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council of chalcedon
Middle Eastern Christianity is complicated
November 15, 2019 MJH Anglicanism, Christianity, Classic Christianity, Eastern Orthodoxy, Oriental Orthodoxy	coptic orthodoxy, council of chalcedon, leo the great, melkites, miaphysites, middle eastern christianity, monophysites, shenouda iii
His Holiness, Pope Shenouda III (d. 2012), Coptic Orthodox Patriarch of Alexandria and All Egypt
I am giving a talk in a few days about the relevance of Leo the Great's letters for the modern Middle East. The basic argument is: the Oriental Orthodox still reject Leo's theology and the Council of Chalcedon, however nuanced their official positions may be, based upon ecumenical joint declarations about Christology. The root of the schism between the Miaphysites and the imperial church (whose descendants are Roman Catholic, Eastern Orthodox, Protestant) is the acceptance of Leo's Christology at Chalcedon in 451.
What I want to find are stats on the different churches of the Middle East. Naively, I imagined that it was not necessarily so bad. There are the main focus of my investigation, the Oriental Orthodox: Coptic Orthodox, Syrian/Syriac Orthodox ("Jacobites"), Armenian Apostolic, as well as the Ethiopian and Eritrean Orthodox. They are also in communion with the Indian Orthodox Church. And I knew there was also the Church of the East, formerly misleadingly called "Nestorian". The other main churches I knew about are the Eastern Orthodox, particularly the Antiochene Orthodox and Georgian Orthodox, although I did visit an Eastern Orthodox church in Cairo that was under their own patriarch in Alexandria.
The destabilising element, however, is the West. First: the Church of Rome. I knew there were so-called "Melkites" in communion with Rome as the result of a simultaneous union with Rome and schism within the Antiochene Orthodox Church. I also knew about the Chaldean Catholics in Iraq, themselves of a similar event in the Church of the East. And I knew that the Maronites are in communion with Rome. Plus, of course, western Rite Roman Catholics. The Church of Rome's attempts at reunion in the 17th and 18th centuries seem to have resulted in some members of most of the historic churches of the Middle East joining them, but some not.
It gets more complicated, of course, because Anglicans have tried similar things as the Roman Catholics, seeking to enter into full communion with indigenous churches that are of apostolic origin with episcopal structure. And some of them go for Anglicanism, others don't. So even more schism. This is not to bring in the many splinters of Protestantism familiar to any of us from the West.
I have to admit at this point that it has grown vaguer because I found it very hard keeping all of the different historic churches of the Middle East in order. Many of them have very similar names, for one thing. Others I had never heard of. But they exist, and they seek to live out the Christian life faithfully in often trying circumstances, whether we think of Daesh/ISIS in Iraq or civil war in Syria or non-government-sanctioned moments of persecution in Egypt or the memory of attempted genocide on Armenian and Assyrian Christians by the Ottomans.
What all of these faithful followers of Jesus have in common is an apostolic lineage. All of them can trace their bishops through succession back to the apostles, just like the Bishop of Rome or of Canterbury — mind you, Archbishop Welby can trace his succession back to Augustine of Canterbury, and from him to Gregory the Great of Rome. But that sort of thing is how it works for most of these churches as well — they can trace their bishops back to a missionary bishop who was connected with an older church, and the chain goes back to the apostles.
When I think about this, the apostolic succession argument, even if I were to fully embrace it, it clearly not quite strong enough to convert me out of Anglicanism. First, we tend to think that we have apostolic succession, certain denials thereof by the Church of Rome notwithstanding. Second, whose apostolic succession to choose? Roman Catholicism? Eastern Orthodoxy? Oriental Orthodoxy? The Church of the East? All of them have a tendency to say that their own form of Christianity is nothing but the pure tradition handed down by the apostles. This is actually an important point I want to consider in a later post.
Anyway, the Middle East is complicated, not only for the above but also because we Protestants are there bringing new and different approaches to the faith, from Anglicanism and Methodism to Pentecostalism. Perhaps the saddest part of this is the fact that so much of the complication arose from attempts by the Roman Catholic Church to restore Christian unity centuries ago.
How might we do better today?
Review: Christ in Christian Tradition, Vol. 2, part 1
May 22, 2018 MJH Books, Christianity, Classic Christianity, Oriental Orthodoxy, Patristics	aloys grillmeier, christ in christian tradition, christology, council of chalcedon, ecumenism, emperor anastasius, henotikon, two natures of christ
Christ in Christian Tradition by Aloys Grillmeier
This is the first part of the second 'volume' of Grillmeier's magisterial history of Christology. The first volume takes the reader up to the Council of Chalcedon in 451. This part of volume 2 takes you from Chalcedon to around 532. This volume is largely devoted to the history of the unfolding post-Chalcedonian controversy — the perception, reception, and rejection of the council and its two-natures formula.
A few moments and figures get detailed analysis of their Christology, but nothing as in-depth as vol. 1. I think that the really in-depth studies of figures such as Severus of Antioch are in part 2 of volume 2.
The sweep is grand, and Grillmeier brings up some important points for the period that I think we often overlook. One point is the way the 'Henotikon' of Zeno was itself largely unknown in the West and interpreted in two different ways in the East, right up to the end of the reign of Anastasius — that is, those who think that abandoning this document spelled the end of any hope of eastern reconciliation have grossly overestimated its ability to hold pro- and anti-Chalcedonian forces together. They were already moving apart in the East, especially since many anti-Chalcedonians such Philoxenus of Mabbug and Severus of Antioch rejected the 'Henotikon', anyway.
I say this not to read Grillmeier's book as teleological — that Chalcedon 'had to' triumph in the end. But it is a major corrective to ongoing treatments of the material that seem to think that a Miaphysite triumph would not have spelled schism and disaster as much as the Chalcedonian triumph did. People were using the same words in different ways with no interest or, at times, ability, to realise this fact. This can only lead to ruin, especially when you throw Latin into the Greek controversies, let alone the bulky Syriac-speaking population of the dioecesis of Oriens.
Anyway, that is the sort of historical treatment we find. Grillmeier wants to get beyond emperors this and popes that to the documents that reveal to us the ideas of the wider association of bishops, monks, and clergy. Thus, he uses Emperor Leo I's Codex Encyclius as a means to discern how eastern bishops in 458 perceived the council of seven years earlier.
Grillmeier also corrects over-reading Emperor Anastasius as a Miaphysite. It becomes clear from the documents under discussion — often quoted at length, often paraphrased — that his support for the 'Henotikon' was not tied to any support of the more extreme Severan agenda. Indeed, the emperors emerge as a particular kind of force in geo-ecclesiology in this book — before Justinian, they do not enforce their own views, but use documents drafted by bishops to attempt to find some kind of compromise (e.g. 'Encyclical' of Basiliscus, the 'Henotikon' of Zeno), or gain the opinions of bishops on fractious issues (e.g. 'Encyclical' of Leo I), or councils (Marcian at CP, several local councils of Anastasius, early councils of Justinian, a planned council by Vitalian [who never became emperor]). They seek unity and see themselves as arbiters of unity within the imperial church, working alongside the bishops who are the ones who set the correct interpretation of the faith.
They are often compromisers as a result. A figure like Anastasius cannot afford to be unshakeable in doctrine the way Athanasius, Ambrose, Leo, or Cyril was. Too much is at stake. For him, it is not doctrinal purity but unity of the imperial church that matters; the content of doctrine is set by the specialists. He simply seeks the best specialists and tries to enforce their judgement.
This book also sees that the watchword for orthodoxy in the West was always and ever Chalcedon — not that no Latin ever wrote anything interesting in Christology in these years. Indeed, there is much of interest here still from the later years of Leo and especially the interpretation of Leo by Gelasius I. But anyone or anything that implies either a rejection of Chalcedon or fellowship with those who reject the council is immediately anathema to the Latins. This is to be kept in mind for the sequel to the events discussed here.
Finally, Grillmeier shows himself a man of his times, with the buoyant atmosphere of ecumenism in the 1980s. He often talks about the relevance of the different measures to find or enforce unity, or statements drawn up, to the modern situation of ecumenical dialogue. Alas, the great ecumenical experiment has petered out, by the ongoing liberalisation of the Protestant mainline and the ongoing support of every ancient ecclesial communion for its own heritage — I am thinking here of the statements made by Pope Shenouda III in favour of monenergism that remind us that, whatever the joint statements on Christology say re Chalcedon, the disputes of the seventh century live on in the twenty-first.
The suffering of the impassible God 1: St Gregory of Nazianzus
March 13, 2018 MJH Christianity, Classic Christianity, Patristics	christology, communicatio idiomatum, council of chalcedon, daily readings the early church fathers, divine impassibility, leo the great, nick needham, st gregory of nazianzus, st maximus the confessor, two natures of christ
One of the beautiful doctrines of the ancient church is the communicatio idiomatum, the teaching that everything about Christ's divinity can be stated about his humanity and vice versa. It leads to startling statements like, 'One of the Most Holy Trinity was crucified and died for us!' Philosophically, it is a means of maintaining the unity of Christ in light of the fullness of his humanity and the fullness of his divinity.
The doctrine is important because of the fact that Jesus is affirmed by the Council of Chalcedon in 451 as possessing two natures but in a single person. This language of two natures is a fifth-century development, and it took a couple of centuries until St Maximus the Confessor (580-662) fleshed it out beautifully and magnificently after St Leo the Great's use of such language in 448 had already rent the fabric of the church in two.
Nevertheless, there are hints of Leo's insight already in the late fourth century. Thus St Gregory of Nazianzus (320-390):
Everything glorious in Scripture concerning the Son, you should apply to His Deity, that nature in Him which is non-physical, far above sufferings; everything lowly in Scripture concerning the Son, you should apply to His condition as the God who took our nature upon Him, humbling Himself for your sakes and was incarnate (we may as well sake 'became Man'), and afterwards was glorified. (Third Theological Oration, 17, trans. Nick Needham, Daily Readings: The Early Church Fathers, 12 March)
St Gregory, however, is a bit subtler than Leo's Tome. St Leo straightforwardly says that the humanity suffered, the divinity wrought miracles. St Gregory, on the other hand, posits everything about the humanity still to the divinity — in His incarnation as a human. And remember, St Gregory of Nazianzus is he who wrote, 'What has not been assumed has not been saved,' demonstrating that he believes in the fullness of Christ's humanity.
Christology: Life and dogma
January 26, 2018 MJH Books, Christianity, Classic Christianity, Patristics	aloys grillmeier, andrew louth, christ in christian tradition, christology, council of chalcedon, definition of chalcedon, monophysites
Aloys Grillmeier, Christ in Christian Tradition, Volume 2, Part One:
The formula and teaching of Chalcedon absorbed the attention of the old imperial Church, whether we look at Emperors, Popes, bishops, the monks or the theologians, or finally the mass of Church people. Yet, both before and after the Council [of 451], there was a life inspired by faith in Christ which neither needed the formula of Chalcedon for its existence, nor was directly enriched by it. This was because the Church possessed and lived the content or the matter of this teaching, namely, faith in the one Christ, true God and true man, even though it was not expressed in more advanced philosophical terms. Such faith drew its vitality from a picture of Christ which could not be fully comprehended in the formula of 451 about the person of Christ. This is shown by the fact that the content, though not the formula, of Chalcedonian faith was actually the common property of the opposed parties in the post-Chalcedonian era. (p. 4)
This sort of statement is always of interest to me. The idea is that in the proclamation, the kerygma, and the living of the Christian faith, there is a latent, inherent orthodoxy that does not always find expression in the conciliar and dogmatic formulae, and it can be found in the lived faith of the Church before any council has drawn up any document.
It is related to the argument that I've heard from numerous Eastern Orthodox sources, such as Andrew Louth, that the church's prayer life and liturgical encounter with the mystery of God was ultimately Trinitarian from the outset, and what was lacking was the formal articulation of Trinity in dogma. I'm willing to accept this thesis; I am interested in seeing it proven in scholarship, however. Any suggestions?
Back to Christology. Is Grillmeier correct? I suspect that is the point of the book I am about to read. So I'll see. But Paul Parvis, when I took his Byzantine Theology course in Edinburgh, argues that people don't fight over nothing. So pro- and anti-Chalcedonian forces, despite Grillmeier or Lebon or other modern(ist) readers, actually did disagree, as Pope Emeritus Benedict XVI would disagree with the late Pope Shenouda III, if they ever crossed dogmatic swords of monothelitism (Shenouda was a clear-cut monothelite).
So my questions, as I start thinking more theologically than whatever it is I've been recently are:
Did the Mia/Monophysites and Chalcedonians actually agree? Is there harmony between Severus of Antioch and Leo the Great?
Is the lived faith of the church implicitly Trinitarian and Chalcedonian, even if it does not always articulate said faith in the same way? What is the scholarship on this question?
William Lane Craig and heresy: The need for greater historical awareness amongst evangelicals
July 28, 2017 MJH Christianity, Classic Christianity, Patristics	apollinarianism, christology, council of chalcedon, cyril of alexandria, evangelicalism, gregory of nazianzus, kevin harris, nestorianism, paleo-orthodoxy, ressourcement, william lane craig
In seeking to clear Dr William Lane Craig of the stain of heresy as spread through rumour, Kevin Harris interviewed Craig over at the Reasonable Faith Podcast. Unfortunately, what Craig outlines in the interview is, in fact, Apollinarianism, and not something inspired by it — not even Cyrillian Christology. His defence in offering this Christology is that he sees it as a mere possibility, stating:
By offering this model I suggest that this is not at all logically incoherent, and moreover that this is a biblically faithful portrait of Jesus as well.
Craig's position is this:
What I suggest is:
We agree with the Council of Chalcedon that in Christ we have one person with two natures – human and divine.
The soul of the human nature of Christ is the second person of the Trinity, the Logos. The human nature of Christ is composed of the Logos and a human body.
The divine aspects of the Logos are largely concealed in Christ's subconsciousness so that he had a waking conscious life that would be typical of any human being and that like the mass of an iceberg submerged beneath the surface so in his divine subconsciousness there lay the fullness of divinity. The waking consciousness was typically human.
Those are the three planks of the model.
The problem with these three planks is that planks 2 and 3 contradict plank 1. Plank 1 rests on the Council of Chalcedon, and that council states that Jesus is 'perfect in humanity' with 'a reasoning soul and body'. The Chalcedonian Definition goes on to say, 'the property of each nature [is] preserved, coming together into a single person [prosopon] and a single subsistence [hypostasis].' If the soul of the human nature of Christ is the Logos, then Jesus does not have a human soul. That is a necessary aspect of having a full human nature; that is one of the properties of human nature as indicated by the Chalcedonian definition. That Christ is 'perfect' in his humanity means that his humanity is complete.
Craig elucidates his position as follows:
Apollinarius' original view was that Christ didn't have a complete human nature. He had a human body but he didn't have a human soul. He didn't have a human nature. As a result he wasn't really truly human. That calls into question the reality of the incarnation and also the effectiveness of Christ's death on our behalf since he did not share our nature.
What I argue in my Neo-Apollinarian proposal is that the Logos brought to the human body just those properties which would make it a complete human nature – things like rationality, self-consciousness, freedom of the will, and so forth. Christ already possessed those in his divine nature, and it is in virtue of those that we are created in the image of God. So when he brought those properties to the animal body – the human body – it completes it and makes it a human nature. Against Apollinarius, I want to say that Christ did have a complete human nature. He was truly God and truly man. Therefore his death on our behalf as our representative before God was efficacious.
What he describes is honest-to-goodness Apollinarianism. The reason Apollinarius doesn't give Jesus a human soul is because the divine Logos has taken the place of the human soul in Jesus. This is exactly what Craig is saying. As soon as the divine Logos takes the place of the human soul in Jesus, Jesus does not possess a complete human nature, even if Craigs wants to say that he did.
Craig is explicitly concerned in the interview with ensuring the unity of Christ, that the divine and human natures of Jesus are essentially two persons in the one body ('Nestorianism' as we call it). This is Apollinaris' concern:
Whoever teaches that there are two types of reason in Christ, I mean the divine and the human one, acts as if he were able to engrave letters in a rock with a finger. For if each type of reason is in control of itself because it is motivated by the aspiration unique to its being, it is impossible for two reasons whose strivings are set against each other to exist with one another in one and the same subject, since each performs according to the nature of its will — for each is self-moving. (Frag. 150, quoted in H. Drobner, The Fathers of the Church, p. 265)
