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Home | Cambridge University Press Cambridge University Press advances learning, knowledge and research worldwide
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azcentral.com and The Arizona Republic: Phoenix and Arizona local news, sports and entertainment azcentral.com is the digital home of The Arizona Republic newspaper, with breaking news and in-depth coverage of sports, things to do, travel and opinions.
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Oxford Owl for School and Home Discover expert advice, educational resources and free eBooks to support children's learning at primary school and at home, from Oxford University Press.
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Stanford University Press Home Page Publisher of academic books in Anthropology, Asian Studies, Business, Economics & Finance, History, Jewish Studies, Latin American Studies, Law, Middle East Studies, Philosophy, Politics and Policy, Literary Studies, Religion, Security Studies, and Sociology.
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Northwestern Media | Oshkosh news, community, entertainment, yellow pages and classifieds. Serving Oshkosh, Wisconsin | thenorthwestern.com Complete coverage of Oshkosh area news and weather, sports, business, community, entertainment, technology, obituaries, photos, videos and opinion at thenorthwestern.com
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African Stand Latest African Breaking News Top Stories from the African Continent, Headlines and News Updates from around the World.
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Irish News Find the latest Northern Irish and international news including GAA, opinion, business, family notices and more from the leading Belfast-based daily newspaper
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Bristol University Press Bristol University Press supports and advances scholarship and education in the social sciences. The home of the award-winning Policy Press, it publishes world-class research, learning resources and scholarly social commentary in key disciplines.
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NewsKo | Celebrity, media and campus crush. Ina Raymundo portrays a mother who gets abused by her son who is suffering from drug addiction this Saturday (June 15) in "Ipaglaban Mo."
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NewsKo | Celebrity, media and campus crush. Ina Raymundo portrays a mother who gets abused by her son who is suffering from drug addiction this Saturday (June 15) in "Ipaglaban Mo."
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Home The corporate EHS function, which oversees environmental, health and safety compliance began to merge at the management level around 1990. The first area is environmental management, which emerged as a profession in the 1970s, following the creation of the U.S. Environmental Protection Agency (EPA) and other state-level regulatory systems. As companies began limiting waste to prevent pollution, they needed engineers to adapt scrubbers, filters, and other process changes to existing manufacturing systems. Workplace safety and occupational health also grew in importance during this time, with the passage of legislation such as the Occupational Safety and Health Act of 1970. Over time, companies developed systematic way of complying with environmental, health and safety regulations. Corporations began tracking key measures and looking for ways to improve their performance. Then, in the 1990s, improvements in data technology management made it easier for an organization to analyze its operations. Around that time, corporations began to merge oversight for environmental, health and safety programs through a new management role called EHS. The newly appointed leaders, who began their careers in one of the three sub-disciplines, started to create systems to drive EHS progress across all operations. Today, with the advent of sustainability, EHS professionals are leading corporate efforts toward sustainability. Building on their decades of experience, EHS leaders are striving to meet this challenge, creating systems to reduce energy use, conserve water, and better communicate with stakeholders. Indeed, a 2009 survey found that two-thirds of the sustainability initiatives at member companies are being led or managed by the EHS
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Home | Cambridge University Press Cambridge University Press advances learning, knowledge and research worldwide
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Joseph A Conforti :home Joseph A Conforti, Distinguished Professor Emeritus, taught American and New England Studies at the University of Southern Maine for 24 years.
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Mercer University Press: Home Page Mercer University Press supports the work of the University in achieving excellence and scholarly discipline in the fields of liberal learning, professional knowledge, and regional interest by making the results of scholarly investigation and literary excellence available to the worldwide community.
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Eve Grubin Eve Grubin is the author of  a book of poems, Morning Prayer (Sheep Meadow Press), and a chapbook, The House of Our First Loving (Rack Press).   NEWS: Eve read her poems and spoke about 'Emily Dickinson and the Poetics of Reticence' at Kingston University on 27 February 2018. PN Review editors commended Eve's translation of…
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English Language Teaching Home Page | Oxford University Press Get English language teaching and learning resources for teaching English to young learners, teenagers, and adults.
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Stanford University Press Home Page Publisher of academic books in Anthropology, Asian Studies, Business, Economics & Finance, History, Jewish Studies, Latin American Studies, Law, Middle East Studies, Philosophy, Politics and Policy, Literary Studies, Religion, Security Studies, and Sociology.
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Wildy & Sons Ltd — The World’s Legal Bookshop : Home Wildy & Sons sells new, second-hand, antiquarian legal books and prints from Lincolns Inn , London, UK. We ship law books world wide and stock books and Looseleaf works from all major legal publishers. Shipping in the UK is free.
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Stanford University Press Home Page Publisher of academic books in Anthropology, Asian Studies, Business, Economics & Finance, History, Jewish Studies, Latin American Studies, Law, Middle East Studies, Philosophy, Politics and Policy, Literary Studies, Religion, Security Studies, and Sociology.
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Oxford Owl for School and Home Discover expert advice, educational resources and free eBooks to support children's learning at primary school and at home, from Oxford University Press.
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TxtMania | The Philippines, a group of over 7,000 islands with combined land area encompassing 300,000 square kilometres, grew into a nation under more than three centuries of Spanish conquest and 42 years of American rule. It is the first country outside the New World that closely witnessed the United States' rise to power following the 1898 Spanish-American War. Situated 800 kilometres southeast of mainland Asia, the archipelago, named after King Philip II of Spain, was discovered in 1521 by Ferdinand Magellan, the same explorer who had discovered the Pacific Ocean in search of the so-called "Spice Islands" and is now widely considered the first navigator to have cruised around the planet. Ironically, the Filipinos, after having been subdued for centuries by foreign colonizers as a result of Magellan's voyage, would emerge as the best seafarers in the world, manning a third of all international vessels today. Some 7.8 million overseas Filipino workers (OFWs) and Filipino migrants would help rebuild cities in many countries and bring back over US$10 billion in annual remittances to their families in the Philippines. The country's geographical location and long exposure to foreign influences has placed the Philippines on a unique cultural base in Asia. It is now the only predominantly Catholic country in the region, with 70 million out of its total population of 85 million (as of 2005) confessing to be Catholic. There are also large numbers of Protestants and Born-Again Christians in the country while the Muslim population is concentrated in southern Mindanao. Early Trade The first inhabitants of the Philippines were the Negritos who traveled from mainland Asia over a land bridge that is now underwater. Migrants from other Southeast Asian countries such as Indonesia and Malaysia later followed and established a Malayan culture that flourished before the Spaniards came. Chinese and Arab merchants helped establish markets at the community level. A sultanate system, first established in the southern island of Sulu in the 14th century, is believed to have reached the islands of Luzon and Visayas, giving way to the rise of the Islamic faith. The Spaniards would later drive the Muslims to the south and establish Catholicism as the main religion in the north and central parts of the country. Local villages, known as barangay, traded agricultural and fishery products with each other. The Igorot tribe in Northern Luzon carved the marvellous Banaue Rice Terraces from the mountains, a proof of their advanced agriculture technology. Communities near the shore exchanged goods with Chinese and Arab merchants, who came aboard large ships. These communities traded slaves, gold, beeswax, betel nuts, pearls, and shells for porcelain, silk, iron, tin and semi-precious stones. The Philippine islands were a part of an extensive trade route used by Chinese merchants as early as the 10th century. By the time Magellan arrived in the islands, regular trade and cultural contact between Chinese traders and local chieftains were firmly instituted. Many Chinese merchants settled in the country and shared their crafts with the natives. Some historians claim that an Italian Franciscan priest, named Father Odorico, was actually the first European to have reached the Philippines in 1324 when his ship bound for China took refuge from a storm in Bolinao Island in northern part of Luzon. Aside from the Banaue Rice Terraces in the Cordillera Mountains, early settlers did not leave any giant monument, and this is what makes conservative historians doubt the existence of the rich kingdoms in the country hundreds of years ago. However, it cannot be denied that early Filipinos were learned individuals who expressed their beliefs and sentiments in rich languages. According to the National Commission for Culture and the Arts (NCCA), there are actually 78 language groupings and over 500 dialects in the Philippines. Feudal Society Magellan, who claimed the archipelago for Spain in 1521, died in a battle with a group of local warriors led by Lapu Lapu at Mactan Island. It was Ruy Lopez de Villalobos, in the fourth Spanish expedition, who named the territory as Filipinas after the heir to the Spanish throne in 1543. In 1565, Miguel Lopez de Legaspi led an expedition to colonize the islands and by 1571, most parts of the archipelago came under Spanish rule. The Spaniards established the colonial government first in Cebu in 1565 and then in Manila in 1571. Historians claim that University of San Carlos in Cebu and University of Sto. Tomas in Manila are the oldest universities teaching European type of education in Asia. Jesuit and Dominican priests established the two institutions. Under Spanish rule, Catholicism became the dominant religion. Catholic friars not only lorded over the congregations; they enjoyed vast political and economic influence, which they eventually used to repress Filipino peasants' uprisings in the largely feudal Philippine society at that time. The Spaniards also quelled a number of rebellions instigated by the Chinese migrants. The friars distributed lands to Spanish families, who later comprised the landowning class. To perpetuate their economic interests, this class would also rise to become the political elite that would remain in power to this day. This gave way to the hacienda system in the Philippines, where cacique or landowners managed large tracts of lands tilled by peasant workers. Under the system, farmers were supposed to receive half of the harvest, but they usually ended up with much less because they had to pay for large interests on debt incurred from the cacique. This would be later corrected with a system of land reform, which, however, remains to be fully implemented to this day. Galleon Trade The Manila-Acapulco galleon trade became the major trading system between Asia and the Americas for nearly two centuries. Manila became a transhipment point of American silver to China. It was through this trade that the first Chinese silk and porcelain reached the shores of the New World. There were unverified claims that Filipinos helped build the city of Los Angeles in America. The Chinese and Filipinos would later become the two largest Asian migrant groups in the United States. Coconut became the country's top agricultural product, because of Spain's huge need for charcoaled coconut shells used for the caulking of the galleons. In 1642, the colonial government issued an edict requiring each Filipino to plant 200 coconut trees all over the country. By 1910, coconut exports would account for a fifth of total Philippine exports and to this day, coconut oil remains the country's top agricultural shipment. The Galleon Trade lasted for about 200 years until 1815. It is during this period that rice and tropical fruits from the Philippines such as mango and banana made their way to Latin America. Beginning 1750, Spanish priests encouraged the development of plantations to grow abaca (hemp), tobacco, coffee and sugar. Sugar barons from the Visayas would later emerge as among the richest clans in the country. From 1762 to 1764, the British briefly captured Manila during the Seven Years War. The treaty of Paris ended the British occupation and returned the colony to the hands of their original colonial masters. Plantation Crops In 1781, the Spanish governor established the tobacco monopoly in the Philippines, which would become a major source of revenue for the colonial government. From 1820 to 1870, the Philippines would be transformed to an agricultural export economy. Located on the oceanic trading routes connecting Asia to other parts of the world, the Philippines became a transhipment point of merchandise goods from all over Southeast Asia on their way to Europe. The Philippines exported plantation crops such as sugar, abaca, other fibres, tobacco, coffee, and coconut products to China, Spain, United States, United Kingdom and British East Indies. In return, it imported textiles and rice. Historians claim that Spain administered the Philippine affairs through Mexico. Spanish administrators in the country were actually reporting to the Viceroyalty of Mexico. After Mexico gained its independence from Spain in 1821, Madrid directly governed its only Asian colony and even allowed rich Filipinos to study in Europe. The Spanish rule gave way to the rise of a small but highly powerful elite class, which to this day, controls most of the Philippine economy. The elite families, which own large plantations, were able to send their children to Europe for education. Foreign Investors Investors from Spain, Germany, Britain and other European countries laid the groundwork for utility companies in steam navigation, cable, telegraphy, railroads and electricity in the country. They also invested heavily in rice and sugar milling, textile and banking. The local elite developed the brewing industry, which would become one of the most profitable sectors in the economy. Although the educated Filipinos who studied in Europe shunned the use of force to topple the colonial government, their writings provoked nationalist sentiments among young men, who eventually formed a revolutionary movement against Spain. In 1896, the war between Spanish and Filipino soldiers escalated following the death of novelist Jose Rizal and rebel leader Andres Bonifacio. Emilio Aguinaldo, the new leader of the revolutionary forces, forged a pact with US Commodore George Dewey in Hong Kong to defeat the Spanish army. American Colony The Americans entered the scene because of its conflict with Spain over Cuba. With the outbreak of the Spanish-American war in the Pacific, the Philippines had to be taken by the US, lest other European countries such as Britain, France and Germany would fight for their next Southeast Asian colony. On June 12, 1898, Aguinaldo, first backed by American forces, declared the independence of Kawit, Cavite, the seat of the revolutionary Filipino government at that time, from Spanish rule. The Americans took possession of Manila on August 13, 1898. While armed clashes with Spanish forces continued in other parts of the country, the Americans and the Spaniards were negotiating for the purchase of the Philippines for US$20 million. In the Treaty of Paris in 1898, Spain ceded the Philippines, Cuba, Puerto Rico, and Guam to the US. Filipinos felt insulted at the fact that their country has been passed from one colonial master to another for only US$20 million. When the US, which had not conquered any country before, made known its intention to succeed Spain as the next colonizer of the Philippines, Aguinaldo and his men waged a revolutionary resistance that ended with his capture in March 1901. The American soldiers easily subdued the remaining factions