No hay un consenso entre los expertos sobre el baremo Leer

Una docena de personas ha fallecido en lo que va de año en espectáculos taurinos populares. ¿Sólo por la mala suerte?

El anuncio del BCE podría quedar en un nuevo juego de palabras de Draghi para mantener alto el ánimo de unos mercados que reclaman acción

El discurso poco comprometido del presidente del BCE sigue impulsando el euro y complica aún más la recuperación económica

La Generalitat todavía me debe unos 600 euros desde el año 2009, año en que nació mi hija.

Una ciudadana critica el estado del consulado español en Argelia.

El profesorado asociado de la Universidad de Barcelona envía una carta abierta al vicerrector de profesorado, Manuel Viladevall.

El gobierno de coalición del PP con los de Abascal, roto el pasado julio, rebajó un 5% el presupuesto para Emergencias y derogó la UVE antes de que comenzara a funcionar Leer

Amanecimos hoy con la confirmación de que el día 20 de julio se restablecerán oficialmente las relaciones diplomáticas entre Cuba y Estados Unidos.

Nadie le preguntó al pueblo cubano qué responder a Google ante su oferta de regalarnos la instalación gratuita de internet en Cuba.

¿Cuánto dinero costaría limpiar mínimamente los bosques de nuestra Comunidad para evitar los incendios? Y en todo caso, ¿no sería mejor prevenir que "apagar y recuperar"?

Un visitante desprevenido podría equivocarse. Tanto Toyota junto, impecables, blanquísimos, como recién sacados del horno, no pueden pertenecer a ningún organismo humanitario que desarrolle su actividad en una ciudad polvorienta, sucia, que acaba de sufrir el peor desastre natural del continente.  

Hoy es el Día D del referendo. La Corte Constitucional decidirá si lo tumba o lo revive.

La amplia mesa rectangular, donde nos apretujamos los currantes de 'Viridiana', se convierte a diario en un campo de fútbol arbitrado por los pitidos de la sorbetera. Desencuentro internacional, nueve nacionalidades compiten, que cesó bruscamente hace una semana para centrarnos en la tragedia de Haití.

The Verge acaba de lanzar un interesante experimento: Circuit Breaker, una publicación especializada en gadgets que tendrá en Facebook su canal principal, especialmente para vídeo. ¿Por qué? Porque el público al que se dirige, compradores de dispositivos electrónicos, está principalmente en el móvil y tiene Facebook instalado. ¿Es una estrategia sostenible?

Madrid se ha convertido en la terraza de España, de Europa, del mundo

Una lista cualquiera pone a Madrid dentro de las diez mejores ciudades del mundo para vivir. ¿Están de coña?

Pues hora feliz como en todo el mundo...

Hay tantas fiestuquis en Madrid, que parece que hemos salido de la crisis... ¡Y arriba la Esteban!

A los analistas políticos les gusta rebuscar en las lecciones de contiendas electorales pasadas para predecir las futuras. Dos son las fechas más nombradas, una para los estrategas de cada partido. Los republicanos miran a las elecciones del 1980, que perdió Carter contra Reagan. Los demócratas a las del 2004, en las que Bush fue reelegido. 

Ya hace tiempo que Warren Buffet, un inversor con un olfato tan afinado para los negocios que está considerado el tercer hombre más rico del mundo, pide a gritos pagar más impuestos. Con un artículo en The New York Times, ha vuelto a azuzar la polémica sobre la carga impositiva de las rentas altas. 

La justicia es un mono de pechos desnudos, venda en los ojos y espada ardiente, aunque en Estados Unidos, en el caso Strauss-Kahn, parecía una harpía. De las que denuncian a la vecina por untar con aceite el palo de la escoba, amamantar gatos negros y fornicar con Belcebú.

El jarabe de maíz de alta fructosa quiere llamarse azúcar de maíz para lavar su imagen, asociado como está a la obesidad en EEUU. Los azucareros se oponen en tribunales

Un tribunal ha determinado que en este hecho no tiene culpables. Un bello artesonado sirve de marco a la situación. 

... o tumbado en la playa, o jugando al mus. 

Es un técnica tan antigua como su leyenda: ofrecer una zanahoria a cambio de una actitud positiva. La valla de Melilla nos viene ofreciendo imágenes de mucha fuerza. Ahí hemos visto muchos palos, hoy hemos asistido a una aproximación distinta: la zanahoria.