To deal with the fact that a human nous and a divine nous, or human and divine hegemonika, could lead to something like Nestorianism, Apollinaris came up with the idea that the divine Logos took the place of Jesus' human nous. This is what it means when we say that Apollinaris denied Jesus' full human nature — he takes away the human soul and replaces it with the divine principle. And this is exactly with Dr Craig has done.
I see here the ongoing problem of evangelicalism. Rather than immersing ourselves in the tradition, and sorting out what Chalcedon means, or what the 'Neo-Chalcedonian' resolution of the council meant 100 years later, or what St Maximus the Confessor meant a century after that, we look at the problem of the two principles in Christ — a human nature and a divine nature — and try to come up with a solution to the problem. What Dr Craig proposes here is exactly what I had once thought up about a decade ago, although he does it with better philosophy and more nuance.
Although I am sharply opposed to his reading of Leo the Great, a good starting place for any evangelical looking at Christology is Robert W. Jenson, 'With No Qualifications: The Christological Maximalism of the Christian East', in Ancient & Postmodern Christianity by Kenneth Tanner & Christopher A. Hall. Here you get a taste of the Christological thought and trajectory of Greek theology from Justin Marty (c. 155) to Maximus the Confessor (d. 662). This piece, part of my introduction to patristics and 'paleo-orthodoxy', had a great impact on me and my vision of the absolutism of Christ's divinity held in tension with his humanity.
I'm not saying that Craig is not a clever man, nor that he is bad at philosophy. His bibliography demonstrates a thorough engagement with modern and contemporary philosophical movements. But he seems to be bad at historical theology. Not wanting to cast aspersions, since I don't know his bibliography, this interview reads as though Craig had read a summary of what 'Chalcedonianism' is, what 'Apollinarianism' is, and what 'Nestorianism' is without having actually read a single Chalcedonian, Apollinarian, or Nestorian document. Perhaps I am wrong, and it is the brevity of the interview that is the problem. However, if that is the case, then I fear that Dr Craig has woefully misunderstood his reading of the Church Fathers.
Craig is right that we need to safeguard orthodoxy against Nestorianism. Unfortunately, he has offered us, at least in this piece, something that is Apollinarianism. There is tension and mystery in all orthodox theology. We hold the tension that somehow God is three persons with a single essence/substance, that the Father is almighty, the Son almighty, and the Holy Spirit almighty, but there are not three almighties but one almighty. There are ways of elucidating the doctrine of the Trinity, and some of them are orthodox (Augustine, the Cappadocians) while some of them are not (Oneness Pentecostals).
Jesus Christ is fully God and fully man, possessing a rational human soul and a human body, but is also the Second Person of the Trinity. There is a tension to this, and orthodoxy is maintaining a balancing act between Nestorianism and Apollinarianism. It is seeking to affirm the fullness of his humanity and of his divinity at the same time. Jesus Christ must have an actual human mind in order to be human. To have a divine mind that is pretending to be human is not to be human; the great anti-Apollinarian statement of Gregory of Nazianzus holds true, 'What has not been assumed has not been healed.' If Jesus Christ, Son of God and Son of Man, does not have a soul of the same nature as man, if all he has is a human body and a divine soul masquerading as human, then he is not just like me except without sin. He is completely different from me. A full human nature requires a full human psychology, not the parade or show of one.
I could go on, and maybe I will in a future post, giving sign-posts for evangelicals on Christology. But here is yet another reason why people like me feel like we are increasingly on the fringe of the evangelical world as well as presenting the need for a robust evangelical ressourcement as called for by D. H. Williams, Robert E. Webber ('Ancient-Future Faith'), and Thomas C. Oden ('paleo-orthodoxy').
The Council of Chalcedon today
July 14, 2016 MJH Christianity, Eastern Orthodoxy, Oriental Orthodoxy, Patristics, Roman Catholicism	council of chalcedon, council of nicaea, ecumenical councils, first council of ephesus, jesus wars, leo the great, middle eastern christianity, monophysites, nestorianism, philip jenkins
Council of Nicaea, St Sozomen's Church, Galata, Cyprus
Glancing over their calendar of upcoming services, I noticed that today the local Eastern Orthodox church was celebrating the Divine Liturgy in honour of the Fourth Ecumenical Council — the Council of Chalcedon of 451. A happy coincidence is that I was typing up notes from old notebooks yestereven, and I found this from Philip Jenkins' book Jesus Wars:
If only because of the other paths that could so easily have been taken, these debates give the mid-fifth century an excellent claim to be counted as the most formative period in the whole history of Christianity. Much recent writing stresses the earlier Council of Nicea (325) as the critical moment in defining the beliefs of that faith, the critical dividing line between early and medieval Christianity. In reality, the struggle even to define core beliefs raged for centuries beyond this time and involved several other great gatherings, any one of which could have turned out very differently. (pp. 18-19)
As it turns out, I was no big fan of Jenkins' book and ended up not finishing it. Nonetheless, the Council of Chalcedon was a big deal, is a big deal, and will continue to be a big deal for time to come. Not only that, it's a major reason that I am where I am today. Jenkins is right to point us beyond Nicaea to the other 'ecumenical' councils as defining moments in Christianity — and Chalcedon has ended up being one of the biggest defining moments.
You may be surprised to read that. Indeed, several years ago I wrote a post about how Chalcedonian orthodoxy is not really that controversial. We mostly think of Chalcedon like this: Jesus is fully man and fully God. The end.
The thing is, the affirmation of Nicaea at the 'Second Ecumenical' Council at Constantinople in 381 established the fact that God is Jesus, that Jesus is homoousios — consubstantial — with the Father. The church within the Roman Empire also rejected a fellow named Apollinaris whose teaching subverted the full humanity of Jesus.
The question that arose in the fifth century was not, 'Is Jesus fully God and fully man?' but, 'How is Jesus fully God and fully man?' Dietrich Bonhoeffer may have been right in his Christology, and asking such questions was not necessarily the right thing to do — but they were asked. Once asked, a question cannot be unasked. And once answered, however imperfectly, it cannot be unanswered. The church had to come up with an answer that was both philosophically coherent and biblically faithful.
No mean task.
Now, you may be partisan to a different ecumenical council. That's fine. Allow me to explain why Chalcedon is such a big deal.
The Council of Chalcedon is such a big deal because it was not universally accepted.
The Council of Nicaea, after the conversion of the Homoian ('Semi-Arian') barbarian kings in the Early Middle Ages, has become universally accepted (we set aside modern heretics who have resurrected Homoian and Arian thought). This is part of why it's a big deal. Along with it, First Constantinople of 381 is also usually tacitly accepted, because a version of its creed is the one that even the 'Nestorian' Church of the East recites at the Eucharist.
After First Constantinople, the next council in our list of 'ecumenical' (or 'universal') ones is Council of Ephesus of 431. It is rejected by the Church of the East. That should make it a big deal like Chalcedon. And it is a very big deal, and I recommend you get to know it. However, the Council of Chalcedon is somewhat larger a deal because the Church of the East's roots lie beyond the Roman Empire. Its story, little known to us in the West, is a different story. It is a story worth knowing, with its own contours living in the Sassanian Persian Empire, then under the Caliphate, and reaching as far East as China — but it is a different story.
You see, the Council of Ephesus was accepted by the Latin West, the Greek East, the Copts, and some amongst the Syriac-speaking world. Although there was division in its aftermath, in 433 things were patched up by the Bishops of Alexandria and Antioch in a document known by its first two words in Latin translation, 'Laetentur caeli.'
In other words, the Church of the Roman Empire, in which Roman Catholics, Eastern Orthodox, Protestants, as well as Copts, Syrian Orthodox, and Ethiopian Orthodox, find their heritage, came to accept Ephesus. As did the church in Armenia.
This is why the Council of Chalcedon is such a big deal. Yes, the Church of the Empire formally accepted Chalcedon. But many of her bishops in the Greek East fought against. Some emperors tried to bury it and ignore it. Justinian called a Fifth Ecumenical Council in 553, the Second Council of Constantinople, to try and deal with the divisions surrounding Chalcedon. He also issued various edicts beforehand, trying to find ways of framing theology that would both affirm the doctrine of the Council of Chalcedon and reconcile the growing Mono-/Miaphysite movement. Similar attempts at interpretation and framing of the Fourth Ecumenical Council also led directly to the Sixth Ecumenical Council, the Third of Constantinople, in 681.
Depending on which side of the many refractions of Chalcedon and its reception or rejection you found yourself on, you could end up imprisoned, or with your tongue cut out, or exiled to Petra, or stripped of ecclesiastical rank, or elevated to the episcopate, or given charge of a monastery, or any number of various situations, good or bad. You could find yourself in schism with Rome. You could find yourself in schism with Constantinople. You could find yourself hiding out in a monastery in Constantinople making Latin translations of the Greek acts of the Council of Chalcedon.
You might write a very long theological treatise defending certain aspects of Chalcedon. You might write a series of theological tractates excoriating Chalcedon and Pope Leo, whose theology it approved, for heresy. You might compile a set of miracle stories proving Chalcedon true. You might compile a set of miracle stories proving Chalcedon false.
The Council of Chalcedon is one of the most significant events of the Late Antique Church, and we need to realise that its teaching and the reception of that teaching has shaped and moulded the lives of thousands of people for 1500 years.
I believe that understanding the theology and fallout of Chalcedon, skimmed over above, is especially important for western Christians today. First, most of us would agree with Chalcedon if we knew what it taught; many of us are members of ecclesial bodies that affirm the Christological teaching of the Council of Chalcedon. By knowing who we are, what we believe, and why, we can live confidently in a world increasingly unmoored and harbourless.
Second, the world is not boxed off as it once was. The Internet makes it easier to encounter our fellow Christians from the eastern churches who reject this council. Understanding Chalcedon makes it easier for us to understand and love them. Furthermore, as war, terror, extremist Islam and secular (including economic) unrest shake the foundations of peaceable life in the Middle East, Middle Eastern Christians are finding their way West.
Some are Chalcedonians in direct, unbroken descent in the Greek tradition, such as the Antiochian Orthodox Church and the Eastern Orthodox Church of Alexandria. Some are Miaphysites who reject Chalcedon and teach that Jesus has one nature, one will, and one energy — the Coptic Orthodox, Ethiopian Orthodox Tawahedo, Syrian/Syriac Orthodox, and Armenian Apostolic Churches are amongst them. Some are 'Nestorian', such as the Assyrian Church of the East — many Iraqis who flee West belong to this church. There are other groups with a messy relationship with Chalcedon, such as the Chaldean Catholics, who are in communion with the Pope but try to accept both Theodore of Mopsuestia (the great teacher of Nestorius, condemned at Second Constantinople in 553) and Cyril of Alexandria (the great nemesis of Nestorius, victor at First Ephesus in 431).
Christian history is not dry and dusty and irrelevant. For the Christians of the Middle East, it is a living, breathing reality that permeates their lives. By coming to understand it better, we can love them better.
Pope Question: What makes Leo Great?
March 8, 2016 MJH Christianity, Classic Christianity, Mediaeval Christianity, Patristics, Pope Questions, Roman Catholicism	augustine of hippo, c h turner, council of chalcedon, creeds, cyril of alexandria, eutyches, leo the great, maximus the confessor, nestorius, what makes leo great
A not uncommon question that arises when people hear that I did my PhD on Pope Leo 'the Great' is: What makes Leo great? Sometimes there is the usual anti-Catholic/anti-papal subtext of, 'Let me guess: Power politics 'cause that's all popes do,' but usually, it's simple curiosity. I like curiosity. It's less polemical.
The basic reasons for why Leo is Magnus, 'the Great', came up in Why Study Leo the Great? Nonetheless, it's worth reiterating some of this here, if only to dispell the power politics part — but also to continue to encourage people to read Leo!
So, why Leo Magnus? What's so Great about Leo I?
Answer: The Council of Chalcedon and two-nature Christology.
Some people want to make Leo's greatness about his foundational role in western canon law, or his ability to exercise authority throughout the western church, or his articulation of papal primacy, or his energy in promoting western interests in the eastern Mediterranean. There is a desire to see why we might think him great. Or there is a desire to see how he was great in his own geo-ecclesiological context.
True as much of the above might be, these are not the reasons we call him 'Leo the Great.'
C. H. Turner put together a compendium of the early sources for people expressing their esteem for this pope and calling Leo Magnus in his excellent 1911 article about the dogmatic collection of Leo's letters. (If I could be a C. H. Turner for the 21st century, I'd do it.) And when I look at the testimonies in the manuscripts I work with, the answer is the same as what Turner found:
Leo is called Magnus, 'the Great', because of his role in the consolidation, development, and spread of western Christology, as enshrined in his 'Tome' (Ep. 28), 'Second Tome' (Ep. 165), and the convening of the Council of Chalcedon.
From a modern perspective, Leo the Great may not be what everyone is looking for in a theologian. We prefer pioneers and 'original' and 'innovative' thinkers, or 'subversive' ideals. So western Trinitarianism as expressed by St Hilary of Poitiers or St Augustine of Hippo is more likely to get people really excited today. But Pope Leo the Great plays a very important role in the history of western dogma.
I'm about half-way through St Augustine's De Trinitate. It's not an easy ride. It's interesting, for sure. In many ways, it's an education in itself — Augustine faces questions of epistemology, the use of categories in thought, love, words, memory, human psychology, and more, alongside the proper interpretation of Holy Scripture, as he seeks to articulate why we should express a belief in the Trinity. Along the way, he expounds what we would recognise today as two-nature Christology, just as St Hilary had done before him.
But De Trinitate is not the sort of document you can sent around to fifth-century bishops, expect them to read and comprehend, and then get a consensus of the church's thought on any issue. Not really. That's what Creeds are for — in the Creeds, you can get everyone to assent to their belief in the unity in Trinity and Trinity in unity.
But Nestorius and the Eutyches were expressing ideas about the person of Christ that they believed perfectly acceptable within the boundaries of credal Christianity. As far as Nestorius is concerned, St Cyril of Alexandria, St John Cassian, Pope Celestine I, et al., were pretty sure that his expressions of faith were, in fact, beyond the pale of credal truths, especially in some of the quite damning evidence in the creeds he was trying to get people to sign that his opponents produced at the Council of Ephesus in 431. Regardless of what Nestorius actually meant/thought, he was perceived as dividing Christ into two persons who simply coinhabited the single body of Jesus of Nazareth.
Eutyches was perceived as so fully subsuming the humanity in the godhead that Christ had simply become nothing but a God in a human body.
Now, by Leo's day, Nestorius had been officially condemned by the Imperial Church in the Council of Ephesus in 431. Nonetheless, in 448 there arose the case of Eutyches. In his dogmatic writings, Leo sought to sail between the two perceived extremes of Nestorius and Eutyches. In Nestorius, the division between divine and human in Christ was so starkly contrasted that the divinity was at risk; in Eutyches, it was the unity that was too strongly expressed, placing the humanity at risk.
Whatever faults Leo may have had in expressing himself at different moments in the ensuing controversy, what his response to Eutyches provided the western church was an articulation of traditional, Latin Christology in a simple, apprehensible document. Leo largely reiterates Sts Augustine and Hilary with recourse to a certain amount of St Cyril of Alexandria as well. Bishops throughout the western church were able to read, understand, and subscribe to Leo's dogmatic statements.
These statements were also circulated in the East, and at the Council of Chalcedon in 451, the 'Tome' was approved as the teaching of the imperial church alongside St Cyril's First and Second Letters to Nestorius and, later in the council proceedings, a further clarification of the faith that included the Niceno-Constantinopolitan Creed of 381 in its full text, but which we usually just quote for its contribution to Christology.
Leo was hoping to achieve unity and consensus throughout the church with the 'Tome' and the Council of Chalcedon. He didn't, as history has borne out. His theology was disputed at the council and immediately following it in the East, especially in Syria-Palestine and Egypt.
In the West, Leo's dogmatic theology was never controversial. As a result, western bishops were never interested in compromises that would seem to undermine either Leo's teachings or the Council of Chalcedon. The result of this Leonine intransigence meant schism with Constantinople later in the century (the Acacian Schism) — making Leo that much more important to western Christian self-identity. It would also mean schism between northern Italy and Rome for a few centuries (the Istrian Schism).
It would also mean that the interpretation of Chalcedon put forward in the 600s by St Maximus the Confessor would find a welcome audience in the West, where he went into exile, one-handed and tongueless, as well as a lot of other Greek-speaking eastern clerics, who would leave their mark on the liturgy and organisation of the church of Rome in the seventh century.
Leo Magnus is central to western Christianity's theological self-identity in Late Antiquity and the Early Middle Ages. Thus is he depicted on the walls of Santa Maria Antiqua in the Roman Forum (as I learned over dinner tonight!).
Whatever else Leo did, it was his Christology that made people regard him as Magnus.