of rebellion with the help of their powerful weapons and their divide-and-conquer tactic. As an archipelago of 7,000 islands, the Philippines is home to different ethnic groups which do not speak the same language. The national government's attempt to declare Tagalog (spoken in Central and Southern Luzon including Metro Manila) as the national language would not easily win the support of other regions. The Philippine-American war took the lives of 4,234 American and 16,000 Filipino soldiers. The death toll was much higher on the civilian population, with as high as 200,000 casualties. Although local resistance persisted until 1903, the US ended its military rule on July 4, 1901. American Way Under American civilian rule, the Philippines was introduced to US-type of education, Protestant religion, and later to the concept of democracy. Placed under US control were most parts of the country, except in the southern portion of Mindanao where Muslim rebels held strong resistance. William Howard Taft, the 27th US president, was the first American Civil Governor in the Philippines. Taft was praised for establishing a civil service system, creating a national legislature, suppressing prices, upgrading health standards, and sponsoring land reform and road building in the country. In 1907, the First Philippine Assembly composed of educated and rich Filipinos with vast landholdings. Manuel L. Quezon, who represented the Philippines in the US Congress, lobbied for the passage of the Jones Law, which in 1916 abolished the Philippine Assembly to give way for a bicameral legislature made up of the Senate and the House of Representatives. With the passage of the Tydings-McDuffie Act in 1934, Filipinos had their first taste of self-rule through the Philippine Commonwealth, a transitional government designed to prepare the Filipinos over a ten-year period for independence. By 1935, the Commonwealth was in place with Quezon as its first president. The Philippines also approved a new constitution in the same year. The United States is credited for helping establish the Republic of the Philippines, the first democratic government in Asia. Economically, the Philippines was ahead of its Asian neighbours, who were still subjects of European colonial powers before the war. Japanese Invasion In December 1941, the Japanese Imperial Army invaded the Philippines and drove the Commonwealth Government from Manila. While Quezon continued to head the government-in-exile until his death in New York in August 1944, the Japanese forces handpicked Jose P. Laurel, a graduate of Yale University and Tokyo International University, to head a new government under their control. The Philippines was dragged into the war because of Japan's military ambition to become the dominant force in Asia and the Pacific. Japan wanted to be the leader of an economic zone in East Asia, which would be the source of its raw materials. The US presence in the Philippines, known for its strategic location in Southeast Asia, was the largest threat to the Japanese forces, following the destruction of the American Pacific fleet at Pearl Harbor on December 7, 1941. While the American forces were regrouping in the United States, Filipino soldiers formed a guerrilla organization called Hukbalahap (People's Anti-Japanese Army). Some 30,000 guerrillas at that time engaged the Japanese army in intermittent clashes. The Hukbalahap would later adopt the communist ideology and rule in the countryside. Meanwhile, Sergio Osmeña replaced Quezon as the head of the government-in-exile and joined General Douglas MacArthur in the liberation of Manila. General MacArthur returned to the Philippines via the island province of Leyte, along with 174,000 army and navy servicemen on October 20, 1944. The liberation of Manila took almost 20 days from February 3 to 23, 1945 and the fierce battle destroyed much of the city, with its ruins now often compared to the ruins of Warsaw, Poland in Europe. The Japanese army, however, continued to fight in the provinces, until September 2, 1945 when General Yamashita, the Tiger of Malaya who was believed to have hidden vast amount of treasures during the war, surrendered in Baguio City. It is estimated that the battle of Manila cost the lives of 1 million Filipinos, 300,000 Japanese and 60,000 Americans. The intensity of the US-Japan war would force the former to drop an atomic bomb in Hiroshima on August 6, 1945 and in Nagasaki three days later. US Bases By February 1945, Osmeña restored the Commonwealth in the Philippines but it was only on July 4, 1946 that the US granted the Philippines its independence, coinciding with the celebration of the Independence Day in America. However, US military bases would remain in the country for the next 45 years. On March 14, 1947, Manila and Washington signed the Treaty of General Relation, which provided the US to construct military bases for a lease period of 99 years. In 1959, the agreement was amended to shorten the lease period until 1991, after which both sides were to renegotiate the contract. When the US sought a ten-year extension of the lease period in 1991, the Philippine Senate, led by Senate President Jovito Salonga, rejected the proposal in a historic casting of vote on September 16, ending US military bases in the country. With newfound freedom in 1946, Filipinos elected Manuel A. Roxas, leader of the Liberal Party and one of the seven members of the Constitutional Convention who drafted the 1935 Constitution, as the first president of the independent republic in April 1946. His presidency was focused on rebuilding the cities and municipalities torn by the war, redistributing lands as wealthy landowners returned to reclaim their estates, and confronting the Hukbalahap, which by this time was tagged as a socialist-communist organization. The economy grew at a rapid pace, immediately after the war. Special Treatment Close economic ties between Manila and Washington continued after the war on the back of agreements providing for preferential tariffs for American exports and special treatment for US investors in the Philippines. In the 1946 Philippine Trade Act, the Americans were granted duty-free access to the Philippine market and special rights to exploit the country's natural resources. Because of the Trade Act, the Philippines suffered a huge trade deficit with the influx of American imports. In 1949, the Philippine government was forced to impose import controls, after getting the consent of Washington. Roxas' two-year presidency ended with his death, following a heart attack while delivering a speech at Clark Air Force Base in Pampanga province in April 1948. Vice president Elpidio Quirino succeeded Roxas as president and defeated Jose P. Laurel to keep his post in the 1949 presidential race. It was during Quirino's term that the Minimum Wage Law was enacted and the Central Bank was established to stabilize the peso and consumer prices. The country's gross national product grew by an average of 7.7 percent annually in the early 1960s, on the back of the double-digit increase in the manufacturing sector. In the 1953 presidential election, Ramon Magsaysay, who had served as defense secretary under the Quirino administration, won by a landslide. The charismatic Magsaysay initiated peace talks with the Hukbalahap, which would later evolve into a communist organization. He became popular for opening the gates of Malacanang Palace to ordinary people. He died in a plane crash on Mount Manunggal in Cebu in March 1957, which to this day remains a mystery to many Filipinos. While the standard of living in the Philippines was below that of the Western World, the country was often cited as the second richest economy in Asia, after Japan in the 1960s. However, ill-advised economic policies, poor governance and rapid population growth in the country would allow other Asian economies such as Korea, Taiwan, Singapore, Hong Kong, Malaysia, Thailand and China not only to catch up with but to leave the Philippines behind in the race towards industrialization. Filipino First Vice President Carlos P. Garcia assumed the country's top government post following the death of Magsaysay. Garcia was known for his First Filipino Policy and Austerity Program, which put the interests of Filipinos ahead those of foreigners. Under his austerity measures, he encouraged temperate spending, which resulted in less imports and more exports. His nationalist policies, however, perpetuated the business interests of the ruling elite in the country and did not encourage local businesses to be competitive. Garcia lost to his vice-president in the 1961 presidential poll. Protectionist policies allowed local manufacturers to control the economy from 1949 to 1962, discouraging them from becoming competitive. Diosdado Macapagal, father of incumbent President Gloria Macapagal-Arroyo, was the president from 1961 to 1965. Before he became president, he authored the land reform program as a legislator and was vice-president to Garcia. As president, Macapagal began a five-year socio-economic program by removing imports control and liberalizing foreign exchange. It was Macapagal who declared June 12 as the national Independence Day. In 1962, the Macapagal administration began devaluing the peso by half to around 3.90 to the US dollar. Macapagal initiated a shift in investments from the light industries to chemicals, steel and industrial equipment. He was also one of the proponents of the MAPHILINDO, a trade bloc of three South East Asian countries – the Philippines, Malaysia, Indonesia. This bloc later expanded to what is now the Association of the Southeast Asian Nations (ASEAN). By 1965, foreign capital was present in nearly a third of the country's capital stock. Martial Law Ferdinand Marcos, the Senate president, defeated Macapagal in the presidential election to become the country's tenth president in November 1965. A close ally of the United States, Marcos launched military campaigns against the insurgents including the communist Hukbalahap and Moro rebels in Mindanao. In August 1967, Manila hosted a summit that led to the creation of the ASEAN. With his reelection in 1969, Marcos had to contend with worsening civil strife. An ideologist named Jose Ma. Sison founded the Communist Party of the Philippines on December 26, 1968. It was during the same year that University of the Philippines Nur Misuari founded the Moro National Liberation Front (MNLF), the armed wing of Islamic resistance movement. In June 1971, the government convened the Constitutional Convention to amend the Constitution. Ironically, Marcos declared Martial Law on September 21, 1972, following a series of bombings in Metro Manila, He abolished Congress, curtailed freedom of the press, imposed curfews, ordered the arrest of his political enemies, prohibited labour unions, and controlled the economy with the help of his cronies. Although his wife Imelda was credited for building some of the country's finest monuments, she was criticized for personal extravagance, a form of which was maintaining a collection of 3,000 pairs of shoes. Green Revolution The so-called green revolution in the early 1970s, which introduced new farming technologies, enabled the Philippines to export rice to its neighbours. The International Rice Research Institute was established in Los Banos town, Laguna province where Thai, Vietnamese and other Asian researchers trained to develop their own rice production. Thailand would later become the world's largest rice exporter and the Philippines one of the largest rice importers. With the introduction of new farming technologies, the Philippines became heavily dependent on importer fertilizers, which are mostly fuel-based. The increase in world crude oil prices also pushed prices of fertilizers, to the detriment of Filipino farmers trying to adopt the modern technologies. Chinese Tycoons On June 9, 1975, the Marcos administration signed a joint communiqué with Communist China to restore official diplomatic relations. The Communiqué recognized that "there is but one China, of which Taiwan is an integral part. In return, China vowed not to interfere in the internal affairs of the Philippines and refrained from providing any substantial support to the Communist Party of the Philippines, the largest insurgent group in the country. The largest success story in the Philippines actually involved Chinese merchants who left China in pursuit of business opportunities abroad. Unlike rich American investors, Chinese migrants came to the Philippines with little money but large determination that the country's democratic society would help them become rich. True enough, they found goldmine in the Philippines. Today, the richest individuals in the Philippines have Chinese names, including billionaires such as Lucio Tan, Henry Sy, John Gokongwei, and George Ty. Together, they are the largest group of investors in the Philippines and control most of the largest companies in the country. Overseas Workers Under Martial Law, one man other than Marcos would singularly define labour relations in the Philippines and the role of the Filipino workers in the world. Labour Minister Blas Ople, a former journalist, authored the Labor Code on November 1, 1974 and launched the overseas employment program in 1976, which would send young and talented Filipinos who could not find work at home to other countries for dollar-earning jobs. Ople obtained the permission of Marcos to deploy thousands of Filipino workers overseas to meet the growing need of Saudi Arabia, Iran, Iraq and the United Arab Emirates for skilled workers and the rising demand for Filipino seamen in flag-of-convenience vessels. Hesitant at first, Marcos later conceded to the proposal, if only to tame the growing militancy building among the hearts of the young and intelligent Filipinos who could not find job opportunities in their own land. The Philippine Overseas Employment Administration (POEA) and the Overseas Workers Welfare Administration (OWWA) were established to intensify recruitment of Filipino workers. This would make the Philippines the third largest destination of dollar remittances in the world, next to the more populous countries of India and Mexico. The Marcos administration also tried to court foreign investors, by committing guarantees against nationalization and imposing restrictions on trade-union activity. However, the blatant record of human rights abuses by the military under his administration was a big turnoff among foreigners. Under Martial law, the military and the police killed, abused, or arrested at least 10,000 Filipinos, including some of the brightest students and intellectuals. Many had disappeared without a trace. While Marcos lifted martial law on January 17, 1981 in time for the visit of Pope John Paul II to Manila in February, he maintained most of his powers as a dictator. Benigno Aquino, an opposition senator living in asylum in the US, decided to return to Manila in 1983. His death, from assassins' bullets at the tarmac of the Manila International Airport, sparked adverse sentiments against the Marcos administration. Bankruptcy As the economy stagnated under the Marcos administration because of a mix of bad economic policies, corruption and uncontrolled population growth, the government had to resort to foreign borrowing to finance the fiscal deficit. In October 1983, the Central Bank notified its creditors about its plan to default payment on debt amounting to US$24.6 billion. With the growing loss of confidence by the business community, the peso depreciated by as much as 21 percent in 1983. The gross domestic product shrank by 6.8 percent in 1984 and by 3.8 percent in 1985. Emboldened by Marcos' dipping popularity, the opposition gathered around Aquino's widow, Corazon Cojuangco Aquino, who would later challenge Marcos in the 1986 snap presidential election. When Batasang Pambansa (National Assembly) declared Marcos the winner amid allegations of widespread electoral fraud, protesters, buoyed by Manila archbishop Jaime Cardinal Sin, trooped to the streets. Following the defection of Defense Minister Juan Ponce Enrile and Armed Forces vice chief Fidel Ramos from Marcos, protesters began converging along EDSA near Ortigas Avenue, which would culminate in the ouster of Marcos from Malacanang Palace on February 25, 1986. The media called the bloodless uprising as the 1986 EDSA People Power Revolution - something that political groups would later thought could be replicated time and again. Democratic Rule After Marcos, his family and his cronies fled from the Philippines, Aquino became president, organized a new government, freed the political prisoners and tried to restore democratic rule in the country. In February 1987, her government approved a new Constitution, which would later be subjected to heated debates over its restrictive provisions on foreign participation in the economy. The 1987 Constitution restored the presidential system of government with a bicameral legislature composed of the Senate and the House of Representatives and an independent judiciary headed by the Supreme Court chief justice. To avoid a replication of Marcos' excesses, the Constitution limited the president's stay in office to one six-year term. It also created the autonomous regions of Muslim Mindanao and Cordillera and put agrarian reform as the cornerstone of the government's plan for social transformation. A renegade faction in the Philippine military launched a series of coup attempts against the Aquino presidency. Perception of political instability dampened economic activities and refrained the economy from matching the large strides taken by its Asian neighbors in the 1980s and 1990s. By this time, Singapore, Malaysia and Thailand have overtaken the Philippines in the race towards industrialization. The Arroyo