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"I am far from thinking that the mount Sinai dispensation was a covenant of works to Israel, as if the design and intendment of God therein had been to afford eternal life to Israel upon their own doing…" (57). "The Sinai law is, the covenant of grace as to its legal condition (even for eternals) to be performed by Jesus Christ, held forth under a servile, typical, conditional administration of it, for temporals, unto Israel." (125). "…the Sinai covenant, under a typical servile administration of the covenant of grace, promised temporal mercies to Israel, upon the condition of their obedience." (139). This is Petto.
The key phrase there seems to be "intendment". According to God's secret will, it was not his purpose that Israel should attain eternal life upon their own doing. But he does seem to say that according to God's preceptive will, Sinai offered eternal life to Israel.
That seems to be option #2 as I outlined above. Israel actually covenanted to yield perfect obedience for eternal life, but they were unable to do so.
Brandon, well, I read the quotes you provided and re-read portions of both Petto and Brown. I think Petto held there were two intendments for the Mosaic Covenant. Cf. Brown, 90, n. 12.
Sure, I see that. My point was that by "intendment" I think Petto was referring to God's decretive will. I think his other quotes make it clear that God covenanted with Israel for eternal life upon perfect obedience (preceptive will), with the purpose/"intendment" of Christ ultimately fulfilling those terms (decretive will).
I'm really not sure how else to understand Petto. If the Mosaic Covenant did not offer eternal life to Israel upon obedience, I don't know how it could do so to Christ.
also, cf. Brown on Petto, top of page 88.
Richard, I agree with these above quotes from Petto. For national Israel, at best the Old Covenant only provided physical, temporary, and topological blessings. For Christ, the true Israel of God, the Old Covenant provided eternal and spiritual blessings.
A discussion of this particular issue with B. Adams, J. Johnson, R. Barcellos and S. Renihan would make a great podcast! BTW I really enjoyed the interview brother; very edifying!
Podcast, please,….podcast. R. Barcellos, J. Johnson, P Denault all commenting on one of my "new' favorite blogs about CT….NICE!
I don't have my books right now, but I think the following argument is from Petto. He convinced me of the doctrine of republication by saying that the first Covenant of works had no sacerdotal options neither did it offer any substitutional possibility. Once it was broken the only thing it could give was death. Therefore, God republished His Covenant of works into a second Covenant of works (the Old Covenant) which was based on a sacrificial system. That particular Covenant was set up in order that Christ accomplishes all required righteousness (passive and active). Petto argues that the Old Covenant had not the same intend for Israel and for Christ. What do you guys think?
Pascal, what you just said is my position summed up nicely.
I suppose I'll have to wait until I can get a copy of Petto before causing any further confusion. So as to whether or not that's what Petto meant, I have no idea. As to whether or not it makes sense, I would have to say no. 🙂 I don't really understand how we could bifurcate the Mosaic Covenant like that and still call it the same covenant.
Richard, I think you and I agree on this. I fully agree with what you just said here. For Israel, the Mosaic Covenant could not establish eternal life. God did not intend for them to even try, but rather he gave them the Law of Moses to condemn them and point them to the one seed who would obey the law and bring eternal life for all who would believe.
That sounds to me too much like a one covenant multiple administrations model (in matter of methodology) – you start fitting whatever you want into it.
If the Mosaic Covenant did not offer eternal life to any and every Israelite who fully obeyed, then I don't know how it could do so to Christ.
And I don't know how the Mosaic Covenant could justly be a new offer/contract/covenant for eternal life if it is made with those who are already under the curse of a previously broken covenant for eternal life.
If we say Christ has an utterly distinct relationship to the terms of the covenant than the rest of Israel, then I fail to see how we can maintain it is the same covenant made with both. I would say that just as Israel is a type of Christ, so too is the covenant.
Right. That is the point I was trying to make regarding Petto – I think that he was saying the same thing: God actually offered eternal life to Israel upon their obedience (contrary to view #1 above). If one wants to deny that point and still claim Christ fulfilled the Mosaic Covenant, then I think it is bifurcating it beyond recognition.
So then the remaining objection is: how can God justly enter into covenant to offer eternal life to those who are already under the curse of a previously broken covenant. That is like a judge telling an inmate with a life sentence that he can stay out of jail if he follows the rules and checks in with his probation officer: the guy is already in jail.
It does not evade the dilemma to say that only Christ could fulfill the conditions because that still does not answer how God could justly enter a covenant of those terms with fallen men.
This dilemma is resolved if we say that the same law was used within the Mosaic Covenant to a new end: life in Canaan. The judge can tell the inmate that he will get his own private cell with cable TV and catered meals and freedom from dangerous inmates if he obeys the law. In this way the original law that the inmate broke is "revived" (that is, he is reminded of its power and sanctions – what got him in jail in the first place) but the reward is different: better life in jail vs life outside jail.
This gets at the heart of the disagreement. If we agree with Owen that the Mosaic Law republished the law of creation and revived it's sanctions (without the Mosaic Covenant itself making a renewed offer, but instead limited to land in Canaan), then Paul's quotation of and reference to Moses takes on a greater nuance and complexity. For example, in the quote I provided above, Owen says 2 Cor 3:9 calls the old covenant a ministry of condemnation not because it condemned men eternally, but because it "revived the commanding power and sanction of the first covenant of works". So was Paul referring to the Mosaic Covenant or the Covenant of Creation? Both. And yet we must still distinguish between the two, Owen argues – they are not the same thing.
Brandon, it is not unjust for God to demand from man what He knows that man cannot preform. This is why Augustine prayed for God to give us grace to do what he asks. Moral ability is not required for moral responsibility.
The fact is, Israel was already under the covenant of works in Adam, the Mosaic Covenant did not change, alter, or add any additional requirements to them. As Paul says, the Law was added to more clearly show them their transgression. In other words, Israel, along with all the Gentiles, were under the covenant of works, but Mt. Sinai made the terms and demands of the covenant of works more clearly manifest to Israel.
I'm not referring to ability/inability. I'm referring to the legal nature of contracts/covenants. God was already in covenant with every individual Israelite. They had all broken the covenant of creation. Therefore God could not enter a new covenant with the same people for the same terms without annulling a previously ratified covenant (Gal 3:15), which would be unjust.
