judges who acquitted Asia Bibi on Wednesday, and terming Prime Minister Imran Khan and the country's army chief enemies of Islam.
The government reached a deal Friday to end the protests by agreeing to a travel ban preventing Bibi from leaving the country, and saying it would not object to hardline movements appealing the verdict.
An appeal has now been filed with the court against Bibi's release.
Masih criticised the government deal, saying it was "wrong".
A Pakistani supporter of the Ahle Sunnat Wal Jamaat, a hardline religious party, holds an image of Christian woman Asia Bibi Credit: AAMIR QURESHI/AFP/Getty Images
"I request President Donald Trump to help us to leave (the country), and I request the prime minister of the UK to do their level best to help us, to grant us freedom," said Masih, in a video message, seen by AFP, also requesting help from the Canadian prime minister.
Wilson Chowdhry, of the British Pakistani Christian Association, told AFP that the family was resting its hopes on the US, Britain or Canada to grant them asylum and help them reach a place of safety.
"These nations have the largest Pakistani Christian communities," Chowdhry said, added that Masih also wants asylum for some members of the extended family and those who have helped with his wife's case, one of whom could speak English.
"If Asia Bibi leaves the country, every family member, every person associated to her, will be killed," he said. Mr Khan's ex-wife, Jemima Khan, joined criticism of the prime minister over the weekend.
"Not the Naya Pakistan we'd hoped for", she tweeted, in reference to the platform for change on which Mr Khan campaigned.