administration, while taking pride of having restored democracy, failed to bring the economy on track towards industrialization, and one of the factors singled out was the president's political inexperience and lack of consistency in pushing for economic reforms. In the 1992 presidential election, Aquino endorsed the candidacy of her chosen successor – Defense Secretary Fidel Ramos. In June 1991, Mount Pinatubo's powerful eruption sent tons of ashes around the planet's atmosphere. Subsequent lava/lahar flow buried several towns in Central Luzon and jolted the economy. The natural tragedy also forced American soldiers at Clark Field and Subic Bay to withdraw from their bases earlier than stipulated. The US turned over to the Philippine government the two bases with total assets amounting to US$1.3 billion. The Philippine government later transformed the two bases into special economic zones. Liberalisation In 1992, Fidel Ramos was elected President. He began his term amid an energy crisis, which plunged the country literally into darkness. This he was able to resolve by inviting foreign investors to take part in the so-called build-operate-transfer (BOT) scheme, where they would serve as independent power producers (IPPs) enjoying a lot of incentives and guaranteed market. While it brought light to Filipino households, the scheme would later translate to high electricity rates. In 1995, the Ramos administration also had to contend with a rice shortage, as a result of low agricultural production and poorly managed importation program. Since then, the government has authorised the National Food Authority (NFA) to import rice at will in order to prepare for any shortage in domestic stock. The Ramos presidency was also responsible for economic reforms such as privatisation of government assets, trade and banking liberalisation and deregulation, which would push annual trade growth at double-digit levels and draw in large-ticket foreign investments. By 1996, the Philippines was described as a newly industrialising economy along with the likes of Thailand and Malaysia. It was also under the Ramos presidency that communism was legalised, and some leftist organisations would later join Congress as partylist groups. The government and the Moro National Liberation Front (MNLF) headed by Nur Misuari would sign a peace agreement that would establish a peace zone in southern Philippines. However, other militant rebel groups such as the Moro Islamic Liberation Front (MILF) and Abu Sayyaf would continue waging a war against the government for a Islamic state in the south. What Ramos failed to accomplish is the amendment to the 1987 Constitution to remove the restriction on foreign ownership of land and public utilities, which limits maximum ownership to 40 percent. The opposition party accused him of trying to tinker with the charter to remove the six-year term limit of the president and in the process perpetuate his stay in power. In the end, he had to give up such attempt under the weight of public opinion. Financial Crisis With the outbreak of the Asian financial crisis, the Philippine economy contracted by 0.6 percent in 1998, the same year Joseph Estrada, a popular politician with links to the movie industry, became president. The economy actually grew although at a slower pace at 3.4 percent in 1999 and at 4 percent in 2000 even as the inflation and interest rates began to decline. In comparison, growth reached 5.2 percent under the Ramos presidency in 1997. While Estrada got the backing of Filipino-Chinese businessmen by reducing the problem of kidnapping, he did not get the same support from other "elite" businessmen. Despite appointing top economists, Estrada, a former college dropout, could not convince the "high society" that he could resolve the country's economic woes. Ironically, what brought down the Estrada administration was not his economic policies, seen by many as not substantially different from those of Ramos, but the perception of wide corruption in his administration. In October 2000, a former ally implicated Estrada in illegal gambling payoffs and kickbacks. Reports that he has many wives housed in different mansions also got Estrada indifferent treatment from the Church, which was a force behind the 1986 People's Power Revolution. EDSA 2 In December 2000, the House of Representatives impeached Estrada. The subsequent impeachment trial at the Senate was aborted when senators from the opposition party walked out of the courtroom, triggering street demonstrations reminiscent of the 1986 revolt. Within hours after the walkout, the crowd at EDSA grew into millions of anti-Estrada protesters. When political and military leaders withdrew their support from Estrada, Supreme Court Chief Justice Hilario Davide swore Vice President Gloria Mapacagal Arroyo as the next president on January 20, 2001. Arroyo, a daughter of former President Diosdado Macapagal, came to Malacanang with a promise to clean the government of corrupt officials and bring down the number of poor Filipinos, which represents a third of the total population. In her first year in office, she faced numerous challenges starting with the May 1 rebellion, instigated by the Estrada camp to regain the presidency. The rebellion proved futile, as the highly politicised military and the police remained loyal to Arroyo. She also had to contend with Muslim extremists, who began to target cities in their attacks. Following the terrorist attacks in the US on September 11, 2001, the Philippines was one of the first countries to express support for a US-led international campaign against terrorism. On the economic front, Congress passed the liberalisation of the retail trade sector and the Electric Power Industry Reform Act of 2001, which aims to privatise the state-owned National Power Corporation. The Arroyo administration also promoted business process outsourcing (BPO), information technology, tourism, and mining as key investment areas for foreign companies. Trade with other Asian countries was also given importance in view of the declining trade volume with the United States. Telecommunications One particular industry, which has led economic growth since 2000 is telecommunications, although this proved to be a bane for other industries as Filipinos cut their expenditures on other items to buy mobile phones and pay for monthly network services. By 2005, it is estimated that half of the 85 million Filipinos would have mobile phones, a high penetration rate for a developing market. Because of the global economic slump following the September 11 attacks, the GDP grew by merely 1.8 percent in 2001. Growth reached 4.3 percent in 2002 and 4.7 percent in 2003 even as the Arroyo administration confronted communist and Islamic insurgency problems and a shocking military coup in July 2003. After surviving the coup, Arroyo won the May 2004 presidential election over Estrada's close friend and popular actor Fernando Poe Jr. Economic growth reached 6.1 percent in 2004, the highest in 15 years, although this was negated by high inflation and uncontrolled unemployment rates which were more felt by the poor. Fiscal Deficit Pressed by economists to narrow the burgeoning fiscal deficit, President Arroyo urged Congress to pass a package of tax reform measures aimed at achieving a balanced budget by the end of her term in 2010. Because of a long history of budget deficits, the public debt hit more than 130 percent of the GDP in 2003 and has been rising since then. Different sectors, however, criticised the administration for passing a heavier burden of taxation on the people at a time crude oil prices were hovering at historic high levels and pushing prices of goods and services beyond the capacity of ordinary consumers. By the second half of 2005, there were signs that the fiscal deficit was narrowing, even with the delay in the implementation of the Expanded Value Added Tax (EVAT) law, which raised by 2 percentage points the tax rate on consumer products and services to 12 percent and by 3 percentage points the corporate income tax to 35 percent. The new EVAT law, which was expanded to cover fuel and electricity, took effect on November 1, 2005. New Constitution As the popularity of President Arroyo dipped to the lowest level amid allegations that she bought her way to the presidency in the 2004 presidential elections, she was given an option to correct the loopholes in the political system by amending the 1987 Constitution. She formed a Consultative Commission to recommend charter amendments focusing on lifting all restrictions to foreign investments and paving the way for a shift in the form of government from a presidential, central system into a parliamentary, federal system. Posted by Text Mates at 4:16 PM 0 comments Labels: Economy, History, National, Social Filipino Inventions Solar powered Balut maker The College of Engineering and Agro-Industrial Technology at the University of the Philippines-Los Banos has invented a solar "balut" maker. Engineer Fernando Paras Jr. said the machine, which covers an area of five square meters, is actually an incubator that can process duck eggs into embryonated eggs or balut for 15 to 17 days. Traditionally, balut makers in Pateros have been using electricity for incubation. The new invention is a two-way solar-powered system, with the solar water heater serving as the primary heat source while the photovoltaic cells serve as the auxiliary heat source regulating the temperature inside the incubator. The machine can process up to 4,000 eggs at the same time. This can double the income of farmers. SMS reader for the Blind A group of four engineering students from the De La Salle University invented the SMS reader, a device that allows the blind to read and send text messages. The prototype is composed of a black box with a Braille display that mimics the interface of a mobile phone. A data cable is connected to a slot in the black box. Superkalan Narciso Mosuela of La Union province invented the "superkalan", a novelty stove that can be fired with anything that burns—wood, paper, dried dung and leaves, corn cobs, and coco shells. The body of this stove is made of aluminum alloy, with a cast iron heat intensifier. For his invention, the Food and Agricultural Organization (FAO) bestowed on Mosuela the "best design award" for Third World country category in 1987. Aside from the superkalan, Mr. Mosuela invented a functional rice thresher and other kitchen gadgets. Anti-cancer cream In November 2005, Filipino inventor Rolando dela Cruz won the gold medal for his "DeBCC" anti-cancer cream at the prestigious International Inventor's Forum in Nuremberg, Germany. The "DeBCC" cream, developed from cashew nuts and other local herbs, was chosen over 1,500 entries as the "most significant invention" of the year. According to Mr. dela Cruz, the cream was a simple answer to basal cell carcinoma (BCC), the most common type of skin cancer worldwide. BCC affects around 800,000 Americans every year, according to the Skin Care Foundation. BCC also affects 500,000 Europeans and 190,000 Australians every year. Mole Remover In 2000, Rolando dela Cruz developed an ingenuous formula that could easily remove deeply grown moles or warts from the skin without leaving marks or hurting the patient. His formula was extracted from cashew nut (Annacardium occidentale), which is common in the Philippines. The formula won for dela Cruz a gold medal in International Invention, Innovation, Industrial Design and Technology Exhibition in Kuala Lumpur in September 2000. In March 1997, dela Cruz established RCC Amazing Touch International Inc., which runs clinics engaged "in a non-surgical removal of warts, moles and other skin growths, giving the skin renewed energy and vitality without painful and costly surgery." Modular Housing System Edgardo Vazquez won a World Intellectual Property Organization (WIPO) gold medal in 1995 for developing a modular housing system. Such a system called Vazbuilt is reportedly capable of building within weeks a house with prefabricated materials that can withstand typhoons and earthquakes. Ironically, Vasquez is not getting enough support from the Philippine government to propagate his technology, which could help provide shelter to some five million Filipino families without their own homes. Vazquez is the national president of the Filipino Inventors Society. Super Bunker Formula-L In 1996, Rudy Lantano Sr., a scientist from the Philippine Department of Science and Technology (DOST), won the World Intellectual Property Organization (WIPO) gold medal for developing Super Bunker Formula-L, a revolutionary fuel half-composed of water. The mix burns faster and emits pollutants, 95 percent less than those released to the air by traditional fuel products. The inventor said his invention is a result of blending new ingredients and additives with ordinary oil products through agitation and mixing, which is a very safe process. The initial plan was to commercially produce two million liters of Alco-Diesel, two million liters of Lan-Gas and an unlimited quantity of Super Bunker Formula-L each day for customers in Luzon. Natural Gas Vehicle The Department of Energy (DOE) has developed a vehicle that runs on natural gas, whose rich deposits remain untapped under the Philippine seabed. The project's main objective is to look into the potential of natural gas as an alternative fuel to conventional petrol and diesel for the transport sector. The natural gas vehicle (NVG) has been road-tested in Isabela where an existing natural gas supply from the PNOC Gas Plant is located. Test runs have also been made in Cagayan, Ifugao and Mountain Province. The test vehicle used was the Isuzu Hi-Lander 4JA-1, direct injected diesel engine. The use of natural gas as a fuel is cheaper. On a gallon-equivalent basis, natural gas costs an average of 15 to 40 percent less than gasoline and diesel. There are over one million NVGs in the world today, according to the International Association for Natural Gas Vehicles. Lamp Fixing Invention A Filipino inventor has developed a technology, which could revive a busted lamp (pundido) and give it more years of functional life than those of new ones. Acclaimed by the Filipino Inventors Society as timely and revolutionary, the Nutec system can prolong the life of fluorescent lamps up to seven years. Nutec was developed by New World Technology, headed by president Eric Ngo and chosen as the "Product of the Year" at the Worldbex 2000 Building and Construction Exposition held at the Manila Hotel. Engineer Benjamin S. Santos, national president of the Inventors Society, called Nutec a timely invention. "Tubig Talino" The Department of Science and Technology claimed that it has developed "Tubig Talino", an iodine-rich drinking water that treats micronutrient deficiencies responsible for goiter, mental and physical retardation, and birth defects. "Tubig Talino" is actually a mixture of 20 liters of water and 15 ml of "Water Plus + I2". Consumption of five glasses a day of this iodine fortification in drinking water is expected to provide 120 micrograms of iodine, which meets 100 percent of the recommended dietary allowance (RDA) of a male adult. Feminine Hygiene Product Inventor Dr. Virgilio Malang won a gold medal for his invention "Psidium Guajava Effervescing Gynecological Insert", a silver medal for his "Patient Side-Turning Hospital Bed", and three bonze medals for his inventions "external vaginal cleanser", "light refracting earpick", and "broom's way of hanging" at the Seoul International Fair in held South Korea in December 2002. There were 385 inventions from 30 countries that joined the competitions. Patis Contrary to popular belief, there was no fish sauce or Patis yet during the Spanish occupation. Patis began to become a part of most Filipinos' diet only after the Japanese occupation. Here is an account of how an enterprising lady discovered the fermentation of Patis. Immediately after the war, the family of Ruperta David or Aling Tentay started a dried fish business. One day, Aling Tentay stored in jars some salted fish that turned into fragments even before they dried. While in jars, the fish fragments turned into a liquid substance that tasted like our Patis today. Thus the beginning of the thriving Patis business of Aling Tentay, which was officially registered in 1949 and is known today as Tentay Food and Sauces Inc. (Source: Philippine Daily Inquirer) A Showcase of Ingenuity Nothing perhaps has been associated with Filipino technology as much as the country's pride - jeepney. The word "jeep" evolved from the military designation, general-purpose or G.P., of a light vehicle first used by the Americans in World War II. Developed by the U.S. Army Quartermaster Corps, this vehicle was powered by a four-cylinder engine and was classified as a quarter-ton truck in carrying capacity. It had served as a command vehicle, reconnaissance car, and ammunition carrier. The American soldiers brought these vehicles to the Philippines in the 1940s. After the war, these vehicles were left by the Americans and converted by the Filipinos into public utility vehicles. Employing artistic and indigenous designs, the Filipinos came up with a longer, well-decorated, techni-colored and sleeker vehicle, which they later called jeepney. From the standard military jeep, the body was extended to accommodate between 20 to 30 passengers. Modern jeepneys now sport very colorful and intricate paintings, fancy adornments, and metallic decors reflective of Filipino sentiments, values, and culture. The town of Las Pinas has been recognized as the jeepney-producing center in the country. Today, public utility jeepneys or PUJs serve as the primary means of transportation in most provinces. For this, the Philippines came to be known as the "land of the jeepneys".