text:
Time is brain: Travelling stroke team enables faster treatment and better patient outcomes
Johanna T Fifi (Credit: The Icahn School of Medicine at Mount Sinai)
In a pilot programme in New York City, USA, a mobile interventional stroke team (MIST) travelled directly to patients to perform emergency stroke surgery instead of transferring stroke patients to a specialised stroke centre. This resulted in significantly less disability for patients three months after their stroke when compared to patients who lost valuable time in being transferred to a higher level stroke centre. These findings are published in Stroke, a journal of the American Stroke Association (ASA), which is a division of the American Heart Association (AHA).
In this study, stroke specialists at Mount Sinai Health System in New York developed a MIST model to bring endovascular thrombectomy to the patient. The MIST team was staffed with a neurointerventionist, a fellow in training or a physician assistant, and a radiologic technologist. The team travelled to the location of the patient to perform the endovascular thrombectomy procedure.
Medications to dissolve blood clots in large vessels within or leading to the brain are effective in about 15–20% of cases—but, most acute ischaemic stroke patients with a large vessel blockage also require endovascular thrombectomy to remove these large blood clots. Since 2015, endovascular thrombectomy has been the standard of care for stroke therapy and is detailed in the latest 2018 AHA/ASA stroke early management guidelines. Currently, the biggest barrier for stroke patients is timely access to this potentially life-saving procedure, an ASA press release states.
"Fewer than 50% of Americans have direct access to endovascular thrombectomy—the others must be transferred to a thrombectomy-capable hospital for treatment, often losing more than two hours of time to treatment," said Johanna T Fifi, associate professor of neurosurgery, neurology and radiology in the Department of Neurosurgery at Mount Sinai's Icahn School of Medicine in New York City, USA, and one of the study's co-authors. "Every minute is precious in treating stroke, and getting to a centre that offers thrombectomy is very important. The MIST model would address this by providing faster access to this potentially life-saving, disability-reducing procedure."
Researchers examined data from the New York City-based MIST trial, which focused on 226 stroke patients who received endovascular thrombectomy from January 2017 to February 2020 at four hospitals (one certified comprehensive stroke centre and three thrombectomy-capable stroke centres) within the Mount Sinai Health System.
Of those, 106 patients were treated by the MIST team, and 120 were treated using the drip-and-ship model of care, which requires the patient to be transferred to a hospital with expertise in endovascular thrombectomy. All patients in the analysis were functionally independent before having a stroke. Researchers compared 90-day functional outcomes between patients treated by MIST and those transferred to a stroke centre for endovascular thrombectomy. Using the modified Rankin Scale (mRS) and the National Institutes of Health Stroke Scale (NIHSS) to assess outcomes, they analysed results from patients who were seen within six hours of stroke-symptom onset (early therapeutic window) and after six hours of stroke symptoms (late window).
The key findings were:
For patients treated within six hours of stroke onset, the rate for a good outcome—an mRS score less than or equal to two, meaning they are mobile and can perform daily tasks—three months after the event was significantly higher in patients from the MIST group (54%) compared to the patients in the transferred group (28%).
Among patients treated during the early window, functional outcomes at discharge were significantly better among the MIST patients than the transferred patients.
For patients treated in the late window, outcomes were similar, with 35% of patients in the MIST group having a good 90-day outcome compared to 41% in the transferred group.
"Ischaemic strokes often progress rapidly and can cause severe damage because brain tissue dies quickly without oxygen, resulting in serious long-term disabilities or death," Fifi said. "Assessing and treating stroke patients in the early window means that a greater number of fast-progressing strokes are identified and treated."
The study's findings are limited by the fact it was not a randomised study, the release concludes. Data for the New York City MIST trial were collected prospectively, but the analysis was done retrospectively. "The MIST approach to care continues, as more institutions and cities have implemented the model," Fifi added.
"This study stresses the importance of 'time is brain,' especially for patients in the early time window," said Louise McCullough, AHA/ASA chair of the International Stroke Conference (ISC), chair of the Department of Neurology at McGovern Medical School at the University of Texas Health Science Center, and chief of neurology service at Memorial Hermann Hospital, Texas Medical Center in Houston, USA.
"Although the study is limited by the observational, retrospective design and was performed at a single, integrated centre, the findings are provocative. The use of a MIST model highlights the potential benefit of early and urgent treatment for patients with large vessel stroke. Stroke systems of care need to take advantage of any opportunity to treat patients early, wherever they are."
acute ischaemic stroke
American Stroke Association
comprehensive stroke centre
endovascular therapy
mobile stroke unit
stroke patients
thrombectomy
American Academy of Neurology provides ethical guidance on consent for people with stroke
Time savings, cost reductions and improved patient outcomes all key benefits of AI in stroke care
Phenox expands acute ischaemic stroke portfolio with global launch of pRESET 6-50 device