redpajama_set_name: RedPajamaCommonCrawl


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Astronomers may have spotted the ghost galaxy that hit the Milky Way long ago
Discovered in Gaia data, Antlia 2 could be the star system scientists have been looking for
Lisa Grossman
12:00pm, June 12, 2019
GHOSTLY GALAXY The dim galaxy Antlia 2 (faint glow shown at right in this illustration) was found orbiting the Milky Way (center) in 2018. It's a bit bigger than the Large Magellanic Cloud, another satellite galaxy (left), but contains far fewer stars.
V. Belokurov/Univ. of Cambridge/CCA, based on the images by Marcus and Gail Davies and Robert Gendler
The Milky Way survived a galactic hit and run millions of years ago — and astronomers may have finally found the culprit.
Ten years ago, astrophysicists Sukanya Chakrabarti and Leo Blitz of the University of California, Berkeley, suggested that ripples in the outer gas disk of the Milky Way were caused by a collision with a dwarf galaxy that shook the Milky Way's gas like a pebble dropped in a pond. The pair made predictions for how massive and distant the galaxy had to be, as well as roughly where it should be found. But none of the known dwarf galaxies that orbit the Milky Way fit the bill (SN: 4/4/15, p. 6).
Now, Chakrabarti thinks she's found her quarry, she reported June 12 in St. Louis at the American Astronomical Society meeting and in a study posted on arXiv.org.
Last year, astronomers using data from the Gaia space telescope discovered a new dwarf galaxy called Antlia 2, which has so few visible stars that its discoverers called it a hidden giant (SN Online: 5/9/18). Antlia 2's location is "stupidly close" to where Chakrabarti, now at the Rochester Institute of Technology in N.Y., and Blitz predicted that the offending dwarf galaxy should be today, she says.
Its mass is also close to what the surviving remnant of the colliding galaxy's mass would be, she estimates. And the collision could even explain why Antlia 2 has so few stars — the encounter with the Milky Way could have stripped many of them away.
To make sure Antlia 2 is the culprit, Chakrabarti and her colleagues have predicted where its stars should be in the next set of Gaia data, due out in 2020 or 2021. "If this is what's observed a year from now, I'd say it's indisputable really that Antlia 2 is the dwarf galaxy that we predicted," she says.
S. Chakrabarti. Antlia 2: The dark dwarf galaxy that crashed into the Milky Way. American Astronomical Society meeting, St. Louis, June 12, 2019.
S. Chakrabarti et al. Antlia 2's role in driving the ripples in the outer gas disk of the galaxy. arXiv:1906:04203. Posted June 12, 2019.
G. Torrealba et al. The hidden giant: discovery of an enormous Galactic dwarf satellite in Gaia DR2. arXiv:1811.04082. Posted November 9, 2018.
S. Chakrabarti and L. Blitz. Tidal imprints of a dark subhalo on the outskirts of the Milky Way. Monthly Notices of the Royal Astronomical Society. Vol. 399, October 2009. doi:10.1111/j.1745-3933.2009.00735.x.
L. Grossman. A galaxy 11.3 billion light-years away appears filled with dark matter. Science News Online, August 17, 2018.
E. Conover. Gaia delivers a trove of data revealing secrets of the Milky Way. Science News Online, May 9, 2018.
E. Conover. Dark matter is MIA in this strange galaxy. Science News Online, March 28, 2018.
E. Conover. Clumps of dark matter could be lurking undetected in our galaxy. Science News. Vol. 193, March 3, 2018, p. 8.
C. Crockett. As many as nine new dwarf galaxies found outside Milky Way. Science News. Vol. 197, April 4, 2015, p. 6.
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Oscar Wilde To My Wife
Last night, Colin Davidson, Carrie Fisher and Stephen Colbert were honored at the US-Ireland Alliance's 10th annual Oscar Wilde Awards. who encouraged him to film in Ireland. "Trina and my wife.
Oscar renamed it Lady Windermere's Fan. Whatever about the fictional Mrs. Erlynne, Jane Wilde was a very noble woman indeed: a poet, an essayist, an accomplished linguist, a wit, a beauty, a loving.
My Poem Analysis on Oscar Wilde's "REQUIESCAT" In Oscar Wilde's poem, "REQUIESCAT," Wilde's message is that death is painful and carries others with it. Wilde visits the girl he loves grave and talks about how young and beautiful she was. Wilde speaks about how his love and life left along with her, how it will lie with her in peace in her grave.
Jun 24, 2011. On one level, Franny Moyle shows Wilde as a fond husband, Whistler's bourgeois malgré lui. Oscar shared his wife's decorative tastes: their.
Others do credit Oscar Wilde. Whatever – it is so true. You will think you are in the lap of luxury. We were there as my wife, who is a magazine publisher, was doing a review of the hotel and I had.
Oct 30, 2019 · Alternative Titles: Oscar Fingal O'Flahertie Wills Wilde, Sebastian Melmoth I suppose society is wonderfully delightful. To be in it is merely a bore. But to be out of it simply a tragedy. I never travel without my diary. One should always have.
Feb 18, 2016. As Wilde was not present that day, Douglas left his calling card; scrawled on. While Oscar's father lay dying, his mother permitted a woman,
Horoscope and astrology data of Oscar Wilde born on 16 October 1854 Dublin, Ireland, with biography. Wilde, Oscar. From Astro-Databank. Jump to: navigation, search. Oscar Wilde. After childbearing, he revealed to Frank Harris that he was revolted by his wife's body, "When I married, my wife was a beautiful girl, white and slim as a lily.
Oscar Wilde Born. Oscar Fingal O'Flahertie Wills Wilde is born in Dublin to Sir William and Francesca Elgee Wilde. Oscar is the second of the couple's three children, though he has three half-siblings from his father's previous relationships.
Jun 10, 2011. Mrs Wilde was more than just a long-suffering wife. She matched Oscar. Oscar Wilde 'did not write lost play that bears his name'. 13 Sep 2011.
"Would you like to know the great drama of my life?" Oscar Wilde once asked. "It's that I've put my genius into my life; I've put only my talent into my works.
And blood and wine were on his hands. When they found him with the dead, The poor dead woman whom he loved, And murdered in her bed. He walked.
On our first and only visit to this wonderful city a decade ago, my wife and I stayed at L'Hotel, Paris, the Rive Gauche haunt of such interesting folk as Oscar Wilde, who famously lived there during.
As a prelude to my lay; From a poet to a poem I would dare to say.For if of these fallen petals One to you seem fair, Love will waft it till it settles On your hair.And when wind and winter harden All the loveless land, It will whisper of the garden, You will understand. Oscar Fingal O'Flahertie Wills Wilde (16 October 1854 – 30 November 1900)
Mar 20, 1988. The Wilde family – or rather the Holland family, because Wilde's wife, like his father, Vyvyan, Oscar's second son, did not believe that Wilde.
I can write no stately proem As a prelude to my lay; From a poet to a poem I would dare to say. For if of these fallen petals One to you seem fair, Love will waft it till it settles On your hair. And when wind and winter harden All the loveless land, It will whisper of the.
Sure, they admired my writing style and found my subject compelling but, and I'm paraphrasing here, in the cut-throat world of bookselling, they considered my biography of Harriet Shelley, tragic.
To My Wife Poem by Oscar Wilde. by Hazel (UK) I received this in a card from my husband on our anniversary. I can write no stately poem As a prelude to my lay; From a poet to a poem I would dare to say. For if of these fallen petals One to you seem fair, Love will waft it till it settles.
Lord Byron Pet Bear I'm going to use some of my old poetry to bear example to this terrible mistake. Poe, obviously, is a fantastic choice. Others include Lord Byron, some of Tennyson, and of course, any Shakespearean. Lord Byron's Bear. The poet it seems was not a fan of the establishment and proved a point while studying at
Oscar Wilde. Holland is the son of Vyvyan Wilde, one of the writer's two sons with his wife Constance, who, he says, changed the family name after being made to feel like the wife of a "monster".
It is being bought by XR rebels for something to read in jail, Burnett claims, noting the history of Oscar Wilde's and.
I never know where my wife is, and my wife never knows what I am doing. When we meet–we do meet occasionally, when we dine out together, or go down to.
Scene Synopsis. Gerald and his mother, Mrs. Arbuthnot, are preparing to leave for the evening. Hester talks with Mrs. Arbuthnot briefly to implore her to stop.
Oct 16, 2018. Oscar Wilde is most famous for his acclaimed society plays – including Lady Windermere's Fan (1892); A Woman of No Importance (1893); and.
To My Wife With a Copy of My Poems. I can write no stately proem As a prelude to my lay; From a poet to a poem I would dare to say. For if of these fallen petals One to you seem fair, Oscar Wilde Poems based on Topics: Love, Fairness, Hair, Literature, Poets, Garden, Poetry.
There will also be portraits of Constance, Wilde's wife and the mother of their two. Holland, who is lending it, said: "Oscar decorated it himself, aged 13. It finished up in my father's possession.
In order, that is, to prevent the "That was no lady, that was MY wife" problem. How old an oldie must you. presumably by some rather elderly people — to that of Oscar Wilde. Nobody that year read a.
May 22, 2016 · Due to the pressures of a judgemental late-Victorian society, Wilde was probably bi for the first 30 or so years of his life. There's a letter from a mother of a girl he was seeing, which reads something like, "Don't think I don't know what you we.
Constance Wilde — the wife of 19th century Irish writer Oscar Wilde — suffered from a mysterious illness during the last decade of her life. A new analysis of her unpublished letters suggests that she.
Detail from the portrait of Oscar Wilde at the age of 27 by Robert Goodloe Harper. The portrait was painted by the US artist Robert Goodloe Harper Pennington and presented to Wilde and his wife,
For years I've watched my personal space slowly shrink in inverse proportion. However, there's a Victorian painting of Oscar Wilde viewing the Summer Exhibition at the Royal Academy. He's dressed.
A waitress directed us to a paneled room above the bar, and we sat on a fetid cushion while the room filled with drinking tourists and my dread. But it didn't. including Brendan Behan and Oscar.
Oscar Wilde is widely celebrated as an artist persecuted for his homosexuality, a sort of protomartyr for the cause of gay rights. The current celebration of Wilde as gay martyr is certainly one legitimate interpretation of his life, but it oversimplifies his complexity; indeed, it ignores the major.
. devotion." – Oscar Wilde quotes from BrainyQuote.com. Happy is the man who finds a true friend, and far happier is he who finds that true friend in his wife.
12 Grade Reading Books Readers not quite ready for novels, or those who love listening to a tale read aloud, will love ambling through this chapter book to find out. (Alfred A. Knopf Books for Young Readers, $12.99) Lunch. CommonLit is a free collection of fiction and nonfiction for 3rd-12th grade classrooms. Search and filter our collection by lexile,
There is nothing in the world like the devotion of a married woman. It is a thing no married man knows anything about. * * * One should always be in love. That is.
More of their exquisite correspondence appears in Oscar Wilde: A Life in Letters, but that one sentence alone — "He understands me and my art, and loves both." — is an immeasurably beautiful addition to history's most profound definitions of love, a sublime manifestation of the highest hope one creative soul can have for a union with.
The novelist found Wilde's antics distasteful—James avoided the press—but he saw that Washington society was abuzz at the prospect of mingling with the lily-worshiping aesthete at a party hosted by.
Jan 9, 2018. Oscar Wilde's best and most famous poems deal with his. simple poem in which Wilde talks about his desire to marry a woman with the male.
Oscar Wilde was born at 21 Westland Row, Dublin (now home of the Oscar Wilde Centre, Trinity College, Dublin) the second of three children born to Sir William Wilde and Jane Francesca Wilde, two years behind William ("Willie").
senior lecturer in Drama at Queen's University Belfast "At Home with Oscar Wilde, seeks to do exactly that, with actors representing Oscar, his wife Constance, his mother Speranza and his lover Bosie,
Jan 14, 2015. On January 8, 1882, Henry James, visiting Washington from his home in. of two American presidents) and his wife, Marion, known to virtually everyone. "I have asked Henry James not to bring his friend Oscar Wilde [to my.
How could she be married to Oscar Wilde, the icon of gay men, and believe that. Some scholars argue that she did know, and married him in order to be his beard. This is what happens when history defines or remembers a woman only by.
The Project Gutenberg eBook of An Ideal Husband, by Oscar Wilde This eBook is for. But object strongly to being sent down to dinner with my wife's milliner.
Poems About Smiling Through The Pain This poem is about the smile we let the world see while inside we are dying a little every day. Hiding the hurt, hiding the pain, Hiding the tears that fall like rain. Saying I'm fine when I'm anything but. This ache in my soul rips at my gut. And live and love and smile
Watching "The Happy Prince," writer-director-star Rupert Everett's account of the older Oscar Wilde, ungenerous viewers may. not very gracefully, to show us Wilde's wife (Emily Watson) and the two.
Oscar Wilde after. knowledge that, once Wilde was released, despite all his bitter feeling, he and Douglas attempted to live together again and resume their relationship, to the horror of both.
Oscar Wilde's To My Wife makes an unexpected association between poems and raindrop? it would be true kay kay. When did Sarah Wildes die? Sarah Wildes died in 1692. When was Sarah Wildes born?
Actor and director Rupert Everett says he wants to rescue Irish dramatist Oscar Wilde. you can take to Wilde and in "The Happy Prince," Everett's new biopic about the Irish writer (best known for.
Sonnet To Liberty by Oscar Wilde – These are the letters which Endymion wrote To one he loved in secret, and apart. And now the brawlers of the auction m
Why did Oscar Wilde hate women? 15,129 Views · How can I know whether my spouse, or intimate partner, is cheating?. Was Oscar Wilde a misogynist?
Oscar Wilde — famous 19th century playwright, epigrammatist, poet, dandy and all around wit — was born Oscar Fingal O'Flahertie Wills Wilde in Ireland on October 16, 1854. He went to Trinity College in Dublin where he distinguished himself in Ancient Greek, and then Magdalen College in Oxford, where he won the Newdigate Prize for poetry.
Primary Sources Oscar Wilde. Oscar Wilde, the second of the three children of William Robert Wills Wilde (1815–1876) and his wife, Jane Francesca Elgee (1821–1896) was born in Dublin on 16th October 1854. His father was a surgeon and his mother held a.
LORD GORING, Got my second buttonhole for me, Phipps?. And the woman I love knows that I began my career with an act of low dishonesty, that I built up.
An amateur historian claims a photo she bought on eBay for £4.50 is a previously unseen picture of a young Oscar Wilde posing just like Dorian Gray. I have nothing to declare but my genius'. Other.
Modern Art Museum Hong Kong A new Hong Kong outpost of the Palace Museum, a vast institution in Beijing that holds 1.8 million cultural artefacts, is expected to open in the West Kowloon Cultural District in 2022. Beijing's. Hong Kong's M+ museum, part of the city-state's ambitious $2 billion. shape and currently encompasses over 6,000 objects. Spanning from postwar to
"Bigamy is having one wife too many. Monogamy is." – Oscar Wilde quotes from BrainyQuote.com
Wilde's women: How Oscar Wilde was shaped by the women in his life. As Sir William Wilde's end approached, his wife and sons kept vigil by his side.
Lord Byron Pet Bear
Poems About Smiling Through The Pain