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Sun Community News & Printing | Published by Denton Publications Inc. The best source of local news in the Champlain Valley, bar none. Serving Clinton, Essex, Franklin, Hamilton and Warren counties of New York State, and Addison and Rutland counties of Vermont. The Sun is directly mailed to over 71,300 homes every week —Reaching 99.1% of all homes in the region! The region’s largest free community newspaper with zoned editions for advertisers to target the areas they want. The Sun also operates the largest digital billboard in the City of Plattsburgh, and offers a wide array of custom printing. Whether you’re looking for print or digital, The Sun offers marketing solutions to accomodate nearly any budget.
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Sun Community News & Printing | Published by Denton Publications Inc. The best source of local news in the Champlain Valley, bar none. Serving Clinton, Essex, Franklin, Hamilton and Warren counties of New York State, and Addison and Rutland counties of Vermont. The Sun is directly mailed to over 71,300 homes every week —Reaching 99.1% of all homes in the region! The region’s largest free community newspaper with zoned editions for advertisers to target the areas they want. The Sun also operates the largest digital billboard in the City of Plattsburgh, and offers a wide array of custom printing. Whether you’re looking for print or digital, The Sun offers marketing solutions to accomodate nearly any budget.
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Sun Community News & Printing | Published by Denton Publications Inc. The best source of local news in the Champlain Valley, bar none. Serving Clinton, Essex, Franklin, Hamilton and Warren counties of New York State, and Addison and Rutland counties of Vermont. The Sun is directly mailed to over 71,300 homes every week —Reaching 99.1% of all homes in the region! The region’s largest free community newspaper with zoned editions for advertisers to target the areas they want. The Sun also operates the largest digital billboard in the City of Plattsburgh, and offers a wide array of custom printing. Whether you’re looking for print or digital, The Sun offers marketing solutions to accomodate nearly any budget.
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rainbow harvest 8 Nov 2010 - The unique purpose and calling of God for the modern gay Eunuch 24 Nov 2010 - The idol worship in clobber verses 22 Nov 2010 - Religious extremism in Pakistan 20 Nov 2010 - The Ethiopian Gay Eunuch 17 Nov 2010 - What is "natural" and "for this reason" in Romans 14 Nov 2010 - The abomination in Leviticus 12 Nov 2010 - The Righteousness of God and sexual acts 10 Nov 2010 - Sodom - a place of religious abomination 04 Nov 2010 - Georgia Mega Church Pastor comes out shaking America 02 Nov 2010 - Obama - hoping for a miracle 30 Oct 2010 - A Social Justice experience of Hillsong 28 Oct 2010 - A friend of God, Gays or the Pharisees 25 Oct 2010 - Uganda - In need of God''s grace 21 Oct 2010 - Lonnie Frisbee - A Gay vessel for the Holy Spirit 15 Oct 2010 - CHC''s new advisory board - Does it matter? 12 Oct 2010 - FCC - a place where I am proud to call Home 09 Oct 2010 - The Mormon AntiGay Outrage 06 Oct 2010 - The unnecesarry death of Tyler Clementi and the issue of shame 04 Oct 2010 - Christian Right - FOTF blocks move to protect gays 02 Oct 2010 - Jakarta Hardliners - Mask of Sin 30 Sept 2010 - Bishop Eddie Long - the Goliath fights back 27 Sept 2010 - A Tragedy - Bishop Eddie Long 25 Sept 2010 - Gays causing global warming, says some Christians 23 Sept 2010 - Godly leadership - being like Jesus 21 Sept 2010 - Catholic Pope visit draw protests by Angels 18 Sept 2010 - Sodom and Gomorrah in Iraq – where the weak are raped and killed 16 Sept 2010 - Accepting the stranger in our midst 14 Sept 2010 - A Burning question of Faith 12 Sept 2010 - For Malaysian Gay Christians, Is there Hope? 09 Sept 2010 - Remembering 911 06 Sept 2010 - African Bishop Conference targets gays 04 Sept 2010 - Glenn Beck / Sarah Palin ain''t no MLK 02 Sept 2010 - No State Support for Exodus in New Zealand 29 Aug 2010 - Former GOP Chief, Ken Mehlman COMES OUT. 27 Aug 2010 - Is Obama a Christian? the test of Cordoba House 25 Aug 2010 - A "Sad-om" story from Malaysia 22 Aug 2010 - Here I am - the burning bush experience in the desert 17 Aug 2010 - Prop 8 - How to appeal when not harmed nor the defendant 15 Aug 2010 - Benny Hinn''s mere humanity 09 Aug 2010 - Proposition 8 overturned - the truth is spoken 05 Aug 2010 - Prosperity theology - more about self 03 Aug 2010 - Festival of Praise Singapore 2010 01 Aug 2010 - Samaritan woman - liberty through living waters 27 July 2010 - Choices for Liberty - Mary or Martha 25 July 2010 - Archbishop Desmond Tutu, an activist of Christ for GLBT, retires 23 July 2010 - Defending the secular space in SG 19 July 2010 - Mega Churches arising in Singapore 17 July 2010 - Gay marriage - Argentina 15 July 2010 - Defense Of Marriage Act (DOMA) unconstitutional - redemption coming 12 July 2010 - Churches in wrong business; should be bringing in the sheaves 08 July 2010 - Conversion / reparative therapy and spiritual rape 04 July 2010 - The Armageddon Factor in Singapore 01 July 2010 - A coming flood of judgement and justice 27 June 2010 - Leadership change at CHC 25 June 2010 - Sun Ho''s grand lifestyle 23 June 2010 - 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Inter-faith relationships only, no dialogue as we are exclusive 16 may 2010 - Pope condemns gays whilst praying to Fatimah 15 May 2010 - Christianity Today blames gay equality for straight marriage infidelity 11 May 2010 - Learning from George Rekers 06 May 2010 - Pastor Kong Hee - unbalanced on the gay issue 03 May 2010 - Pastor Kong Hee and Sexual Morality 01 May 2010 - Asian Anglicans leads crusade against the West and Gays 24 Apr 2010 - God is calling on the Anglican South 20 Apr 2010 - True Victims denied justice 16 Apr 2010 - The silence of the Lambs broken 09 Apr 2010 - Jesus, a friend of sinners 04 Apr 2010 - Easter – A Reminder that Jesus died for the Gay community too 27 Mar 2010 - Anti-gay Catholic Church covers up sexual abuse 21 Mar 2010 - Living an authentic Christian lifestyle and not in denial 15 Mar 2010 - Jack Neo should seek God''s grace, not Law. 13 Mar 2010 - Jack Neo uses wife to ask for mercy 09 Mar 2010 - City Harvest Making a difference & the Jack Neo Affairs 06 Mar 2010 - The Wedding day tolls in Washington DC 27 Feb 2010 - Let''s not compromise on speaking the truth, says Cornerstone 23 Feb 2010 - Pastor Rony likens gays to dogs 22 Feb 2010 - A Question of Dignity 21 Feb 2010 - Pastor Tan unrepentant on gays 20 Feb 2010 - Losing Integrity unnecessarily 19 Feb 2010 - Persecuted for whom 14 Feb 2010 - When we are no different than Pastor Rony Tan 13 Feb 2010 - The Road to Jericho - ignoring facts and human realities 12 Feb 2010 - Militant Secularists after Rony Tan claims Christian Post 11 Feb 2010 - Christian Post SG & Pastor Rony Tan 09 Feb 2010 - Pastor Rony Tan and imparting grace 05 Feb 2010 - People Like Us in Christ (PLUC) 02 Feb 2010 - When the Body of Christ becomes inclusive 30 Jan 2010 - Keeping the Commandments of Jesus Christ 23 Jan 2010 - Malaysia - the battle to represent God 21 Jan 2010 - A prophecy for the African Christian nations 17 Jan 2010 - Haiti - Are we a Light to Christ 16 Jan 2010 - Ireland - Making Grace cheap through the Law 09 Jan 2010 - 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Press Reporting of Aware Revolution Polarised Society, MP retracts accusation 28 may 2009 - Proposition 8 judgement - crossing the line ordained by God 27 May 2009 - Power of a rainbow nation 24 May 2009 - irish Commission reveals church cover up of grave sins 23 may 2009 - Change is possible 20 May 2009 - Christian Ethics Expert - Aware involvement legitimate 17 May 2009 - Aware Anglican women perform crucial service NCCS chief explains 17 may 2009 - Government re-affirms space for gays 16 May 2009 - Evidence for Heterosexual Gene 16 May 2009 - Disapproval of Homosexuality almost exclusively Christian 10 MAY 2009 - AWARE - Ashamed of the Gospel 09 May 2009 - AWARE - A time to sacrifie innocent lambs 08 May 2009 - AWARE - A God of Justice - We won 07 May 2009 - AWARE - Were You there? 03 May 2009 - AWARE - peace at last 28 Apr 2009 - AWARE - the battle for a Kingdom Transformation of SG 28 Apr 2009 - AWARE and market place evangelism 25 Apr 2009 - AWARE - Real Coup by Homosexual Activists? 25 Apr 2009 - Aware – An awareness of a militant Christian Right in Singapore 23 Apr 2009 - AWARE - a time for PRIDE 21 Apr 2009 - Is Homosexuality a gift from God? 21 Apr 2009 - Is Jesus coming back soon - part 2 17 Apr 2009 - Is Jesus coming back soon - part 1? 17 Apr 2009 - A miracle in vermont 14 Apr 2009 - Iowa - the bell tolls 07 Apr 2009 - Jesus, the Way, the Truth and the Life 27 mar 2009 - O Lord come and heal our Land, take away our shame and pain 20 Mar 2009 - Coming to God alone without hiding 13 Mar 2009 - Lord make us an instrument of peace not hate 07 Mar 2009 - Wasted Years - God is calling you out of the closet 01 Mar 2009 - When Grace beckons 23 Feb 2009 - Boundaries of the Kingdom of God 17 feb 2009 - Let us walk again, a closer walk with thee 10 feb 2009 - America under Obama - when Justice prevail, He will come and save you 03 Feb 2009 - Pastor ted Haggard Out again 27 Jan 2009 - from gaza to the battle for jerusalem 21 Jan 2009 - Auld Lang Syne, and a new beginning 21 jAN 2009 - A Grave Mistake by Christians on Gay Issues, a call for a clean heart 14 Jan 2009 - at Christmas, a special gift from the UN 14 Jan 2009 - Morning has broken - Obama & Rick Warren 07 Jan 2009 - UN Declaration - A religious dicrimination against true love 20 Oct 2007 - no longer looks like Jesus 377A - IMF 31 377A - Do you know What spirit you are of
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Sun Community News & Printing | Published by Denton Publications Inc. The best source of local news in the Champlain Valley, bar none. Serving Clinton, Essex, Franklin, Hamilton and Warren counties of New York State, and Addison and Rutland counties of Vermont. The Sun is directly mailed to over 71,300 homes every week —Reaching 99.1% of all homes in the region! The region’s largest free community newspaper with zoned editions for advertisers to target the areas they want. The Sun also operates the largest digital billboard in the City of Plattsburgh, and offers a wide array of custom printing. Whether you’re looking for print or digital, The Sun offers marketing solutions to accomodate nearly any budget.