redpajama_set_name: RedPajamaCommonCrawl


text:
Home Politics Government to introduce Bill for declaration of 101 waterways as national waterways
PoliticsUncategorized
Government to introduce Bill for declaration of 101 waterways as national waterways
The Prime Minister Narendra Modi led government is planning to introduce a bill that will strengthen the waterways in the country. "A bill for declaration of 101 waterways as National Waterways would be introduced in the current Session of the Parliament," Shipping Minister Nitin Gadkari said today.
Speaking at the meeting of Parliamentary Consultative Committee of the Ministry of Shipping here today, Gadkari said that development of waterways found feasible for navigation would commence from 2016-17.
He added that multimodal hubs, as proposed at Varanasi and Sahibganj, would give boost to industry, employment generation and GDP growth.
"There is a proposal to establish a multimodal grid with road and, wherever possible, rail and port connectivity with river terminals on the existing National Waterways and Barak river. Government has already approved the Jal Marg Vikas (NW-I) which is a component of this grid," the Shipping Minister said.
Presenting the profile of Vision 2020 for coastal shipping in India, the Minister said that development of cruise and coastal tourism would be brought into focus. The other features of the vision include coastal shipping as part of end-to-end logistics chain, integration of inland waterways with coastal roads and development of regional centers of coastal cargo, he added.
Barak river
Jal Marg Vikas
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Marijuana is making its impact in the state of California in the best way possible.
Despite the fact that California has only legalized the medicinal use of cannabis, executive director of the California Cannabis Industry Association Nate Bradley has approximated that 100,000 people hold marijuana-related jobs. Business in the industry is booming and the diversity of fields one can be involved in continues to grow as demand increases and new companies are established.
"There's testing labs, packaging companies, wholesalers, processing companies, extraction companies, edible companies, and that's on top of the cultivators and dispensary workers that most likely come to mind when you hear 'pot jobs'," Bradley explained. He further explains that Californians are anticipating that recreational legalization will be on the 2016 ballot and if passed, one million jobs within the industry could be created.
Events such as the San Francisco Cannabis Career Fair in July are becoming popular in anticipation of the influx of positions to be filled. Online, websites like THCJobs.com and CannaJobs.com offer listings for people interested in entering the industry. The legalization of recreational marijuana, as seen in Colorado, has the capability to boost state revenue, and even further, our votes can give countless people in California new opportunities and financial stability.