I don't know how you can say the covenant on Mt. Sinai was the exact same covenant as the one made in the garden. I can understand how the law can overlap and how the principle of "do this and live" operates in both. But they have different parties and different details (tree of knowledge of good and evil, etc). They are definitely not the same covenant, even if you want to argue they offered the same reward upon the same condition. If they were the same covenant, then Christ would have been born under Adam's federal headship.
I cannot separate the physical blessings from the spiritual blessings of the Abrahamic Covenant. In the age to come, when Christ comes again, the physical and spiritual blessings will be fully realized (heaven and earth will be one).
The Mosaic Covenant was not only unable to establish the spiritual blessings of the Abrahamic Covenant, it was also unable to establish the physical blessings of the Abrahamic Covenant. Thus, in the Old Testament dispensation, the Old Covenant (prior to being fulfilled by Christ) at best could only produce empty shadows. But again, these shadows were empty not because the Mosaic Covenant did not promise eternal life, but because the Mosaic Covenant could not establish for sinners the spiritual and physical blessings of the Abrahamic Covenant.To put it more plainly, though the Mosaic Covenant promised eternal life it could not provide eternal life for the sinner, therefore the Mosaic Covenant at best was a temporal and typological covenant that pointed to the spiritual and eternal realities that would afterwards be established in the New Covenant.
"…though the Mosaic Covenant promised eternal life it could not provide eternal life for the sinner, therefore the Mosaic Covenant at best was a temporal and typological covenant that pointed to the spiritual and eternal realities that would afterwards be established in the New Covenant." But just how is the promise of eternal life revealed in the Mosaic Covenant? Do this personally and live eternally, i.e., be justified, adopted, sanctified and glorified by obeying the terms of the MC? Or by belief in the promise of salvation, which promise predates the MC and is typified by various aspects of the MC?
Brandon, my attempt at the bifurcation theory was to try to sort out Petto.
I know this much: men are condemned based on the violation of the covenant of works in the garden; men are justified by the fulfilling of the covenant of works by Christ.
Richard, I would answer that question by saying the Old Testament did not speak of eternal life with the same clarity (justification, adoption, sanctification, and glorification) as does the New Testament. But to "live" before God does imply all these things. "Do and live." I would also say, that when the MC said 'obey and I will be your God, and you will be my people,' this also implied a eternal and saving relationship with God. For Paul, when contrasting the Mosaic Covenant from the New Covenant he did not seek to make a distinction between the "life" that was offered in the Mosaic Covenant from the "life" offered in the New Covenant, but rather Paul made the distinction between how this "life" is obtain–one by the works of the law, the other by faith in Christ. In other words, it is the same type of life, but the MC required perfect righteousness and the NC requires faith. "For Moses writes about the righteousness that is based on the law, that the person who does the commandments shall live by them. But the righteousness based on faith says…For with the heart one believes and is justified, and with the mouth one confesses and is saved" (Rom. 10:5, 10). "But law is not of faith, rather 'The one who does them shall live by them'" (Gal. 3:12).
And I would add to your second comment that the same law that was violated in the garden is the law that was issued in the Mosaic Covenant. For there are not two covenant of works anymore than there are two covenants of grace. Yet, thankfully, there are two federal heads. Thus, I also agree that "all men are condemned by the violation of the covenant of works in the garden; men are justified by the fulfilling of the covenant of works by Christ." And, the law, which Christ fulfilled is repeatedly referred to as the Law of Moses (Matt. 5:17-19, Gal. 3:10-14).
Thus, I believe that the law/covenant of works in the garden and the law/covenant of works at Mt. Sinai are one and the same, and thus held out the promsie of eternal life and death. Or otherwise, like NCT says, the Law of Moses is only external and deals with external blessings.
For Paul, when contrasting the Mosaic Covenant from the New Covenant he did not seek to make a distinction between the "life" that was offered in the Mosaic Covenant from the "life" offered in the New Covenant, but rather Paul made the distinction between how this "life" is obtain–one by the works of the law, the other by faith in Christ.
See comments above regarding the eschatologizing tendency in the NT authors who recognize the typical nature of OT realities. This is a very important point we have to recognize.
Or otherwise, like NCT says, the Law of Moses is only external and deals with external blessings.
What is wrong with NCT is not that they see the Mosaic Covenant as dealing with externals, but that they deny the original covenant of works and its spiritual significance for the law.
but can you separate/distinguish life in Canaan from life in the new earth?
No, for the physical land promised to Abraham was not received by the Jews in the Old Testament. For Abraham, knew by faith, that the promised land was speaking about a heavenly city, who's builder and maker was God. It will not be unto the Lord returns that Abraham receives the physical promises. Again, this is why Old Testament Canaan, which was never free of the wicked inhabitants, was merely an empty sign or shadow of glory. The spiritual blessings of Abraham are not realized to the New Covenant, and the physical blessings of Abraham will not be realized to glory.
Brandon, NCT also does not look at the Law of Moses as a perfect manifestation of the moral law of God. They (or least many of them) see the Law of Moses as only requiring external obedience.
The book of Hebrews says they are shadows because they are copies of the antitypical reality in heaven, not just because they couldn't obtain eternal life in heaven because of disobedience (it's not either/or).
I agree, it is "not either/or." God knew from the beginning that the shadows were not the realities, and one of the reasons the shadows come before the realities to point/foreshadow/reveal the realities.
What I am saying is that the Old Testament was full of shadows, which typologically pointed to the realities (antitypes) of the New Covenant, but these shadows were not the fulfillment of the physical blessings that were promised to Abraham. We must remember that although the church is the spiritual seed of Abraham, one day the church will be glorified in their new bodies and will inherit the earth that was promised to Abraham.
the physical land promised to Abraham was not received by the Jews in the Old Testament…these shadows were not the fulfillment of the physical blessings that were promised to Abraham.
You do a good job of arguing for the dichotomous nature of the Abrahamic covenant. I think an important part of this dichotomous nature is what Kline refers to as two-level fulfillment. Joshua 21:43 says that the first level of promise was fulfilled in the land of Canaan. The Mosaic Covenant governed this first level, not the second.
Step by step what was included in the promised kingdom land at the first level of meaning was more precisely defined… That the territory eventually occupied by Israel fully corresponded with the geographical bounds defined in the promise is explicitly recorded in Joshua 21:43-45 and 1 Kings 4:20,21 (cf. Num 34:2ff.; 1 Chr 18:3; Ezek 47:13-20).
world-age but a better, heavenly country, the city of the new age, the creation of God. The promised land at the second level of fulfillment is no less a solidly physical reality than it was at the first level.