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8:1 They ask you (O Muhammad) about (things taken as) spoils of war. Say: "(Such) spoils (of war) are for Allah and the Messenger (Muhammad): So fear Allah, and settle the differences between yourselves (with fairness): Obey Allah and His Messenger (Muhammad), if you do believe."
8:6 Debating with you about the truth after it was made clear, as if they were pushed towards death and they (actually) saw it.
8:8 That He might prove the Truth and prove what is false that amounts to nothing, even though it may be unpleasant to the guilty (criminal) .
8:9 (Remember that), you humbly prayed for help from your Lord, and He answered you (by saying): "I will help you with a thousand of the angels, (coming down) ranks on ranks."
8:11 (Remember when) He brought a sense of sleep over you to give you calm from Himself, and He made the rain to fall on you from the sky, to clean you with it, and to remove from you the spot of Satan, and to give strength to your hearts, and to hold your feet firmly in the sandy place with it.
8:12 (Remember when) your Lord revealed (the Message) to the angels: "Verily, I am with you: Give strength to the believers: I will bring about terror into the hearts of the disbelievers: So you strike above their necks and hit hard over all of their finger-tips and toes."
8:13 This is because they stood against Allah and His Messenger (Muhammad): And if any stand against Allah and His Messenger (Muhammad), Allah is strict in punishment.
8:14 Like this (it will be said to them): "Then you taste it (the punishment): For those who resist Allah, the penalty is the Fire."
8:15 O you who believe! When you meet the disbelievers in battle fields (and wars), do not turn your backs to them.
8:16 And if anyone turns his back on them on such a day, unless it is a plan of the war, or to come back to (his own) army— He has indeed drawn on himself the Anger of Allah, and his home is Hell, an evil refuge to be!
8:17 It is not you who killed them: It was Allah Who killed them; And when you threw (a handful of dust), it was not your act, but Allah's (act): So that He might test the believers by a kind trail from Himself: Surely, Allah is All Hearing (Sami'), All Knowing (Aleem).
8:18 That (is so), and also because Allah is He Who makes the plans and strategies of the disbelievers weak and shaky.
8:19 (O disbelievers!) If you had asked for victory and judgment (during the war), now the judgment has come to you: If you stop (the wrong you do), it will be best for you, and if you return (to the war), so shall We return, and your forces will not be of the least good to you even if they were many times over: And surely, Allah is with those who believe!
8:20 O you who believe! Obey Allah and His Messenger (Muhammad) and do not turn away from him when you hear (him speaking to you).
8:22 Verily, in the sight of Allah, the worst of the animals are the deaf and dumb, those who do not understand, (the disbelievers).
8:23 If Allah had found any good in them, he would truly have made them listen: And even if He made them listen, they would have only gone back and rejected (faith).
8:24 O you who believe! Give your answer to Allah and His Messenger (Muhammad) when He calls you to that which will give you life; And know that, Allah comes in between a man and his heart, and that, it is He to Whom you shall (all) be gathered.
8:25 And fear the affliction (and retribution), which affects not only those of you in particular, who do wrong: (But also the innocent and weak), and know that Allah is strict in punishment.
8:26 And remember when you were few (a small group), not well liked through out the land, and afraid that men might rob and take you away (by force); But He provided a place of safety for you, strengthened you with His help, and gave you good things for living; That you may be thankful.
8:27 O you who believe! Do not betray to the trust of Allah and the Messenger (Muhammad), and do not steal (or cheat) knowingly from the things given to you in trust.
8:28 And you know that the things you own, and your children (descendants) are only a trial; And that it is Allah with Whom is your highest reward.
8:29 O you who believe! If you fear Allah, He will give you a basis (to judge between right and wrong), (He will) remove from you the evil (that may be close to) you, and forgive you: And Allah is the Lord of unlimited grace.
8:30 And (remember) how the disbelievers planned against you, to put you in prison, or to kill you, or get you out (of your home, Makkah). They plotted and planned, and Allah also plotted but the best of planners is Allah.
8:31 When Our verses are read to them, they say: "We have heard this (before): If we wanted, we could say (words) like these: These are nothing but old stories."
8:32 And (remember) when how they said: "O Allah! If this is indeed the Truth from You, then rain down on us a shower of stones from the sky, or send us a painful penalty."
8:33 And Allah was not going to send them a penalty while you (O Muhammad) were with them; And He was not going to punish them when they could ask for pardon.
8:34 But what plea do they have that Allah should not punish them, when they keep out (men) from the Sacred Mosque— And they are not its guardians (or keepers)? No men can be its keepers except the righteous; But most of them do not understand.
8:35 Their prayer at the House (of Allah) is only whistling and clapping of hands: (And its only answer can be), "You taste the Penalty because you lied."
8:37 In order that Allah may separate the wicked from the good, (and the impure from the pure), put the impure, one over another, heap them together, and throw them into Hell. They will be the ones to have lost.
8:38 Say to the disbelievers, if they stop themselves (from disbelief), their past (actions) would be forgiven to them; But if they continue, the punishment of those before them is already (before them as a warning).
8:39 And keep on fighting them till there is no more unrest (commotion) or injustice (cruelty), and there exists justice and faith in Allah altogether and everywhere; But if they stop, surely, Allah sees all that they do.
8:40 And if they refuse, be sure that Allah is your Protector— The Best (One) to protect and the Best to help.
8:41 And know that out of all the things (won in war and) those that you may collect (during the war) verily, a fifth share is to be set aside for Allah's cause— And for the Messenger (Muhammad), and for near relatives, the orphans, the needy, and the traveler far from home— If you believe in Allah and in the teachings We sent down to Our Servant (the Prophet) on the day of Test, (the battle of Badr)— The day of the meeting of the two forces, and Allah is Able (Khadir) to do all things.
8:42 (And remember) when you (the army of the believers) were on the near side of the valley, and they were on the far side (of the valley), and the caravan (of Quraish) on lower ground than you. Even if you had made a mutual time to meet (for war), you would certainly have failed at that time: But (again you met) for Allah to complete an act already decided; So that those who died would die after a clear Sign (of Allah), and those who lived would live after a clear Sign (of Allah). And surely Allah is All Seeing (Sami') and All Knowing (Aleem, all things).
8:43 (And remember) in your dream Allah showed them (the enemy) to you as few (men) if He had shown them to you as many (men); you would surely have lost your courage and you would surely have argued (your) decision. But Allah saved (you): Surely, He knows well the (secrets) of (all) hearts.
8:44 And (remember) when you met (in war), he showed them (the enemy) to you as a few (men) in your eyes, and He made you appear as few (and worthless) in their eyes: For Allah to complete an act already decided; For all questions go back to Allah (for decision).
8:47 And do not be like those who started (for war) from their homes haughtily and to be seen by men, and to want to stop (men) from the Path of Allah: For Allah controls all about all that they do.
8:48 And (remember) when Satan made their (sinful) acts appear attractive to them, and said: "No one from among men can defeat you this day, while I am near to you": But when the two armies came to oppose each other, he ran away and said: "Surely! I have nothing to do with you; Verily, I see what you do not see; For sure, I fear Allah, for Allah is strict in punishment."
8:49 When those hypocrites (who hide the truth), and those in whose hearts is a disease, say: "These people (the believers)— Their religion had misled them." But if any of those who trust in Allah, then surely, Allah is Supreme in Strength (Aziz), All Wise (Hakeem).
8:54 "(Deeds) like those of the People of Firon (Pharaoh) and those before them": They treated the Signs from their Lord as false: So We destroyed them for their evil acts, and We drowned the People of Firon (Pharaoh): For they were all unjust (cruel) and wrongdoers.
8:55 Verily, in the sight of Allah, the worst of animals are those who reject Him: (And) they will not believe.
8:56 They (the disbelievers) are those with whom you made a promise, but they break their promise every time, and they do not have the fear (of Allah).
8:57 So if you win victory over them in war deal with them, and scatter them (and) those who follow them, that they may remember.
8:58 If you fear disloyalty (or break of trust) from any group, remind (their promise) to them, (so as to be) on equal terms: For sure, Allah does not love the disloyal.
8:59 And do not let the disbelievers think that they can gain (over and escape the punishment): They will never be able to save themselves.
8:60 Against them make ready all your strength to the utmost of your power, including the (strong) horses of war, to cause fear in the enemies of Allah and your enemies, and others besides (them), whom you may not know but whom Allah does (indeed) know. And whatever you spend in the Cause of Allah, (it) shall be repaid back to you; You shall not be treated unjustly.
8:61 But if the enemy shows willingness towards peace, you (also) show willingness towards peace, and trust in Allah: Verily, He is All Hearing (Sami'), All Knowing (Aleem).
8:63 And (in addition), He has placed unity between their (believer's) hearts: Even if you had spent all that is in the earth, you could not have produced that unity (and love); But Allah has so united them, surely, He is Supreme in Strength (Aziz), All Wise (Hakeem).
8:64 O Prophet! Allah is sufficient for you— And for those who follow you among the believers.
8:65 O Prophet! Make ready the believers to the fight. If there are twenty from you, (who are) steadfast (patient and persevering) persons, they will defeat two hundred: If there be a hundred steadfast persons from you, they will defeat a thousand of the disbelievers: Because these are the people without understanding.
8:66 Now Allah has made your (task) easy, for He knows that there is a weakness in you: But (even then), if there are a hundred of you, steadfast (patient and persevering) persons, they will defeat two hundred of the disbelievers and if a thousand of you, they will defeat two thousand, of the disbelievers, with the approval of Allah: And Allah is with those who patiently persevere.
8:67 It is not appropriate for a prophet that he should take prisoners of war (for ransom monies) until he has fought and completely won over the land. You may wish for the material gains of this world; But Allah desires the Hereafter (for you): And Allah is Supreme in Strength (Aziz), All Wise (Hakeem).
8:68 If it was not for a previous command from Allah, a severe penalty would have come over you for the (repayment) that you took.
8:69 But (now) enjoy what you have as booty in the war, (as far as it is) lawful and good: But fear Allah: Certainly, Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem).
8:70 O Prophet! Say to those who are prisoners in your hands: "If Allah finds any good in your hearts, He will give you something better than what has been taken from you, and He will forgive you: And Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)."
8:71 But if they have evil plans against you, (O Prophet! Know that), they have already been in treason against Allah, and so He has given (you) the power over them. And Allah is All Knowing (Aleem), All Wise (Hakeem).
8:72 Verily, those who believed, and who left their homes (in the time of Hijrah), and who fought for the Faith with their property and their persons, in the Cause of Allah, and those who gave (them) shelter and help— These are (all) friends and protectors, of one another. And as to those who believed but did not leave their homes (or emigrate in Hijrah), you have no duty to protect them, until they do emigrate (and come into your protection); But if they ask for your help in religion, it is your duty to help them, except against a people with whom you have a treaty of mutual alliance (agreement or friendship). And (remember) Allah sees all that you do.
8:73 And the disbelievers are one another's protectors: Unless you (Muslims, also) do this, (by protecting each other), there will be unrest (commotion) and injustice (cruelty), on earth, and great mischief.
8:74 And those who believe, and adopt exile (by emigrating or leaving their homes), and fight for Faith in the Cause of Allah, as well as those who give (them) protection and help, these are (all) very truly the believers: For them is the forgiveness of sins and things (of rewards) most generous.
8:75 And those who accept Faith later on, and adopt exile and emigrate (by leaving their homes), and fight for Faith alongside with you, they are (also the people) from you. But children by blood are nearer to one another (and have earlier rights regarding the inheritance) in the Book of Allah. Surely, Allah is All Knowing (Aleem) of all things.