text:
Q: Subset dataframe in R, dplyr filter row values of column A not NA in row of column B I have a dataset consisting of a time series study.  Since some participants didn't show up for certain days, they have NA values for rest of the data frame, but certain study days were crucial, so I am trying to subset my data to participants not missing these crucial days.  My dataset  is actually very large but here's the general structure:
fakedat <- data.frame(ID = c("A", "A", "A", "A", "B", "B", "B", "B", "C", "C", "C", "C",
                          "D", "D", "D", "D", "E", "E", "E", "E", "F", "F", "F", "F"),
                           StudyDay = c(1, 2, 3, 4, 1, 2, 3, 4, 1, 2, 3, 4, 1, 2, 3, 4, 1, 2, 3, 4,
                                        1, 2, 3, 4),
                           Ab = c(10, NA, 15, 10, 10, 20, 10, NA, 10, 10, NA, 30, NA, NA, 15, NA, 10, 20,
                                  10, 30, NA, 10, NA, 20))

Now let's say it was crucial they show up at day 2 and 4, I tried subsetting using dplyr filtering like this:
fakedat2 <- fakedat %>%
  dplyr::group_by(ID) %>%
  dplyr::filter(StudyDay %in% c(2, 4) & !is.na(Ab)) %>%
  dplyr:: ungroup()

EDIT: But the output of this dataset is only the list if IDs that have a 2 or 4 that's not an NA value.  I need to find (in my real data) subjects who have NA Ab values at 4 specific Study Days.
The answer I accepted below works but still curious about performing conditional filtering?   Like in SAS you could code "IF Ab!=NA at (StudyDay=2 AND StudyDay=4) THEN ID ....or something like that.

A: Maybe this will achieve your goal. If all participants have all StudyDay timepoints, and you just want to see if not missing in days 2 or 4, you can just check the Ab values at those time points in your filter. In this case, an ID will be omitted if is NA in both days 2 and 4 (in this example, "D").
Alternatively, if you want to require that both values are available for days 2 and 4, you can use & (AND) instead of | (OR).
library(dplyr)

fakedat %>%
  group_by(ID) %>%
  filter(!is.na(Ab[StudyDay == 2]) | !is.na(Ab[StudyDay == 4]))

If you have multiple days to check are not missing, you can use all and check values for NA where the StudyDay is %in% a vector of required days as follows:
required_vals <- c(2, 4)

fakedat %>%
  group_by(ID) %>%
  filter(all(!is.na(Ab[StudyDay %in% required_vals])))

Output
   ID    StudyDay    Ab
   <chr>    <dbl> <dbl>
 1 A            1    10
 2 A            2    NA
 3 A            3    15
 4 A            4    10
 5 B            1    10
 6 B            2    20
 7 B            3    10
 8 B            4    NA
 9 C            1    10
10 C            2    10
11 C            3    NA
12 C            4    30
13 E            1    10
14 E            2    20
15 E            3    10
16 E            4    30
17 F            1    NA
18 F            2    10
19 F            3    NA
20 F            4    20

A: In base R, we can do
subset(fakedat, ID %in% ID[StudyDay %in% c(2, 4) & !is.na(Ab)])

-output
#    ID StudyDay Ab
#1   A        1 10
#2   A        2 NA
#3   A        3 15
#4   A        4 10
#5   B        1 10
#6   B        2 20
#7   B        3 10
#8   B        4 NA
#9   C        1 10
#10  C        2 10
#11  C        3 NA
#12  C        4 30
#17  E        1 10
#18  E        2 20
#19  E        3 10
#20  E        4 30
#21  F        1 NA
#22  F        2 10
#23  F        3 NA
#24  F        4 20

Or a similar option in dplyr
library(dplyr)
fakedat %>%
     filter(ID %in% ID[StudyDay %in% c(2, 4) & !is.na(Ab)])

redpajama_set_name: RedPajamaStackExchange


text:
Own the Day, Own Your Life: Optimized Practices for Waking, Working, Learning, Eating, Training, Playing, Sleeping, and Sex
Author: Aubrey Marcus
Narrator: Aubrey Marcus
Unabridged: 11 hr 5 min
Publisher: Harper Audio
Genre: Self-help - Motivational & Inspirational
Includes: Bonus PDF
The founder and CEO of Onnit, the mega lifestyle brand and one of the fastest growing companies in the country, teaches us how one single day of positive choices leads to a lifetime of concrete strategies for better living, optimal performance, and a stronger mind, body, and spirit.Human optimization thought leader Aubrey Marcus's personal and professional mission rests on a single question: How can we get the most out of our body and mind on a daily basis?Marcus answers that question in Own the Day, Own Your Life an empowering handbook that guides readers to optimize every moment of the day, from waking in the morning, through work and play, until bedtime each night. With small, actionable changes implemented throughout the course of one day, we can feel better, perform more efficiently, and live happier. And these daily habits turn into weekly routines, ultimately becoming part of lifelong healthy choices.From workouts and diet to inbox triage, mindfulness, shower temperature, and sex, this ground-breaking manual provides simple strategies for each element of your day. Drawing from the latest studies and traditional practices from around the world, Own the Day, Own Your Life delivers an optimization philosophy, including cutting-edge life-hacking tips, nutritional expertise, brain upgrades, and fitness regiments.Own the Day, Own Your Life is a must-have "choose-your-own-adventure" guide for the everyman and everywoman—packed with pragmatic and effective strategies that empower you to enjoy your life, take charge of your health, and own the day.
Rising Strong
by BrenA© Brown
#1 NEW YORK TIMES BESTSELLER • When we deny our stories, they define us. When we own our stories, we get to write the ending. Social scientist Brené Brown has ignited a global conversation on courage, vulnerability, shame, and...
Narrator: BrenA© Brown
by Stephen R. Covey
The 7 Habits of Highly Effective People: Powerful Lessons in Personal Change was a groundbreaker when it was first published in 1990, and it continues to be a business bestseller with more than 10 million copies sold. Stephen Covey, an international...
Narrator: Stephen R. Covey
by Elizabeth Gilbert
The instant #1 NEW YORK TIMES Bestseller"A must read for anyone hoping to live a creative life... I dare you not to be inspired to be brave, to be free, and to be curious." —PopSugarFrom the worldwide bestselling author of Eat Pray Love:...
Narrator: Elizabeth Gilbert
Girl, Wash Your Face
by Rachel Hollis
#1 NEW YORK TIMES BESTSELLERDo you ever suspect that everyone else has life figured out and you don't have a clue? If so, Rachel Hollis has something to tell you: that's a lie.As the founder of the lifestyle website T...
Narrator: Rachel Hollis
Girl, Stop Apologizing
"I believe we can change the world. But first, we've got to stop living in fear of being judged for who we are."Rachel Hollis has seen it too often: women not living into their full potential. They feel a tugging on their hearts f...
by Mark Manson
#1 New York Times BestsellerOver 2 million copies soldIn this generation-defining self-help guide, a superstar blogger cuts through the crap to show us how to stop trying to be "positive" all the time so that we can truly become better, happie...
Narrator: Roger Wayne
Recognized as one of Time magazine's twenty-five most influential Americans, Stephen R. Covey (1932–2012) was an internationally respected leadership authority, family expert, teacher, organizational consultant, and author. His book...
How to Win Friends and Influence People in the Digital Age
by Dale Carnegie & Associates
Celebrating the seventy-fifth anniversary of the original landmark bestseller How to Win Friends and Influence People, comes an up-to-the-minute adaptation of Carnegie's timeless prescriptions for the digital age. Dale Carnegie's princip...
Narrator: Robert Petkoff
by Jen Sincero
"A cheerful manifesto on removing obstacles between yourself and the income of your dreams." —New York MagazineFrom the #1 New York Times bestselling author of You Are a Badass®, a life-changing guide to making the k...
Narrator: Jen Sincero
{"id":"2094111","ean":"9780062800497","abr":"Unabridged","title":"Own the Day, Own Your Life: Optimized Practices for Waking, Working, Learning, Eating, Training, Playing, Sleeping, and Sex","subtitle":"Optimized Practices for Waking, Working, Learning, Eating, Training, Playing, Sleeping, and Sex","author":"Aubrey Marcus","rating_average":"4.58","narrator":"Aubrey Marcus","ubr_id":"2094111","abr_id":"0","ubr_price":"26.99","abr_price":"0.00","ubr_memprice":"16.19","abr_memprice":"0.00","ubr_narrator":"Aubrey Marcus","abr_narrator":"","ubr_length":"Unabridged: 10 hr 40 min","abr_length":"Abridged: "}


text:
Q: generate bison output into different folders I currently using bison and flex in my project which has the following structure:
Project
|
|--include/
|--src/

all the headers are going into the include directory, and all the source files are going into the src directory.
I have my grammars and the flexer grammar in the include directory, and I would like to have the generated header files also in the include directory, but the generated source files in the src directory.
I there an option or something for bison to achieve this?