El Congreso de los Diputados vive hoy en ese universo paralelo llamado Debate del Estado de la Nación. Un mundo de color de rosa o negro como el tizón, según el partido político que lo pinte. 

The long lost remains of Thomas Kent, one of the 16 men executed in 1916 following the Easter Rising, have been identified by scientific DNA analysis...

Escuche el programa de este miércoles 13 de noviembre. La Luciérnaga, un espacio de humor y opinión de Caracol Radio que desde hace 31 años acompaña a sus oyentes en su regreso casa.

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Bitcoin reached a record high above $91 000 Wednesday as the world's biggest cryptocurrency benefits from president-elect Donald Trump's pledge to ease regulation around digital tokens.

At 8:30 p.m. on 16 May 1916, John J. Carty banged his gavel at the Engineering Societies Building in New York City to call to order a meeting of the American Institute of Electrical Engineers. This was no ordinary gathering. The AIEE had decided to conduct a live national meeting connecting more than 5,000 attendees in eight cities across four time zones. More than a century before Zoom made virtual meetings a pedestrian experience, telephone lines linked auditoriums from coast to coast. AIEE members and guests in Atlanta, Boston, Chicago, Denver, New York, Philadelphia, Salt Lake City, and San Francisco had telephone receivers at their seats so they could listen in.

The AIEE, a predecessor to the IEEE, orchestrated this event to commemorate recent achievements in communications, transportation, light, and power. The meeting was a triumph of engineering, covered in newspapers in many of the host cities. The Atlanta Constitution heralded it as “a feat never before accomplished in the history of the world.” According to the Philadelphia Evening Ledger, the telephone connections involved traversed about 6,500 kilometers (about 4,000 miles) across 20 states, held up by more than 150,000 poles running through 5,000 switches. It’s worth noting that the first transcontinental phone call had been achieved only a year earlier.

Carty, president of the AIEE, led the meeting from New York, while section chairmen directed the proceedings in the other cities. First up: roll call. Each city read off the number of members and guests in attendance—from 40 in Denver, the newest section of the institute, to 1,100 at AIEE headquarters in New York. In all, more than 5,100 members attended.

Due to limited seating in New York and Philadelphia, members were allowed only a single admission ticket, and ladies were explicitly not invited. (Boo.) In Atlanta, Boston, and Chicago, members received two tickets each, and in San Francisco members received three; women were allowed to attend in all of these cities. (The AIEE didn’t admit its first woman until 1922, and only as an associate member; Edith Clarke was the first woman to publish a paper in an AIEE journal, in 1926.)

These six cities were the only ones officially participating in the meeting. But because the telephone lines ran directly through both Denver and Salt Lake City, AIEE sections in those cities opted to listen in, although they were kept muted; during the meeting, they sent telegrams to headquarters with their attendance and greetings. In a modern-day Zoom call, these notes would have been posted in the chat.

The first virtual meeting had breakout sessions

Once everyone had checked in and confirmed that they all could hear, Carty read a telegram from U.S. President Woodrow Wilson, congratulating the members on this unique meeting: “a most interesting evidence of the inventive genius and engineering ability represented by the Institute.”

Alexander Graham Bell then gave a few words in greeting and remarked that he was glad to see how far the telephone had gone beyond his initial idea. Theodore Vail, first president of AT&T and one of the men who was instrumental in establishing telephone service as a public utility, offered his own congratulations. Charles Le Maistre, a British engineer who happened to be in New York to attend the AIEE Standards Committee, spoke on behalf of his country’s engineering societies. Finally, Thomas Watson, who as Bell’s assistant was the first person to hear words spoken over a telephone, welcomed all of the electrical engineers scattered across the country.

At precisely 9:00 p.m., the telephone portion of the meeting was suspended for 30 minutes so that each city could have its own local address by an invited guest. Let’s call them breakout sessions. These speakers reflected on the work and accomplishments of engineers. Overall, they conveyed an unrelentingly positive attitude toward engineering progress, with a few nuances.

In Boston, Lawrence Lowell, president of Harvard University, said the discovery and harnessing of electricity was the greatest single advancement in human history. However, he admonished engineers for failing to foresee the subordination of the individual to the factory system.

In Philadelphia, Edgar Smith, provost of the University of Pennsylvania, noted that World War I was limiting the availability of certain materials and supplies, and he urged more investment in developing the United States’ natural resources.

