Pakistan Telecommunication Company Limited (PTCL) has launched 'PTCL Gamers Hub' for the gaming community at the two-day event 'FACE Music Mela 2019' being held at Pakistan National Council of Arts, Islamabad.
Leveraging Etisalat Group's digital services and experience in UAE, PTCL is providing a platform with unlimited internet and data, where nation's tech savvy youth can experience seamless multi-player networked gaming within the country. It will also provide exciting opportunity to help boost the profile of Pakistan's growing gaming community, offering a unique and integrated platform for the gaming community to socialize and compete on.
PTCL, being the largest internet service provider in Pakistan, realizes that true gaming experience can only be achieved with best-in-class broadband services with optimized latency towards renowned gaming servers in the world. PTCL is actively engaged in route optimization and peering initiatives to achieve lower latency and an improved user experience for gaming on European and Asian servers.
you may be surprised to know as was I, that as PTCL is the backhaul provider for majority of ISPs in pakistan that it is in fact PTCLs routing that we are getting on nayatel and other services.
I am assuming, I am one of the very few here who have been playing multiplayer games on ptcl for more than a decade and half and I am satisfied with PTCL services so far.
But PTCL does issues sometimes, but thats like needle in a haystack.


Client asked us to developing a website allowing user to search for clubs based on region, country, city, state/province, venue etc. Functionalities like viewing club listings and club details were also expected. User would be able to login using their Facebook login credentials, share the website with their Facebook friends, and "like" the listed clubs.
The Rainbow Index is all about finding the best clubs, bars and events on the planet and letting the end user know which ones are the best. PSDs were provided by the client and we have converted them into HTML. On the landing page, website users will find top 7 of the most popular venues.
Users can also search for venues based on various search filters like "View by Venue type", "View by Region", "View by Scene" etc. Users can "Like" any venue using Facebook. Based on the number of Facebook likes, the popularly of the venue will be calculated. One of the main features that we have added is making the website integrated with an iPhone app "The Pridefinder" which displays the list of the venues/events listed on the website.
User would also be able to login using their Facebook login credentials. They can search for clubs by region, country, city, state/province and venue.
User would be able to view a map of top regions and the top clubs of Asia, North America, South America, Europe, Oceania, and Africa. They can view the list of clubs (with images)available on the website and can sort their searches by - Live, Archived, Country, State/Province etc.
User would be able to "Like" the page on Facebook and "Share" them on their home page.
Greenwich Mean Time each day.
PrideFinder: User would be able to view upcoming events at the top of the list.


If a healthcare profession appeals to you, LVN programs in Narlon CA are for you.
Training courses can often be completed in as little as 1-2 years, and graduates become immediately qualified to take the NCLEX examination for professional certification after their courses.
To become a LVN has a few conditions. You should be the minimum age to work in California, own a senior high school degree or equivalent, successfully pass a criminal background screening, and have a negative test result for illicit drugs.
Are there any prerequisites to join the training program?
The National Council of State Boards of Nursing does, in fact, state that all Licensed Vocational Nurses must have a license. The Nurse Aide Registry oversees and regulates the nursing registry. Once you're certified and listed, you are qualified for hire.
How Strong is the Job Forecast for Licensed Vocational Nurses in Narlon CA?
For future nurses, the career outlook is among the best of any profession in California. The domestic growth rate for this job is far ahead of the median for all jobs and is also among the highest in the healthcare industry. Such statistics illustrate a unique chance for anyone who has an interest in an entry-level position in nursing.
With all the information we've supplied, you are now set to decide on LVN programs and become a LVN!


The problem of separating salt from water has long been solved by forcing the water through a polyamide membrane in a process called reverse osmosis (RO). However, the water can't be disinfected with chlorine because it degrades polyamide material. Now, researchers at Virginia Tech have created a new polymer membrane for RO that will not be degraded by chlorine.
"Our RO materials grew out of our work on proton exchange membrane (PEM) materials used in fuel cells," said James McGrath, University Distinguished Professor of Chemistry at Virginia Tech. "The polymer structure is similar, but PEM materials are treated with a dilute acid and the RO materials are treated with a salt to put them in the neutral form."
Last year, McGrath's group received funding from the Office of Naval Research (ONR) to develop an RO material that would not break down from chlorine. "We have suggested for some time that PEM materials could be used so our students quickly began sending sample materials for testing to Benny D. Freeman, chemical engineer at the University of Texas, Austin. And within a year we had a successful material.
The ONR has expanded the project to add Don Baird, professor of chemical engineering at Virginia Tech, to fabricate the membrane. "The material we created and evaluated in the first year was relatively thick," McGrath said. "To be competitive, it has to be a thin film so the water can pass through quickly - 10 to 100 times thinner than our present samples. That is not trivial but we think we know how to do it."
The Virginia Tech research group has created an asymmetric membrane. Imagine rigid foam with a thin membrane skin. The separation takes place at the skin and the water passes quickly through the foam's large pores. Without the foam, the skin or film layer is not strong enough to withstand the pressure of RO.