A: Here is an excerpt of the output of bison --help with relevant command-line options:
$ bison --help
Output:
      --defines[=FILE]       also produce a header file
  -d                         likewise but cannot specify FILE (for POSIX Yacc)
  -b, --file-prefix=PREFIX   specify a PREFIX for output files
  -o, --output=FILE          leave output to FILE

And for flex:
$ flex --help
Files:
  -o, --outfile=FILE      specify output filename


text:
int calculateLcd(int dividend, int divisor)
{
    int remainder = dividend % divisor;

    if (remainder == 0) return divisor;
    calculateLcd(divisor, remainder);
}

int main(int argc, char *argv[])
{
    int dividend = atoi(argv[1]);
    int divisor = atoi(argv[2]);

    int result = calculateLcd(dividend, divisor);

    printf("%i", result);
    return 0;
}

redpajama_set_name: RedPajamaGithub


This VW Passat Estate search is used to identify a specific VW Passat Estate variant. Results will show VW Passat Estate CO2 emissions, MPG, car tax, OTR price and more.
To see a list of VW Passat Estate for comparison go to VW Passat Estate models by MPG, VW Passat Estate CO2 emissions, VW Passat Estate car tax.
This VW Passat Estate search is for cars currently available to buy in the UK. Go to VW Passat Estate search – used cars to find data on an older model.


text:
O Parque de La Salette é um parque situado a nascente do IC2, que ladeia a zona nordeste da cidade de Oliveira de Azeméis. O Parque é conhecido como o "ex-libris" da cidade, sendo um magnífico espaço verde, com inúmeras espécies arbóreas de vários cantos do globo, e coroado pelo Santuário de Nossa Senhora de La Salette.

Autêntico miradouro natural, pelas suas características, do parque é possível desvendar, a norte, São João da Madeira, a nordeste o vale do rio Antuã e algumas zonas montanhosas de Arouca, como o Maciço da Gralheira.

Já a sul observamos os socalcos das freguesias de Travanca, Pinheiro da Bemposta e a mancha florestal da Bairrada; a oeste, além da cidade, a ria de Aveiro e a linha do mar de Ovar à Costa Nova.

Infraestruturas e equipamentos do parque:

 Santuário de Nossa Senhora de La Salette
 Lago (com barcos de recreio)
 Piscinas da La Salette
 Ricoca Restaurante/Bar
 Parque de Eventos
 Café do Lago
 Café Cantinho Doce
 Parque de Merendas
 Parque Infantil
 Berço Vidreiro
 Circuito de Manutenção
 Polidesportivo
 Centro Municipal de Proteção Civil

Áreas verdes de Portugal
Oliveira de Azeméis

redpajama_set_name: RedPajamaWikipedia


text:
Government Currently selected
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Meet D.C. William T. Dean
Meet Deputy Chief Sean Adams
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Crisis Intervention Team (CIT)
Precincts
Meet the Support Divion Manager
Police - FOIA Office
Policies And Field Guides
About Virginia Beach
Benefits & Pay
Personal History Questionnaire
Military Transition
New Testing Dates for Virginia DCJS Certified Police Officers
Citizen Advisory Committees and Precincts
WAVES-Crime StatisticsCurrently selected
Submit a Compliment
Investigation Review Panel (IRP)
IRP Request Form
Quarterly Statistics
Weekly Analysis for VBPD Engagement & Strategies (WAVES)
WAVES - November 11, 2021 - December 8, 2021
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text:
Don't Look Up!
by Paul Driessen 04/25/2022
A real rock from outer space (not manmade climate change) is causing perceived rising seas.
In the Netflix movie, Washington politicians "Don't Look Up" because they prefer to remain oblivious to a special effects meteor that's about to obliterate Planet Earth. Not surprisingly, the film is really about our refusal to recognize the "existential threat" of "manmade climate change."
Director Adam McKay recently tweeted, "We've got 6-8 years before the climate is so chaotic we [will] live in a permanent state of biblical catastrophe."
Not to be outdone, UN Secretary General Antonio Guterres called the latest UN climate report "a file of shame, cataloguing the empty pledges that put us firmly on track toward an unlivable world." Drilling for more oil and gas is "moral and economic madness," he insisted. If humanity doesn't stop using fossil fuels, we will be overwhelmed by devastating floods, heat waves, droughts, fires and crop failures.
Global sea levels have already risen "a shocking nine inches," the PurpleOrange PR Agency proclaimed, promoting a client's Climate Neutral Certified label, which is designed to channel more money to "authentic, immediate climate action."
Back on the non-parallel-universe Planet Earth, a truly unlivable world would be one without fossil fuels. Not just to generate electricity, cook food, heat homes and water, and power cars, boats, trains and planes – but for fertilizers and insecticides to grow more food on less land, and for plastics, pharmaceuticals, paints, cosmetics, clothing and other essential products. For us today; for billions more tomorrow.
Fossil fuels to extract and process trillions of tons of raw materials, too, and manufacture the millions of wind turbines, billions of solar panels, billions of battery modules and millions of transmission line towers that would blanket our croplands, scenic areas and wildlife habitats if we didn't have fossil fuels.
In fact, far worse than a warmer planet with more airborne plant-fertilizing carbon dioxide would be a colder planet with less CO2. That would mean less arable land, shorter growing seasons and much lower crop yields, on top of losses from a devastated Ukraine and sanctioned Russian wheat crops.
(Why is it that Twitter twits never cancel, suppress or even fact-check climate fear porn? Why is it never just climate change, but always climate cataclysms? Why always manmade climate change, as though past natural climate changes never happened? Why do Guterres, Gore, Kerry, Biden and AOC always have to top fellow alarmists in hysteria? Why is the fear-mongering always based on computer models, never on actual data and evidence? Why does it always ignore China's massive fossil fuel use and greenhouse gas emissions?)
One of the prevalent climate alarm themes is sea level rise.
Back on real Earth, if the DC Swamp inhabitants of 35 million years ago had looked up, they'd have been transfixed in their last moments by a non-special-effects meteor hurtling into what is now Cape Charles, Virginia on the Chesapeake Bay. The 2-mile-wide meteor obliterated and pulverized sediments and bedrock, vaporized plants and animals, sent rock fragments hundreds of miles in every direction, and launched tsunamis into West Virginia's eastern mountain slopes.
Shattered rock settled back into a crater 4,300 feet deep and 53 miles in diameter. Over the ensuing millennia, river and ocean sediments poured into the crater – and mile-high glaciers pulled 10-million cubic miles of water out of the oceans, burying half of North America, Europe and Asia under trillions of tons of ice. Land under the ice was pressed down, while land outside the glacial zones was lifted up. Then, some 12,000 years ago, the last Pleistocene glaciers began melting.
Oceans slowly rose – some 400 feet! Land masses underwent "isostatic rebound." Areas that had been under the ice began rising; those that had bulged upward began sinking. In much of the Chesapeake Bay region, post-glacial subsidence is compounded by continued compression of pulverized crater rock – and by the ongoing withdrawal of groundwater from sedimentary aquifers beneath urban and agricultural areas that depend on groundwater.
The aquifers include layers of porous sandstone (with water between sand grains) interspersed among layers of impermeable but water-soaked shale and clay. As water is pumped out of the sandy layers, the shale-clay layers get squeezed by hundreds of feet of overlying rock and sediment, and their water is forced into the sandstones, and then into pumps. The overlying land steadily subsides.
In the Chesapeake Bay area, subsidence averages nearly 3 mm/year; 11.5 inches per century. That's in addition to almost 4.5 inches per century in isostatic subsidence, plus 7 to 9 inches per century in actual sea level rise. The total perceived sea level rise can be 24 inches per century – although two-thirds of that total has nothing to do with actual sea level rise. Indeed, the Norfolk Naval Station tide gauge at Sewell's Point shows that the rate of actual sea level rise has not changed since the gauge was installed in 1927.
The situation in Houston-Galveston, Texas, Santa Clara Valley, California, and other places around the globe is similarly complicated, even without post-glaciation issues. To single out actual sea level rise – and blame the rise on humans and fossil fuels – is simply disingenuous.
However, salt-water intrusion and coastal flooding are serious, recurrent, growing problems, especially during hurricanes and as more expensive homes are built along coasts. Some communities have slowed subsidence by relocating groundwater pumping stations away from the coast, reducing withdrawal rates, increasing aquifer recharge, or substitut¬ing surface water for groundwater. Others have installed sea walls, improved drainage systems, and pipelines to bring water from nearby lakes and rivers. Other options include desalination plants to create more fresh water, recycling household "gray water" to agricultural use, and switching to less water-intensive irrigation methods, as Israel does.
These approaches re far more practical and cost-effective than trying to stop seas from rising any further, like a modern King Canute, by banning fossil fuels, especially if it's done only in some Western nations.
Meanwhile, inhabitants of Tuvalu, the Maldives and other Pacific islands and coral atolls worry about rising seas due to fossil fuels. However, most of them are increasing in land area, not decreasing – as corals grow, sediments are laid down off their coasts, and volcanic lava flows expand land masses.
Moreover, few of these islands and coral reefs even existed 12,000 years ago, when the Wisconsin Glaciation extracted 400 feet of seawater from the world's oceans. The islands and atolls began growing as the seas rose. They've continued growing with every additional foot of sea level rise, and show no signs of stopping.
Cosquer Cave's Paleolithic paintings near Marseille, France (the entrance is 115 feet below current sea level) and a Mel Fisher dive team's discovery of charred tree branches and pine cones from a forest fire 8,400 years ago in 40 feet of water off the Florida coast further attest to steadily rising seas.
Yet, experts tell us. (1) "Snows are less frequent and less deep. The rivers scarcely ever freeze over now. There is an unfortunate fluctuation between heat and cold in the spring, which is very fatal to fruits." (2) "We were astonished by the total absence of ice in Barrow Strait. I was here at this time [six years ago] – still frozen up – and doubts were entertained as to the possibility of escape." (3) "The Arctic Ocean is warming up, icebergs are growing scarcer, and in some places the seals are finding the water too hot."
It behooves to take action. Or perhaps not. Quotation (1) is from Thomas Jefferson's diary, 1799; (2) from Sir Francis McClintock's ship's log, 1860; (3) from a Washington Post article, November 2, 1922.
Instead of parroting scare stories – and demanding that fossil fuels be replaced by pseudo-clean, pseudo-renewable energy – it really behooves us to think, analyze, ponder the many ways fossil fuels improve our lives, and demand real evidence instead of GIGO computer models for any supposed climate crisis.
Paul Driessen is senior policy advisor for the Committee For A Constructive Tomorrow (www.CFACT.org) and author of Eco-Imperialism: Green power - Black death and articles on energy, climate and other issues.
Image: NASA via Flickr under CC 2.0 License.
Banning Modern Agriculture and High Crop Yields?
Saving America from Planet-Threatening Fossil Fuels?
Hurricane Hype, Lies, Censorship — and Reality
Washington DC's Energy Colonialism