text:
Tyler Whitehead
CEO, Arbonne
Tyler Whitehead has spent the past 18 years in the personal care, nutritional and dietary supplement space in the direct selling industry. Prior to that he was an attorney in private practice specializing in securities, mergers and acquisitions, and finance in highly regulated industries. His recent company experience included executive roles as President, West Region at Nu Skin Enterprises, Inc. overseeing strategic global projects and sales and operations in 36 countries, Vice-President of Sales & Operations Americas and Vice-President & General Counsel. He has been active as a Board Member in the Direct Selling Association (DSA), the Council for Responsible Nutrition (CRN), and the International Alliance of Dietary Supplement Associations (IADSA) along with board positions for a number of companies and community organizations throughout his career. Whitehead received his Juris Doctorate from Willamette University and B.S. in Political Science from Idaho State University.
Whitehead has long embraced the value of unleashing human potential through finding the intersection of purpose and people. He is thrilled to be a part of the value creation that comes from practicing the empowerment mission of Arbonne and the experiential journey that enables for millions of people around the world.
Through his global experience across many cultures and communities, Whitehead draws inspiration from building human connections and learning with others in new and challenging environments – something that carries through both his personal and professional life as a father of 5, spouse and life-partner to another industry-leading and trailblazing CEO (Elizabeth is his inspiration) and still and always aspiring runner, explorer and golfer.
Tyler Whitehead Sessions
Tyler Whitehead - Sessions
The Minister of Culture: A CEO's Role in Creating a Culture of Integrity