text:
DOSTOYEVSKY' PUSHKIN SPEECH
DOSTOYEVSKY'S PUSHKIN SPEECH
The Treaty of Berlin represented an unprecedented interference of the western Great Powers in the Balkans at the expense of Russia and the Christian Balkan States. As we have seen, it reignited tension between Russia and the West, as a partial result of which, writes Misha Glenny, "the 1870s saw another very dangerous development in great-power attitudes to the region. France, Britain and Russia had, in their dealings over Greece in the 1830s, acted in harmony with one another to protect their strategic interests. From the Congress of Berlin onwards, cooperation was replaced by competition, harmony by discord. The peoples of the Balkans would pay dearly for this transformation."[1]
Russia's failure to conquer Constantinople was a great blow to the Slavophiles. "At a Slavic Benevolent Society banquet in June 1878 Ivan Aksakov furiously denounced the Berlin Congress as 'an open conspiracy against the Russian people, [conducted] with the participation of the representatives of Russia herself!'"[2]
Dostoyevsky was also disillusioned. But his disillusionment was not the product of the failure of his "Pan-Slavist" dreams, as some have made out. For Dostoyevsky's dreams were not "Pan-Slavist", but "Pan-Human", genuinely universalist. His dream was the conversion of the whole world to Christ, and thereby to real fraternity – that fraternity which the revolutionaries had promised, but had not delivered and would never be able to deliver. A major step on the road to this dream was to be the liberation and unification of the Orthodox peoples of the East under the Russian tsar through the planting of the Cross on the dome of Hagia Sophia in Constantinople by the Russian armies. Dostoyevsky found real brotherhood only in the Orthodox Church, and in that Orthodox nation which, he believed, had most thoroughly incarnated the ideals of the Gospel – Russia.
"The moral idea is Christ. In the West, Christ has been distorted and diminished. It is the kingdom of the Antichrist. We have Orthodoxy. As a consequence, we are the bearers of a clearer understanding of Christ and a new idea for the resurrection of the world… There the disintegration, atheism, began earlier: with us, later, but it will begin certainly with the entrenchment of atheism… The whole matter lies in the question: can one, being civilized, that is, a European, that is, believe absolutely in the Divinity of the Son of God, Jesus Christ? (for all faith consists in this)… You see: either everything is contained in faith or nothing is: we recognize the importance of the world through Orthodoxy. And the whole question is, can one believe in Orthodoxy? If one can, then everything is saved: if not, then, better to burn… But if Orthodoxy is impossible for the enlightened man, then… all this is hocus-pocus and Russia's whole strength is provisional… It is possible to believe seriously and in earnest. Here is everything, the burden of life for the Russian people and their entire mission and existence to come…"[3]
It was for the sake of Orthodoxy, the true brotherhood of man, that the Russian armies had sacrificed, and would continue to sacrifice themselves. Russia, Dostoyevsky believed, had only temporarily been checked at the Gates of Constantinople, and would one day conquer it and hand it back to the Greeks, even if took a hundred years and more. Nor was this universalist love confined to Russia's brothers in the faith: it extended even to her enemies in Western Europe – that "graveyard of holy miracles". The lost half of Europe, immersed in Catholicism and its child, Protestantism, and its grandchild, atheism, would be converted from Russia: "The whole destiny of Russia lies in Orthodoxy, in the light from the East, which will suddenly shine forth to the mankind of the West, which has become blinded and has lost its faith in Christ. The cause of the whole misfortune of Europe, all of its ills, everything without exception, hearkens back to its loss of Christ with the establishment of the Roman Church, followed by its subsequent decision that it could manage just fine without Christ at all."[4]
But in the meantime, what sorrows, what torture and bloodshed, lay in store for Europe, and first of all for Russia, whose ruling classes were already Orthodox only in name! It was all the fault of the misguided idealism that sought, on the basis of science and rationalism, to force men to be happy – or rather, to give them happiness of a kind in exchange for their freedom. This rationalist-absolutist principle was common both to the most believing (Catholic) and most unbelieving (Socialist) factions in Western political life, and was typified in the Grand Inquisitor in The Brothers Karamazov, who "in his last remaining years… comes to the clear conviction that it is only the advice of the great and terrible spirit that could bring some sort of supportable order into the life of the feeble rebels, 'the unfinished experimental creatures created as a mockery'. And so, convinced of that, he sees that one has to follow the instructions of the wise spirit, the terrible spirit of death and destruction. He therefore accepts lies and deceptions and leads men consciously to death and destruction. Keeps deceiving them all the way, so that they should not notice where they are being led, for he is anxious that those miserable, blind creatures should at least on the way think themselves happy. And, mind you, the deception is in the name of Him in Whose ideal the old man believed so passionately all his life! Is not that a calamity?…."[5]
Since so many in Russia's educated classes thought like Ivan Karamazov and the Grand Inquisitor (although much less seriously and systematically, for the most part), it was premature to think of the unification of the Orthodox peoples – still less, of the whole of Europe - under the leadership of Russia. The first need was to unite Russia within herself. And that meant uniting the educated classes with the bulk of the population, the peasants, whose lack of education and poverty, and attachment to the Orthodox Tsar and Church, repelled the proud, self-appointed guardians of the nation's conscience…
In his youth Dostoyevsky had been converted from the socialist ideas of his youth to the official slogan of Nicholas I's Russia, "Orthodoxy, Autocracy and Nationality".[6] But he wrote little directly about Orthodoxy or Autocracy, probably because this would immediately have put off his liberal audience.[7] A generation earlier, Slavophiles such as Khomiakov and Kireyevsky had been able to speak more or less openly in support of the Church and the Tsar. But the years 1860-1880 had entrenched liberalism and positivism firmly in the hearts and minds of the intelligentsia. So Dostoyevsky had to approach the subject more indirectly, through the third element of the slogan – Nationality.
Dostoyevsky himself had returned to the faith by this indirect route: from the time of his imprisonment in Siberia, his eyes had slowly been opened to the reality of the people, their spiritual beauty and their Orthodox faith. At the same time, a whole pleiad of artists, the so-called pochvenniki, "lovers of the soil", were coming to a similar discovery, giving a kind of second wind to Slavophilism. For example, in 1872, during the celebrations of the bicentenary of that most "anti-pochvennik" of tsars, Peter the Great, the young composer Modest Mussorgsky wrote to his closest friend: "The power of the black earth will make itself manifest when you plough to the very bottom. It is possible to plough the black earth with tools wrought of alien materials. And at the end of the 17th century they ploughed Mother Russia with just such tools, so that she did not immediately realize what they were ploughing with, and, like the black earth, she opened up and began to breathe. And she, our beloved, received the various state bureaucrats, who never gave her, the long-suffering one, time to collect herself and to think: 'Where are you pushing me?' The ignorant and confused were executed: force!... But the times are out of joint: the state bureaucrats are not letting the black earth breathe.
"'We've gone forward!' – you lie. 'We haven't moved!' Paper, books have gone forward – we haven't moved. So long as the people cannot verify with their own eyes what is being cooked out of them, as long as they do not themselves will what is or is not to be cooked out of them – till then, we haven't moved! Public benefactors of every kind will seek to glorify themselves, will buttress their glory with documents, but the people groan, and so as not to groan they drink like the devil, and groan worse than ever: haven't moved!"[8]
Mussorgsky composed in Boris Godunov and Khovanshchina two "popular" operas which evoked the spirit of Mother Russia and the Orthodox Church as no other work of secular art had done. Dostoyevsky was to do the same in The Brothers Karamazov. He hoped, through the beauty of his artistic creations, to open the eyes of his fellow intelligenty to the people's beauty, helping them thereby to "bow down before the people's truth" – Orthodoxy. In this way, as the Prince said in The Idiot, "beauty" – the beauty of the people's truth, the Russian God – "will save the world".
However, Dostoyevsky's concept of the people has been widely misunderstood, and needs careful explication. Some have seen in it extreme chauvinism, others – sentimentalism and cosmopolitanism. The very diversity of these reactions indicates a misunderstanding of Dostoyevsky's antinomical way of reasoning.
Let us consider, first, the following words of Shatov in The Devils: "Do you know who are now the only 'God-bearing' people on earth, destined to regenerate and save the world in the name of a new god and to whom alone the keys of life and of the new word have been vouchsafed?"[9]
The "people" here is, of course, the Russian people. And the God they bear is Christ, Who is "new" only in the sense that the revelation of the truth of Christ in Orthodoxy is something new for those other nations who were once Christian but who have lost the salt of True Christianity. Not that the Russians are considered genetically or racially superior to all other nations; for "Russianness" is a spiritual concept closely tied up with confession of the one true faith, which may exclude many people of Russian blood (for example, the unbelieving intelligentsia), but include people of other nations with the same faith.
Thus Shatov agrees with Stavrogin that "an atheist can't be a Russian". And again, "an atheist at once ceases to be a Russian". And again: "A man who does not belong to the Greek Orthodox faith cannot be a Russian."[10]
It follows that "the Russian people" is a concept with a universalist content insofar as her Orthodox faith is universal; it is virtually equivalent to the concept of "the Orthodox Christian people", in which "there is neither Jew nor Greek, neither barbarian nor Scythian" (Colossians 3.11).
For "if," writes M.V. Zyzykin, "it is possible to call the fact that Christianity has become the content of a certain people's narodnost' the national property of that people, then such a property belongs also to the Russian people. But we should rather add the term 'universal' here, because the very nationality is expressed in universality, universality has become the content of the narodnost'."[11]
Shatov continues: "The purpose of the whole evolution of a nation, in every people and at every period of its existence, is solely the pursuit of God, their God, their very own God, and faith in Him as the only true one… The people is the body of God. Every people is a people only so long as it has its own particular god and excludes all other gods in the world without any attempt at reconciliation; so long as it believes that by its own god it will conquer and banish all the other gods from the world. So all believed from the very beginning of time – all the great nations, at any rate, all who have been in any way marked out, all who have played a leading part in the affairs of mankind. It is impossible to go against the facts. The Jews lived only to await the coming of the true God, and they left the true God to the world. The Greeks deified nature and bequeathed the world their religion – that is, philosophy and art. Rome deified the people in the State and bequeathed the State to the nations. France throughout her long history was merely the embodiment and development of the idea of the Roman god, and if she at last flung her Roman god into the abyss and gave herself up to atheism, which for the time being they call socialism, it is only because atheism is still healthier than Roman Catholicism. If a great people does not believe that truth resides in it alone (in itself alone and in it exclusively), if it does not believe that it alone is able and has been chosen to raise up and save everybody by its own truth, it is at once transformed into ethnographical material, and not into a great people…"[12]
It follows that what we would now call "ecumenism" – the belief that other nations' gods or religions are as good as one's own – is the destruction of the nation. And indeed, this is what we see today. For the ecumenist nations who recognize each other's gods have become mere "ethnographical material", members of the United Nations but not nations in the full sense of entities having a spiritual principle and purpose for their independent existence.
Therefore, according to this logic, any nation that asserts its own truth in the face of other supposed truths must be "nationalist", and steps must be taken to reduce or destroy its power. Universalism is declared to be good and nationalism bad. However this fails to recognize the possibility – a possibility that Dostoyevsky insisted upon as a fact in the case of Russia – that a nation's particular, national faith may have a universalist content.
And yet this is precisely what Dostoyevsky insisted on for Russia... "Dostoyevsky," wrote Florovsky, "was a faithful follower of the classical Slavophile traditions, and he based his faith in the great destiny marked out for the God-bearing People, not so much on historical intimations, as on that Image of God which he saw in the hidden depths of the Russian people's soul, and on the capacities of the Russian spirit for 'pan-humanity'. Being foreign to a superficial disdain and impure hostility towards the West, whose great 'reposed' he was drawn to venerate with gratitude, he expected future revelations from his own homeland because only in her did he see that unfettered range of personal activity that is equally capable both of the abyss of sanctity and the abyss of sin…, because he considered only the Russian capable of becoming 'pan-human'."[13]