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Sun Community News & Printing | Published by Denton Publications Inc. The best source of local news in the Champlain Valley, bar none. Serving Clinton, Essex, Franklin, Hamilton and Warren counties of New York State, and Addison and Rutland counties of Vermont. The Sun is directly mailed to over 71,300 homes every week —Reaching 99.1% of all homes in the region! The region’s largest free community newspaper with zoned editions for advertisers to target the areas they want. The Sun also operates the largest digital billboard in the City of Plattsburgh, and offers a wide array of custom printing. Whether you’re looking for print or digital, The Sun offers marketing solutions to accomodate nearly any budget.
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Sun Community News & Printing | Published by Denton Publications Inc. The best source of local news in the Champlain Valley, bar none. Serving Clinton, Essex, Franklin, Hamilton and Warren counties of New York State, and Addison and Rutland counties of Vermont. The Sun is directly mailed to over 71,300 homes every week —Reaching 99.1% of all homes in the region! The region’s largest free community newspaper with zoned editions for advertisers to target the areas they want. The Sun also operates the largest digital billboard in the City of Plattsburgh, and offers a wide array of custom printing. Whether you’re looking for print or digital, The Sun offers marketing solutions to accomodate nearly any budget.
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Home - OU Press OU Press is a publisher of scholarly, regional, and general-interest books that challenge readers to discover the past, contemplate the present, and shape the future.
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Natasha Zaretsky | SIU Professor and Writer Writer. Scholar. Teacher. Author of Radiation Nation: Three Mile Island and the Political Transformation of the 1970s (forthcoming from Columbia University Press) and No Direction Home: The American Family and the Fear of National Decline, 1968-1980 (The University of North Carolina Press, 2007).
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Stephen Mennell - Home Stephen Mennell is Professor Emeritus of Sociology at University College Dublin, one of the founders of UCD Press, and a comparative-historical sociologist and theorist who has championed Norbert Elias''s theory of civilising processes and ''figurational sociology'', and is noted for his work on the historical sociology of food and eating, on American history, and decivilising processes.
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Bruce Beasley | Poetry & Spirituality Bruce Beasley is the author of eight collections of poems, most recently All Soul Parts Returned (BOA Editions, September 2017), Theophobia (BOA Editions, 2012). The Corpse Flower: New and Selected Poems was published by The University of Washington Press, in 2007. His previous collection, Lord Brain, an extended meditation on neuroscience, cosmology, theology, and language, won the University of Georgia Press Contemporary…
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Right From the Hip | Observations & Opinions | Politics, Law & Current Events In which our Vagabond Seeks a City in Motion. It is early Saturday evening, the doors are open, the coffee house beckons. I enter into a crowd – young and old, in pairs, groups and singles, are standing in line, checking their phones, reviewing the menu board, sitting astride chairs, leaning on counters, stirring their mugs, contemplating their next move, and conversing with animation and verve. After securing a mug of herbal orange blossom tea and plain pound cake (something different and contemplative), no booths are available. I occupy a seat at a long, central bench and table with the other patrons. Immediately next to me sits a young couple, face to face, wearing various shades of blue denim (she also sports a floppy, soft-brim robin egg blue hat), who have stopped talking to enjoy one of the house's calorie-generous desserts. Their desserts are laden with strawberries, fresh, fragrant, jumbo-sized, strawberries, tumbling generously, abundantly, off the dessert cakes which shyly peek out underneath. These are six-dollar desserts, suitable for serious courtship. The whipped cream had disappeared already. Their strawberries are not shy - they flaunt their bright deep red strawberry color, their inviting texture, they flirt their white edges. These strawberries profligately cast about their unmistakable ripe fragrance. Indeed, the fragrance demands attention. For an unmeasured moment, these strawberries own the bench and my perceptions – my other senses have quietly stepped down and wait for the strawberry fragrance to master the stage, to take its bows, to aromatically speak for strawberries everywhere. Each strawberry is joined with all strawberries - connected in a web of genetic code, agricultural pedigree, sense perception and idea. The smell, the fragrance and appearance of these strawberries, and for a distinct slice of time, the connected picture, the taste, the idea of many strawberries, all strawberries, as an adjective as well as a noun, occupy my thoughts. If there had been no name for strawberries ever given, I would have conjured a name for them, then and there. Strawberries are versatile. We can give Latin names to their various genus, Fragaria. We may note that each apparent achene, or seed, on the outside is actually one of the ovaries of the flower, with a seed inside it, perhaps explaining why the couple beside me ordered them for dessert. Philosophers might debate whether or not there exists a non-physical essence of strawberry, an ideal Platonic form of strawberry, or be skeptical that we could ever be sure that what we perceive as strawberry was reliable. Mischievous children have picked them to throw at each other. We can observe them on wild vines, clip, transplant and cultivate them in our gardens, study what combination of sun and water gives them the greatest growth and sweetest flavor, pick them gingerly to set at our breakfast table, eat them singly or in groups in little morning fruit bowls. We have financed agri-businesses to grow them in vast number, might someday sell strawberry futures on a commodities exchange, have hired agricultural workers to pick them in mass quantity. Graduate students in economics might measure the economic impact of establishing a minimum wage for strawberry pickers, while employers make certain their immigration papers are in order. We can contest the right of strawberry pickers to go on strike, and use courtrooms to enjoin secondary strikes by other fruit pickers. Independent truck drivers can transport them in refrigerated, insured freight carriers at free-on-board rates. District managers of supermarket chains can offer them for retail sale in little green baskets at trendy supergrocers which have memorable advertising logos and trained-to-be-friendly checkout people, and serve them in coffee houses at upscale prices. In laboratories we can measure their molecular carbon chains, forensically identify them with gas and mass chromatography, and fit them into biochemical schema of study. We can mash them into lipstick or cream for purposes of skin and beauty enhancement, advertised by slender, photogenic models. We can handwash our dirty dishes in our neglected kitchen sinks, or shampoo our thinning hair with liquid soaps flavored with them. No small series of achievements, for an aggregate accessory fruit. But we have strawberries as descriptors also, as concepts and additions to the language in which we think and speak and describe, in which we write poetry and love sonnets. They act as triggers or stimulants, to remind us of things, things we may want to remember. I bend my head over my tea and soak a piece of my cake into my orange-blossom tea. But these strawberries are not yet done their work. The fragrances of my coffee-house neighbors' strawberries trigger vivid memories. A series of pictures is summoned up, interior miniatures composing a sequenced event in my life, a road trip of an altogether different sort. Gently unfaded, affectionately insistent, parading in silence one at a time yet making a whole, a set of gliding images from the past paints over my vision. ____________________ My wife, Erma, and I were dating, and engaged. I was just 32. At the time, she was just 23 years of age, not quite 5'2" unless she stood on her tiptoes (she was generous in describing her height on various health and application forms), slender, lithe, with quick, athletic reflexes, light brown hair never allowed to grow long, a bright upturned face full of energy, green-grey eyes that were never quite the same shade from day to day, and a stand-your-ground manner suitable for the youngest child who had five older brothers. Erma had been a Christian since her experiences as a teenager in church youth group, and had been well taught by a beloved senior pastor, Reverend Pusey. She could field a ground ball or steal third base, tell every player on the Philadelphia Flyers in 1977 (she still had a Bobby Clark doll) or quote scripture by memory, intelligently and to the point under discussion. She was a secretary at DuPont, a job she had held since the day after she graduated from high school. There was emotional trauma in her childhood, including a miserable relationship with her father (the misery shared by her brothers and sister), and a tragic gun accident which took the life of one of her brothers, after her father irresponsibly brought home a rifle and gave it to his children without supervision or safety instruction. The collapse of the family unit brought economic difficulties. Erma bubbled over with hope and energy – she was ready to wrestle wildcats, hid her fears, counted her pennies, and laughed loudly and easily. Erma pooled shock, grief, loss and anger in reservoirs of her soul. She introduced herself to a pair of young men attending a Christian singles conference in Sandy Cove, Maryland, one of whom was me, because she recognized the church my friend Dave had announced at the beginning of the conference, and that was enough of a conversational opening for her. We took a trip to North Carolina, to visit her brother Noel, the only one of her family to graduate from college. Noel was a marketing manager for a large agricultural chemicals company, and he was moved about the country every few years. For several years he had lived near Research Triangle Park outside Raleigh. Our trip was a happy one; we packed up Erma's silver Honda Civic, years old but running like a Swiss watch, and toodled down the highway one Monday in the early summer. Life was opening up. My disorderly life, spread across two coasts, was moving in a good direction. Erma, deeply emotionally cautious, was hoping that the world held good things as well. After staying the first night with friends in Virginia, we arrived after a day of easy driving at Noel's, still single. As always, he was a gracious host, owner of a sensible but well-maintained home. His practice of buying and selling homes as he was transferred around the company proved to be economically rewarding. I don't know whether he liked his job in its own right, but years later when he was offered a retirement package at the age of 50, he took it, and to my knowledge, has never worked 9-5 job since. Noel was working 9-5 when we arrived though, so during the day we were left to our own devices around Raleigh, Chapel Hill, Durham and the surrounding areas. Open to guidebook suggestions, we went to the North Carolina Botanical Gardens in Chapel HiIl. We walked the displays of native plants, violet-purple iris, milkweed, wood anemone, maidenhair ferns, wild indigo, water-plaintains, bluestars. The Gardens have a display of carnivorous plants, pitcher plants, Venus fly traps, along with their orchids and lilies. I found a very tiny spider among the carnivorous plant displays, picked him up with a leaf, and deposited him into a Venus fly-trap, which promptly, as advertised, closed its tender petals. The wispy trigger hairs of the plant quite quickly formed a bars-of-a-jail cell effect as the plant's leaves closed reflexively – I could see the tiny spider, looking out, as forlorn and puzzled as any prisoner would be. At the time, I had nothing to say to him, and regretted somewhat causing his fate. With the advantages of hindsight and advancing years, today, I might encourage him with words of sympathy – "you and me both, brother," a final salute, issued nunc pro tunc. Erma and I went to see a movie in the evening. Mr. Hulot's Holiday. Monsier Hulot, the French actor Jacques Tati, "decides to vacation at a beautiful seaside, resort. Rest and relaxation don't last long, given the gangly gent's penchant for ridiculous antics." Released in 1954, you have to be in the right mood to see this slapstick farce. Erma and I were nearly alone in the theater, it was a Tuesday evening. We were in the mood – I laughed hard. Erma laughed uproariously, full volume. I never heard anyone laugh so hard – her cackles filled the theater – no nook or cranny escaped the piercing volume of her laughter. Many times. How can you not fall in love with a girl like that? If anyone else was in the theater at all (maybe one other couple), they certainly knew they weren't alone. The next day, we visited Duke University in Durham. The lawns and grounds were green, immaculate, carefully maintained; the buildings, the Chapel, all were elite-college campus beautiful. I daresay visiting parents longed to expend vast sums of money to send their children there. After walking around for several hours, near the end of the day, we found a small restaurant/coffee-shop. Because of the day and hour we were again nearly alone. The shop featured a strawberry desert, loaded with whipped cream. They were the freshest, sweetest, most flagrantly-and-fragrantly-delicious strawberries imaginable. It was a lifetime trophy desert. The taste, the aroma of the strawberries filled our noses, our palates, our tongues – our sweet, ripe taste buds went off like bells. Erma was just swooning with joy. It seemed as if we just sat and ate for hours (which could not possibly be true), as if the strawberry dessert stopped local time to go on forever. These strawberries had royal, domestic, South American and continental antecedents. According to Wikipedia, the garden strawberry was first grown or bred in Brittany, France in the 1750s by crossing Fragaria Virginia from eastern North America with Fragaria Chiloenses, brought from Chile. The French began harvesting wild strawberries in the 14th century. Strawberries were added to cream in the Court of King Henry VIII. What can I add to that? World production of strawberries is in excess of nine million tons, and not a strawberry too many. After we had spent a few days at Noel's, we drove east to go to the Outer Banks of North Carolina. The Outer Banks are a resort area, but wilder, less cultivated than the homogenized resort areas one sometimes visits. We rented two separate hotel rooms to stay in the area around Kitty Hawk. I had sexual relationships prior to becoming a Christian. Erma had many dating relationships, but had learned her sexual ethics as a teenager at a conservative, evangelical church and drew a line she believed in. We did not sleep together on that trip. It helped to make our dating relationship simple, clean, pure, uncomplicated. (Our physical relationship began on our honeymoon - when Erma exited the bathroom and entered our bedroom the evening of our 11 a.m. wedding in Bear, Delaware. We had driven to a bed and breakfast in Milford, New Jersey, Linda and Rob Castagna's Chestnut Hill on the Delaware River. Looking at the teddy-bear decorated bed and room in the honeymoon suite and at me, Erma asked, "do you think we should pray?" I answered, "I already have.") But that wedding ceremony day was still in our distance, like a beckoning city on a hill. The next day on our excursion to North Carolina, we traipsed about on the Kitty Hawk beach. It was not yet warm enough for swimming; the beaches were nearly empty. I discovered that small fish, mullets or small kingfish, filled some of the deeper surf pools and beach ponds left by retreating waves. There is a picture of me taken by Erma, bending over at the waist, looking down, with my pants rolled up as I stood in the middle of one of these surf pools, wearing a plaid shirt with the sleeves rolled up, trying to catch little silver fish with my bared, cupped hands. Trying to catch small fish by hand was a predictably unsuccessful effort, but loads of fun to try. I looked perfectly