text:
How a neurosurgeon is changing the lives of his patients
September 25, 2019 - Laura Nightengale
Andres Maldonado, MD, knew from a young age he was interested in medicine, but he didn't discover his passion for neurosurgery until he was in medical school.
"When I was six or seven years old I was already saying that I wanted to be a doctor. My mom would always see me playing with plastic hearts, and I was always interested in anatomy and biology – even before I studied those subjects in school," Dr. Maldonado said.
Fascinated by science and interested in working with his hands, he pondered becoming a cardiologist or maybe a general surgeon. During a rotation in the emergency department in his fourth year of medical school, Dr. Maldonado encountered a patient who would change the trajectory of his career.
"I saw a construction worker that had fallen from a two-story building," he said.
The man was in a coma, struggling to survive.
"The neurosurgeon came in. He was the boss in the ED. He said the man needed surgery, and asked the medical students who wanted to assist. I was the first one who jumped in front of everybody and said, 'I want to do it!'" Dr. Maldonado said.
The neurosurgeon treated a large epidural hematoma, and Dr. Maldonado got his first glimpse into the complex anatomy of the skull and brain.
But even more significant was what he saw after the surgery.
"When he woke up, he was basically the same person he was before the fall. This was a patient in a coma who was very close to dying. That was something that really hit my heart and made me say, 'I want to be able to do this,'" he said.
After that experience, Dr. Maldonado was in the operating room nearly every day, learning everything he could about neurology and neurosurgery.
Finding a path to neurosurgery
Although he was born in the U.S., Dr. Maldonado spent most of his childhood in his parents' native country of Ecuador. He attended medical school in Quito, the capital city, but there were no neurosurgery residency programs in the country. He knew he wanted to continue his education in the United States.
Neurosurgery residency programs are extremely competitive. Each year, only a little over 200 spots are available to first-year residents nationwide. Dr. Maldonado knew as a graduate of a foreign medical school, he would need a particularly impressive application to secure one for himself.
"You need not only very high scores, but you also need to do something extra, like research," he said.
After a postdoctoral fellowship, during which time he studied spinal cord injuries, Dr. Maldonado began a general surgery residency. After developing his skills and his résumé, he became a junior resident in the neurosurgical program at Cleveland Clinic, where he eventually completed his residency in neurosurgery as well as fellowships in functional neurosurgery and epilepsy surgery.
"I was blessed to continue my training in Cleveland. I knew I wanted to go into the field of functional neurosurgery because I had seen the outcomes," he said.
Treating disease, changing lives
Functional neurosurgery is a subspecialty that involves precise surgical treatment of the structures of the brain to change how the brain functions. Functional neurosurgeons can identify the specific part of a brain that isn't functioning properly and stimulate or deactivate that structure to alleviate symptoms.
In short, it's a way of turning off the parts of the brain that are causing symptoms like seizures, tremors or even psychiatric disorders – a life-changing treatment for people struggling with diseases such as epilepsy, Parkinson's disease, dystonia, Tourette syndrome or obsessive-compulsive disorder.
"You have these patients who have severe disabilities because they have diseases of the brain. They cannot live a decent life. They have to quit their jobs because they are disabled. The treatments we offer can change that, and make it easier for that person to cope with the disease and continue with their life," Dr. Maldonado said.
"It really touches your heart a lot. I am passionate about seeing a patient improving, and I would do anything I can to help improve their lives."
Dr. Maldonado approaches his practice with equal part science and soul. Clinically, he's highly trained to provide specialized medical treatments – but he's also passionate about changing lives for the better.
"I'm someone who really believes communication is the most important tool a physician has to provide adequate treatment. I think the most important thing for my patient to know about me is that I am someone they can trust. I'm someone who will listen. I want to be able to provide this type of treatment, so they can accomplish their goals and get back to the lives they've been waiting for. And I have the expertise to give them that."
About Author: Laura Nightengale
Laura Nightengale is a writing coordinator for OSF HealthCare.
She has a bachelor's degree in journalism from the University of Kansas and worked as a reporter at a daily newspaper for five years before joining OSF HealthCare.
When she's not working, Laura loves to travel, read, and spend time with her family, including her sweet and ornery dog.
View all posts by Laura Nightengale
Tags: epilepsy, neurosurgery, OSF INI, Parkinson's Disease
Categories: Brain & Spine
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From nursing school to the surgical floor: An OSF…
Peoria family finds answers, comfort after teen's…
Two generations of OSF nurses side by side
Doctor's museum pays homage to medicine of the past


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Q: affdex.cpp:9:31: fatal error: pybind11/pybind11.h: No such file or directory #include  I can import pybind11 in Python and it is in the include path. However, I get the following error following the instructions here:
(venv)[jalal@ivcgpu1 affdex-sdk-py]$ python
Python 2.7.5 (default, Aug  4 2017, 00:39:18)
[GCC 4.8.5 20150623 (Red Hat 4.8.5-16)] on linux2
Type "help", "copyright", "credits" or "license" for more information.
>>> import pybind11
>>> pybind11.get_include()
'/home/grad3/jalal/venv/include/site/python2.7'
>>> pybind11.get_include(True)
'/home/grad3/jalal/venv/include/site/python2.7'
>>> quit()
(venv)[jalal@ivcgpu1 affdex-sdk-py]$ c++ -O3 -shared -std=c++11 -fPIC -Wl,--no-as-needed -I$AFFDEX_SDK_HOME/include -I$HOME/venv/include/site/python2.7 `python-config --cflags --ldflags --libs` -Wl,--no-as-needed -laffdex-native -L$AFFDEX_SDK_HOME/lib affdex.cpp -o affdex.so
affdex.cpp:9:31: fatal error: pybind11/pybind11.h: No such file or directory
 #include <pybind11/pybind11.h>
                               ^
compilation terminated.
(venv)[jalal@ivcgpu1 affdex-sdk-py]$

How can I fix this error?
UPDATE:
(venv)[jalal@ivcgpu1 affdex-sdk-py]$ echo $HOME
/home/grad3/jalal
(venv)[jalal@ivcgpu1 affdex-sdk-py]$ echo $HOME/venv/include/site/python2.7
/home/grad3/jalal/venv/include/site/python2.7

A: I saw the following error message when trying to install scipy for pypy:
  scipy/fft/_pocketfft/pypocketfft.cxx:15:31: fatal error: pybind11/pybind11.h: No such file or directory
   #include <pybind11/pybind11.h>
                                 ^
  compilation terminated.
  scipy/fft/_pocketfft/pypocketfft.cxx:15:31: fatal error: pybind11/pybind11.h: No such file or directory
   #include <pybind11/pybind11.h>

The fix was:
$ python -m pip install pybind11

A: Did you try to add the include dir in your compile command ?
like -I/[pathToPython]/Lib/site-packages/pybind11/include


text:
Two more pages from Gaiman and Kubert's "Whatever Happened to the Caped Crusader?" conclusion
Two more pages from Gaiman and Kubert's "Whatever...
By DCE Editorial Thursday, April 16th, 2009
You just saw the first four pages from DETECTIVE COMICS #853 over at IGN, but why stop there? It's Neil Gaiman, New York Times bestselling novelist, winner of more awards than we can list and one of the true trailblazing creators in the industry. Artist extraordinaire Andy Kubert. Batman. Here, for your continued reading pleasure, are two more pages from the issue -- which concludes the two-part "Whatever Happened to the Caped Crusader?" story -- picking up where IGN left off.
Get your first look at WEDNESDAY COMICS
andy kubert, Batman, detective comics, IGN, neil gaiman


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On Sunday 5th October, Street Child United will be bringing the World Cup atmosphere to Suffolk for the first ever FlipSide Festival and Street Child United 5-a-side tournament! With junior and adult competitions it's open to all, so show your skills whilst raising money for Street Child United.
This is the first tournament of its kind to take place at FlipSide: the Family Arts Festival with a Brazilian beat, which runs over the weekend 3rd – 5th October at the Aldeburgh Music Campus at Snape Maltings. The matches will take place under the iconic Henry Moore sculpture, hopefully bringing players the same luck 'Christ the Redeemer' brought Germany in the 2014 World Cup Final!
It's £5 for a kid's team and £10 (minimum donation) for an adult's. In the spirit of fairness there are 3 categories 8-12, 12-16 and 16+, each team will play a team within their age group culminating in a grand final!
There will also be 'pitch-side' activities suitable for younger children including football skills, face painting and singing, as well as a host of fantastic art workshops and storytelling events taking place in the FlipSide children's marquee. Over in the FlipSide dance tent you can have a go at the infamous Capoeira – a cross between hip-hop and martial arts. There's something for all the family to get involved in.


text:
Q: What does Hibernate.initialize do? What does Hibernate.initialize do?
Usually referred documentation talk only about
Hibernate.initialize(entity.lazyCollection)

Is there any sense in
Hibernate.initialize(entity)

A: I would say yes if the Entity has a lazily initialized field e.g. some large BLOB or CLOB data or a lazy one-to-one association. See 20.1.8. in the documentation for the former and 20.1.3 for the latter.
See also:
20.1.4. Initializing collections and proxies

A: I agree with Alan Hay, here is my experience, I've had this problem when running the JUNit tests, some of the lazy objects were not loading when trying to load the objects in another session. I had to call the Hibernate.initialize(Object) to load the lazy objects into the memory.