"Do you know, gentleman," he wrote in 1877, "how dear this very Europe, the 'land of sacred miracles', how dear it is to us, Slavophile dreamers – according to you, haters of Europe! Do you know how dear these 'miracles' are to us; how we love and revere with a stronger than brotherly feeling, those great nations that inhabit her, everything great and beautiful which they have created."[14]
The attainment of European civilization must be absorbed. But then they must brought home, as it were, and integrated with "the people's truth", Orthodoxy. Walicki writes: "Westernisation had widened Russia's horizons, Dostoyevsky acknowledged, and this must be appreciated by all. The intelligentsia, too, had a valuable contribution to make: 'We must bow down before the people's truth and recognise it as such, we must blow like prodigal children who, for two hundred years, have been absent from home, but who nevertheless have returned Russians…'
"Dostoyevsky, therefore (like Chaadaev before him), regarded divorce from the soil and 'homeless wandering' not just as a misfortune, but also as a chance to create a new type of 'universal man' freed from the burden of the past and from national prejudices – a man who would 'bear the world's sufferings'. He agreed with Herzen that 'the thinking Russian is the most independent man in the world.' The cultivated elite in Russia, says Vershilov in The Adolescent, has 'produced perhaps a thousand representatives (give or take a few) who are freer than any European, men whose fatherland is all mankind. No one can be freer and happier than a Russian wanderer belonging to the "chosen thousand"; I really mean that; it's not just a joke. Besides, I would never have exchanged that mental anguish for any other kind of happiness.'
"Nevertheless, Dostoyevsky called on the 'chosen thousand' to give up their wanderings and return home. Only a 'return to the soil' and submission to 'the people's truth' would enable them to find true peace and would heal their split personality. A symbolic expression of this is the scene in The Adolescent when Vershilov breaks the ancient icon of the old pilgrim Makar. Here we have the smashing of the folk (Orthodox Christian) heritage, the inner dualism (the icon breaks into two equal parts), and the hint of the return to the people through Sonia, a woman of the people. The marriage of the lost intelligentsia and the people who, in spite of temptation (Sonia's seduction by Vershilov), have kept faith with their moral ideas and have preserved in their religion the pure, undefiled image of Christ…"[15]
This, Dostoyevsky's fundamental insights on Russia were summarized and most eloquently expressed in his famous Pushkin Speech, delivered at the unveiling of the Pushkin Monument in Moscow on June 8, 1880.
In this speech, writes Walicki, Dostoyevsky presents Pushkin as the supreme embodiment in art "of the Russian spirit, a 'prophetic' apparition who had shown the Russian nation its mission and its future.
"In the character of Aleko, the hero of the poem Gypsies, and in Evgeny Onegin, Dostoyevsky suggested, Pushkin had been the first to portray 'the unhappy wanderer in his native land, the traditional Russian sufferer detached from the people….' For Dostoyevsky, the term 'wanderer' was an apt description of the entire Russian intelligentsia – both the 'superfluous men' of the forties and the Populists of the seventies. 'The homeless vagrants,' he continued, 'are wandering still, and it seems that it will be long before they disappear'; at present they were seeking refuge in socialism, which did not exist in Aleko's time, and through it hoped to attain universal happiness, for 'a Russian sufferer to find peace needs universal happiness – exactly this: nothing less will satisfy him – of course, as the proposition is confined to theory.'
"Before the wanderer can find peace, however, he must conquer his own pride and humble himself before 'the people's truth'. 'Humble thyself, proud man, and above all, break thy pride,' was the 'Russian solution' Dostoyevsky claimed to have found in Pushkin's poetry. Aleko failed to follow this advice and was therefore asked to leave by the gypsies; Onegin despised Tatiana – a modest girl close to the 'soil' – and by the time he learned to humble himself it was too late. Throughout Pushkin's work, Dostoyevsky declared, there were constant confrontations between the 'Russian wanderers' and the 'people's truth' represented by 'positively beautiful' heroes – men of the soil expressing the spiritual essence of the Russian nation. The purpose of these confrontations was to convince the reader of the need for a 'return to the soil' and a fusion with the people.
"Pushkin himself was proof that such a return was possible without a rejection of universal ideals. Dostoyevsky drew attention to the poet's 'universal susceptibility', his talent for identifying himself with a Spaniard (Don Juan), an Arab ('Imitations of the Koran'), an Englishman ('A Feast During the Plague'), or an ancient Roman ('Egyptian Nights') while still remaining a national poet. This ability Pushkin owed to the 'universality' of the Russian spirit: 'to become a genuine and complete Russian means… to become brother of all men, an all-human man.'
"In his speech Dostoyevsky also spoke about the division into Slavophiles and Westernizers, which he regretted as a great, though historically inevitable, misunderstanding. The impulse behind Peter's reform had been not mere utilitarianism but the desire to extend the frontiers of nationality to include a genuine 'all-humanity'. Dreams of serving humanity had even been the impulse behind the political policies of the Russian state: 'For what else has Russia been doing in her policies, during these two centuries, but serving Europe much more than herself? I do not believe that this took place because of the mere want of aptitude on the part of our statesmen.'
"'Oh the peoples of Europe,' Dostoyevsky exclaimed in a euphoric vein, 'have no idea how dear they are to us! And later – in this I believe – we, well, not we but the Russians of the future, to the last man, will comprehend that to become a genuine Russian means to seek finally to reconcile all European controversies, to show the solution of European anguish in our all-human and all-unifying Russian soil, to embrace in it with brotherly love all our brothers, and finally, perhaps, to utter the ultimate word of great, universal harmony, of the fraternal accord of all nations abiding by the law of Christ's Gospel!'
"Before delivering his 'Address', Dostoyevsky was seriously worried that it might be received coldly by his audience. His fears proved groundless. The speech was an unprecedented success: carried away by enthusiasm, the crowd called out 'our holy man, our prophet', and members of the audience pressed around Dostoyevsky to kiss his hands. Even Turgenev, who had been caricatured in The Possessed [The Devils], came up to embrace him. The solemn moment of universal reconciliation between Slavophiles and Westernizers, conservatives and revolutionaries, seemed already at hand…"[16]
The Slavophile Ivan Aksakov "ran onto the stage and declared to the public that my speech was not simply a speech but an historical event! The clouds had been covering the horizon, but here was Dostoyevsky's word, which, like the appearing sun, dispersed all the clouds and lit up everything. From now on there would be brotherhood, and there would be no misunderstandings."[17]
And indeed, for a brief moment it looked as if the "the Two Russias" created by Peter the Great's reforms might be united. With the advantage of hindsight one may pour scorn on such an idea. But, as Metropolitan Anastasy (Gribanovsky) writes: "However accustomed people are to crawling in the dust, they will be grateful to every one who tears them away from the world below and bears them up on his powerful wings to the heavens. A man is ready to give up everything for a moment of pure spiritual joy and bless the name of him who is able to strike on the best strings of his heart. It is here that one must locate the secret of the amazing success won by the famous speech of Dostoyevsky at the Pushkin festival in Moscow. The genius writer himself later described the impression produced by him upon his listeners in a letter to his wife: 'I read,' he writes, 'loudly, with fire. Everything that I wrote about Tatiana was received with enthusiasm. But when I gave forth at the end about the universal union of men, the hall was as it were in hysterics. When I had finished, I will not tell you about the roars and sobs of joy: people who did not know each other wept, sobbed, embraced each other and swore to be better, not to hate each other from then on, but to love each other. The order of the session was interrupted: grandes dames, students, state secretaries – they all embraced and kissed me.' How is one to call this mood in the auditorium, which included in itself the best flower of the whole of educated society, if not a condition of spiritual ecstasy, to which, as it seemed, our cold intelligentsia was least of all capable? By what power did the great writer and knower of hearts accomplish this miracle, forcing all his listeners without distinction of age or social position to feel themselves brothers and pour together in one sacred and great upsurge? He attained it, of course, not by the formal beauty of his speech, which Dostoyevsky usually did not achieve, but the greatness of the proclaimed idea of universal brotherhood, instilled by the fire of great inspiration. This truly prophetic word regenerated the hearts of people, forcing them to recognize the true meaning of life; the truth made them if only for one second not only free, but also happy in their freedom."[18]
But while Dostoyevsky was able to inspire, he was not really able to convince or elicit true understanding. Thus after his speech said sadly: "The main thing about me they don't understand. They extol me for not being satisfied with the present political situation of our country. But they don't see that I am showing them the way to the Church…"[19]
June 8, 1880 was perhaps the last date on which the deep divisions in Russian society might have been healed, and the slide to revolution halted. However, the opportunity was lost. Disillusion and criticism set in almost immediately from all sides. This was less surprising from the liberals, who were looking for another, leftist answer to the question: "What is to be done?" from Dostoyevsky, another kind of criticism of the regime. They forgot that, as Chekhov wrote in 1888, an artist does not attempt to solve concrete social, political or moral problems, but only to place them in their correct context...[20] Somewhat more surprising was the less than ecstatic reaction of the right-wing litterati. Thus Mikhail Nikolayevich Katkov, a conservative who had published both War and Peace and Crime and Punishment, was very happy to publish the Speech in his Moskovskie Vedomosti (Moscow Gazette) - but laughed at it in private.[21] Perhaps for him, too, the Speech offered too little in the form of concrete political solutions or advice - an open endorsement of the monarchy, for example.
And yet Katkov was not far from Dostoyevsky in his views. "M.N. Katkov wrote that the opposition between Russia and the West consists in the fact that there everything is founded on contractual relations, and in Russia - on faith. If western society is ruled by law, then Russian society is ruled by the idea. There is no question that good principles can be laid at the base of any state, but they are deprived of a firm foundation by the absence of religious feeling and a religious view of the world. Good principles are then held either on instinct, which illumines nothing, or on considerations of public utility. But instinct is an unstable thing in a reasoning being, while public utility is a conventional concept about which every person can have his own opinion."[22]
Like Dostoyevsky, Katkov was striving to build bridges, and especially a bridge between the Tsar and the People (he, too, had been a liberal in his youth). "Russia is powerful," he wrote, "precisely in the fact that her people do not separate themselves from their Sovereign. Is it not in this alone that the sacred significance that the Russian Tsar has for the Russian people consists?"[23] "Only by a misunderstanding do people think that the monarchy and the autocracy exclude 'the freedom of the people'. In actual fact it guarantees it more than any banal constitutionalism. Only the autocratic tsar could, without any revolution, by the single word of a manifesto liberate 20 million slaves."[24] "They say that Russia is deprived of political liberty. They say that although Russian subjects have been given legal civil liberty, they have no political rights. Russian subjects have something more than political rights: they have political obligations. Each Russian subject is obliged to stand watch over the rights of the supreme power and to care for the benefit of the State. It is not so much that each one only has the right to take part in State life and care for its benefits: he is called to this by his duty as a loyal subject. That is our constitution. It is all contained, without paragraphs, in the short formula of our State oath of loyalty…"[25]
This was all true, and Dostoyevsky undoubtedly agreed with it in principle. However, he was doing something different from Katkov, and more difficult: not simply state the truth before an audience that was in no way ready to accept it in this direct, undiluted form, but bring them closer to the truth, and inspire them with the truth by indirect, aesthetic means.
And with this aim he did not call on his audience to unite around the Tsar. In any case, he had certain reservations about the Tsardom that made him in some ways closer to his liberal audience than Katkov. In particular, he did not support the "paralysis" that the Petrine system had imposed on the Church, whereas Katkov's views were closer to the official, semi-absolutist position.[26]