I found Guy Waters' piece on Romans 10:5 and the Covenant of Works in the Law Is Not of Faith very helpful.
J. Reisinger views the Mosaic Covenant as a covenant of works for eternal life obeyed by Christ for Jews and Gentiles and, at the same time, a temporary covenant given to Israel and for Israel alone.
Richard, but would you not say that NCT does not look at the Law of Moses as the eternal moral law of God? My point is, if the Law of Moses is the prefect moral law of God (the very the same law that was given in the garden), then how could it not promise eternal life for all who perfectly obeyed and eternal death for all who disobeyed? On the other hand, as I have heard some NCT people say, the Law of Moses dealt with only external obedience, then I could understand why the Law of Moses only promised eternal and temporal blessings.
The law reflects God's holiness. The law does not in and of itself require the reward of eternal life. That was added to the law in the covenant of works with Adam.
London Baptist Confession, Chapter 7.1._____	The distance between God and the creature is so great, that although reasonable creatures do owe obedience to him as their creator, yet they could never have attained the reward of life but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant.
I agree, but God did condescend when He entered into a covenant with Adam and gave him the law. This same law, which was given to Adam, was reissued (or more clearly revealed) to Israel at Mt. Sinai. The same law, the same covenant, the same condition, the same promises, and the same threats were given to Israel that was given to Adam. Israel was already guilty before God because of Adam, but they needed help seeing their guilt so God did not reveal the law to them afresh so that they may try to obey but that they may close their mouth before God.
Moreover, when Paul in Romans 7 was contemplating the Law of Moses, he did not simply come to the mere conclusion that he would not enjoy earthly blessings and physical prosperity, but by studying the 10th commandment he realized that he was already eternally condemned before God.
The Point is, the Law of Moses was given at Mt. Sinai to reveal to fallen man that they are spiritually dead before God.
You argued that the moral law must necessarily promise eternal life – LBC 7.1, referencing Luke 17:10 says no. Eternal life is a reward added above and beyond the law itself. So the moral law can be used without necessarily including the promise of eternal life.
What do you think of this argument: the first Covenant of Works cannot be fixed without the Mosaic Covenant? Isn't our doctrine of atonement and substitution entirely based upon MC or how you relate it to the First Covenant of Works?
"By visible dispensation" is the key here. Jesus Christ could have been born actually under the law "invisibly" by way of covenant with the Father. But for us to understand what was "invisible" between Christ and the Father, Christ was born under the Mosaic Covenant, which was a typical, visible dispensation of law limited to life in Canaan realities. The "do this and live" principle of the Mosaic Covenant helps us better understand both the Covenant of Works with Adam and the Covenant of Works with Christ, while being neither. This is Kline's point in the quote at the end of my post.
In accordance with the terms of his covenant of works with the Father he was to come as the second Adam in order to undergo a representative probation and by his obedient and triumphant accomplishment thereof to establish the legal ground for God's covenanted bestowal of the eternal kingdom of salvation on his people. It was therefore expedient, if not necessary, that Christ appear within a covenant order which, like the covenant with the first Adam, was governed by the works principle (cf. Gal 4:4). The typal kingdom of the old covenant was precisely that. Within the limitations of the fallen world [read: not re-offering eternal life] and with modifications peculiar to the redemptive process, the old theocratic kingdom was a reproduction of the original covenantal order. Israel as the theocratic nation was mankind stationed once again in a paradise-sanctuary, under probation in a covenant of works. In the context of that situation, the Incarnation event was legible; apart from it the meaning of the appearing and ministry of the Son of Man would hardly have been perspicuous.
So the Mosaic covenant was incredibly helpful to understanding the work of Christ, but it was not necessary for the work of Christ.
Isn't our doctrine of atonement and substitution entirely based upon MC or how you relate it to the First Covenant of Works?
Not at all. Our understanding of atonement and substitution is based upon the Mosaic Covenant, but the entire point of the book of Hebrews is to demonstrate that the New Covenant is superior to the Old Covenant because Christ was not the mediator of the Old Covenant and He was not a priest of the Old Covenant and His sacrifice was not part of the Old Covenant.
The Old Covenant helps us understand the Son's covenant with the Father, but they are not the same thing.
1. Not having finished Jeff's Fatal Flaw yet, is the "dichotomous" view of the Abrahamic covenant the same as Coxe's view? From what I'm reading, I'm suspecting not, but I just want to see how Jeff, Brandon, and Rich all answer this question.
2. The law of God can be considered as an objective set of commands, not necessarily a covenant. With that in mind, saying "Christ fulfilled the Law" is not necessarily the same thing as saying "Christ fulfilled the 'Mosaic' covenant." In my view of the topic under discussion, the covenant Christ fulfilled was the covenant of redemption. Part of the stipulation of this was being born under the Mosaic LAW (not covenant). This view of mine includes the assumption that the Mosaic law (moral & civil) was a time-and-space-nation-specific republication/expansion of the eternal moral law of God, with the addition of typological ceremonial laws.
3. A question for those who believe Christ fulfilled the Mosaic COVENANT (not merely the Law): Leaving aside the sinlessness of Christ for a moment, could Christ have personally sinned, but offered the necessary sacrifices, and still be said to have kept the covenant? Aren't the sacrificial laws themselves part of the covenant, enabling covenant-breakers a way to be considered covenant-keepers?
G. K. Beale has been helpful ("A New Testament Biblical Theology" and "The Temple and the Church's Mission"). I do not believe that the Abrahamic Covenant is two separate, distinct covenants. But rather it is a single covenant. If pressed, I would say that it was a covenant of works that promised the kingdom of God (a redeemed people and restored creation) based upon the fulfillment of the moral law of God. With this in mind, according to Beale, the physical and spiritual promises of the Abrahamic Covenant cannot be separated. For God did not just promise a spiritual kingdom and a spiritual people, but He also promised Abraham a renewed creation. God promised Abraham the world (Rom. 4:13).
The reason the Abrahamic Covenant must be viewed in a dichotomous manner is not that it is two covenants, but that the physical seed (i.e, Israel) was unable to obey the condition and thus unable to enter into the promised inheritance. For not only did Israel not enter into the spiritual blessings of Abraham, they did not enter into the physical blessings of Abraham either (for the land was never rid of the wicked inhabitants and the thorns and thistles never removed). Thus, the Old Testament is only filled with empty shadows and types.
But, Christ has fulfilled the Abrahamic Covenant and its condition (which was codified in the Mosaic Covenant). Christ is in the on going process of subduing the world to Himself. Though the kingdom is now spiritual, we await till it becomes consummated in the new heavens and the new earth. Only afterwards will will the Abrahamic Covenant be fully established.