I have guiding since 2000, first as a tour manager throughout Europe, then as a local licensed guide in Rome and now in Barcelona. As a passionate traveller I have learned as well how important is to find the right guide, to feel like you are in good professional hands and at the same time to feel comfortable, just like with an old friend.
I will be very glad to offer you tailor made tours to suit your interests, dates and times of availability and offer local recommendations to help make your trip memorable and authentic.
Luana was exceptional. Not only was she exceptionally knowlegdable, Luana helped rearrange the afternoon when several of our party had a flight delay. Made it work for everyone. My family raved about how much they enjoyed the time with Luana.
Luana gave an UNBELIEVABLE Tour of Barcelona for my wife and I during our honeymoon. She did an amazing job of keeping the trip informative, fun, as well as mixing historical sites with amazing restaurants for food and wine. We highly recommend taking a tour of this beautiful city with Luana and feel so fortunate to have found her.
Luana is the best! She knows Barcelona and it's history pretty well. Most of all, she's got a cool, awesome personality. I'll recommend her in a hearbeat. Thanks Luana for a commendable job.
My husband and I had an AMAZING time with Luana. We enjoyed her tour of the city so much, we booked a second tour with her to do a Gaudi tour. She is extremely knowledgeable and very accommodating to keep at a pace that you enjoy.
We have told friends to book with her too!
Very difficult being in Barcelona, 2 days after horrific terrorism attack on Las Ramblas, but our wonderful guide, Luana Riccardi was informative, fun, interesting and very conversational. We had a driver, as well, and 5 of us went all ver the city, of several hours. She couldn't have been more amazing under what clearly were trying circumstances. We ended our day at las Ramblas and walked the roadway together (it was her first time being back there) a few tears were shed. Amazing!
Outstanding. She was very knowledgeable and interesting.
Our family had the pleasure of Luana guiding on us on a 7 hour wide ranging personalized tour. She absolutely provided a perfect day. So informative and pleasant and flexible in adapting to our families interests that the day could not have been better. Truly brought Barcelona and its history to life.
Great guide . Fun energetic and extremely knowledgable. We would love to see her again, maybe in Roma.
Luana was a great guide! Our group of 9 women thoroughly enjoyed the days we spent with her. Her presentations were enthusiastic and knowledgeable. My company will definitely use her services again.
My wife and I just toured with Luana for two days in Barcelona. She is terrific! Very warm and engaging. Very genuine. And fun! Her English is perfect, her knowledge of Barcelona and Spain is truly impressive. Details on history, culture, and day-to-day life were delivered with confidence, humor and warmth. Leaving Luana at the end of our tour was a sad moment as we had gotten to know her so well. We recommend her completely.
We had a fabulous day with Luana, she was extremely knowledgeable about the sights around Barcelona. She was flexible with all our requests. We would certainly recommend Luana as your guide should you need one in Barcelona.
Having Luana Riccardi as our guide in Barcelona was the very best choice we could have made! She met us at the airport with a smile and a hug, and she was so enthusiastic, knowledgeable, and pleasant that we wished we could take her with us on the rest of our trip! Thru the booking process she was responsive and offered excellent suggestions, and she was truly a delight. We were left at our hotel, tired but so happy, and we all hope to return to Spain and Luana one day soon!
Luana was fantastic - over 2 days (3 hrs each) she showed us Gothic Barcelona and then Gaudi's masterpieces.
She brought both to life with great enthusiasm and incredibly in depth knowledge - that had it not been for her extremely lively personality could have been overwhelming. She was particularly great in keeping our kids (7 and 11) engaged. Extremely highly rated!
Luanna is great, highly recommended.
Luana was the perfect guide for our small family group. She is very articulate and informative. She paced the tour beautifully so that we covered everything in depth allowing for our 89 year old mother, who incidentally, said that it was the best tour she had been on. We would have liked to spend another day touring with her.
This was the first time one of my clients requested a private guide in Barcelona. I was a little concerned,but was immediately relieved with Luana's prompt and warm responses to every inquiry I made. My client was traveling with his wife and daughter and spent 3 days with Luana. They absolutely loved her and emailed the following feedback: Luana was WONDERFUL! Warm, friendly and very knowledgable. I think we would have loved Barcelona in any event but she certainly made it easy. Great job.
Luana is an amazing guide. My family and I thoroughly enjoyed our tours in Barcelona. She has the right blend of historical facts and interesting anecdotes about the city and monuments. In addition she is very knowledgable and eager to share her knowledge on Catalan culture, history and tradition.
Her restaurant recommendations were fantastic. We just could not get enough of all the delicious food.
Luana is a fantastic guide! I highly recommend to anyone travelling to Barcelona to take her as your personal guide. She is very friendly, nice, and full of information. My wife and I had a wonderful time in Barcelona with Luana.
Luana was absolutely wonderful! She was pleasant, very knowledgeable and provided just enough information so that we were not bored or overwhelmed! Her enthusiasm for Barcelona was so contagious - we got caught in her web! Loved her tour!
We were a group of 7 with 2 teens and can't say enough good things about Luana. We all fell in love with her. She met us at our hotel and spent the day with us and it seemed like we had known her forever. She makes guiding seem effortless and there wasn't a question we asked that she couldn't answer. She is a plethora of knowledge of the area and tailor-makes the tour. You will not be sorry if you choose her. Thanks Luana!!
I had Luana for a tour of Rome in 2012 and made sure to have her for my trip to Barcelona in 2014. Once again she did not disappoint. My brother and i had a Tapas tour and Gaudi tour, both made even better with Luana to guide us. Highly recommend her and i for one will book her again for either Rome or Barcelona. Thanks Luana.
Luana Riccardi gets 10 stars but unfortunately we can only give her 5.
I spent hours looking for a guide to enhance our Gaudi tour and make it a special event. We were so lucky to decide on Luana. She is a mature, intelligent, energetic young woman who loves what she does. She speaks very good English and has the gift of being able to design your tour and time with her masterfully. Do not look any further for "the perfect guide". You have found her!!!!!