If Katkov may have preferred more on the monarchy in Dostoyevsky's speech, Constantine Leontiev was scandalised by the lack of mention of the Church. Volgin writes that "at the end of the Pushkin festival Pobedonostev in a restrained way, without going into details, congratulated Dostoyevsky on his success. And then immediately after his congratulations he sent him 'Warsaw Diary' with an article by Constantine Leontiev. This article was angry and crushing. C. Leontiev not only annihilated the Speech point by point from the point of view of his ascetic… Christianity, but compared it directly with another public speech that had taken place at almost the same time as the Moscow festivities, in Yaroslavl diocese at a graduation ceremony in a school for the daughters of clergymen. 'In the speech of Mr. Pobedonostev (the speaker was precisely him – I.V.),' writes Leontiev, 'Christ is known in no other way that through the Church: "love the Church first of all". In the speech of Mr. Dostoyevsky Christ… is so accessible to each of us in bypassing the Church, that we consider that we have the right… to ascribe to the Saviour promises that He never uttered concerning "the universal brotherhood of the peoples, "general peace" and "harmony"…'"[27]
We will recall that Leontiev wrote much about the invasion of the twin spirits of liberal cosmopolitanism and nationalism into the Orthodox world. So when he writes that Dostoyevsky "extracted out of the spirit of Pushkin's genius the prophetic thought of the 'cosmopolitan' mission of the Slavs"[28], it is with scarcely concealed irony. This irony becomes crushing when he speaks about waiting for "the fulfilment of the prophecy of Dostoyevsky, 'until the Slavs teach the whole of humanity this pan-human love', which neither the Holy Fathers nor the Apostles nor the Divine Redeemer Himself was able to confirm absolutely in the hearts of men".[29]
But was he being fair? Dostoyevky was not looking to the fusion of the races into one liberal-ecumenist conglomerate, but to their union in spirit through the adoption of the Orthodox faith, the essential condition of true brotherhood among both individuals and nations. Nor was he a chauvinist, but simply believed that the Russian people was the bearer of a truly universal content, the Orthodox Christian Gospel, which it would one day preach to all nations; for "this Kingdom of the Gospel shall be preached to all nations, and then shall the end come" (Matthew 24.14).
As he wrote in another place: "You see, I've seen the Truth. I've seen it, and I know that men can be happy and beautiful without losing the ability to live on earth. I cannot – I refuse to believe that wickedness is the normal state of men. And when they laugh at me, it is essentially at that belief of mine."[30]
Vladimir Soloviev was closer to understanding Dostoyevsky's true meaning when he wrote: "The true Church which Dostoyevsky preached is pan-human, first of all in the sense that in it the division of mankind into rival and hostile tribes and peoples must disappear." "He believed in Russia and foretold her great future, but the main earnest of this future was, in his eyes, precisely the weakness of national egoism and exclusiveness in the Russian people."[31] This belief that Dostoyevisky was not a chauvinist is the more striking in that it was expressed by a man who was a sworn foe of Russian chauvinism…
Leontiev returned to his criticism of this supposedly romantic, cosmopolitan or "chiliast" faith of Dostoyevsky's, as he considered it, in an article entitled "On Universal Love", in which he supported the liberal writer A.D. Gradovsky's claim that Dostoyevsky was ignoring the prophecies of the Antichrist. "The prophecy of the general reconciliation of people in Christ," he wrote, "is not an Orthodox prophecy, but some kind of general-humanitarian [prophecy]. The Church of this world does not promise this, and 'he who disobeys the Church, let him be unto thee as a pagan and a publican'".[32]
Dostoyevsky himself replied to Gradovsky (and therefore also to Leontiev) as follows: "In your triumphant irony concerning the words in my Speech to the effect that we may, perhaps, utter a word of 'final harmony' in mankind, you seize on the Apocalypse and venomously cry out:
"'By a word you will accomplish that which has not been foretold in the Apocalypse! On the contrary, the Apocalypse foretells, not "final agreement", but final "disagreement" with the coming of the Antichrist. But why should the Antichrist come if we utter a word of "final harmony".'
"This is terribly witty, only you have cheated here. You probably have not read the Apocalypse to the end, Mr. Gradovsky. There it is precisely said that during the most powerful disagreements, not the Antichrist, but Christ will come and establish His Kingdom on earth (do you hear, on earth) for 1000 years. But it is added at this point: blessed is he who will take part in the first resurrection, that is, in this Kingdom. Well, it is in that time, perhaps, that we shall utter that word of final harmony which I talk about in my Speech."[33]
Leontiev counters by more or less accusing Dostoyevsky of the heresy of chiliasm: "It is not the complete and universal triumph of love and general righteousness on this earth that is promised to us by Christ and His Apostles; but, on the contrary, something in the nature of a seeming failure of the evangelical preaching on the earthly globe, for the nearness of the end must coincide with the last attempts to make everyone good Christians… Mr. Dostoyevsky introduces too rose-coloured a tint into Christianity in this speech. It is an innovation in relation to the Church, which expects nothing specially beneficial from humanity in the future…"[34]
However, of one thing the author of The Devils, that extraordinary prophecy of the collective Antichrist, cannot be accused: of underestimating the evil in man, and of his capacity for self-destruction. The inventor of Stavrogin and Ivan Karamazov did not look at contemporary Russian society with rose-tinted spectacles. Dostoyevsky's faith in a final harmony before the Antichrist did not blind him to where the world was going in his time.
"Europe is on the eve of a general and dreadful collapse," he wrote. "The ant-hill which has been long in the process of construction without the Church and Christ (since the Church, having dimmed its ideal, long ago and everywhere reincarnated itself in the state), with a moral principle shaken loose from its foundation, with everything general and absolute lost - this ant-hill, I say, is utterly undermined. The fourth estate is coming, it knocks at the door, and breaks into it, and if it is not opened to it, it will break the door. The fourth estate cares nothing for the former ideals; it rejects every existing law. It will make no compromises, no concessions; buttresses will not save the edifice. Concessions only provoke, but the fourth estate wants everything. There will come to pass something wholly unsuspected. All these parliamentarisms, all civic theories professed at present, all accumulated riches, banks, sciences, Jews - all these will instantly perish without leaving a trace - save the Jews, who even then will find their way out, so that this work will even be to their advantage."[35]
However, Leontiev accuses him also, and still more seriously, of distorting the basic message of the Gospel. Dostoyevsky's "love" or "humaneness" (gumannost') is closer to the "love" and "humaneness" of Georges Sand than that of Christ. Christian love and humaneness is complex; it calls on people to love, not simply as such, without reference to God, but "in the name of God" and "for the sake of Christ". Dostoyevsky's "love", on the other hand, is "simple and 'autonomous'; step by step and thought by thought it can lead to that dry and self-assured utilitarianism, to that epidemic madness of our time, which we can call, using psychiatric language, mania democratica progressiva. The whole point is that we claim by ourselves, without the help of God, to be either very good or, which is still more mistaken, useful… "True, in all spiritual compositions there is talk of love for people. But in all such books we also find that the beginning of wisdom (that is, religious wisdom and the everyday wisdom that proceeds from it) is "the fear of God" – a simple, very simple fear both of torments beyond the grave and of other punishments, in the form of earthly tortures, sorrows and woes."[36]
However, far from espousing a "dry and self-assured utilitarianism", Dostoyevsky was one of its most biting critics, satirising the rationalist-humanist-utilitarian world-view under the images of "the crystal palace" and "the ant-hill". Nor did he in any way share in mania democratica progressiva.
Again, Leontiev rejects his call to the intelligentsia to humble themselves before the people. "I don't think that the family, public and in general personal in the narrow sense qualities of our simple people would be so worthy of imitation. It is hardly necessary to imitate their dryness in relation to the suffering and the sick, their unmerciful cruelty in anger, their drunkenness, the disposition of so many of them to cunning and even thievery… Humility before the people… is nothing other than humility before that same Church which Mr. Pobedonostsev advises us to love."[37]
However, "one must know," wrote Dostoyevsky, "how to segregate the beauty of the Russian peasant from the layers of barbarity that have accumulated over it… Judge the people not by the abominations they so frequently commit, but by those great and sacred things for which, even in their abominations, they constantly yearn. Not all the people are villains; there are true saints, and what saints they are: they are radiant and illuminate the way for all!… Do not judge the People by what they are, but by what they would like to become."[38]
"I know that our educated men ridicule me: they refuse even to recognize 'this idea' in the people, pointing to their sins and abominations (for which these men themselves are responsible, having oppressed the people for two centuries); they also emphasize the people's prejudices, their alleged indifference to religion, while some of them imagine that the Russian people are simply atheists. Their great error consists of the fact that they refuse to recognize the existence of the Church as an element in the life of the people. I am not speaking about church buildings, or the clergy. I am now referring to our Russian 'socialism', the ultimate aim of which is the establishment of an oecumenical Church on earth in so far as the earth is capable of embracing it. I am speaking of the unquenchable, inherent thirst in the Russian people for great, universal, brotherly fellowship in the name of Christ. And even if this fellowship, as yet, does not exist, and if that church has not completely materialized, - not in prayers only but in reality – nevertheless the instinct for it and the unquenchable, oftentimes unconscious thirst for it, indubitably dwells in the hearts of the millions of our people.
"Not in communism, not in mechanical forms is the socialism of the Russian people expressed: they believe that they shall be finally saved through the universal communion in the name of Christ. This is our Russian socialism! It is the presence in the Russian people of this sublime unifying 'church' idea that you, our European gentlemen, are ridiculing."[39]
So Dostoyevsky's "theology" was by no means as unecclesiastical as Leontiev and Pobedonostsev thought. The hope of universal communion in the name of Christ may be considered utopian by some, but it is not heretical as long as it is not understood in an ecumenist sense. And even if some of his phrases were not strictly accurate as ecclesiological theses, it is quite clear that the concepts of "Church" and "people" were much more closely linked in his mind than Leontiev and Pobedonostev gave him credit for. Indeed, according to Vladimir Soloviev, on a journey to Optina in June, 1878, Dostoyevsky discussed with him his plans for his new novel, The Brothers Karamazov, and "the Church as a positive social ideal was to constitute the central idea of the new novel or series of novels".[40]
In some ways, in fact, Dostoyevsky was more inoculated against Westernism than Leontiev. Thus Leontiev complained to Vasily Rozanov that Dostoyevsky's views on Papism were too severe. And Leontiev was so fixated on the evils of liberalism and cosmopolitanism that he could have been called an ecumenist in relation to Papism – an error that Dostoyevsky, with his penetrating analysis of the kinship between Papism and Socialism, was not prone to. "Of particular importance", writes Fr. Georges Florovsky, "was the fact that Dostoyevsky reduced all his searching for vital righteousness to the reality of the Church. In his dialectics of living images (rather than only ideas), the reality of sobornost' becomes especially evident… Constantine Leontiev sharply accused Dostoyevsky of preaching a new, 'rose-coloured' Christianity (with reference to his Pushkin speech). 'All these hopes on earthly love and on earthly peace one can find in the songs of Béranger, and still more in Georges Sand many others. And in this connection not only the name of God, but even the name of Christ was mentioned more than once in the West.'… It is true, in his religious development Dostoyevsky proceeded precisely from these impressions and names mentioned by Leontiev. And he never renounced this 'humanism' later because, with all its ambiguity and insufficiency, he divined in it the possibility of becoming truly Christian, and strove to enchurch (otserkovit') them. Dostoyevsky saw only insufficiency where Leontiev found the complete opposite…"[41]