Thus, I believe removing the Mosaic Covenant out of the redemptive story destroys the story. That is, God did not simple insert the Mosaic Covenant into history just to provide nice pictures and types of New Covenant realities. The Mosaic Covenant is not simply parenthetical. Rather, the Mosaic Covenant was necessary. It was born not out of the thine air, but born out of the Abrahamic Covenant. It was given to clarify to the seed of Abraham the condition that was placed upon the seed of the seed of the women, the seed of Abraham, the seed of David. Though all the seed of Abraham and David failed to bring out the physical and spiritual blessings of Abraham, within the stump was a holy seed who was born of women and was the promised child of Abraham.
I don't think the covenant of circumcision (Acts 7) is two covenants either. Neither does Coxe. I also don't think the Mosaic covenant is parenthetical, but I also don't think saying it didn't offer eternal life makes it merely parenthetical.
Patrick, I believe that the promise of the Abrahamic Covenant included "eternal life," but the promise included much, much more than that…it promised the gospel, which ultimately includes the new heavens and the new earth (a complete reversal of the fall). The Abrahamic Covenant promised that the seed of the women (God's people) would overcome the seed of the serpent (the wicked). Yet, the Abrahamic Covenant was conditional. The Mosaic Covenant held out all these promises on the condition of obedience ("I will be your God, and you shall be my people") as well. In other words, the Mosaic Covenant is a clearer manifestation of the conditional side of the Abrahamic Covenant. The seed of Abraham would be God's people and they would overcome the wicked (the seed of the serpent). The Abrahamic or the Mosaic Covenant did not place the emphasizes upon personal salvation (eternal life), but upon the restoration of creation…which happens to include eternal life for God's people.
I am currently preaching through the book of Isaiah and it is filled with not only reminders of the conditional nature of the Mosaic Covenant but also prophesies of the new heavens and the new earth. I use to think these promises of the kingdom of God were merely typographical, but have come to realize that they point not only to the "now" but also to the "not yet", that they look ultimately to the age to come.
With this in mind, it seems like the Mosaic Covenant would be parenthetical if it did not hold out the same promises and was based upon the same condition. Was the Mosaic Covenant parenthetical to the Abrahamic Covenant or did it flow out of the Abrahamic Covenant?
My position, of course, acknowledges the great discontinuity between the Abrahamic and Mosaic Covenants, but my position also acknowledges a certain measure of continuity as well. The difference between them is not that they promised two different things (one physical and the other spiritual blessings) but that the Abrahamic Covenant promised Abraham that His seed would fulfill the condition while the Mosaic Covenant did not give any of the children of Abraham any such promise.
I agree that the Sinai covenant grew out of the covenant of circumcision (Gal 5:3), but I am consistent in that I don't believe the covenant of circumcision *in and of itself* promised eternal life.
1. Typological. The physical people, physical land, and material blessings were all types of spiritual realities accessed only via the NC.
2. Subservient. Without the physical, material blessings of the CoC, the stage would not/could not be set for the inauguration of the NC into redemptive history.
So not only is there a type-antitype, shadow-reality relationship, but also an organic relationship. This means when the promise is made to Abraham, "In your seed all nations shall be blessed,) this is a promise belonging exclusively to the covenant with Abraham (the promise does not apply to Lot, or myself, for example), but is a promise that through Abraham would come the Messiah. Thus this promise – not the covenant of circumcision itself – is the gospel preached to Abraham (Gal 3:8). Abraham understood the typological nature of the CoC, so while he took literally the promises of physical descendants and land given to them, etc., he also believed in what those blessings foreshadowed, recognizing that the former came on condition of circumcision, while the latter were received by a circumcised heart – faith alone.
I do not believe that the Abrahamic Covenant is two separate, distinct covenants. God did not just promise a spiritual kingdom and a spiritual people, but He also promised Abraham a renewed creation. God promised Abraham the world (Rom. 4:13).
First, what do you think of what Denault says on pp. 121-22 on the issue of the Abrahamic Covenant? Coxe did not believe there were two Abrahamic Covenants.
The key to understanding these promises is distinguishing between their two-prong fulfillment. That is, there is a dual nature to the Abrahamic Covenant. Therefore, the promises of the Abrahamic Covenant must be viewed from two perspectives. Each promise must be interpreted as having both a natural and a spiritual side.
…In addition to the two types of seeds, there are two types of fulfillments in regard to the other Abrahamic promises. There are the shadows of the old covenant and the realities of the new covenant.
God fulfilled the promises of Abraham in two distinct ways. First, the Lord brought about the fulfillments of the natural promises, which included Isaac, the physical nation of Israel, and Canaan. Later, in the fullness of time, God fulfilled the spiritual promises, which are found in the realities of the new covenant. These spiritual realities include Jesus Christ, those who are in Christ by faith, and the heavenly rest, which is found in Christ Jesus.
Nevertheless, the natural fulfillments of the Old Testament foreshadowed the spiritual fulfillments of the New Testament. The real fulfillments are the spiritual promises of Abraham, which are revealed in the new covenant. By real, I mean eternal. The natural fulfillments, consisting of the temporary types and shadows, did not fulfill the eternal and spiritual promises of the Abrahamic Covenant.
How is this not exactly what I have been arguing? You seem to be arguing now that the promises to Abraham must be understood in the singular so that the land of rest has only one meaning, not two.
I'm trying to read between the lines here, but are you saying that previously you thought the spiritual promises only meant eternal life in heaven, but now you believe they include the new heavens and the new earth? Because we all agree the true antitypical fulfillment in the consummated New Covenant is the new heavens and new earth.
Patrick, I understand where you are coming from, and your potion is consistent if you believe that God made two different covenants with Abraham (as some believe that God made a covenant of promise and a covenant of circumcision).
I believe, however, that God made one covenant with Abraham that must be understood from two perspectives.
Brandon, I still believe that the Abrahamic Covenant must be understood from two perspectives. Everything I said in the Fatal Flaw I still affirm. All I am saying is that the physical promises of the Abrahamic Covenant were not fully fulfilled in the Old Testament dispensation any more than the spiritual promises were fulfilled. Although we must speak of the Abrhamic Covenant as having two dimensions, both dimensions ultimately find their fulfillment in Christ, the church, and the age to come. for this reason, as I have already said, the Old Covenant is only filled with empty shadows. The New Covenant is the fulfillment of the Abrahamic Covenant.