A: Hibernate in some cases returns proxy object like lazy collection or Session.load() etc. So if you have proxy object and want the real one you can manually initialize it.

A: Shortly Hibernate.initialize() creates another query to fetch object in persistence context. When object is loaded eagerly JPA makes only one query to fetch object. So another difference is number calls to server
In addition :
 1. If object is null Hibernate.initialize() throws exception
 2. Good source for how to initialize lazy associations http://www.thoughts-on-java.org/5-ways-to-initialize-lazy-relations-and-when-to-use-them/


text:
FES International
FES Digital Library
searchword
Friedrich-Ebert-StiftungMap
Friedrich Ebert
FES Syria Project
Friedrich-Ebert-Stiftung e.V.
Godesberger Allee 149
+49 (0) 228 883-0
www.fes.de
Imprint of Friedrich-Ebert-Stiftung e.V.
Syria Project
+49 (0)30 26935-7495
info[at]fes-syria.org
syria.fes.de
Director FES Syria Project, info(at)fes-syria.org
Photo Contact us: Creative Commons Mail box by: Paul Engler - CC BY-NC 2.0
Photo Home, FES Syria Project, Culture and Media: Tammam Azzam
Photo Civil Society: Masyaf Coordination via The Creative Memory
Photo Political Education: The Syrian People know their Way
Photo Human Rights: Kartoneh Deir Ezzor
Photo Research: Creative Commons Reading in the round by: Let Ideas CompeteCC BY-NC 2.0
The Friedrich-Ebert-Stiftung (FES) is a non-profit German foundation funded by the Government of the Federal Republic of Germany, and headquartered in Bonn and Berlin. It was founded in 1925 and is named after Germany's first democratically elected President, Friedrich Ebert. FES is committed to the advancement of both socio-political and economic development in the spirit of social democracy, through civic education, research, and international cooperation. Friedrich-Ebert-Stiftung is the oldest political foundation in Germany.
© Friedrich-Ebert-Stiftung


text:
Survey Findings on Ratings of the Chief Executive-elect John Lee Released by the Hong Kong Institute of Asia-Pacific Studies at CUHK
https://www.cpr.cuhk.edu.hk/en/?p=128348
Chief Executive Carrie Lam is about to step down, and Chief Executive-elect John Lee will succeed her in July. The Hong Kong Institute of Asia-Pacific Studies at The Chinese University of Hong Kong recently conducted a survey to explore the public's support for and preliminary ratings of Lee. According to the survey results, Lee's overall rating was 39.5. In addition, 32.0% of the respondents supported him as the new Chief Executive, more than those who did not.
The telephone survey was conducted in the evening from 27 May 2022 to 14 June 2022. Respondents were asked to rate Lee on five aspects, with 0 as the lowest, 100 as the highest and 50 as the pass mark. Lee scored relatively high in terms of "work capability", with an average score of 42.5, followed by "able to improve Hong Kong's economy" (40.4), "balance of interests between different sectors" (39.2) and "care for people's livelihood" (38.5). The rating for "protection of Hong Kong's freedom and human rights" was relatively low, with a score of 30.2. In terms of the overall rating, Lee's score was 39.5.
The survey results also showed that 32.0% of the respondents supported Lee as the next Chief Executive, while 24.1% did not and 29.3% answered "in-between". In addition, 25.6% of the respondents said they were confident that he could govern Hong Kong well in the future, 36.1% answered the opposite and 32.9% said "in-between". This suggests that about 30% of the respondents may not have formed a definite opinion yet.
During his election campaign, Lee proposed four core social policies: "improving the health care system", "providing care for the elderly and relief for the underprivileged", "improving upward mobility for youth" and "enhancing the education system to better prepare for the future". Among the respondents, 28.4% believed that after Lee takes office, he should first implement "improving the health care system", 26.6% said that "improving upward mobility for youth" should be given the priority, 14.9% felt he should start with "providing care for the elderly and relief for the underprivileged", while 12.6% prioritised "enhancing the education system to better prepare for the future".
The survey employed a dual-frame sampling design that included both landline and mobile phone numbers. A total of 710 respondents aged 18 or above (landline: 350; mobile: 360) were successfully interviewed, with response rates of 26.4% (landline) and 28.1% (mobile). The sampling error for a sample size of 710 is estimated at plus or minus 3.68 percentage points at a 95% confidence level. Furthermore, the data in this survey was weighted based on the probability of the respondents being selected via a dual-frame sampling design and on the latest information on the age-sex distribution of the population published by the Census and Statistics Department.
Attachment (Chinese version only)
Celebrating the Year of the Rabbit at CUHK Art Museum
CUHK receives HK$50 million from RGC's Collaborative Research Fund 2022/23
New CUHK research takes magic of invisibility cloak and creates a mega device – potential applications span novel cell culture and drug delivery
CUHK study shows prediabetes in young people predicts a 90% lifetime risk of diabetes and is linked to nearly 70% higher risks of cardiovascular diseases
CUHK organises Jockey Club Community Care and STEM in Action Project The project develops innovative products to improve quality of life for disadvantaged groups
CUHK partners with Strive and Rise Programme to help mentor Hong Kong's youth


Our wide budget roller banners are great quality, they are an entry level product that are very cost effective. Excellent for backdrops and photoshoots due to there increased width they are single sided, sized 2000mm high and 2000mm wide. They have twist out feet and a fixed height bungee pole, includes a standard carry bag!


It's the end of the weekend, and back to work tomorrow. I usually take a really long bath Sunday nights to relax before the long work week begins. I also do all of my body/face scrubs in my Sunday shower to make sure my skin is glowing for the rest of the week.
Usually when I try sugar scrubs to exfoliate and remove dead skin from my body, they are loaded with oil. I am not a fan of that at all! I have spent a long time looking for a great sugar scrub that isn't loaded with artificial ingredients and of course, without loads of oil. I have spent lots of money on expensive brands as well as tried out cheaper scrubs, and I finally found my holy grail scrub with Tree Hut Sugar Scrubs.
Tree Hut is a certified organic brand that uses natural extracts in their products, and do not test on animals.
When I first bought this product, I immediately grabbed the coconut lime scent. I absolutely love all things coconut lime (especially during the summer time). I noticed right away that it didn't have tons of oil! In fact, when I opened it, the 'loose' oil that is normally splashing around on top of the sugar mixture was not there. While there is sweet almond, avocado, and orange oil, included in this scrub, it is just enough to give the product its thickness. I really love how well this rich scrub exfoliates my skin, leaving it looking fresh and bright. Its natural use of coconut, lime, and shea butter are evident as soon as you rub it on to your skin.
A few months later, I noticed Tree Hut came out with a new scent, Lavender and Chamomile. This made me sooooo happy since I usually use my scrub while I'm relaxing in my tub. I also really love the fragrance of this scent and find that it is just as effective as the coconut lime mixture. I also really like that olive oil is used in this particular fragrance, since I am practically the olive oil queen (more on that later).
Tree Hut also makes their body scrub in two other fragrances, one being almond and honey. While I do like this fragrance, I am a bigger fan of coconut lime and lavender and chamomile. If you love nutty smells, you will absolutely swoon over their almond and honey scented sugar scrub. Another scent they carry is tropical mango, which I have not tried yet.
OK, now for the best part…….the price! I found Tree Hut sugar scrubs in so many places for $8 – $10.00, however, I purchase mine at Wal-Mart for only $6.00! Yes you read that right…$6.00! I feel like this scrub is too luxurious for $6.00, but hey, I'm not complaining. Tree Hut also sells rich shea butter lotions that are inexpensive as well.
UPDATE: I recently found more Tree Hut Sugar Scrub scents at Ulta! I was so excited, I purchased three new AH-MAZE-ING scents: Passion Fruit & Guava, Hawaiian Kukui, and Pomegranate Acai! All of these smell heavenly, so check them out at your local Ulta.
Have you tried Tree Hut's sugar scrub? Comment below! If not, check it out, and tell me what you think!
Disclosure: All photos and opinions are my own.
I've never been able to use sugar scrubs. I can't stand the gritty feeling!!!
It's gritty upon application, but once washed off your skin feels amazing! Try getting past the gritty phase so you can feel the results.


text:
Rest of Life
They're People Too: Knowing the Judge's Sympathies Can Be Essential to Winning a Case
On behalf of The Law Office of Lisa A. Vance, P.C. | Oct 28, 2016 | Children In Divorce, Divorce, Family Law
We practice family law in a number of counties. While the majority of our divorce cases and other family law cases take place in Bexar County, we are frequently advocating in Kerr, Kendall, Guadalupe and Comal counties–and are no stranger to counties in west...
Guardianship in Texas
On behalf of The Law Office of Lisa A. Vance, P.C. | Oct 21, 2016 | Guardianship, Probate Law
For many, when they hear the term guardianship, they think of the legal status pertaining to those who want to function as parents to a child. While that may be the case in some instances, when referring to guardianships in the legal sense, we are referring to the...
Spousal Support: What It Is, Why It's Needed
On behalf of The Law Office of Lisa A. Vance, P.C. | Oct 14, 2016 | Spousal Support
I recently worked on a divorce case involving a long marriage, close to 30 years, in which our client was a stay-at-home mom. Her husband economically supported the family, working outside the home. When it came to the issue of spousal support, the husband...
Bumper Stickers and Bullying
On behalf of The Law Office of Lisa A. Vance, P.C. | Oct 7, 2016 | Children In Divorce
IIf you've been paying attention to this year's presidential election, I don't have to tell you that the campaign's been full of brashness or meanness. If it were limited to Donald Trump saying untoward things toward his political...
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Ribbon tabs allow you to organize ribbon controls into top-level categories (see Figure 1 and Figure 2). You can switch between tabs with the mouse (see Figure 1) and with the keyboard (see Figure 2). In the latter case, to display KeyTips, you should press and release ALT or F10.