This reveals the difference in between what we might call "pastoral" gifts of Dostoyevsky and Leontiev. Dostoyevsky started where his audience were – outside the Church, in the humanist-rationalist-utopian morass of westernism, and tried to build on what was still not completely corrupted in that world-view in order to draw his audience closer to Christ and the Church. In this way, he imitated St. Paul in Athens, who, seeing an altar with the inscription "TO THE UNKNOWN GOD", gave the Athenians the benefit of the doubt, as it were, and proceeded to declare: "He Whom ye ignorantly worship, Him I declare unto you" (Acts 17.23). Constantine Leontiev would perhaps have objected that the Athenians, as pagans, were certainly not worshipping the True God at this altar. And he would have been formally right… And yet St. Paul saw the germ of true worship in this inchoate paganism, and, building upon it, led at any rate a few to the truth. This was also the method of Dostoyevsky with his semi-pagan Russian audience. And he, too, made some converts…
Again, if Dostoyevsky emphasised certain aspects of the Christian teaching such as compassionate love and the humble bearing of insults, more than others such as the fear of God, the sacramental life and obedience to authorities, this is not because he did not think the latter were important, but because he knew that his audience, being spiritually infants, could not take this "hard" food, but had to begin on the "milk" of those teachings which were not so distasteful to their spoilt palates. And the results proved him right from a pragmatic, missionary point of view. For the unbelieving intelligentsia of several subsequent generations have been stimulated to question their unbelief far more by the writings of Dostoyevsky than by those of Leontiev and Pobedonostev, undoubtedly Orthodox though the latter were.
An admirer of Leontiev, V.M. Lourié, has developed Leontiev's line of criticism. Analysing Dostoyevsky's remarks about "that rapture which most of all binds us to [God]", Lourié concludes that "'deification' is interpreted [by Dostoyevsky] as a psychological and even natural condition – a relationship of man to Christ, in Whom he believes as God. From such 'deification' there does not and cannot follow the deification of man himself. On the contrary, man remains as he was, 'on his own', and with his own psychology… In such an – unOrthodox – soteriological perspective, the patristic 'God became man, so that man should become God' is inevitably exchanged for something like 'God became man, so that man should become a good man'; ascetic sobriety turns out to be simply inadmissible, and it has to be squeezed out by various means of eliciting 'that rapture'."[42]
And yet what is more significant: the fact that there is a certain inaccuracy in Dostoyevsky's words from a strictly theological point of view, or the fact that Dostoyevsky talks about deification at all as the ultimate end of man? Surely the latter… Even among the Holy Fathers we find inaccuracies, and as Lourié points out in other places, the Palamite ideas of uncreated grace and the deification of man through grace had almost been lost even among the monasteries and academies of nineteenth-century Russia. Which makes Dostoyevsky's achievement in at least placing the germs of such thoughts in the mind of the intelligentsia, all the greater. For in what other non-monastic Russian writer of the nineteenth century do we find such a vivid, profound and above all relevant (to the contemporary spiritual state of his listeners) analysis of the absolute difference between becoming "god" through the assertion of self (Kirillov, Ivan Karamazov) and becoming god through self-sacrificial love and humility (Bishop Tikhon, Elder Zosima)?
Leontiev was certainly insightful in his musing: "Who knows how soon this people, called [by Dostoyevsky] 'God-bearing', will become a people persecuting Christ and the faith?"[43] But Dostoyevsky had the same insight (expressed most powerfully in The Devils) without losing his faith in the potential of the Russian people…
Leontiev also asserted (followed by Lourié) that Dostoyevsky's monastic types are not true depictions of monastic holiness. "In his memoirs, Leontiev wrote: 'The Brothers Karamazov can be considered an Orthodox novel only by those who are little acquainted with true Orthodoxy, with the Christianity of the Holy Fathers and the Elders of Athos and Optina.' In Leontiev's view (he himself became an Orthodox monk and lived at Optina for the last six months of his life), the work of Zola (in La Faute de l'abbé Mouret) is 'far closer to the spirit of true personal monkhood than the superficial and sentimental inventions of Dostoyevsky in The Brothers Karamazov.'"[44]
There is some truth in this criticism, and yet it misses more than one important point. The first is that Dostoyevsky was not intending to make a literal representation of anyone, but "an artistic tableau". And for that reason, as he wrote to Pobedonostsev in August, 1879, he was worried whether he would be understood. The "obligations of artistry… required that I present a modest and majestic figure, whereas life is full of the comic and is majestic only in its inner sense, so that in the biography of my monk I was involuntarily compelled by artistic demands to touch upon even the most vulgar aspects so as not to infringe artistic realism. Then, too, there are several teachings of the monk against which people will simply cry out that they are absurd, for they are all too ecstatic; of course, they are absurd in an everyday sense, but in another, inward sense, I think they are true."[45]
Again, as Fr. Georges Florovsky writes: "To the 'synthetic' Christianity of Dostoyevsky Leontiev opposed the contemporary monastic way of life or ethos, especially on Athos. And he insisted that in Optina The Brothers Karamazov was not recognized as 'a correct Orthodox composition', while Elder Zosima did not correspond to the contemporary monastic spirit. In his time Rozanov made a very true comment on this score. 'If it does not correspond to the type of Russian monasticism of the 18th-19th centuries (the words of Leontiev), then perhaps, and even probably, it corresponded to the type of monasticism of the 4th to 6th centuries'. In any case, Dostoyevsky was truly closer to Chrysostom (and precisely in his social teachings) than Leontiev… Rozanov adds: 'The whole of Russia read The Brothers Karamazov, and believed in the representation of the Elder Zosima. "The Russian Monk" (Dostoyevsky's term) appeared as a close and fascinating figure in the eyes of the whole of Russia, even her unbelieving parts.'… Now we know that the Elder Zosima was not drawn from nature, and in the given case Dostoyevsky did not proceed from Optina figures. It was an 'ideal' or 'idealised' portrait, written most of all from Tikhon of Zadonsk, and it was precisely Tikhon's works that inspired Dostoyevsky, constituting the 'teachings' of Zosima… By the power of his artistic clairvoyance Dostoyevsky divined and recognized this seraphic stream in Russian piety, and prophetically continued the marked-out line…"[46]
Whatever the truth about the relationship between Dostoyevsky's fictional characters and real life, one thing is certain: both Dostoyevsky and the Optina Elders believed in the same remedy for the schism in the soul of Russian society - a return to Orthodoxy and the true Christian love that is found only in the Orthodox Church. There was no substantial difference between the teaching of Elder Ambrose and Dostoyevsky (whom Ambrose knew personally and commended as "a man who repents!"). Dostoyevsky would not have disagreed, for example, with this estimate of Elder Ambrose's significance for Russia: "Fr. Ambrose solved for Russian society its long-standing and difficult-to-solve questions of what to do, how to live, and for what to live. He also solved for Russian society the fatal question of how to unite the educated classes with the simple people. He said to Russian society that the meaning of life consists of love - not that humanistic, irreligious love which is proclaimed by a certain portion of our intelligentsia, and which is expressed by outward measures of improvement of life; but that true, profound Christian love, which embraces the whole soul of one's neighbour and heals by its life-giving power the very deepest and most excruciating wounds. Fr. Ambrose also solved the question of the blending of the intelligentsia with the people, uniting them in his cell in one general feeling of repentant faith in God. In this way he indicated to Russian society the one saving path of life, the true and lasting foundation of its well-being - in the first place spiritual and then, as a result, material..."[47]
September 26 / October 9, 2019.
[1] Glenny, The Balkans, 1804-1999, London: Granta Books, pp. 133-134.
[2] Hosking, Russia and the Russians, pp. 372-373.
[3] Dostoyevsky, in K. Mochulsky, Dostoyevsky: His Life and Work, Princeton, 1967.
[4]Dostoyevsky, "Letter to A. N. Maikov", 1870. V. Weidle writes: "'Europe is a mother to us, as is Russia, she is our second mother; we have taken much from her and shall do so again, and we do not wish to be ungrateful to her.' No Westernizer said this; it is beyond Westernizers, as it is beyond Slavophiles. Dostoyevsky wrote it at the height of his wisdom, on the threshold of death… His last hope was Messianism, but a Messianism which was essentially European, which developed out of his perception of Russia as a sort of better Europe, which was called upon to save and renew Europe" (The Task of Russia, New York, 1956, pp. 47-60; in Alexander Schmemann, The Historical Road of Eastern Orthodoxy, Crestwood, NY: St. Vladimir's Seminary Press, 1963, p. 338).
[5] Dostoyevsky, The Brothers Karamazov, Penguin Magarshack translation, p. 307.
[6] Lebedev, Velikorossia, St. Petersburg, 1999, p. 331.
[7] Among his few sayings on the subject is the following: "Our constitution is mutual love. Of the Monarch for the people and of the people for the Monarch." (cited in Lossky, N.O., Bog i mirovoe zlo (God and World Evil), 1994, Moscow: "Respublika", pp. 234-35).
[8] Mussorgsky, quoted in Richard Taruskin, "The Power of Black Earth: Notes on Khovanschina", Classic FM Magazine. May, 2006. In Boris Godunov Mussorgsky tried to "view the people as one giant being, inspired by one idea" (Julian Haylock, "Mussorgsky", Classic FM Magazine, May, 2006, p. 31).
[9] Dostoyevsky, The Devils, p. 253.
[10] Dostoyevsky, The Devils, p. 255.
[11] Zyzykin, Patriarkh Nikon, Warsaw: Synodal Press, 1931.
[12] Dostoyevsky, The Devils, pp. 256, 257-258.
[13] Florovsky, Puti Russkogo Bogoslovia, pp. 105-106.
[14] Dostoyevsky, The Diary of a Writer, 1977, in Brasol's translation, p. 782.
[15] Walikci, A History of Russian Thought, Oxford: Clarendon, 1988, pp. 322-323.
[16] Walicki, op. cit., pp. 323-325.
[17] Dostoyevsky, in Igor Volgin, Poslednij God Dostoevskogo (Dostoyevsky's Last Year), Moscow, 1986, p. 267.
[18] Metropolitan Anastasy (Gribanovsky), Besedy so svoim sobstvennym serdtsem (Conversations with my own Heart), Jordanville, 1948, pp. 9-10.
[19] Dosotyevsky, in David Magarshack, translator's introduction to The Brothers Karamazov, London: Penguin, 1958, p. xxiii.
[20] Volgin, op. cit., p. 266.
[22] K.V. Glazkov, "Zashchita ot liberalizma" ("A Defence from Liberalism"), Pravoslavnaia Rus' (Orthodox Russia), N 15 (1636), August 1/14, 1999, pp. 9, 10, 11.
[23] Katkov, Moskovskie Vedomosti (Moscow Gazette), 1867, N 88; in L.A. Tikhomirov, Monarkhicheskaia Gosudarstvennost' (Monarchical Statehood), St. Petersburg, 1992, p. 31.
[24] Katkov, Moskovskie Vedomosti (Moscow Gazette), 1881, N 115; in Tikhomirov, op. cit., p. 314.
[26] For example: "The whole labour and struggle of Russian History consisted in taking away the power of each over all, in the annihilation of many centres of power. This struggle, which in various forms and under various conditions took place in the history of all the great peoples, was with us difficult, but successful, thanks to the special character of the Orthodox Church, which renounced earthly power and never entered into competition with the State. The difficult process was completed, everything was subjected to one supreme principle and there had to be no place left in the Russian people for any power not dependent on the monarch. In his one-man-rule the Russian people sees the testament of the whole of its life, on him they place all their hope" (Moskovskie Vedomosti (Moscow Gazette), № 12, 1884; in Tikhomirov, op. cit., p. 312). Again, "[the Tsar] is not only the sovereign of his country and the leader of his people: he is the God-appointed supervisor and protector of the Orthodox Church, which does not recognize any earthly deputy of Christ above it and has renounced any non-spiritual action, presenting all its cares about its earthly prosperity and order to the leader of the great Orthodox people that it has sanctified" (in Tikhomirov, op. cit., p. 313).
[27] Volgin, op. cit., pp. 269-270.
[28] Leontiev, "G. Katkov i ego vragi na prazdnike Pushkina" (G. Katkov and his enemies at the Pushkin festivities), in Vostok, Rossia i Slavianstvo (The East, Russia and Slavdom), p. 279.
[29] Leontiev, op. cit., p. 282.
[30] Dostoyevsky, The Dream of a Ridiculous Man.
[31] Soloviev, Sobranie Sochinenij (Collcted Works), St. Petersburg, volume III, 1911-1914, pp. 201, 202.
[32] Leontiev, "O vsemirnoj liubvi", op. cit., p. 315.
[33] Dostoyevsky, Polnoe Sobranie Sochinenij (Complete Works), Leningrad, 1984, vol. 26, p. 323; in Leontiev, op. cit., p. 717.
[34] Leontiev, op. cit., pp. 315, 322.
[35] Dostoyevsky, The Diary of a Writer, Haslemere: Ianmead, 1984, p. 1003.
[38] Dostoyevsky, The Diary of a Writer; in Figes, op. cit., p. 331.
[39] Dostoyevsky, "The Pushkin Speech", in The Diary of a Writer, January, 1881, p. 1029.
[40] Soloviev, in David Magarshack's introduction to his Penguin translation of The Brothers Karamazov, pp. xi-xii.
[41] Florovsky, Puti Russkogo Bogoslovia (Paths of Russian Theology), Paris, 1937, pp. 300-301.
[42] Lourié, "Dogmatika 'religii liubvi'. Dogmaticheskie predstavlenia pozdnego Dostoevskogo" (The Dogmatics of 'the religion of love'. The Dogmatic ideas of the late Dostoyevsky), in V.A. Kotel'nikov (ed.), Khristianstvo i Russkaia Literatura (Christianity and Russian Literature), St. Petersburg, 1996, p. 305.
[43] Leontiev, cited in interview with Fr. George Orekhanov, "Rozovoe Khristianstvo (part 1)", Foma, https://foma.ru/rozovoe-xristianstvo-ch1.html.
[44] Magarshack, op. cit., p. xviii.
[45] Magarshack, op. cit., p. xvi.
[46] Florovsky, op. cit., pp. 301-302.
[47] Fr. Sergius Chetverikov, Elder Ambrose of Optina, Platina, Ca.: St. Herman of Alaska Brotherhood, 1997, p. 437