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I am a writer of fiction, non-fiction, poetry, and am also a documentary filmmaker.
I create from the perspective of who I am.
Many undertones can be seen in my work: working class, hope, heart, faith in the future, and a never ending belief in the underdog.
One of the main themes in what I do is Allegory—which can be defined as a metaphor that is used to deliver a broader message about real-world issues and occurrences.
He placed his arm around my shoulder.


On the fifth day of each month a group of photographers shares their favorite photos from the previous month. It's a blog circle! At the end of this post will be a link to the next person. Read on and enjoy our favorites from November.
For me November was all about the light, Fall and gratitude.
Every year people spend their Novembers sharing daily gratitudes. I decided to take on this challenge of taking a photo each day with a note about what I was thankful for. While I didn't post every day, it did make me stop and think. It made me look around to find the beauty in my every day life.
Below are a few of those gratitude photos.


Q: How do I register for the Congress?
Q: How can I pay the registration fees?
Q: Can I receive an invoice under the sponsoring Company/ Hospital's name?
A: Yes. If you require an invoice to be issued to the sponsoring company, please send an email to the registration department at reg_ins19@kenes.com specifying the services requested and full address of the sponsoring company.
Q: Can I register for the Congress without paying?
A: Yes, but your registration will be confirmed only when full payment is received.
A: To benefit from the early fee registration discount, payment must be received before the deadline.
Q: Can I register on site?
A: Yes. Onsite registration is available during the Congress days. Onsite fees will apply.
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A: For full detailed entitlements, please check the registration page.
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A: Yes. A detailed confirmation letter and receipt will be sent to you by email as soon as payment is received and registration is completed.
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A: All event activities (including educational sessions, meal functions, exhibit hall, etc.) are exclusively reserved for registered attendees. Non-registered persons (including children, family members, colleagues, etc.) will not be permitted in any of the event areas. Badges provided at registration are required for entrance into all functions and will be strictly enforced.
Is the conference CME accredited?
For details on the CME-CPD Accreditation and how to receive your CME/CPD Certificate, please visit the CME-CPD Accreditation page.
How can I claim my CME credits after the Congress?
You will receive an email with the link to claim your CME Certificate of Attendance immediately following the Congress. Each delegate should claim only those hours of credit that he/she actually spent in the educational activity.
Q: How can I find out information about hotels and their rates?
A: Kenes Group is offering INS 2019 participants specially reduced rates for various hotels in Sydney. Information, pictures, location and rates are available on the hotel accommodation page.
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A: In order to book a room, please book online. Please note that full payment is required upon booking.
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A: Yes. A detailed confirmation will be sent to you by email as soon as the booking is confirmed and the requested deposit is received.
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A: Yes. You can book your room without registering by clicking on the "Booking" button of your chosen hotel available on the website via the hotel accommodation page. If you need further assistance, please email the Hotel Accommodation Department.
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A: For group booking (10 rooms and more) please contact INS19_hotels@kenes.com. Different payment and cancellation conditions apply.
Q: If I submit an abstract do I have to attend the Congress?
A: All accepted abstracts are scheduled in the Scientific Program either as Oral or Poster presentations. It is expected that at least one author of the abstract attend the Congress to present the work and answer questions. Only abstracts of registered participants will be scheduled in the Scientific Program.
Q: I have submitted an abstract, when will I know if it has been accepted?
A: Only after all abstracts have been reviewed by the Scientific Committee will notifications be sent to the abstract submitters. Every effort is made to conclude this process within one month after the abstract submission deadline (3 December, 2018).
Q: How can I make changes to an abstract I have already submitted?
A: You may enter the Abstract Submission system with your username and password and make changes to your abstract until the submission deadline. No abstract changes will be accepted after this date, however you are welcome to bring a more up to date abstract to the Congress.
Q: My abstract has been accepted but I do not have a copy. Are you able to send one to me?
A: Copies of your submitted abstracts can be sent to you by email. Please contact abstracts@kenes.com for further details.
In case you are using "Internet Explorer", please try another internet browser e.g. "Google Chrome" or "Mozilla"
In case your password contains the letter "O" please make sure you do not type "0" (Zero) instead the letter "O"
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A: Please note that the username is shown in the "Subject line" in the confirmation email received when setting up a new account.
Q: Where is the Congress taking place?
A: The Congress will take place at The Sydney Convention and Exhibition Centre. For more information on the venue please visit the General Information page.
Q: How do I get from the Airport to the Congress Venue?
Q: Can you please send me details of public transport in Sydney? Do you have a map of the city or area surrounding the venue?
A: Sydney's official website includes up-to-date tourist information including public transport information and maps. Please visit Sydney's official tourist information website for more information.
How do I apply for a visa to visit Sydney?
Visa regulations depend on your nationality and country of origin. We suggest you contact your local Australian Embassy or Consulate for full and official instructions on the specific visa regulations and application procedure that apply to you.
Where can I get a Congress invitation letter so that I can apply for a visa?
Invitation letters for visa purposes are available only to registered participants. The option to issue an invitation letter is available within the registration process. At the end of the registration process you will be able to generate an invitation letter, and you will also receive a confirmation email with a link to the invitation letter.
Unfortunately we are unable to send invitation letters directly to consulates. Invitation letters are prepared solely for individuals and are mailed directly to them.