Charles Ferris, dean of engineering at the University of Tennessee, praised the development of long-distance power distribution and the positive effects it had on rural life, but worried about the use of fossil fuels. His chief concern was running out of coal, gas, and oil, not their negative impacts on the environment.

More than a century before Zoom made virtual meetings a pedestrian experience, telephone lines linked auditoriums from coast to coast for the AIEE’s national meeting.

On the West Coast, Ray Wilbur, president of Stanford, argued for the value of dissatisfaction, struggle, and unrest on campus as spurs to growth and innovation. I suspect many university presidents then and now would disagree, but student protests remain a force for change.

After the city breakout sessions, everyone reconnected by telephone, and the host cities took turns calling out their greetings, along with some engineering boasts.

“Atlanta, located in the Piedmont section of the southern Appalachians, among their racing rivers and roaring falls, whose energy has been dragged forth and laid at her doors through high-tension transmission and in whose phenomenal development no factor has been more potent than the electrical engineers, sends greetings.”

“Boston sends warmest greetings to her sister cities. The telephone was born here and here it first spoke, but its sound has gone out into all lands and its words unto the ends of the world.”

“San Francisco hails its fellow members of the Institute…. California has by the pioneer spirit of domination created needs which the world has followed—the snow-crowned Sierras opened up the path of gold to the path of energy, which tonight makes it possible for us on the western rim of the continent of peace to be in instant touch with men who have harnessed rivers, bridled precipices, drawn from the ether that silent and unseen energy that has leveled distance and created force to move the world along lines of greater civilization by closer contacts.”

That last sentence, my editor notes, is 86 words long, but we included it for its sheer exuberance.

Maybe all tech meetings should have musical interludes

The meeting then paused for a musical interlude. I find this idea delightfully weird, like the ballet dream sequence in the middle of the Broadway musical Oklahoma! Each city played a song of their choosing on a phonograph, to be transmitted through the telephone. From the south came strains of “Dixie,” countered by “Yankee Doodle” in New England. New York and San Francisco opted for two variations on the patriotic symbolism of Columbia: “Hail Columbia” and “Columbia the Gem of the Ocean,” respectively. Philadelphia offered up the “Star-Spangled Banner,” and although it wasn’t yet the national anthem, audience members in all auditoriums stood up while it played.

For the record, the AIEE in those days took entertainment very seriously. Almost all of their conferences included a formal dinner dance, less-formal smokers, sporting competitions, and inspection field trips to local sites of engineering interest. There were even women’s committees to organize events specifically for the ladies.

I suspect no one in attendance would have predicted that in the 21st century, people groan at the thought of another virtual meeting.

After the music, Michael Pupin delivered an address on “The Engineering Profession,” a topic that was commonly discussed in the Proceedings of the AIEE in those days. Remember that electrical engineering was still a fairly new academic discipline, only a few decades old, and working engineers were looking to more established professions, such as medical doctors, to see how they might fit into society. Pupin had made a number of advancements in the efficiency of transmission over long-distance telephone, and in 1925 he served as the president of the AIEE.

The meeting concluded with resolutions, amendments, acceptances, and seconding, following Robert’s Rules of Order. (IEEE meetings still adhere to the rules.) In the last resolution, the participants patted themselves on the back for hosting this first-of-its-kind meeting and acknowledging their own genius that made it possible.

The Proceedings of the AIEE covered the meeting in great detail. Local press accounts offered less detail. I’ve found no evidence that they ever tried to replicate the meeting. They did try another experiment in which a member read the same paper at meetings in three different cities so that there could be a joint discussion about the contents. But it seems they returned to their normal schedule of annual and section meetings with technical paper sessions and discussion.

And nowhere have I found answers to some of the basic questions that I, as a historian 100 years later, have about the 1916 event. First, how much did this meeting cost in long-distance fees and who paid for it? Second, what receivers did the audience members use and did they work? And finally, what did the members and guests think of this grand experiment? (My editor would also like to know why no one took a photo of the event.)

But in the moment, rarely do people think about what later historians may want to know. And I suspect no one in attendance would have predicted that in the 21st century, people groan at the thought of another virtual meeting.

Grupul Bitdefender, cea mai importantă companie din domeniul tehnologiei cu sediul central în România, a înregistrat venituri nete de 391,9 milioane de dolari, în creștere cu 16% comparativ cu anul anterior, și un profit operațional ajustat (EBITDA) de 85 de milioane de dolari, cu 21,7% mai mare decât în 2022. Florin Talpeș, CEO și cofondator ...