redpajama_set_name: RedPajamaCommonCrawl


Dey Quality Construction is a small family-owned business located in New London, Wisconsin. Established in 1997, DQC services the Appleton, Neenah, Menasha and the Fox Cities area in Wisconsin. No job is too big or too small for us! Services include everything from bathroom remodeling to new home construction.
As a small family owned business, not only will you be able to speak to the owner about what updates you would like to make to your home, you will actually see him on the job site confirming the work performed is of the best quality possible. In most cases, he will even perform the work himself.
Please take some time to view all of our pages to see examples of work we have done in the past and visit us on Facebook for more pictures!
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In the above video you get to watch Waka and Gucci pay Vice's Wilbert Cooper 2 grand to drink a whole bottle of Hennessy. Obviously this is before their current beef.
In between these antics we get to watch Waka & Gucci rock a sold out venue in NY proper-like.
Make Room for the goons is off A-Wax's upcoming free album Jesus Malverde which drops Feb 26th. The project, will be released in partnership with Wax's own label, Pie-Rx Recordz, and Illburn Records, includes features Waka Flocka Flame, Ca$his, and more, including two goons we all love, including often Ohio implant Gucci Mane and Three Six Mafia's DJ Paul "Make Room (Remix)." The single is produced by Nonstop Da Hitman.


On Sept. 18, at 9:30 a.m., St. Mary's Gardens Seniors Speakers Series will provide information on elder abuse.
Josée Miljours, Regional Elder Abuse Consultant, will discuss the different types of abuse. She will provide information on how to protect yourself by staying informed and knowing your rights.
Seniors, family members, and caregivers are invited to attend. Admission is free. Snacks and refreshments will be provided. Seating is limited.
People wishing to attend can RSVP to Dawna Carrier, St. Mary's Gardens Community Relations Coordinator, at dcarrier@autumnwood.ca or (705) 267-5000, ext. 8006.
St. Mary's Gardens is located on Pine Street North across from the 101 Mall. St. Mary's Gardens will feature different speakers every three to four weeks, covering a variety of topics from financial and estate planning to fraud prevention and health.


The frame is well finished and the bronze color makes for a handsome complement to a poster that has prominent colors of cream, peach and oranges. I did have trouble getting the supplied braces to align the four corners of the frame properly. One of the frame at the upper right corner had to be left slightly out of line so as to make the mitered edges facing the front to align for a good fit. Not sure if the brace is at fault or the cutting of the frame sides. Anyway, at least from the front the framing is quite attractive.
The bronze is stunning. The bold clean lines work beautifully with my abstracted landscapes.
Was exactly what I expected. Love the color and the finish. Easy to assemble. Looks great with the artwork I purchased it for.
Very nice, elegant frame. I well be recommend this frame to my friend !
Easy to assemble. Compliments the painting without overwhelming it.
I have used this frame many times, this last order the frame shifted in shipping and was scratched. The service department had me photograph the damage and the order was replaced after a few days. I would not hesitate ordering this frame again.
Great frame. Has a lot of depth from the wall and was easier to put together than I thought it would be! Looks great. Classic frame.
These will give my office a finished look.
Classic simple frame for a black and white inking.
I believe this is just what I want. The chat person was very helpful. I needed help with placing my order, and that is done. I know I will be pleased when it arrives.
BEST ANSWER: There is no acrylic this is just metal frame shipped as four separate pieces for you to put together with supplied hardware.
The Classic Clear and Classic Non-Glare acrylic are 1/16" thick. The Heavy Duty and UV options are 3/32ndths thick.


text:
Here's the stuff we found when you searched for "This is our ool. Notice there is no P in it. Please keep it that way"
This is our ool. Notice there is no P in it. Please keep it that way.
Due to the Incompetence of our novice author, our heroine, cahla, finds herself in the wilds of Djibouti; there is no denouement in sight, but the moonlight is pretty.
There's no "proper" way to cry politely in public
There's no 'eak' in our off-peak
we are starving because we are afraid of our own hearts, and there must be another way
Our music, in place of breadcrumbs, is there to help us find our way back home.
Our music, in place of breadcrumbs, is there to help us find our way back home
There and Back Again: Eating Our Way from Bag End to the Grey Havens, A Hobbit's Tale
There is no "Judeo Christian" ethic
Out here on the perimeter, there are no stars
In Heaven there is No Beer
There is no smiley for the emotion I feel right now
Imagine there is no elephant
There is no such thing as writer's block for writers whose standards are low enough.
No dreamer's diagram so symmetrical and so faultless on paper can guarantee anything. Only we can guarantee, only our behavior under pressure.
There's more than one way to skin a cat
There is no 'I' in 'team'
No matter where you go, there you are
There's no replacement for displacement
There is no answer; there is no question
The place where there is no darkness
There is no terrorism. There is only war.
There is no dream but this.
there are no gods in foxholes
There's no path to follow
there is no weight that can bury us beneath the ghost of all my guilt
There Is No Lumber Cartel
There is no violence or enmity in the Lego universe
There is no normality
No Sex Please: We're British
We nod our approvals in other ways
There is no spoon
If everyone had a flower instead of a gun, there would be no more war
There Is No Rose
There's no place like homenode
click this idiots, even though I'm telling you that there is no node with this title
There are no good Tango teachers
There's something inherently sad about a park with no kids in it
There are things that happen and there is no reason for it
There is no goddamn thing such as a succinct sonnet
Now that there is no hell, evil folks like you just get reincarnated as McDonald's register jockeys
Men may cry "Peace! Peace!" but there is no peace
there is no right answer to the wrong question
No, said the potato, I won't go! Not in there!
Our Way To Fall
There is no nodegel! (document)
There is no c in Rishi
There is no camel in this scene
There are no stars any more
Without zazen, there is no Zen
There is no frigate like a book
No, really, there's STACKS of fun stuff to do here: A defiant Canberra nodermeet
There will be no more stories to read
There is no place in suburbia for beauty
for one who does no evil, there is no ill
There is no enemy anywhere
There is no such thing as a free lunch
Conspiracy theory: Area 51
There is no beginning, no movement, no peace and no end
There are no small roles
Beyond whose nearness there is no beyond
There were no clouds. I prayed for lightning.
There Is No Such Thing As Light/There Is No Such Thing As Darkness/This Shadow Is An Illusion/But Illusions Are Still Real/And I Still Must Step Out Of It
in a world where the bar keeps seeming to be lower, where stupidity has got a foothold, there is room for excellence and uncompromising vision
There is no happy ending
Hey, That's No Way to Say Goodbye
In such bounty there can be no shortage
There Is No Love Between Us Anymore
The real reason there are no third parties in American politics
Our little girl Susan is a most admirable slut, and pleases us mightily
There's no such thing as normal
There is no right answer
There exists no 1:1 mapping between words in different languages
Unfortunately, there was no applause
there is no secret knowledge
Keep a room somewhere for me, I'll find it on my way back.
There is no weirdness like the weirdness of a novel written by a mathematician
there is nothing left, no joy, no wonder, just the office and cold soup
There are no finish lines for hearts that race.
there's no substitute for friends
Why there is no Good Catullus
There's no penguins in alaska
Welcome to our Modern World, please find yourself a corner.
I should ask my barber where he gets his hair cut, then go there and slowly make my way up the chain
Why there is no moloch13
There is no such thing as a love story
Please remember the adverb is there for your protection
She plugs her tears in the way you'd keep a dam from breaking
There's nothing like a trail of blood to find your way back home
There's no substitute for cubic inches
There Is No Natural Religion
I stared into the muddled sky with tears running down my face in small rivers, and I knew then that there was no hope
Why is there no socialism in the United States?
I am hoping for a hell deep enough to hold me. I am hoping for no way out.
There is no music in money
There is no ending until you find a reason to begin again
the places we keep our dead
There are no male cows, moron
There is no there there
Our calendars have no meaning
There are no noders in this room.
For a list of all the ways technology has failed to improve the quality of life, please press three
There was silence in my heart, but you found a way to break it.
There Is No Art
There is almost no need for the word 'get'
For there is no rule without its exceptions; and hardly an age without its monsters
There are old pilots and there are bold pilots; there are no old, bold, pilots
There is no such thing as color
None of you are there. No one is there.
The car's on fire and there's no driver at the wheel
there are no limits
There are no facts
There is no music for this day
There are no cases like mine, Doctor.
There are no specific human research function
please come stay with me in the forest so at least i have one person with whom i have no secrets
Do or do not, there is no try
There is a family in me somewhere and some days it tries to tickle its way out.
finding my way back to sanity again, though I don't really know what I'm going to do when I get there
Without religion, there is no God
There are no next lives
There is No Spoon (user)
There are no whales anywhere
There is no 'correct' right answer
no shit, there we were
It all turned out all right but there was so much pain along the way
There is no windchill at absolute zero
There is no good depression. It's not sexy. It's not fun. It's not the new rock and roll.
In a school with over 20,000 people, there is no danger of being recognized later
There is no deal with the demon
No one will ever love Adam for his honesty. It's just not there
in this world there are no equals but some day you will surpass me
All these worlds are yours except Europa. Attempt no landings there.
There is no time paradox
Why is there no cent key on keyboards?
There is no postgame
If there were no birds
Spiral, spin, ride the whirlwind, knowing when the drumming stops, there will be no second dance
There is No Such Thing As an Opinion: A Letter
There ain't no justice
There Was No Leak
There are words. When new ideas confront us, we create new words. We forget that there are no words.
is there no one who answers the call?
There is no such thing as emotional healing
There is no real me
No, don't set it down there; that's the Void. Just leave it on the coffee table.
No worst, there is none
there was at that moment no one more rightful dead than that unknown and faceless man
When true love dies, there are no paparazzi
There is a silence in my heart, and your voice no longer breaks it
There are no lies in the cool grey light of dawn.
There Are No Words, Literally
A Thousand Ways to Please a Husband
Like there's no tomorrow
mermaids never miss their legs in the sea because mermaids know that there are better ways to move through the ocean than kicking.
There are no rules in language, only regularities
Why, Martha, for the longest time there was no railway station in Slough!
There is no one here to stop me from using this silence.
there's no accounting for taste
There are no transitional fossils
Why have there been no great women artists?
There is no difference between a politician and an evangelist
No one learned anything, because there was nothing to learn.
Our music is in place of breadcrumbs to find our way back
To keep you is no benefit. To destroy you is no loss.
If you Log in you could create a "This is our ool. Notice there is no P in it. Please keep it that way" node. If you don't already have an account, you can register here.
The Legend of Zelda: Majora's Mask
Duke of Grafton
nontheist
From across a crowded room