text:
next article in this issue
Title: Boedelstaten als sleutel voor de reconstructie van historische plattegronden
Subtitle: De evolutie van het Hotel d'Hane Steenhuyse in Gent in de 18de eeuw
Author(s): EVERAERT, Guido
Journal: Tijdschrift voor Interieurgeschiedenis en Design
Volume: 35	Date: 2006
DOI: 10.2143/GBI.35.0.2029540
The Hotel d'Hane Steenhuyse is a large mansion in Ghent with a long architectural history. It consists of a amalgamation of a number of houses in the Veldstraat. Jonhkeer Jean Baptiste d'Hane bought a townhouse in 1698 which forms the nucleus of today's much large building. He renovated it prior to 1705. His son Emmanuel Ignace and grandson Pierre Emmanuel each renovated in turn to create the mansion that today has remained largely intact.
A thorough study of 18th-century inventories and the architectural information has made it possible to reconstruct the floor plans of the smaller mansion from the first half of the 18th century. The 1705 inventories of the household effects and the paintings were significant and decisive in this study. They were compiled after the death of Marie Claire Mantels, the wife of J.B. d'Hane, and showed clearly that this aristocratic family wished to have done with the disturbance of the old central kitchen by building a new kitchen located further away. Their ground floor consisted of a dining room, various salons, a large reception room, a comptoir and a stairwell with vestibule. On the first floor there was a library, various apartments and bedrooms for the children.
The reconstructed inventories show that after the death in 1726 of Leopold Joseph, the eldest son who succeeded his now deceased father Jean Baptist as owner and inhabitant of the mansion, the building changed little from its 1705 condition.
A third inventory, compiled in 1736 after the death of Jeanne Therese d'Heyne, wife of Emmanuel Ignace d'Hane, describes a arrangement of rooms similar to that of 1705, although the rooms built in the new section are barely mentioned in the inventory. This may be because the renovation work was already underway.
Extensive renovations were carried out around 1768 by Emmanuel Ignace and, after his death in 1771, by his son Pierre Emmanuel. This resulted in the present floor plan of the mansion.

redpajama_set_name: RedPajamaCommonCrawl


Hyderabad, India: Gati Kausar has opened its first temperature controlled warehouse in India near Delhi.
The site has 5000 pallet capacity and handles goods from -25 to +25 degrees C. It will handle dairy, pharmaceutical, frozen and chilled food.
Gati Kausar has 220 refrigerated vehicles and with the new coldstore plans to provide end-to-end, integrated cold chain solution for different industries.