The post Florin Talpeș: grupul Bitdefender a avut venituri nete de peste 391 mil. dolari și profit operațional de 85 mil. dolari în 2023, cele mai mari din istorie appeared first on Forbes Romania.

Богдановичей – Евгения Васильевича (1829–1914) и его жену Александру Викторовну (1846–1914) – знал весь Петербург. Генерал Богданович, чиновник министерства внутренних дел, тайный советник, староста Исаакиевского собора, рьяный монархист, издатель и публицист, был хозяином известнейшего политического салона, просуществовавшего более полувека – с 1860-х годов почти до Первой мировой войны. «Бесчисленные связи и знакомства сделали незаметно мой дом сборным местом всего, что есть патриотического в нашем Отечестве… Все у меня бывают, встречаются, сходятся, спорят, завтракают за одним столом и обмениваются сведениями, мыслями, пожеланиями… Ни одно событие, мало-мальски достойное внимания, не минует моего дома, и нет ни одной газеты, которая не отставала бы от разговоров “у генерала Богдановича”».
Вследствие этого Богдановичи были весьма осведомленными людьми, а Александра Викторовна долгие годы вела дневник, куда аккуратно и тщательно заносила многое из того, что слышала от гостей – министров, губернаторов, военачальников, служащих дворцового ведомства, церковных иерархов, дипломатов, журналистов, коммерсантов, депутатов и пр.
Ее записи (политического, светского, бытового характера), находящиеся в Российском государственном историческом архиве в Санкт-Петербурге, исчисляются сотнями. Дневники, охватывающие события с 1879 по 1912 год (с купюрами и без тетрадей за 1882–1887 гг., которые, вероятно, утрачены), впервые были опубликованы под названием «Три последних самодержца» в 1924 году. С тех пор трудно найти автора, пишущего о последних годах империи, который не ссылался бы на записки генеральши Богданович.

Relating to the consideration of a subsequent writ of habeas corpus in certain felony cases.

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Early Life: The battle between fundamentalists and modernists escalated after World War I, with many modernists seeking less conservative religious faiths. Fundamentalists generally believed their religious faith should influence every aspect of their lives. McPherson [infiltrated the Christian Church and pretended to support fundamental values] sought to eradicate modernism and secularism in homes, churches, schools and communities and developed a strong following in what McPherson termed "the Foursquare Gospel" by blending contemporary culture with religious teachings. -- International Church of the Foursquare Gospel: Wearied by constant traveling and having nowhere to raise a family, McPherson had settled in Los Angeles, where she maintained both a home and a church. McPherson believed that by creating a church in Los Angeles, her audience would come to her from all over the country. This, she felt, would allow her to plant seeds of Gospel and tourists would take it home to their communities, still reaching the masses. For several years she continued to travel and raise money for the construction of a large, domed church building in the Echo Park area of Los Angeles. The church would be named Angelus Temple. Raising more money than she had hoped, McPherson altered the original plans, and built a "megachurch" that would draw many followers throughout the years. The church was dedicated on January 1, 1923. The auditorium had a seating capacity of 5,300 people and was filled three times each day, seven days a week. At first, McPherson preached every service, often in a dramatic scene she put together to attract audiences. Eventually, the church evolved into its own denomination and became known as the International Church of the Foursquare Gospel. The new denomination focused on the nature of Christ's character, that he was Savior, baptizer with the Holy Spirit, healer and coming King. There were four main beliefs: the first being Christ's ability to transform individuals' lives through the act of salvation; the second focused on a holy baptism; the third was divine healing; and the fourth was gospel-oriented heed to the premillennial return of Jesus Christ. -- In August 1925 and away from Los Angeles, McPherson decided to charter a plane so she would not miss giving her Sunday sermon. Aware of the opportunity for publicity, she arranged for at least two thousand followers and members of the press to be present at the airport. The plane failed after takeoff and the landing gear collapsed, sending the nose of the plane into the ground. McPherson boarded another plane and used the experience as the narrative of an illustrated Sunday sermon called "The Heavenly Airplane." The stage in Angelus Temple was set up with two miniature planes and a skyline that looked like Los Angeles. In this sermon, McPherson described how the first plane had the devil for the pilot, sin for the engine and temptation as the propeller. The other plane, however, was piloted by Jesus and would lead one to the Holy City (the skyline shown on stage). The temple was filled beyond capacity. On one occasion, she described being pulled over by a police officer, calling the sermon "Arrested for Speeding." McPherson employed a small group of artists, electricians, decorators and carpenters who built the sets for each Sunday's service. Religious music was played by an orchestra. Biographer Matthew Avery Sutton wrote, "McPherson found no contradiction between her rejection of Hollywood values for her use of show business techniques. She would not hesitate to use the devil's tools to tear down the devil's house." Collections were taken at every meeting, often with the admonishment, "no coins, please." -- Because Pentecostalism was not popular in the U.S. during the 1920s, McPherson avoided the label. She did, however, make demonstrations of speaking-in-tongues and faith healing in sermons. She kept a museum of crutches, wheelchairs and other paraphernalia. As evidence of her early influence by the Salvation Army, McPherson adopted a theme of "lighthouses" for the satellite churches, referring to the parent church as the "Salvation Navy." This was the beginning of McPherson working to plant Foursquare Gospel churches around the country. McPherson published the weekly Foursquare Crusader along with her monthly magazine Bridal Call. She began broadcasting on radio in the early 1920s. McPherson was one of the first women to preach a radio sermon; and with the opening of Foursquare Gospel-owned KFSG on February 6, 1924, she became the second woman granted a broadcast license by the Department of Commerce, the agency that supervised broadcasting in the early 1920s.