text:
NABEricsson has received the NAB Best Paper Award for its work on
the implications of High Dynamic Range on the broadcast chain for HD
and UHDcontent.
Ericsson Wins 2015 NAB Best Paper Award for HDR Video Research
Ericsson has been awarded the NAB 2015 Best Paper Award for its technical paper on the 'Implications of High Dynamic Range on the broadcast chain for High Definition and Ultra High Definition content.' The award, which honours the authorship behind NAB Show technical papers displaying exceptional merit, was formally presented to the company at a gala ceremony on 15 April 2015 by NAB President and CEO, Gordon Smith. This is the second consecutive year Ericsson has been recognized by the NAB, after receiving the 2014 NAB Technology Innovation Award for its work in 4K UHDTV.
Top left: Lowlight standard dynamic range. Top right: Highlight standard dynamic range.Above: High dynamic range, simulated by tone mapping.
The Ericsson paper explores the potential of HDR video, helping to address the question of bandwidth required to provide HDR services using existing video compression technology. This research has helped to establish HDR as a significant new development for future TV services.
HDR video has the capacity to improve picture quality for 4K UHD, as well as HD content, enabling an enhanced viewing experience for services that are unable to support the increased bandwidth required to convey 4K UHD. The Ericsson paper highlights how HDR delivers a higher contrast ratio than possible with today's video formats, offering brighter highlights and colour depth, while simultaneously enabling deeper blacks, to produce a natural, high impact and immersive viewing experience for the TV viewer.
Author Lukasz Litwic
Sam Matheny, Chief Technology Officer of NAB, said, "Ericsson continues to demonstrate its technical leadership in the compression space, and this year's NAB Best Paper Award recognizes the company's role in exploring the dynamic capabilities of HDR to deliver the best possible user experiences. HDR has the potential to be the next big evolution for the TV industry, offering a transformative advancement in picture quality. Ericsson's research has reinforced the importance of increasing video compression efficiencies for the transmission of content to the end user, and the need for the industry to develop and deliver new standards to enable future distribution."
Ericsson ConsumerLab research highlights a continued growing demand for high quality TV experiences. Ericsson's continued involvement in testing HDR will be instrumental in enhancing the level of detail seen on screen.
Examples of motion blur (left) and motion judder (right) due to low frame rate.
Dr. Giles Wilson, Head of TV Compression at Ericsson, said, "HDR delivers a major improvement on quality without having a detrimental impact on the bandwidth requirements needed to deliver it. For more than two decades we have led research into video compression, which has been a critical enabler in the transition to digital and HD, and more recently, UHD. Winning this award is testament to this ongoing work."www.ericsson.com


Home inspection, Radon Testing, New Build, Commercial, Warranty, Prevention Loss, Drive By, Draw, Risk, Pest and Termite, and Mold inspection.
Existing Home Inspection for a home buyer looking to buy an existing home.
New Construction Inspection for a home buyer who is building or buying a new home or currently under construction.
Pre-sale Home Inspection for the home seller looking to sell an existing home and wants to know a home's deficiencies.
11th Month Warranty Inspection I have been in my new home approximately 11 months and I would like a customized warranty punch list to submit to my builder.
Mold Inspection for those with suspect or visible mold who would like results from an accredited laboratory on a residential or commercial property.
Commercial Inspection for the commercial property buyer of an apartment building, retail store, restaurant or office building. This link will redirect you to our Due Diligence Site.
Prevention Loss Inspection for Underwriters, Mortgage or Banking Officers who would like to inquire about our Drive By, Risk Assessment, Draw, and Safety inspection services.
Pest or Termite Inspection for the home owner/buyer or commercial property buyer/manager through our partner.
Already familiar with the types of home inspections and you want to see "what" is inspected? Click here to see our "Home Inspection Checklist"
Professional Inspections by a certified "MASTER HOME INSPECTOR"
We provide Home Inspections in all of the Northern Ohio Counties.
Viscomi Inspection Services offers professional home inspections, due diligence inspections or commercial inspections, property condition assessments and their resulting property condition reports, MOLD INSPECTIONS, 11th month home inspections or home warranty inspections, as well as presale or homeowners inspections at affordable pricing in the Northeast Ohio area. See our home inspection checklist for the items we inspect. Our commercial inspections follow property condition report ASTM 2018-99 guidelines for property condition assessments. We want your experience in purchasing your new home or office to be a pleasant one, without unplanned and costly surprises that usually go unnoticed until it is too late. Schedule your home inspection or commercial building inspection with us today!
"Your Partner in the Property Buying Process"


text:
Business Information Group (BIG) Announces Promotions, Role Changes
NewsPress Release
With Continued Growth Comes Career Advancements in Several Departments
York, PA– Business Information Group announces several promotions and role changes company-wide.
Autumn Strock has been promoted to Controller. Starting at BIG as the Assistant Controller in May of 2018, Autumn will be supporting Butch Ludwig, CFO, in the accounting operations of Business Information Group including financial and project reporting, maintaining and enforcing accounting policies and procedures, and maintaining accounting records. Autumn, a CPA since 2007, is a graduate of Pennsylvania State University – Harrisburg with a Bachelor of Science in Accounting and Finance.
Kim Weikert has been promoted to Senior Software Consultant. Having been a Software Consultant with BIG since June of 2017, she is an integral part of our Viewpoint consulting services. Kim, who is Vista Core Certified, will continue to use her knowledge of Viewpoint to manage client accounts, maintain and monitor project deliverables, and provide expert consulting services. Kim has a Bachelor of Science in General Business with a minor in Computer Science from Kutztown University of Pennsylvania.
Christopher Wilson has been promoted to Senior Network Engineer. Starting at BIG in March of 2018 as a Network Engineer for Managed Services, Chris plays an integral role in providing high-level IT support, design, and analysis to clients. He graduated with Honors from DeVry University with an Associates in Networking & Communications.
Carrie Poff, former Sales Support Associate, has assumed the role and responsibilities of Business Information Group's Inside Sales Representative. She will continue to support our Sales & Marketing department in expanding our client base. Carrie has been with BIG for over thirteen years. She graduated from Shippensburg with a B.A. in Spanish.
Amanda Reers has assumed the role and responsibilities of the Sales & Marketing Operations Manager. Starting at Business Information Group as a Client Experience Associate in October of 2018, Amanda will oversee the day-to-day operations of the Sales & Marketing department. Amanda came to BIG with over thirteen years of Management experience at Bon Ton, Comcast and Susquehanna Communications.
Michelle Reinhold, Business Information Group's in-house Salesforce expert, has assumed the role of Salesforce Administrator. Michelle will be providing Salesforce insight and assistance, while monitoring and maintaining the database. She has played an integral role in the Sales & Marketing department since 2015. Michelle attended Harrisburg Area Community College for Business Administration.
Both Ben Eubank and Anthony (Tony) Johnson have been promoted to Network Operations Supervisors. They will be working with Senior Network Engineers, Network Engineers and Network Technicians to assist with projects and clients. Ben started at Business Information Group in June of 2017, bringing with him over ten years' experience in the Automotive IT industry. Previously, Ben was a Senior Network Engineer. Tony Johnson, former Technical Support Supervisor has been with BIG for six years and started as a Network Technician.
John Malick has been promoted to Solutions Architect in the Network and Security Operations Department. As a Solutions Architect, John will be developing and implementing systems architecture. Starting out at Business Information Group as a Senior Systems Consultant in March of 2014, John has since been promoted to Senior Network Engineer.
Sheridan Palmer has taken on the role of Principal Solutions Architect in the Network and Security Operations department. In this role, Sheridan will provide strategic insight and leadership to successfully solve computing and technical issues. Sheridan has been a member of Business Information Group since 1999, when he started as a Systems Engineer.
Patrick Rumbaugh's title has changed from Director of AEC Networking to Director of Network Operations. He will oversee Senior Network Engineers, Network Engineers and Network Technicians and their projects. Pat joined Business Information Group in 2008 as a Network Engineer.
About Business Information Group
Established in 1989 by brothers Scott & John Dolmetsch, Business Information Group is an information technologies firm located in York, PA with a team of more than 100 experienced professionals providing services in Network Design & Implementation, Managed IT Services, Wireless Communications and Custom Application Development. BIG's team has 375 years' combined experience in the industry which contributes to the successful evaluation of technical challenges, the ability to integrate core technologies and orchestrate project execution.