Thanks so much for the reblog M! I hope you have a wonderful holiday season!
I'll be a regular reblogged, you provide great information in a voice people can understand. Have a great day.
Thank you so much – you're far too kind! I hope you have a wonderful day as well.


text:
Q: Is it valid to leave Accept-Encoding field empty? I found the example of Accept-Encoding violates the specification in the document:
http://www.w3.org/Protocols/rfc2616/rfc2616-sec14#sec14.3
The "Accept-Encoding" header field is defined as below:
   Accept-Encoding  = "Accept-Encoding" ":"
                      1#( codings [ ";" "q" "=" qvalue ] )

So according to the syntax of 1#(...), it should contain at least one element in the value list. But one of the examples comes after it is:
   Accept-Encoding:

It has a blank value part. Did I miss anything? And could anyone tell me is this usage valid or not?

A: You really should stop looking at RFC 2616. See http://trac.tools.ietf.org/wg/httpbis/trac/wiki.
The answer to your question is here: http://trac.tools.ietf.org/wg/httpbis/trac/ticket/25, so yes, an empty field value is valid.

redpajama_set_name: RedPajamaStackExchange


text:
Decoded Past
Decoding the Past
Visual Art in History
Music in History
History By Location
Tibetan Buddhism and the Politics of the Qing Dynasty
December 19, 2014 by Paris Franz 1 Comment
The Qianlong Emperor and his retinue at Chengde, the imperial summer retreat. Painting by Giuseppe Castiglione. Image by Chiumei Ho
Tibetan Buddhism and its associated art played a high profile role during the reign of the Qianlong Emperor, who ruled China from 1736 to 1795. His was a vast, multi-cultural realm, whose myriad peoples held a variety of religious beliefs.
A strong alliance with the powerful lamas of Tibet helped the Qing Dynasty to legitimise its rule beyond the Chinese heartlands of the empire. The Qing, themselves a foreign dynasty hailing from Manchuria, were keenly aware of the need to present an appropriate image.
The visit of the sixth Panchen Lama to the Manchu summer retreat at Chengde in 1780 exemplifies the importance of Tibetan Buddhism during this period. As the highest-ranking lama – along with the Dalai Lama – in the Gelugpa (or Yellow Hat) sect of Tibetan Buddhism, the Panchen Lama's visit to celebrate the emperor's seventieth birthday was long awaited.
More than 500 records of the event survive, detailing orders for everything from horses and fodder to hats, robes and buddha images.
Qianlong even had the Xumifushou temple built at Chengde, in imitation of the Panchen Lama's own temple at Tashilunpo in Tibet. In addition, Qianlong's workshops produced prodigious quantities of thangkas (Tibetan scroll paintings), sculptures and ritual objects to fill it. Observed by ranks of Mongol khans, the visit was a diplomatic triumph.
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The Influence of Tibetan Buddhism in a Vast Empire
The esoteric Buddhism of Tibet, also known as Tantric or Vajrayana Buddhism, has a long history in China. It first gained ground during the Tang Dynasty, thanks to a burst of translations of new texts from India, and Tibetan domination of the area now known as Xinjiang from 781 to 847 AD. Its influence waxed and waned over the succeeding centuries, before coming to the fore again during the Qing Dynasty.
The Chinese empire reached its greatest extent during this period, due primarily to the Qianlong Emperor's extensive military endeavours, the so-called Ten Great Campaigns. In addition to Manchuria and China, the empire now encompassed Mongolia, Tibet and Xinjiang, areas with a diverse range of cultures and traditions. The heartland of China found itself part of a greater whole. Their rulers, the Manchu Qing, were oriented as much to their Inner and Central Asian dominions as they were towards China.
Although on a lesser scale, the reach of the Qing Empire was reminiscent of that of the Mongols, who ruled China as the Yuan Dynasty from 1276 to 1368. The Qing consciously sought out Mongol precedents as they developed their own national myth and consolidated their hold on the empire.
The lama-patron relationship, where the emperor recognised the spiritual authority of the lama, and the lama recognised the emperor as the Buddhist universal ruler (cakravartin), was key to imperial rule. Both the Mongol emperor Khubilai Khan and the Ming Yongle Emperor came to this arrangement with the lamas of Tibet. There was thus a precedent for the idea in the Chinese tradition, as well as the Tibeto-Mongolian.
Art and Architecture as Political Tools
Under the Qing, art and architecture became instruments of imperial policy. Buddhist images and precedents were used for the people of Mongolia and Tibet, while Confucian images and ideas were used for the Chinese. The Qing's subtle exploitation of their subjects' various rites and traditions enabled them to rule a large empire in ways their different peoples would understand and therefore obey.
From the beginning, the Qing were keen to maintain their cultural distinctiveness with regard to such matters as dress, language and religion, which included both shamanism and Buddhism. In keeping with their nomadic past the Qing court travelled frequently, in marked contract to the preceding Ming dynasty.
The Qianlong Emperior in his study. Qianlong was frequently portrayed as a traditional Confucian scholar, engaged in such activities as calligraphy and painting. Painting by Giuseppe Castiglione. Image by Chiumei Ho.
Yet Qianlong spent much of his private time in traditionally Chinese cultural pursuits, such as poetry, painting and calligraphy, the past-times of a Confucian scholar. He had himself painted in the robes of a Chinese scholar, surrounded by his huge art collection, as if emphasizing the point that Chinese culture was safe in his hands.
Publicly, however, Qianlong focused on the empire in all its variety. The re-dedication of the Yonghegong, or Palace of Harmony, in the Forbidden City, as Beijing's main Tibetan Buddhist temple in 1744 was a clear example. He commemorated the event with an edict inscribed on a stele in the temple's courtyard.
The inscription was in the four languages of the empire – Manchu, Chinese, Mongolian and Tibetan – but the different versions were not identical. Their content was shaped to suit their respective audiences. The Chinese text was full of classical references and filial piety, ending with a poetic eulogy to Qianlong's father, the Yongzheng emperor. The Manchu version followed the Chinese text closely, but in a straightforward, unadorned style. The Mongolian and Tibetan versions replaced the Confucian elements with Buddhist flourishes.
Furthermore, the Chinese version didn't mention the temple would be turned over to the Tibetan and Mongolian lamas exclusively, while the other versions make that clear.
Much later, in 1792, Qianlong issued another edict, the Lama Shuo (Speaking of lamas), which was likewise inscribed on a stele in the Yonghegong. This edict was decidedly more blunt, articulating Chinese suspicions about Tibetan Buddhism:
"By patronizing the Yellow Church we maintain peace among the Mongols. This being an important task we cannot but protect this (religion). (In doing so) we do not show any bias, nor do we wish to adulate the Tibetan priests as (was done during the) Yuan dynasty."
Qianlong was an old man by this time, possibly tired of the need for subtlety. Alternatively, he could have been aware of the need to acknowledge the suspicions of the Han Chinese.
The Empire in Miniature at Chengde
The central role played by Tibetan Buddhism during Qianlong's reign was on obvious display at the Qing summer retreat at Chengde. Founded in 1703 as an escape from the heat of Beijing for the Kangxi emperor, it had become a second capital of the empire by the time of Qianlong. Here at Chengde the empire was recreated in miniature, its complex of temples replicating those of the Qing's far-flung dominions.
There was even a replica of the Potala, the Dalai Lama's palace-temple in Lhasa, which had been built for the eightieth birthday of Qianlong's mother, the Dowager Empress Xiaosheng.
The imperial workshops employed artists from all over China, Mongolia and Tibet. Much of the art from Qianlong's reign fuses these cultures, featuring an eclectic mix of Chinese landscape, Tibetan iconography and occasionally European-style portraiture. The court's appetite for this Sino-Tibetan style was so great it necessitated a separate centre of production at the hall of Central Righteousness in the Forbidden City.
Qianlong commissioned such works on a massive scale to present as gifts. In this he even managed to surpass his grandfather, the Kangxi emperor, who once presented so many gifts to his favourite Outer Mongolian lama Zanabazar that his caravan of laden camels took three days and three nights to pass through the gates of Beijing.
Tibetan Buddhism and Empire
The Qing ruled over a large, potentially fractious, empire. They exercised control to a large extent by recognising the various regions' differences and presenting appropriate images of power and religion to them. Tibetan Buddhism was a key factor in both Tibet and Mongolia, and thus played a prominent role in Qing relations with those regions.
The Qianlong emperor's bluntly worded edict, the Lama Shuo, states it clearly: Qing support for Tibetan Buddhism was meant to keep the Mongols in line. The Mongol khans gathered at Chengde and the Tibetan lamas with their gift-laden caravans were left in little doubt as to whose largesse they owed their positions.
Filed Under: Asia
Gary Patterson says
Quote from your article-
The Qianlong emperor's bluntly worded edict, the Lama Shuo, states it clearly: Qing support for Tibetan Buddhism was meant to keep the Mongols in line.
Since this is the case, and he was a devout Buddhist then he was other than Tibetan Buddhist? No?
Any one interested in the origins of the 5 Claw Imperial Dragon logo Yuan, Ming and Qing?
I cracked the Qianlong Art code. Seeking contact with Ms. Franz, I need a writer.
Paris Franz
Paris Franz has a degree in history and archaeology from the University of London and a certificate in the arts of Asia from the Victoria and Albert Museum, where she specialized in China. She has … Read More about This Expert
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Resources for this article
Berger, Patricia. Empire of Emptiness. (2003). University of Hawaii Press.
Zwalf, Wladimir . Buddhism: Art and Faith. (1985). British Museum .
Spence, Jonathan . The Search for Modern China. (1999). W W Norton & Co.
Plato's Argument: Art is an Imitation of an Imitation Famous philosopher Plato didn't look too fondly on art …
Jean-Jacques Rousseau – We are Good by Nature but Corrupted by Society Philosopher Jean-Jacques Rousseau theorized that we, as…
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Doctor Who: The Day of the Doctor is the rather wonderful 50th anniversary special that screened in November last year (see my review). It's a spectacular episode with more than one Doctor… so I thought I'd give people more than one chance to win a copy.
Only one entry per location… you can't Tweet it 50 times and get 50 entries. You can get one entry for Twitter and another for FaceBook, etc. That is, one entry per social media. Or one entry per blog or website.
You need to tell me about it. Send me an email with links to where you've put the video.
Okay… I know this is a bit of an experiment. And it may fail. Perhaps no one will care and no one will link to the video. But I am hopeful. So hopeful, in fact, that there is a fourth copy of the DVD, which will be given to the person who gives the video the most links. In the unlikely occurrence that there are multiple people with the same number of links, there will be a random draw between them for that DVD. All clear?
Now, on to the boring details. The competition closes at 5pm (Melb time) on Friday 17 January 2014. You must be an Australian resident with an Australian postal address to enter. After the winners are announced, no correspondence on the matter will be entered into. Got that? Good! Winners will be announced in the comments section of this post.
And let's not forget the video.
This video was recorded on Wednesday 13 November 2013 at the Melbourne Library Service's event "Not Quite the Big Finish: An Evening of Doctor Who Spoken Word".
Congrat to all three of you.
I also decided to give DVDs to the two people with equal second largest number of video links — Karen from South Aust and Brandon from NSW.
Many thanks to everyone who helped me to promote my little vid. Much appreciated!
I'll get all those DVDs out into the mail over the next couple of days.
well that's an impressive start lol.