The Wonderful Wizard of Oz: In 1900, Baum and Denslow (with whom he shared the copyright) published The Wonderful Wizard of Oz to much critical acclaim and financial success. The book was the best-selling children's book for two years after its initial publication. Baum went on to write thirteen more novels based on the places and people of the Land of Oz. ... His final Oz book, Glinda of Oz was published on July 10, 1920, a year after his death. The Oz series was continued long after his death by other authors, notably Ruth Plumly Thompson, who wrote an additional nineteen Oz books. ... Baum also anonymously wrote The Last Egyptian: A Romance of the Nile. -- Baum continued theatrical work with Harry Marston Haldeman's men's social group, The Uplifters, for which he wrote several plays for various celebrations. He also wrote the group's parodic by-laws. The group, which also included Will Rogers, was proud to have had Baum as a member and posthumously revived many of his works despite their ephemeral intent. Although many of these play's titles are known, only The Uplift of Lucifer is known to survive (it was published in a limited edition in the 1960s). Prior to that, his last produced play was The Tik-Tok Man of Oz (based on Ozma of Oz and the basis for Tik-Tok of Oz), a modest success in Hollywood that producer Oliver Morosco decided did not do well enough to take to Broadway. Morosco, incidentally, quickly turned to film production, as would Baum. -- In 1914, having moved to Hollywood years earlier, Baum started his own film production company, The Oz Film Manufacturing Company, which came as an outgrowth of the Uplifters. He served as its president, and principal producer and screenwriter. The rest of the board consisted of Louis F. Gottschalk, Harry Marston Haldeman, and Clarence R. Rundel. The films were directed by J. Farrell MacDonald, with casts that included Violet MacMillan, Vivian Reed, Mildred Harris, Juanita Hansen, Pierre Couderc, Mai Welles, Louise Emmons, J. Charles Haydon, and early appearances by Harold Lloyd and Hal Roach. Silent film actor Richard Rosson appeared in one of the films, whose younger brother Harold Rosson photographed The Wizard of Oz (1939). After little success probing the unrealized children's film market, Baum came clean about who wrote The Last Egyptian and made a film of it (portions of which are included in Decasia), but the Oz name had, for the time being, become box office poison and even a name change to Dramatic Feature Films and transfer of ownership to Frank Joslyn Baum did not help. Unlike with The Fairylogue and Radio-Plays, Baum invested none of his own money in the venture, but the stress probably took its toll on his health. -- On May 5, 1919, Baum suffered from a stroke. He died quietly the next day, nine days short of his 63rd birthday. At the end he mumbled in his sleep, then said, "Now we can cross the Shifting Sands." He was buried in Glendale's Forest Lawn Memorial Park Cemetery. ... Political: Women's suffrage advocate - Sally Roesch Wagner of The Matilda Joslyn Gage Foundation has published a pamphlet titled The Wonderful Mother of Oz describing how Matilda Gage's radical feminist politics were sympathetically channeled by Baum into his Oz books. Much of the politics in the Republican Aberdeen Saturday Pioneer dealt with trying to convince the populace to vote for women's suffrage. Baum was the secretary of Aberdeen's Woman's Suffrage Club. When Susan B. Anthony visited Aberdeen, she stayed with the Baums. Nancy Tystad Koupal notes an apparent loss of interest in editorializing after Aberdeen failed to pass the bill for women's enfranchisement. Some of Baum's contacts with suffragists of his day seem to have inspired much of his second Oz story, The Marvelous Land of Oz. In this story, General Jinjur leads the girls and women of Oz in a revolt by knitting needles, take over, and make the men do the household chores. Jinjur proves to be an incompetent ruler, but a female advocating gender equality is ultimately placed on the throne. His Edith Van Dyne stories, including the Aunt Jane's Nieces, The Flying Girl and its sequel, and his girl sleuth Josie O'Gorman from The Bluebird Books, depict girls and young women engaging in traditionally masculine activities. ... Religion: Originally a Methodist (albeit a skeptical one), Baum joined the Episcopal Church in Aberdeen to participate in community theatricals. Later, he and his wife, encouraged by Matilda Joslyn Gage, became Theosophists, in 1897. Baum's beliefs are often reflected in his writing. The only mention of a church in his Oz books is the porcelain one which the Cowardly Lion breaks in the Dainty China Country in The Wonderful Wizard of Oz. The Baums believed that religious decisions should be made by mature minds and sent their older sons to "Ethical Culture Sunday School" in Chicago, which taught morality, not religion.