Beginning Monday, February 4th Pioneer Elementary School will be participating in Camp Kindness. Camp Kindness will be February 4- 28. Kindness t-shirts will be given to all students to be worn on designated days in February.
Make A Wish - We will be working with Legend High School to help a student receive a wish through the Make a Wish program. The class will earn this badge by bringing in money and purchasing stars for 50 cents. All the money collected will go to Make a Wish.
Kindness logo or Song -The class will earn this badge by designing a kindness logo or composing a kindness song. Classes that choose to do a logo will need to display the logo on a poster and classes that choose to do a song will perform it on a morning announcement.
Food Kindness - The class will earn this badge by bringing in non-perishable, non-expired, food items to be donated to the Parker Task Force and our own Ruthie's Pantry.
Animal Kindness - The class will earn this badge by collecting coins to donate to the Dumb Friends l league.
Cold Weather Clothes Kindness - The class will earn this badge by collecting new or gently used coats and new socks to give to an organization that will distribute these items to people who need them.
Senior Kindness - The class will earn this badge by collecting mittens or gloves to give to senior citizens at a local senior citizens' home. In addition, a note or letter will be written and included with each set of mittens or gloves.
Military Kindness - The class will earn this badge by making Valentine greetings or letters to send to military personnel.
Random Acts of Kindness - The class will earn this badge by having individual students perform random acts of kindness. The RAK will be recorded on log sheets that need to be signed by an adult.
Campus Clean Up Kindness - The class will earn this badge by completing at least one item on the Campus Clean Up list.
Create Your Own Kindness -The class will earn this badge by selecting and performing an act of kindness as a group.
All classes that earn all 10 badges will get a Smore Party. The class with the greatest overall score for all 10 badges will earn the Camp Trophy.
Thanks for your help in making Camp Kindness a success. If you have any questions please contact the office.


My e-mail has been down for 43 minutes.
I don't know about you, but I'm not quite sure how to start my day without checking my e-mail.
So I will continue to sit here at the keyboard with my hot tea, wearing my black and white arguile woolly socks pulled all the way up, purple capri pj bottoms, and a scowl on my face.
It's a pretty picture, isn't it?
The kids' morning show is about to end and then they are going to expect things.
Like breakfast and help going potty.
I cannot do these things without knowledge of who may or may not have e-mailed me.
What if I'm desperately needed to help a friend who doesn't have my phone number? What if my husband has e-mailed me to tell me how cute I was drooling onto my pillow as he left for work this morning?
What if I've been tagged in an ugly picture on Facebook? I must know so that I can untag!
What if the Loft is still having their 40% off everything plus free shipping?
Anything is possible. And here I sit uninformed.
It's been 50 minutes now.
Did you know that you can use a Red Lobster gift card @ Olive Garden and vice versa?? Haha, it's true! Love reading your blog!!


text:
Q: How do I populate an Excel userform combobox with fields from a pivot table? The users don't want to look at the spreadsheets or pivot table they want a form to choose what they want and print a report.
I have a userform that has 3 combo boxes (Provider, Year, & Quarter). When the user chooses what they need it will filter the data from the pivot table so they can print a report. I haven't managed to populate the userform comboboxes with the pivot table fields.
I have tried putting the fields I want to filter in column section and filter section and couldn't get it to work. From another suggestion I put the sections I want in the filtered sections then renamed the cell they were in on the pivot table and that didn't work either.
The only thing that sort of worked was putting them in filtered area then going to RowSource in Properties and putting the name of the cell, but it didn't show all the list only "All". Right now I have in the row section Provider & Name, in the column section I have Year, Quarter & Values.
Pivot table

I don't know if it isn't working because the userform is accessed from a command button on another userform or if it is the way I have the pivot table set up. I am using Excel 2016.
This is my latest attempt at the code.
Sub FillcboProviderPT()

    Dim ws As Worksheet
    Dim pt As PivotTable
    Dim pf As PivotField

    Set ws = ThisWorkbook.Worksheets("ComReportPT")
    Set pt = ws.PivotTables("ptComReport")
    Set pf = pt.PivotFields("Provider").LabelRange.Select

    Dim Item As PivotItem
    Dim index As Integer
    index = 1

    For Each Item In pf.PivotItems
        Me.cboProviderPT.AddItem Item.Name
    Next Item

    Me.cboProviderPT.AddItem "(All)"
End Sub

Private Sub cboProviderPT_Change()
    Dim ws As Worksheet
    Dim pt As PivotTable
    Dim pf As PivotField

    Set ws = ThisWorkbook.Worksheets("ComReportPT")
    Set pt = ws.PivotTables("ptComReport")
    Set pf = pt.PivotFields("Provider").LabelRange.Select

    pf.CurrentPage = Me.cboProviderPT.Value

End Sub

redpajama_set_name: RedPajamaStackExchange


text:
Car Wall
@LowdownBlog
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The History of Hulk Hogan's Entrance Music
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Sunday Link-Off: List-Off
Posted on October 9, 2010 October 9, 2010 by J Entertainment, Link-Off
Entertainment Link-Off: Not As Crazy As You Think
It's Saturday night, so it's time for the obligatory ELO post. Kicking off this entry is Emma Roberts who is starring in the dramedy It's Kind of a Funny Story alongside Keir Gilchrist and Hangover funnyman Zach Galifianakis.
After the jump the title for Transformers 3 revealed, a special deleted scene from Let Me In, first look at The Thing, Supernatural animated, Stan Lee is doing business with the NHL, McFly's new video and find out how you can smell like a monster.
The new Transformers movie will be titled Transformers: The Dark of the Moon. Well the title doesn't reveal much, but hey it sounds awfully close to a Pink Floyd song! (Collider)
Transformers star Shia LeBoeuf admitted that the second movie was a major bust but he claims the next film won't suck. Seriously, which actor would say their upcoming movie would suck anyway? (MTV)
It appears not many of you have seen the vampire flick Let Me In. I seriously thought vamps were the rage right now! Oh right, nevermind, the vampires have to sparkle. Anyway here's an exclusive look at a deleted scene from the movie Let Me In. (Slashfilm)
Got 3D fatigue? Good news! Harry Potter and the Deathly Hallows Part 1 will NOT be released in 3D. No, it's not because WB came to their senses and decided to spare the audience of a pointless 3D run. It's because they couldn't do the post conversion in time. (BBC)
Those looking forward to a Justice League movie will have to wait a while longer since there are no plans to make the film at the moment. Instead the focus will be on the individual characters and films. Considering that The Avengers sorta sucked out the fun in Iron Man 2, it's probably not a bad idea. (Comic Book Movie)
Wanna see Dwayne "The Rock" Johnson in a bad ass role? Take a look at the red band trailer for his upcoming film Faster. (IGN)
Promo shots and set pictures from the prequel to The Thing (which is also titled The Thing) has finally been released. Just from all the buzz behind the scenes, this film does look quite promising. (io9) (Shock Til You Drop)
Emma Stone has been cast in the upcoming Spider-Man reboot; however she is not going to be playing the flame-headed Mary Jane… (NY Post)
John Woo and Tom Cruise may have collaborated in the past but they don't seem to be getting along anymore. The two men are in a race to get WWII film Flying Tigers to the big screen. (Deadline)
Last week J.K. Rowling mentioned how she's open to the idea of continuing the Harry Potter franchise. I'm not a fan of the idea since I thought the books ended on a high note. Anyway, here's a fun list of potential plot points (with pros and cons) for future Harry Potter installments. (Total Film)
Jay Leno may have his Tonight Show on NBC, but now Conan has a blimp! Conan: 1 Jay: 0. (The Hollywood Reporter)
Canada sure loves The Big Bang Theory. I'm still wondering why I haven't quite gotten into the show despite tuning in for a few episodes here and there. (The Toronto Star)
Hockey (which also happens to be Canada's favourite sport) is so cool that Stan Lee is going to create superheroes to help promote it! I say hells yes! (Variety)
Do you tend to get freaked out by the live-action Supernatural series? Perhaps Supernatural: The Animation would be a better fit for you (though it's still as bloody). The downside is that you're probably going to have to brush up on your Japanese before tuning into the animated series. (Entertainment Weekly)
We all like those Old Spice ads and Isaiah Mustafa knocks it out of the park all the time. Well now there's something new out there. We can all smell like a monster like… Grover from Sesame Street.
[Youtube=http://www.youtube.com/watch?v=zkd5dJIVjgM]
McFly is continuing to show their transformation in sound for their upcoming album Above the Noise. Here's the brand new video for their latest single Shine A Light featuring Taio Cruz.
[Youtube=http://www.youtube.com/watch?v=eCfoJRPdsIM]
And let's leave you with the promo for the final season of Friday Night Lights to wet the appetites of FNL fans out there.
[Youtube=http://www.youtube.com/watch?v=mbf59cOsQys]
Emma Roberts Harry Potter Let Me In McFly The Thing Transformers 3
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