NeuroCar Park is a highly accurate multi-sensor parking system for determining occupancy of parking spaces in a fully automatic manner. The system combines multiple inputs from video cameras and/or 3D laser scanners assuring very high level of precision. It contributes to a better utilization of available parking spaces, improves infrastructure management and increases safety level of car parks.
The NC Red Light system records vehicles entering an intersection (or on the protected area of the road) at a red light and documents these traffic offenses. The course of the entire event is recorded by an overview camera as a sequence of images. Vehicle identification is carried out on the basis of an automatic reading of number plates and make ans model recognition from the images recorded by an ANPR camera.
The NeuroCar WIM Weigh-in-Motion system is an effective tool for monitoring of oversized or overloaded vehicles. It is used among others by the Police, Inspectorate of Road Transport, road authorities and by municipal offices. It enables automatic detection and identification of overloaded or oversized vehicles without stopping them. Its expansion is an Enforcement-type system which automatically initiates enforcement proceedings on the basis of the collected data on the offense.
NC Flow is a dedicated robust smart camera solution for vehicle counting and classification purposes.
The NeuroCar AccessControl system enables full monitoring of vehicles within demarcated zones (parking lots, company premises, demarcated urban areas) and controls the vehicles' access to those zones. Vehicles are identified on the basis of number plate recognition (and optionally the make and model) from the images taken by the cameras at control points (entry/exit).
NeuroClock is a very high precision (±100µs) display clock (chronometer) and is dedicated to checking camera system time precision and camera parameters, like exposure time, conversion time etc. Time on the clock is represented by arabic numerals or special code designed for cameras with global shutter or special code designed for cameras with rolling shutter. May be used to calibrate/test section speed control system.
NC Park Balance system allows to determine the number of vehicles that are currently parked in the parking lot, specifies the type of parked vehicles and their parking time.
NeuroCar is set of effective tools for road and rail traffic managemant and road safety. Thanks to advanced deep learning, big data and sensors fusion technology NeuroCar offers wide range of solutions for vehicle classification and identification, speed, redlight and ETC enforcement, vehicle counting, weighing and measurement, parking lot management and tunnel safety. Important tool used by NeuroCar is digital image processing technology on the basis of video stream from a camera.