ridiculous, and we were perfectly happy. On our trip back in the silver Honda Civic from North Carolina, driving north to Wilmington and Phoenixville, we sang hymns on the road. Neither Erma or I have any musical talent at all - neither of us can carry a melody. But there was no music critic in the car, no one to be distressed. We sang "Fairest Lord Jesus," in toneless acapella - it fit our mood and excursion well. _______________________ I was interrupted in my coffee-house reveries by a young man, of Asian background, whose face I recognized, but whose name I didn't know. He had been listening to me a previous week, when I was proclaiming out loud verses from the Book of Revelation, the lake of fire verses, the judgment verses, on a previous morning when the coffee house was much emptier than it was that Saturday evening. His interruption lead into quite an extended discussion, carried out over three locations in the coffee house. "Hello," he said. I responded with my own 'hello.' "I saw you here the other week. You were reading out loud. I was standing over there" – he indicated where he had been standing when I had my brief confrontation with the coffee house manager, Jen, over reading Bible verses out loud. I nodded 'yes' and offered my hand and introduced myself. "My name is Qi," he introduced himself with a small but perceptible bob of the head. His English was good, with a slight British accent. Qi looked to be in his early twenties, fifty years younger than I. His hair was black parted on one side, his chin and cheeks clean-shaven, his eyes brown, his lashes somewhat long, his build slim, probably 5' 10" in height and weighing 140 or 150 pounds, wearing blue jeans and a neat maroon pullover jersey. His facial expression was respectful, intelligent and friendly. "I wanted to ask you. Why were you reading out loud? And why did you choose those verses?" I had to think to recreate my thoughts and mood the previous week. "I can't answer that easily. God moves inside me without giving me explanations. Why those verses? I felt like I wanted to get somewhere - we ought to get somewhere. I saw those verses on the path." "I heard what you said to the manager. The owner doesn't mind?" His expression suggested that people reading out loud in a coffee house crossed a line in the culture he came from. "No," I told him, "the owner doesn't mind." We paused our conversation for a moment, so Qi could find a way around the bench and people to squeeze in opposite me. He was sitting right next to the strawberry-eating couple, also seated across each other on the bench, as I was. "Do you work, or are you a student?" I asked. Qi explained his background to me, responding to my questions. He was 23 years old, a graduate student seeking a Master's degree in statistics from the graduate department of a nearby university. He was an exchange student, a resident of China, whose family came from near Beijing. Much of his life was not spent in China however. His father was an investment banker, and they spent a number of years in different countries and cities, including London, where he learned as a teenager to speak English well, and learned his slight but discernible British accent. He was one of three children, and had two sisters, one older, who was married and living near Shanghai, and one considerably younger sister, who was living at home near Beijing, where his parents had returned. I asked him about China's one-child policy and he explained that his father had sufficient resources to obtain relief from the rule. Since the first child in the family was a daughter, apparently this exception was not difficult to obtain with respect to Qi. Having official sanction for having a third child was more difficult, but by then his father had political and economic connections. By this time the strawberry dessert-eating couple had left. Their seats were taken by others so it wasn't always easy to conduct our conversation. The coffee house was noisy, there was music in the background and people were sliding behind us at times to reach seats further down the long benches on which Qi and I were seated. When I paused my deposition-like questions, I asked if he attended any local church. He did, he explained, and had been for about a year. "What did you think when I read those verses out loud?" I asked. "How did you react?" "I like hearing the Book of Revelation read aloud. It doesn't often get read out loud. When you hear a sermon, somebody tells you what to think about it. There's always a doctrine or a system. Everything has to be explained." He thought for a few moments. "There's more in the words, than there is in the explanations." He said, and I quietly nodded in agreement. "Well, if you just listen to the words, read by somebody else, you wouldn't have a system," I offered. "You might have a language, though. A set of mutual symbols. Even if we didn't agree on what they meant." He listened to what I said and we talked about language, and symbols. His criticisms of symbolic language were well-thought out; a person whose native tongue is Chinese understands well the strengths and weaknesses of symbols to communicate. I suggested that symbols and graphic pictures cut through many language systems. The phrase "a woman clothed with the sun," eludes precise rational understanding, but it's an accessible image everywhere. We had the mutual and considerable pleasure of two people speaking thoughtfully to each other. "You don't agree with any systems about it?" I asked, meaning the Book of Revelation. "I don't know. My church teaches a system." "Which one is that? Dispensationalism? Premillennialism?" "Yes." "The Rapture, any minute. The Jews left to face the anti-Christ." "Yes. Yes." "You're not defending it very hard," I suggested. His facial expression indicated that I had discerned his feelings accurately. "Is that what you believe?" Qi asked me. "No. I'm a Postmillennialist. I believe in the Great Commission. Christ gave us an order. Go into the far reaches of the world. Convert the nations. So we will succeed. It's the prayer he taught us. 'Thy Kingdom come. Thy will be done.'" "How does reading about the burning lake of fire out loud, help that?" Qi queried. "I'm not sure. Does the Spirit have to explain everything to me? I respond as I'm called. But I think everybody wants good news. Ask them, and they'll tell you the world is a mess. But then they want good news - warm and reassuring. God's judgment in a burning lake of fire is a very unpopular topic. But it wakes people up. It made you ask me questions." "Do you think bad news is more likely to win converts?" Qi was looking at me with a certain amount of respectful skepticism. "I think telling people the truth helps people see the truth." "But you, too. You didn't recite the burning lake of fire verses with a big smile on your face." "Perhaps so. Me too," I admitted. "Maybe there's enough bad news already," Qi suggested. "Sufficient unto the day is the evil thereof. That's true too. You're right. But why are all those burning lake of fire verses there? Fierce warnings, aren't they?" I asked rhetorically. "Maybe it's the bad news that already exists. Maybe the world loves judging. Maybe the world needs judging. There's a lot of judging inside of us already." As he said this, I thought I detected some personal history in Qi – perhaps his father was a judgmental person. "I think it's a warning - a guide and a look to the future. But I'll be careful about trying to interpret it, with you around. I'll let the words be the words. Burning lake of fire and all." I raised my hands slightly to indicate surrender – the acknowledgment of my limitations. "Don't some people believe the whole book was just meant for the 1st century Christians? They think it all relates to the destruction of the Temple in Jerusalem by the Roman armies. That's it – nothing else." Qi's knowledge suggested some study; his tone suggested questions, perhaps questions deeper than interpreting the Book of Revelation. "Are you a preterist?" I asked him. I wasn't sure whether his question was a narrow, specialized question over eschatology, or rather a deeper question that any young person might have, about whether the whole structure of religion is connected to anything real at all. "I'm not sure what that means," he admitted. "About what you said. Preterists believe most of the Book of Revelation has already been fulfilled. It was a warning for the 1st century, for the early church. A tract for the times. Now it's done – it has no future significance," I explained. "If that's what you're asking." "No, I haven't thought about it much, but don't think I think that. How about you?" Qi asked. There were questions in this young man, but I didn't know quite what they were. "I think it's prophecy. The Word of God to us. It's no more fulfilled and done than the Sermon on the Mount is fulfilled and done. Does that answer your question?" I returned. "I guess we'll never know, this side of Final Judgment," he offered. "Maybe we just wait for the Rapture?" "It makes a difference now. It changes how we act, because of what we expect. If all you're doing is sitting around here, waiting for the Rapture, that's one kind of answer. But I'll buy you a cup of coffee, and we can wait together." As I was about to get up to buy coffee, a young woman, talking to her friend following behind her, was trying to make her way behind the bench to a seat. She was holding a sandwich on a plate and a glass. Someone moved on the crowded bench, not knowing anyone was behind him, and bumped directly into her. Her sandwich spilled and tumbled across the back of an unshaven but pleasant-looking blonde young man and onto the floor. There, visible for the world, near Qi's feet, were the ingredients for her sandwich, two slices of multi-grain bread, two chunks of avocado, two generous slices of tomato, and a large stack of bean sprouts, scattered across the floor along with a slice of dill pickle. She moved back apologetically, waving the now-empty sandwich plate in her hand, obviously embarrassed. The young man stood up, rather mildly and saw who had spilled sandwich fixings on him. He didn't seem angry - he was apologetic and rather embarrassed himself. No one quite knew what to do. For a few moments the two of them milled about each other in rather disorganized fashion. The coffee house manager was nearby. She saw what had happened and signaled for a staff person to assist. Qi and I both stood up to move out of the way and sidestepped our way to leave the benches and table. As we were moving, I made brief eye contact with the manager and we mutually and quickly nodded. I didn't want her to think I had been a problem again, but she saw I was an innocent bystander, not an repeat instigator of disturbances. While the clean-up was being accomplished, Qi, seeing our mutual nod, asked if I knew the coffee house manager. "Yes, her name is Jen Geddes. She's a Christian. She's nice – a calm person." We watched the cleanup. I thought I would share a bit more, thinking still about what Qi's questions might be. "Years ago, she was in the newspaper, picture and all. She had a bit of a temper. I think she came from a very fundamental background. She was in a church, and for whatever reason, something was going with a visiting pastor she definitely didn't agree with. She expressed her theological disagreement by shouting out loud, picking up a stool, and heaving it at this visiting pastor. She actually hit him with it and there were disturbances in the church. The police had to be called. As a sentence I think she got what is called ARD, a non-trial diversion. It usually means she had to do some community service and get some counseling. I was practicing as a lawyer at the time, so I paid attention. Some years later, she got the job here. I recognized her when she started. Very calm - very welcoming to everybody these days. I never talked with her about it. I always wanted to ask her what it was about. Part of it was reported in the newspaper – apparently, whatever it was the visiting pastor was saying, her response was along the lines of "are you really going to say that, in my ear?" The cleanup was over, but Qi and I found a different place to sit and resumed our conversation. He wanted to know more about the type of law I had practiced, which was a general community practice. We started talking about the law and about the U.S. Constitution and some well-known constitutional principles, which were not, as Qi described, the rule or norm in China. He described a culture and circumstance in China which might be characterized as intense and ubiquitous favoritism. "We have those problems here - in a big way," I acknowledged. "You have laws about it, though. In China, there is no law to appeal to, to correct such things. The party is the law, and the party officials who operate without needing any approval." "We do have laws," I acknowledged. I narrated for Qi a United States Supreme Court case, which is a staple of the Constitutional Law curriculum in law school. "In San Francisco, around 1880, most of the laundry workers were Chinese. Laundries used heat in wooden buildings. There was a statute that said you couldn't operate a laundry without a permit. The statute itself wasn't crazy - there was a genuine fire risk with boiling water used in the laundries – not a joke in San Francisco. But Yick Wo had been operating his laundry for years, when he was told he couldn't operate his laundry anymore without a permit. Unfortunately, if you were Chinese, you didn't get a permit. If you weren't Chinese, then you got one. Yick Wo was fined for operating without the permit, and he couldn't or wouldn't pay the fine, so he was put in jail. The Supreme Court ruled that the administration of that permit law was unconstitutional – even if the laundry owners weren't citizens. Even if the law itself made sense considered in isolation. The Chinese laundry owners still had a right under equal protection, under the equal protection laws of the 14th Amendment." "You would not find such laws in China," Qi lamented. "Well, it took us years to take the legal principle serious," I told him. "Taking your principles seriously takes time." Our conversation continued. We talked about Chinese coolies and how they worked. We talked about Christianity in China. We talked about the beginning of the movie Crazy Rich Asians where they're having a Bible study. We talked about missionaries and Hudson Taylor and the Chinese Inland Mission, and when Qi's family had become Christians. We talked about wars in Asia – in the Pacific against Japan. Qi had a very distinct opinion about the treatment of the Chinese by the Japanese in WWII, which flowed over to his opinion over disputed islands in the South China sea. We talked about the wars in Korea and Vietnam. We talked about Mao, and Communism and the treatment of Christians in China during the cultural revolution. Qi's family had suffered and practiced their faith in secret, but had emerged. We talked about the Three-Self Church in China. "Sanzi Jiaohui" Qi explained, trying to help me to pronounce it correctly. "But my family has spent so much time overseas, it was not critical to us. We didn't argue about religion, we argued about how many hours my father worked." He looked not as happy making this last statement. I decided to change gears altogether. "You'll be married someday. You'll have a wife and probably children. Do you have a girlfriend?" I asked. "Yes. But she is in graduate school in Michigan now. So I only get to see her on vacations. Sometimes we meet in Chicago. We are making some plans, but they have to wait. We text. She likes it, but she thinks it's cold there." We talked about the weather in China, and in the U.S. We moved our location one more time, when a booth opened up. Time passed, but the Rapture still lay in the future. In the meandering talk and silence of our time together, we made friends. The Holy Spirit, as known to coffee houses as He is to great cathedrals, entered somewhere. Eventually Qi said it was time for him to get back home, and we parted company with the idea that he would be back in the coffee house, and we would have a chance to talk again. Perhaps further, on the Book of Revelation, he suggested. ___________________ And in the Spirit he carried me away to a great, high mountain, and showed me the holy city Jerusalem coming down out of heaven from God. Revelation 21:10. Those trained in theology and ministry should present the bulk of the inspired message of Rom. Ch. 12-15. But there is an element of those passages I want to address. I have a law degree, was valedictorian at law school, have practiced law for many years, and have held elected office. I serve as a volunteer on various boards with legal and executive authority over substantial matters. The business of law and government is something with which I am familiar. Although words like "law and government" don't sound San Francisco hippy-ish, don't seem to blend into a coffee-house or a road trip to the last chapters of Revelation, that is my direction now. Rom. 13:1-10 is my topic. Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. Rom13:1a. The passage is central. It does not stand for, nor should it be understood, to be a command to political authoritarianism. It is an invitation to law, to legitimacy, to ascertaining the will of the people in a democracy, enacting that will within the confines of a constitutional system, and then respecting the laws that flow therefrom. Within the world at large, we may be subject to, or may become the governing authorities – but we are always Christians. The Apostle Paul had multiple purposes in so writing – he had a concern with the relationship of Christians to the outside world and to the political authority of the Roman empire. Paul was also concerned about how Christians relate among ourselves. Christian religious/political conflict among ourselves has been a challenge for Christian theology. Theological disagreement may be the reason or the excuse for the ecclesiastical, political or social separation of Christians. Once reasons develop, theological disagreement, leading to differing communions and groupings, becomes the vehicle for separation. As the Reformation commenced and continued through the 16th and 17th centuries, it appeared the immovable object had met the irresistible force. When Christian conscience met Christian government in vehement disagreement, the results were tragically unacceptable in individual cases. Theologically, the issues have never been resolved. One person wishes to pray to the saints, another does not, one expects an early Rapture with no warning, another does not, one thinks the Holy Spirit proceeds from the Father and the Son, another does not. There are innumerable such differences. The continuing disagreements demonstrate that we have no recognized method of either resolving the dispute, or even a recognized method of staying in communication with each other. The argument continues unresolved. The fallback position for various Christian disputants is spiritual distance and intentional distancing, and attrition over time. Politically, we have addressed the most negative consequences of those 16th and 17th century conflicts by privatizing religious conscience. The results of privatizing Christian conscience are only partially satisfactory, as the 21st century is demonstrating. Organizing a better society is problematic, if each Christian has no greater loyalty than to his or her conscience. Conscience slides into self-will. Beyond denominational or theological boundaries, no one is able to present, to debate, to respond, to adjudicate, to give, or to obey an order issued by a recognized body of Christians, on any issue – not just very large important issues. All issues are 'off the table,' as it were, beyond joint resolution. No one could today post 95 theses on the door of a church and have an audience. We are stalled on Christian conscience-autonomy. No one says 'my conscience is God' but that is the net result. Each spider sits on her own web. The Old Testament analogue is the Book of Judges. The civil and political theory and authority that God has established pertinent to us, and to all, has been two thousand years in the making. The development of this theory is an argument for and an example of common grace, extended by God to all, who makes his sun to shine on the good and on the evil, and sends his rain on the just and on the unjust. "All peaceful beginnings of government have been laid in the consent of the people," John Locke, the British philosopher wrote in his Second Treatise on Government, Sect. 112. His work was instrumental in the framing of American constitutional ideas. Within the United States, we are both the governed, and the governing authorities. Perhaps odd, perhaps obvious to say, but if we as Christians want to reach the heavenly city of God, we have to be capable of governing and being governed by each other. This does not suggest extinguishing the ordinary and necessary debate and contentions that accompany civil and religious life. But at some point, a methodology of decision-making has to be established. Decisions are to be made, and they have to be respected. These 'decisions' are Christian decisions, critical to the communications and communal life of all Christians. That is not intended as a challenge to fundamental theological positions. When our government formed, Maryland did not become Pennsylvania – each state assigned certain powers to a federal government, and retained the rest. Lawful is not lawless, even where there is hard questioning and debate over what is really or ought to be 'lawful.' There are many different ways to connect with each other in the exercise of our Christian faith. Our movement toward the Jerusalem from above is obstructed, if we are situated like a collection of hermit crabs, each communion barricaded in its own shell of theological position, ecclesiastical organization and personal conscience. The authorities that exist have been established by God. Rom. 13:1 b. God created and enables all things, in providing the motive power for all events, outside of whose permissive will nothing ever can happen or could happen. Such establishment includes "the authorities that exist." As Jesus said to Pilate, "You would have no power over me if it were not given you from above." God is the source of lawful authority. The present state of world and national affairs, including our legal and political structures, is not accidental. It may be temporary, or cause us to pray "How long, O Lord, will the wicked by jubilant?" But if we cannot obey our own lawful authority, exercising decisions derived from faith, there is no possibility of building a genuinely lawful structure. If we cannot debate our Christian statements, decrees, findings or laws, enable and enact our Christian decrees, respect or obey our Christian laws, because they come from the authority already announced and ordained by our God and Savior, we're not going to move. We are stranded in the valley of stasis. I am postmillennial, a believer in the Kingdom of God that comes into this world. The extension of Rom. 13:1 b is necessary. This verse sends us forward, makes us look to the future. The current set of authorities have been established by God. The next set of authorities will be established by God - and the next set, after that. We want this set of authorities, each set of authorities, to be better, more Christ-like. When we say more 'Christ-like,' it is not reasonable to expect that denominational and theological differences are going to evaporate. We want to be Christ-like as we assume, or obey, or exchange, this developing authority which expresses itself in constitutional forms among us - not because it results in theocracy or theonomy (or any other system of being ruled by the laws of the Old Testament). Rather, we remember that the "authorities that exist" may be us, or may not be; and if we're not holding office at the moment, we may retain our theological positions or political differences. Do unto others as you would have them do unto you, has special significance when we are talking about different groups of Christians contending over beliefs, ideas, or courses of conduct which may be supported and advanced by force of decree, statement or law. If we are going to move toward a more complete Christian community, theological convictions count, inspiration counts, but also, impartiality counts. We want the debate (and the penalties for losing the debate on whatever topic is at hand) to be just and impartial. The rules, the conduct, the doctrine, whatsoever it is under discussion, and the statement or law that issues from them, or us, are to be impartial. The means and procedure of discussing, debating, challenging or appealing the decision regarding the resolution of Christian issues, have to be impartial. Due Process is a legal term but it paves a spiritual road. It means notice of the issue at hand, before the time and place of decision, and the opportunity to be heard on the point by the decision-makers. We hope valued impartiality flows into our political and national lives. But whether it does or does not flow nationally, we have to communicate these exchanges and accord this due process among ourselves in an impartial manner – and then voluntarily respect the outcome. The amorality of the present state of our national political life is not ultimately acceptable, but neither it is acceptable to go back to the political situation, rife with religious persecutions, that characterized Great Britain (and here in New England) in the 17th century. We do not criminalize people with whom we disagree. We will not move toward a golden, millennial age until we capture solutions to both sets of problems – spiritual unity which enables voluntary association and cooperation, and spiritual dissent. Our risen Lord Jesus has set us a mid-term examination. God has graciously provided us guidance. As explained by Locke in his Second Treatise, sect. 131: And so whoever has the legislative or supreme power of any commonwealth, is bound to govern by established standing laws, promulgated and known to the people, and not by extemporary decrees; by indifferent [impartial] and upright judges, who are to decide controversies by those law; and to employ the force of the community at home, only in the execution of such laws; or abroad to prevent or redress foreign injuries, and secure the community from inroads and invasion. And all this to be directed to no other end but the peace, safety, and public good of the people. The peace that Jesus confers - "Peace I leave with you, my peace I give unto you" (John 14:27), connects to this Lockean peace, safety and the public good. The kingdom of God ("Thy kingdom come," Jesus taught us to pray, Mat. 6:10, "on earth as it is in heaven.") and "the leaves of the tree are for the healing of the nations," Rev. 22:2, converge on this peace. They are intended for this-world Christian implementation, and this implementation and obedience to God's will is not beyond us. John Locke described the "peace, safety and public good of the people" in terms that were attainable. He presented his solution at the time of intense religious persecution that frequently was the excuse, rather than the reason, for political persecution. The experience of the Amish community in self-regulation provides some useful guidance. The Nashville Statement, signed initially by more than 150 evangelical leaders, affirming what is set forth or implied in Scripture about sexuality, particularly Romans ch. 1, is a productive step toward our self-regulation and our movement toward a Holy City. The Nashville Statement engendered disagreement and resentment. Nor do I endorse all views, on all issues, of those Christians who developed the Nashville Statement. The point is to cooperate as actively and as far as we can, but no further. Theological statements and decisions are presented to address conflicting positions. The resentment within large elements of our national society, of the Christian position on the sexual issues addressed in the Nashville Statement, is intense – but that is acceptable. Disregard of God's Word engenders its own consequences. We want to be frog-marched off the Titanic of modern secular culture and nominal Christianity - thrown unceremoniously into a little lifeboat named Jesus and the Bible. We expect to be marginalized with the world's imprecations following, as the Titanic leaves us behind. We may bob in the ocean of broad societal disapproval for a short season. It's not hard to see the iceberg coming. After the iceberg has done its work, we, the Christian community, build a better world. We may communicate our own internal understandings and direction without surrendering those theological positions which are essentially non-negotiable. John Locke calls out the following elements in the above-recited passage: legislative power, established law, impartial judges, a judicious use of 'force' to execute such laws, directed to peace, safety and public good – and we would add, for the community of our faith. The challenge is to connect that political peace, of which we are clearly capable, with Jesus' spiritual peace. The alternative, the Valley of Christian Stasis, is incapable of being characterized as good faith. That is not how the Book of Revelation ends. To disconnect the two kinds of peace, to say that the peace that Jesus provides is always and forever not of this world, is to take a position on eschatology. That is to take the position that the Kingdom of God is not coming (despite praying "thy Kingdom come") in this world except by the visible return of Christ but in no other way. It is to take the position that the Great Commission does not fully succeed (apparently, then, a command to partial failure?). It is to take the position that the ending of Romans ch. 16 ("so that all nations might believe and obey him") doesn't count. If the Kingdom of God is coming in this world, then those good ends that John Locke asserted - peace, safety, the public good - have to be realized in the context of a multitude of Christian expressions (the 'Seven Churches' of Revelation), giving rise to our City in Motion. The political events of the last two thousand years include what has politically taken place in this country in the last 250 years. We may begin with the Deist-influenced proclamation of the Declaration of Independence (which, despite its Deist influences, repeatedly and insistently invokes God, the Creator, the Supreme Judge, and Divine Providence), which is also directly of God. The Declaration of Independence, like all other expressions of common grace, is directed by and under the authority of our risen Lord, Jesus. Pilate's authority derived from Roman military and civil power gets the benefit of God's imprimatur, as spoken by Jesus. Then surely also so does the Declaration of Independence, the U.S. Constitution, and the Federalist Papers. We have political tools. We need to use them. We don't want to supplant the state, we want to create a miniature of a Constitutional and legislative system, for ourselves, entered into by three gates: by Christian faith, by subscription to the doctrine of Scriptural inerrancy, and by a commitment to a forward-looking eschatology. Beyond that, once through those gates 'of the outer courtyard,' we acknowledge a diversity of views, a gathering of seven churches, a lively exchange of ideas. We will make and find our city and move toward peace, joy, and the enjoyment of the presence of God, characterized by our love for God, and our love for each other. There, we will be in a position to lead useful and interesting lives and have enjoyable and interesting discourse. We do not resurrect the past, look to the past, long for the days of ancient Israel, look for theocratical forms of government, or long for the days when our particular theology will be adopted by everyone. Christianity is just beginning. "By calling this covenant new, he has made the first one obsolete. And what is obsolete and aging will soon disappear." Heb. 8:13. The orchestra is just tuning up - we're barely getting started. I have no use at all for nostalgia. To quote a modern theologian, Greg Bahnsen: Postmillennialists believe, therefore, that the kingdom of God will gradually grow on earth, visibly, publicly, and externally. . . It will grow through the gradual conversion of the nations – through the preaching of the Word of God. . . . This salvation of many people must have visible expression and influence and be seen in an outward culture in society. (Victory in Jesus, Bahnsen, CMP 1999, p. 27). (See also, Postmillennialism, an Eschatology of Hope, Keith A. Mattison, P&R Publishing, 1999; The Victory of Christ's Kingdom, John Jefferson Davis, Canon Press, 1996; Prophecy and the Church, Oswald Allis, Presbyterian and Reformed Publishing, 1978 (critique of dispensationalism); He Shall Have Dominion, Kenneth Gentry, Apologetics Group Media, 2009 (thorough defense of postmillennialism); and An Eschatology of Victory, J. Marcellus Kik, Presbyterian and Reformed Publishing, 1971) ("the Holy City is situated in time and history . . . " p. 245). (Noting also with all these authors, that their theology is learned, their eschatology is inspiring, their legal and political theory needs better direction.) Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves." Rom:13:2. Paul instructed Christians in the Roman Empire, where we began as a tiny minority. Stay out of trouble, direct your energy away from rebellion, stay away from political revolt or disobedience. Move in our spiritual life and the witness to the growing faith. Paul was concerned about building the church locally and across geographical distances and cultural groups. It was the Holy Spirit saying, "it's okay to obey the Roman authorities – in fact, you should, this is part of your obedience to me, unless (as is clear from the Book of Revelation), you are being asked to deny Christ or otherwise blaspheme." Christ warned his disciples to stay clear of the military and political disaster coming because of the Jewish rebellion brewing against Roman authority in his pointed discourse at the Mount of Olives. In whatever direction we decide to move, it must meet the fundamental standards enunciated by Paul. For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and he will commend you. For he is God's servant to do you good. But if you do wrong, be afraid, for he does not bear the sword for nothing. He is God's servant, an agent of wrath to bring punishment on the wrongdoer. Therefore, it is necessary to submit to the authorities, not only because of possible punishment, but also because of conscience. That is also why you pay taxes, for the authorities are God's servants, who give their full time to governing. Give to everyone what you owe him; if you owe taxes, pay taxes, if revenue, then revenue; if respect, then respect; if honor, then honor. Rom. 13:3-7. Christian, don't do the crime, if you can't do the time. The bearing of the sword is intended for punishment. The state has a monopoly on the use of force, for a good reason. Generally, Christian conscience acts in conjunction with the state (but not always, see, e.g., Martin Luther King's Letter from a Birmingham Jail). In his Letter to the Romans, Paul meant a number of different things by 'the Law,' understood by context: the Ten Commandments, the Law of Moses implying a special revelation of God's will to the Jews, natural law available to and applicable to all people, spiritual law to be followed by Christians out of obedience to the gospel, the law of love, Roman civil or criminal law to be obeyed at the risk of punishment, the law of conscience, including accusations or defenses of conscience, the law of interior struggle with sin, sin and death itself, and the new life of the Spirit - all are referenced in Paul's letter, all characterized in his writing as or associated with the Law. The Law shows us our sins by holding up a mirror to our conduct in the light of God's Law, sending us to call on Christ's atoning mercy. The Law protects the weak from wrongdoing at the hands of those stronger and is essential to a civil society. The Law in all its forms and expressions is surely the great chain, wielded by an angel, which binds Satan in Rev. 20:1 and 2. As the Holy City comes down out of heaven as described in the 21st Chapter of Revelation, it is not described as the City of Law. By implication, the City may be protected by Law. Law may reinforce its walls and its gate. Spiritual law may flow from and through the Church to separate those who may enter the City of God from those who may not. But the Holy City's light, foundations, jewels, gates, streets, river, fountains, or its Tree of Life are not described in terms of Law. In the Sacred City of divine and human joy, where Christ reigns by acclamation, by love and by power, the purposes of the Law have been fulfilled. Lawlessness has no place in the City as it can never enter in. The Abyss may be escaped, only to give rise to further battle and fire, but the Holy City is prepared as a bride. The description of the Millennial City calls us to something higher, further and more perfect than Law as a goal and end of human society. The Law has a purpose and an end, and it reaches fulfillment in Christ's work on the Cross. In a more perfect society, where equity is done everywhere, there is no need to petition a court of equity for relief. Where love and trust are more perfect among people, no judge is needed to assert jurisdiction, hear argument or rule for one party or the other. In a meeting with our beloved, we who love fold our papers, close our law books and put our contracts aside. Their purpose has been served. Love keeps no record of wrong, so we may leave the courtroom. We go to meet for a wedding ceremony and a feast. The beauty of the meeting calls us to travel the road. Questions arise about doing right, what obedience means, in a Constitutional democracy where we are asked to play a part. The part we play nationally, whatever it is, to which we are also called and from which we refuse to be disenfranchised, is not the same as the spiritual movement we pursue among ourselves. We are called to something higher than the surrounding political confrontation and factionalism (not an easy problem to solve; see Federalist No. 10 – Madison thought the danger of factionalism would be solved by the new Constitution, and clearly that has not been the case). John Locke thought the solution was self-evident. "[F]or nobody has an absolute arbitrary power over himself, or over any other, to destroy his own life, or take away the life or property of another. . . Thus the law of nature stands as an eternal rule to all men, legislators as well as others. The rules that they make . . . must be conformable to the law of nature, i.e., to the will of God . . ." 2nd Treatise, sect. 135. To say something must be conformable to the will of God, or the law of nature or an eternal rule, has proved to be guidance not so obvious, beyond the first application, of not destroying life. Many Christians are united on this point at least. Given the number of abortions being performed annually in the United States and western world generally, even Locke's standard of 'not taking away life' appears to have given way to a notion of personal rights that is practically unlimited in its scope or application. In the case of abortion on demand, the notion is tragic on a massive scale, leads to infanticide (and the purposeful abortion of Downs' syndrome babies), is contrary to God's will, is destructive of our national political fabric, and presents an irresistible temptation to federal courts to exceed their Constitutional jurisdiction and intended scope of authority. Next to the Dred Scott decision, Roe v. Wade is the worst decision ever made by the U.S. Supreme Court, and its consequences have been destructive. The decision raises political problems regardless of religious faith – there is no serious legal question of any type that cannot be formulated into a query about individual rights and then answered in such a way as to make individual rights (defined to assure the preferred outcome) preempt and supersede any other type of right. In the case of abortion, all that is necessary is to deny the definition of human life to children in the womb. The definitions decide the outcome. When we now use the term 'civil rights' the meaning is – rights of the individual. In current judicial reasoning, advancing individual rights is always expansive of the good, as long as the individuals are out of the womb. In current judicial reasoning, the rights of the group are nearly always oppressive, subtracting from the net benefit of civil society. My civil rights cannot be added to the civil rights of my fellow citizens, in such a way as to develop a society promoting religiously-based ethical views. One hundred thousand people may not be lead in prayer at a government-sponsored or funded event, if one objects. If it is necessary to justify protecting children in the womb from destruction by making a religious argument, because the definition of the beginning of life implies theological and ethical reasoning, then the destructive consequences of advancing individual rights above other rights are wrongly justified as compelled by the implied language of the Constitution. An intellectual shell game has been played by our federal judiciary, of which Roe v. Wade is the most notorious example – get the definitions right, set up the conflict as the individual vs. the group (included in 'the group' is any assembly of state legislators) – and the desired judicial result will pop out like candy from a dispenser. From this Christian's viewpoint, and I am also a citizen of this nation, this is unacceptable. As an individual, my name is not "Congress," as in the 1st Amendment ("Congress shall make no law"). The idea that ethical decisions, which result in law, may not have religious foundations, is to be rejected. The idea that I may not join with others to vote for or to pass laws which at some point in their chain of reasoning, rely on religious belief or revelation, is to be rejected. A method of judicial reasoning which relies on carefully-crafted initial definitions and nomenclature to avoid the obvious, observable acts of medically terminating life, with the resulting infant body parts available for marketing, is to be rejected. Political acts which have ethical foundations, which themselves have religious foundations, are ordinary acts of Constitutional self-rule, not the establishment of a theocracy. We will do better, because God will compel a better result. The City of God is a promise to seven churches, standing for a society of communities engaged in the voluntary worship of God and obedience to Christ. Discovering the will of God, in our own relations with other Christians, raises harder questions than challenging bad national law or opposing abortion on demand. Discovering God's will mean moving forward to our own better self-governing society, even if we construct a model first on a 'table-top,' as it were. I quote a passage from Locke which will have a familiar sound to any reader familiar with the Declaration of Independence: Great mistakes in the ruling part, many wrong and inconvenient laws, and all the slips of human frailty, will be born by the people without mutiny or murmur. But if a long train of abuses, prevarications, and artifices, all tending the same way, make the design visible to the people, and they cannot but feel what they lie under, and see whither they are going; it is not to be wondered, that they should then rouse themselves, and endeavor to put the rule into such hands which may secure to them the ends for which government was at first erected . . . 2nd Treatise, sect. 225. Locke observed that the people may "rouse themselves." Indeed, 'rousing ourselves' is essential. But in what way did the Apostle Paul view 'rousing ourselves?' The difficulty with Paul's passage in Romans ch. 13:3-7, is its static nature. Those admonitions made sense then, for a small religious minority in a vast pagan empire. The Roman authorities were there, and the Roman Christians submitted to them, and were grateful to God for the opportunity to worship him in peace. There was no political development implied; it was intentional separation from Roman interference, by giving no cause for offence, for purposes of Christian religious practice. A difficulty with the passage of Locke cited above is that it takes the matter one, but only one, drastic step forward. If the authorities are inflicting a "long train of abuses . . . all tending the same way" then the people ought to put "the rule into such hands as may secure to them the ends for which government was at first erected." Locke's concepts are binary, but they also will become static – either the people accept the "great mistakes and wrong laws without mutiny or murmer" – or, as the American people did in 177 6, they "rouse themselves" to "put the rule into such hands, etc.," in other words, to put governmental rule into American hands in the legislatures of the American states. Continuing, aspirational movement was not contemplated by John Locke either. The wasn't the problem he was facing 320 years ago, but it is a problem we are facing now. There is much the Book of Revelation does not do. There is one thing it does do, beyond its powerful encouragement in the face of persecution – it says, 'look, there's a goal here, a destination, and we want to get to it.' The Book has an end, and the end is a City. The Great Commission is equally dynamic – Jesus telling us "Go, make disciples." There's a goal here, a command, something we are supposed to be doing – and disciples, discipling and discipline has to extend to more than personal conscience, to the exclusion of Christian community. The argument against amillennialism is parallel to the argument against premillennialism (whether in its dispensational presentation or classical presentation) – those doctrines don't go anywhere. When it comes to Revelation ch. 21 and 22, these doctrines 'sit on their hands.' Rather, our doctrine of eschatology is postmillennial (Christ comes after ("post") the millennium) by our voluntary choice, by Revelation's destination, by inspiration of the Holy Spirit to reach a millennium in this world. Jesus is awaited at the end of the golden, millennial period, however long and wonderful that period may be, a thousand years or a ten times a thousand years – and we have acted in obedience to him in making or moving to such a society and such a world. (For the Kingdom of God will be like a man going on a journey, who called his servants and entrusted to them his property - one to receive five talents, one to receive two, another, to receive one). Our goal is forward. Neither John Lock or the Apostle Paul, or Jesus, say: "let's go back to an Old Testament theocracy as soon as we have a chance." Hence, my profound disagreement with all forms of political theocracy, theonomy, etc. We move to the future here, in terms of our political understanding – our Lord Jesus has not been asleep for the last 2000 years. For that matter, if you need open-heart CABG surgery as I did, you will not seek out a doctor who applies the methods of healthcare available in the days of Moses – there are no instructions in the Old Testament for a triple-bypass procedure. Common grace has done something with respect to medical care, as it has done something with respect to political theory which the churches may apply. After the passage quoted above about obeying the authorities, the Apostle Paul moved directly, with no further transition, to a society characterized by love that has already internalized the Law. The movement is sudden between Rom. 13:7, extolling obedience to external Roman authority, sharing neither political power or a faith with us, to Rom. 13:8. Here is our endpoint: Let no debt remain outstanding, except the continuing debt to love one another, for he who loves his fellow man has fulfilled the law. The commandments, "Do not commit adultery," Do not murder," "Do not steal," "Do not covet," and whatever other commandment there may be, are summed up in this one rule: "Love your neighbor as yourself." Love does no harm to its neighbor. Therefore love is the fulfillment of the law. If we wish to go On the Road now (and we find ourselves On the Road whether we wish it or not) – static conceptions will not do. We construct with the law in the manner of a homebuilder, using our tools to lay on progressively wiser and more effective structural elements, until we reach the fulfillment of home-building, a home where we may love. That is the postmillennial vision – a millennial world, a golden age of faith, love and peace, before Christ returns. The thousand years of the millennium in Ch. 20 is both a reality and a symbol for that vision. The reality of God's ordaining will is a driving movement. Growth through the Holy Spirit is neither limited to or circumscribed by the symbol of a thousand year time period. We travel to an end and a society good beyond words. Our driving force and our destination comes from God. Golden ages are hard to come by, but not only can we get there, we will. Christ has called us to this, and his sobriety and his power in doing so is beyond question. ____________________________________
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The SAIS Observer – The SAIS Observer is a newspaper written, edited and produced by the students of The Johns Hopkins University Paul H. Nitze School of Advanced International Studies (SAIS). Founded in 2002, it is the official student newspaper of the global SAIS community. The SAIS Observer is a newspaper written, edited and produced by the students of The Johns Hopkins University Paul H. Nitze School of Advanced International Studies (SAIS). Founded in 2002, it is the official student newspaper of the global SAIS community.