70's funk/jazz multi-instrumentalist with credits including Tone-Lōc, Eels, Bebel Gilberto and Jeff Lorber. I've also played on remixes for Beck and Death Row Records. Focusing on FUNKY P-BASS FOR HIP-HOP/JAZZ sessions, and any kind of rock/pop/Latin sessions. I PLAY LATIN JAZZ AND BRAZILIAN JAZZ at WORLD-CLASS level.
I play soulful jazz-infused funk bass, flute, guitar and keys. Deep studio experience in underground hip-hop in L.A. in the 90s, also jazz, rock and Brazilian.
A: Original material collaborating with some folks I used to work with in Cali (hip hop producers mostly), blend of jazz and hip-hop. Goal is to put out an EP within a year.
A: Top quality work with love and the magic. I'll ask you what sound/part you're for and find out how I can get that sound in my ears then convey it on the instrument.
A: Since I was 7 and picked up guitar, I knew this is what I wanted to do. So it's been a real joy. Coming from the vinyl album and AM radio era, seeing my name on the liner notes or hearing myself randomly on the radio have been real high points. That and just being in the studio, living the life.
A: What kind of feel are you looking for? Do you know the part you want? The sound? How busy or sparse do you hear the part? Do you hear it in your head, what does it sound like.
A: If you have a passion for funk, soul and jazz and an appreciation for real musical skills, hire me.
A: Marinated in the old school funk of groups like Ohio Players and Parliament-Funkadelic, with the influence of the fusion era (Herbie Hancock, Weather Report) BEFORE smooth jazz came a long. I am NOT in the smooth jazz vein. My 3 biggest musical influences on a deeper level are John Coltrane, Alice Coltrane, Marvin Gaye.
A: Jazzy hip-hop, funk, soul, R&B, Latin jazz and Brazilian. Proficient in rock, blues, all pop styles.
A: Grooves. I'm a multi-instrumentalist in the funk/jazz styles, and that informs my bass playing - laying down a solid bass line and understanding the role of the bass, plus adding that little subtle extra magic.
A: Funky/soulful feel, skill (jazz chops - have the technique but emphasis on feel), virtuosity and love.
A: Started as pro jazz bassist and guitarist as a teenager, about 40 years ago. At age 19, on a visit to Hong Kong landed up working there in live jazz and studio work. Went to L.A. to get into the studio scene. Connected with Skanless Records and worked with L.A. gangsta rap artist Hi-C (part of DJ Quik's crew) and many other artists through that label. Through the '90s, worked with many other artists and producers in L.A. in many styles, also in the Philippines, and on some Brazilian releases. Did some shows with Jeff Lorber in L.A. and played on several of his records. At the end of the 90's I moved to Portland, OR and led a jazz guitar trio. Since then have worked on projects here in the Pacific NW, also worked on Bebel Gilberto's 2014 release.
A: Nylon-string guitar, flute, Fender Rhodes, a drum set and an upright bass.
A: April King, a hip-hop artist/composer/producer and jazz drummer in California. I had the honor of jamming with her a few years ago and really admire her skills. I feel like she's at the cutting edge of what's happening right now with positive/underground/alternative/jazz-hip-hop.
A: To create a groove, know the roles of the different instruments. Space is as important or more important than notes.
A: Listen to the track, get a feel for it. Learn the part, or if I'm creating it, vibe/jam intuitively with the track until a part is created. I also roll "tape" during the process and often get keepers that way. I work with one of the top pro engineer/mixers in Portland, OR so I can focus purely on the musical side. Once I have the part down I just roll tape and get in the zone, typically 2 or 3 takes and it's done.
A: John Coltrane, Marvin Gaye, Marcus Miller, Herbie Hancock, Weather Report, the Steely Dan production team and musicians. Currently Robert Glasper, Alfa Mist, Quincy Jones. Tribe Called Quest's production team and musicians. Quincy Jones.
A: Adding bass lines to beats made by producers (either based on an existing idea or coming up with the line).


text:
The govright.llServices module provides services that encapsulate
common techniques of interacting with the GovRight Corpus API

Module dependencies

govright.corpusServices

ui.router

gettext

ngMaterial

Example

 <!doctype html>
 <html ng-app="myApp">
   <head>
     <script src="js/angular.js"></script>
     <!-- Include the ll services script -->
     <script src="dist/govright-ll-services.js"></script>
     <script>
       // ...and add 'govright.llServices' as a dependency
       var myApp = angular.module('myApp', ['govright.llServices']);
     </script>
   </head>
   <body></body>
 </html>

redpajama_set_name: RedPajamaGithub


When we started this adventure part of our vision for Waffle'n Joe was to help to educate and simplify some of the facts and lore around coffee. In this blog I'll try to keep the goal of simplicity in mind as we talk about equipment, beans, brewing, and everything else. Our roasters certainly can talk extraction T.D.S, roast R.O.R.'s or bean densities, the cool tech. side of artisan roasting, but we"ll try to contain our inner geek for this blog. Please feel free to post any coffee related questions you may have.
Cafe', City, City+ A Rose by any name….


text:
Nick Krause
White Rabbit (2015)
Peter Sobczynski
Moments Out of Time 2012
Jim Emerson | 2012-01-06
Here's what you've been waiting for: Richard T. Jameson and Kathleen Murphy present their annual "Moments Out of Time" ("Images, lines, gestures, moods from the year's films") at MSN Movies. It's kind of like film criticism as haiku. But, you know, without haiku rules. They're short poems.
From RTJ's intro at his online movie magazine, Straight Shooting:
Kathleen Murphy and I first threw together a "Moments out of Time" feature for the year 1971. I'd had a brief go at it in 1969 for Seattle's premier counterculture rag The Helix, and pretty perfunctory it was--only a dozen or so films referred to, in lines like "The terrible beauty of The Wild Bunch...." The 1971 tribute ran to several pages of the first 1972 issue of Movietone News, the Seattle Film Society newsletter that, just about that time, turned the evolutionary corner en route to becoming a legitimate film journal. As for "Moments out of Time," it continued, and grew, each year through the decade MTN was published. Subsequently it appeared when and where opportunity presented--including one year in the early 2000s when our host was the spiffy German film mag Steadycam. For the past half-dozen years we've been graciously showcased by the Movies section at MSN.com, where editor Dave McCoy has patiently accommodated us as we (all right, I) send one e-mail after another, tweaking words and punctuation to get the lines to bump in the right place.
A dozen of my favorites:
-- "Tinker Tailor Soldier Spy": Control (John Hurt), aced out of MI6 after the disaster in Budapest, announces, "Smiley is coming with me." Smiley (Gary Oldman), his back to the camera, tilts his head a millimeter -- surprise? acceptance? both?...
-- Upside-down shadows of kids at play on gray asphalt, swinging from the top of the frame in "The Tree of Life"...
-- "Midnight in Paris": the evolution of the expression on Gil (Owen Wilson) -- F. Scott Fitzgerald has just introduced him to Ernest Hemingway -- from gobsmacked to go-with-the-flow delight...
-- A drop of perspiration falling onto a café tabletop, fatally fracturing the fourth wall of a Hungarian "play" in "Tinker Tailor Soldier Spy"...