text:
Uses of a Typewriter
By: Jeanette Lee Updated April 12, 2017
antique typewriter image by Gonçalo Carreira from Fotolia.com
Facts About Morse Code
The typewriter was invented in 1869 by Christopher Sholes, Carlos Glidden and Samuel Soule, with its electric counterpart introduced in 1872 by Thomas Alva Edison. The machine allowed people to bring the printing press into their own homes. When typewriters entered mass production, they replaced simple pen and paper in many offices, homes and schools.
Short Jobs
The typewriter has been replaced by computers with word processing software. However, some people still keep typewriters at home for short, quick jobs such as printing envelopes or labels. Typewriters print as the user types, unlike computers which must be connected to a printer and only prints the project once it is completed. Thus, it is often more convenient to use typewriters for small projects.
Some authors continue to use typewriters to transcribe their thoughts. Kevin McGowin, fiction writer and literature instructor, notes that the aesthetic of typewriters meshes well with the creative process of writing a novel or letter. The clacking of the keys, though disturbing to some, helps him get into a rhythm of creation.
With the invention of computers and word processing, typewriters are now obsolete, according to the Smithsonian Institution. However, antique collectors appreciate typewriters, either for display or occasional use. According to the World Collectors Net website, in an era of complicated technology, some people have developed a newfound appreciation for antique machines.
Idea Finder: "Typewriter History"
Smithsonian Education: "The Typewriter"
Xavier: "Typewriters"
Word Collectors Net: "Collecting Antique Typewriters"
Jeanette Lee began writing in 2010. She has a Bachelor of Arts in English from Wellesley College and and a Master of Arts in technical and professional writing, as well as a Master of Literature in investigative journalism at Carnegie Mellon University. She is currently a digital content writer at an industrial marketing agency.


Someone found a little box named 'art'.
Tapping on it, one heards birds twitter.
Some think that it can make big money.
The box can't be opened.
And yet art is like sunshine, and it does exist.
Once in a while, it comes and goes.
Everyone will see it shine.
The value of art for me is its possibility of lightness. Art is liberal and inspire all the time, no matter who you are, no matter in what system or situation you are, and no matter what you are trying to find through art. Art work can be without a personal creation and can have a open-ended result. (It even can have no ending.)Through sharing a illusion, believe or enjoyment of art in public scene, I had nothing to say but a lot to hear. The process comes out with a relational aesthetic and in my point of view it is my ideal art, without boundary or even remind us that those boundary that we see is not really a clear line but a border that range could be test.
The artwork is a presentation of my exchanging event ( handmade ceramic exchanging a meal with stranger on street )host in Ping Shak Estate, 2012.
Lam graduated from the Academy of Visual Arts, Hong Kong Baptist University, with a minor in creative writing. Lam is interested in applied art and many of her works of art are made with ceramics and metals, which enable her to consider the complex relationships between people and the arts. She likes to travel around the world, and has been selling items on the street and bartering in Mexico in order to reflect on the publicity of the arts. She is convinced that art is life, and her creative work attempts to break down the boundaries between classes, taste, and other social categories in promoting genuine appreciation of art per se.


1. When the selection Criteria is set to User Id and you try to run the report upon this field only, it shows 'Please select an object along with User ID for search' or 'No records found'.
2. The changes done on the user in Access Request's Audit Logs, are not captured in the Change Log Report.


text:
Q: JavaFX How to Clear Message The Code below is a snippet that is supposed to print a message if the password is incorrect, and print a different message when the password is incorrect.
pwBox.setOnAction(new EventHandler<ActionEvent>() {

            public void handle(ActionEvent e) {
                Label message = new Label();
                grid.add(message, 1, 7);

                if (!pwBox.getText().equals("T2f$Ay!")) {
                    message.setText("Your password is incorrect!");
                    message.setTextFill(Color.rgb(210, 39, 30)); //Red
                } else {
                    message.setText("Your password has been confirmed");
                    message.setTextFill(Color.rgb(21, 117, 84)); //Green
                }
                pwBox.clear();
            }

        });

When I purposefully enter an incorrect password the code prints red, if I do it again the color actually intensifies, and if I enter the correct password afterwards it just writes over the previous message. Is there simply a way to delete the message off of the grid?

A: Your handle() method is invoked every time the user presses "Enter" in the pwBox. This means that each time this happens, you create a brand new Label and add it into the same cell in the grid, placing it on top of anything that was previously placed there.
Instead, create the Label once, and update its text in the event handler:
        final Label message = new Label();
        grid.add(message, 1, 7);
        pwBox.setOnAction(new EventHandler<ActionEvent>() {

            public void handle(ActionEvent e) {

                if (!pwBox.getText().equals("T2f$Ay!")) {
                    message.setText("Your password is incorrect!");
                    message.setTextFill(Color.rgb(210, 39, 30)); //Red
                } else {
                    message.setText("Your password has been confirmed");
                    message.setTextFill(Color.rgb(21, 117, 84)); //Green
                }
                pwBox.clear();
            }

        });

A: Try adding a message.setText(" ") before your conditional flow as shown below:
        pwBox.setOnAction(new EventHandler<ActionEvent>() {
        public void handle(ActionEvent e) {
            Label message = new Label();
            grid.add(message, 1, 7);
            message.setText("");

            if (!pwBox.getText().equals("T2f$Ay!")) {
                message.setText("Your password is incorrect!");
                message.setTextFill(Color.rgb(210, 39, 30)); //Red
            } else {
                message.setText("Your password has been confirmed");
                message.setTextFill(Color.rgb(21, 117, 84)); //Green
            }
            pwBox.clear();
        }