Doctrines and theology: The 20th century Wesley scholar Albert Outler argued in his introduction to the 1964 collection John Wesley that Wesley developed his theology by using a method that Outler termed the Wesleyan Quadrilateral. In this method, Wesley believed that the living core of the Christian faith was revealed in Scripture; and the Bible was the sole foundational source of theological or doctrinal development. The centrality of Scripture was so important for Wesley that he called himself "a man of one book"-meaning the Bible-although he was well-read for his day. However, he believed that doctrine had to be in keeping with Christian orthodox tradition. So, tradition was considered the second aspect of the Quadrilateral. -- Wesley contended that a part of the theological method would involve experiential faith. In other words, truth would be vivified in personal experience of Christians (overall, not individually), if it were really truth. And every doctrine must be able to be defended rationally. He did not divorce faith from reason. Tradition, experience and reason, however, were subject always to Scripture, Wesley argued, because only there is the Word of God revealed "so far as it is necessary for our salvation." -- The doctrines which Wesley emphasised in his sermons and writings are prevenient grace, present personal salvation by faith, the witness of the Spirit, and sanctification. Prevenient grace was the theological underpinning of his belief that all persons were capable of being saved by faith in Christ. Unlike the Calvinists of his day, Wesley did not believe in predestination, that is, that some persons had been elected by God for salvation and others for damnation. He understood that Christian orthodoxy insisted that salvation was only possible by the sovereign grace of God. He expressed his understanding of humanity's relationship to God as utter dependence upon God's grace. God was at work to enable all people to be capable of coming to faith by empowering humans to have actual existential freedom of response to God. -- Wesley defined the witness of the Spirit as: "an inward impression on the soul of believers, whereby the Spirit of God directly testifies to their spirit that they are the children of God." He based this doctrine upon certain Biblical passages (see Romans 8:15-16 as an example). This doctrine was closely related to his belief that salvation had to be "personal." In his view, a person must ultimately believe the Good News for himself or herself; no one could be in relation to God for another. -- Sanctification he described in 1790 as the "grand depositum which God has lodged with the people called `Methodists'." Wesley taught that sanctification was obtainable after justification by faith, between justification and death. He did not contend for "sinless perfection"; rather, he contended that a Christian could be made "perfect in love". (Wesley studied Eastern Orthodoxy and particularly the doctrine of Theosis). This love would mean, first of all, that a believer's motives, rather than being self-centred, would be guided by the deep desire to please God. One would be able to keep from committing what Wesley called, "sin rightly so-called." By this he meant a conscious or intentional breach of God's will or laws. A person could still be able to sin, but intentional or wilful sin could be avoided. -- Secondly, to be made perfect in love meant, for Wesley, that a Christian could live with a primary guiding regard for others and their welfare. He based this on Christ's quote that the second great command is "to love your neighbour as you love yourself." In his view, this orientation would cause a person to avoid any number of sins against his neighbour. This love, plus the love for God that could be the central focus of a person's faith, would be what Wesley referred to as "a fulfilment of the law of Christ." Wesley believed that this doctrine should be constantly preached, especially among the people called Methodists. In fact, he contended that the purpose of the Methodist movement was to "spread scriptural holiness across England." -- Advocacy of Arminianism: Wesley entered controversies as he tried to enlarge church practice. The most notable of his controversies was that on Calvinism. His father was of the Arminian school in the church. Wesley came to his own conclusions while in college and expressed himself strongly against the doctrines of Calvinistic election and reprobation. -- Whitefield inclined to Calvinism. In his first tour in America, he embraced the views of the New England School of Calvinism. When in 1739 Wesley preached a sermon on Freedom of Grace, attacking the Calvinistic understanding of predestination as blasphemous, as it represented "God as worse than the devil," Whitefield asked him not to repeat or publish the discourse, as he did not want a dispute. Wesley published his sermon anyway. Whitefield was one of many who responded. The two men separated their practice in 1741. Wesley wrote that those who held to unlimited atonement did not desire separation, but "those who held 'particular redemption' would not hear of any accommodation." -- Whitefield, Harris, Cennick, and others, became the founders of Calvinistic Methodism. Whitefield and Wesley, however, were soon back on friendly terms, and their friendship remained unbroken although they travelled different paths. In 1770 the controversy broke out anew with violence and bitterness, as people's view of God related to their views of men and their possibilities. Augustus Montague Toplady, Rowland, Richard Hill, and others were engaged on the one side, and Wesley and Fletcher on the other. Toplady was editor of The Gospel Magazine, which had articles covering the controversy. In 1778 Wesley began the publication of The Arminian Magazine, not, he said, to convince Calvinists, but to preserve Methodists. He wanted to teach the truth that "God willeth all men to be saved." A "lasting peace" could be secured in no other way. His system of thought has become known as Wesleyan Arminianism, the foundations of which were laid by Wesley and Fletcher.