    });

redpajama_set_name: RedPajamaStackExchange


text:
Rise in crime rate in Southern division
Kathrin Krishna
A nine percent increase in crime rate has been recorded in the Southern Division from January to May this year when compared to the same period last year.
Defense Minister Ratu Inoke Kubuabola says this includes a number of cases of serious assault and violence against women and children.
There were 2,343 crime cases for the first five months in 2017 and this has increased by 438 for the same period this year.
"A significant increase in crimes against the persons including double the number of cases of serious assault, common assault and criminal intimidation has been recorded over the past five years."
Ratu Inoke says the Defense Ministry will continue working in collaboration with the Fiji Police Force and different communities to create confidence and trust amongst Fijians.
He says every citizen has the right to a safe living environment.


Something which I had an issue with a while ago is that when installing a lot of testing machines for clients, or internal projects, the CPAN dependencies were taking a long time to download and install - mainly due to our Internet Connection here at Castle Shadowcat being... well a bit tight on the upstream and downstream. So I decided to do something about it.
This first post is going to go over the various CPAN mirror clients available (although I may have missed one or two - let me know in the comments!). So without further ado, lets get to it!
However each of these have their own benefits and drawbacks. So lets have a closer look.
Probably the simplest of all the clients, this is just using an FTP client to copy the files to your local machine. Does not have any special features (atleast pertaining to CPAN), and is not a recommended way of creating a mirror - it is only recommended if no other method is possible.
A favoured tool of system admins, developers, and basically anyone who needs to copy files reliably from one place to another. If you have never used it directly, then you have probably used something which depends on it - its a tool well worth knowing about and using.
In terms of using it for a CPAN mirror, its the recomended tool for setting up a mirror which syncs once or twice a day. Useful if you arent in need of the latest modules from today, and relatively light on resources. However does need to be run every time you want to synchronise - or you could use your crontab.
Written in perl, this is probably the one most people are familiar with. Very useful for creating a local mirror in your home directory, for when you are away from an internet connection, this module and its included CLI app minicpan allow you to create a 'latest only' CPAN mirror. Great for conferences and hacking around on the move, and can probably be made to create a full mirror. You can probably also combine this with a plackup static server, and have a network wide minicpan for use across VMs on you machine.
Now, the issue with this is, its a manual sync process - if you want to update your CPAN mirror, you run minicpan again. Not that much of an issue for a mobile development machine, but if you need an always up-to-date CPAN mirror, then it starts to show its issues. You can always run it on a crontab however. Also, as it by default only fetches the latest versions of modules, you may run into version requirements that cannot be fulfilled, so it may not be all that useful if you are working on old codebases.
Another client written in perl, this is the official client used on the master CPAN host and all Tier 1 mirrors. The underlying tool for this is rsync, however it does a much more complex check of items in the recent changes, reducing network and processing overhead.
The main benefit of this tool is that (once you have the correct incantation), you can then just set it running and leave it - as long as your shell session stays alive, it will continue to run and update itself.
The recommended way of using this is alongside a daily rsync, which is useful to gather things it may miss, and also to remove cache files it no longer needs from the CPAN directory.
This client is the one I am least familiar with, however it claims to have features which rrr-client lacks - as well as having a lighter footprint. I'l leave investigation of this one up to the reader, although if there is enough interest I will give it a look and a writeup - leave a comment if interested!


Tales of goodwill – both on the field and off – has not been hard to find in South Surrey this week.
The sheer volume of good deeds at the Women's World Softball Championships this week have overwhelmed even those who expected them.
In the days leading up to the first pitch at Softball City, tournament chairperson Greg Timm – along with legions of fellow organizers and volunteers – expected all manner of "good news" stories to filter out over the course of the 10-day event.
But what has happened this week – both on the field and off – has gone far beyond those modest expectations of sportsmanship and community spirit.
Last weekend, for example, the New Zealand national team noticed their Kenyan counterparts slipping and sliding all over the field – players only had flat-soled shoes, as opposed to cleats – so members of the Kiwi squad pooled their money and, along with a little help from Cloverdale's Ball Park Sports, bought proper cleats and some new bats for the Kenyan contingent.
A similar situation also unfolded with the Ugandan national team, who received new equipment courtesy of a donation from a private resident.
Such assistance started long before the tournament began, too. Earlier this month, world championship organizers revealed that Cloverdale businessman Addison Hubert donated $25,000 to help the under-funded Venezuelan team with travel expenses.
Hubert said he was wowed by the Venezuelan residents' "unparalleled passion for the sport" during a recent trip to the South American country, so he stepped in to help.
The Venezuelans are not the only team here this week to have received a helping hand from the local community, either.
Since the spring, members of the South Surrey-White Rock Thunder '98 softball team – who travelled to Ecuador for an exhibition tour last year – have been fundraising to help that country's national team. The program's government funding was pulled – and diverted to relief efforts – after an earthquake in mid-April ravaged part of the country.
With only one coach able to make the trip, two Thunder coaches – Dwayne and Tracey Mitchell – have stepped in to help the club, too.
What Timm has also been surprised by is on-the-field help – often during the games themselves.
"The score was imbalanced, but the player on the higher-level team wanted to help – there is actual coaching going on, from one team to another, on the field," Timm said.
A willingness to help has extended far beyond the borders of Softball City and South Surrey Athletic Park, too.
Chris Bullock, a White Rock resident and owner of the Famoso Neapolitan Pizzeria chain, said he wanted to show the Italian team some local hospitality. So he invited them to Famoso's Morgan Crossing location for dinner and drinks on him.
At 8 p.m. Tuesday, the team arrived at his Italian restaurant.
The Italians dined on appetizers, salads and the eatery's signature Neapolitan pizzas, which players described as "very authentic," said Bullock. Team shirts were exchanged with Famoso-branded shirts, players signed autographs and took photos with other ball teams in the dining room.
Some spoke English, some not, but that didn't matter much, said Bullock.
The local Irish community has also embraced the championship. Undeterred by the Irish team's limited success in international play, the Irish Club of White Rock has been urging locals to support the national team of their homeland.