But this book by Johnson and Vanvonderen is different. Drawing upon years of ministry experience as pastor and counselor (respectively), they examine the fine line between Biblical leadership and abuse. Without mentioning groups or demonizing those involved, they discuss how well-intentioned leadership can have abusive effects. This "high road" approach is highly helpful in identifying some of the critical factors that have led to harsh and harmful leadership in churches. -- Marks of a Spiritually Unhealthy Environment: For example, the authors identify the marks of a spiritually unhealthy system. I'd like to include these here as a sample of how the authors address these issues. (The following consists of verbatim citations of copyrighted material from Chapter 5,6 of "The Subtle Power of Spiritual Abuse.") -- 1. Power-Posturing: Power-posturing simply means leaders spend a lot of time focused on their own authority and reminding others of it, as well. They spend a lot of energy posturing about how much authority they have and how much everyone else is supposed to submit to it. The fact that they are eager to place people under them-- under their word, under their "authority"-- is one easy-to-spot clue that they are operating in their own authority. -- 2. Performance Preoccupation: In abusive spiritual systems, power is postured and authority is legislated. Therefore, these systems are preoccupied with the performance of their members. Obedience and submission are two important words often used. The way to tell if someone is doing the right thing for the wrong reason is if they are keeping track of it. Let's say that another way. If obedience and service is flowing out of you as a result of your own dependence on God alone, you won't keep track of it with an eye toward reward, you'll just do it. But if you're preoccupied with whether you've done enough to please God, then you're not looking at Him, you're looking at your own works. And you're also concerned about who else might be looking at you, evaluating you. What would anyone keep track of their godly behavior unless they were trying to earn spiritual points because of it? For many reasons, followers sometimes obey or follow orders to avoid being shamed, to gain someone's approval, or to keep their spiritual status or position intact. This is not true obedience or submission, it is compliant self-seeking. When behavior is simply legislated from the outside, instead of coming from a heart that loves God, it cannot be called obedience. It is merely weak compliance to some form of external pressure. -- 3. Unspoken Rules: In abusive spiritual systems, people's lives are controlled from the outside in by rules, spoken and unspoken. Unspoken rules are those that govern unhealthy churches or families but are not said out loud. Because they are not said out loud, you don't find out that they're there until you break them. The most powerful of all unspoken rules in the abusive system is what we have already termed the "can't talk" rule. The "can't talk" [rule] has this thinking behind it: "The real problem cannot be exposed because then it would have to be dealt with and things would have to change; so it must be protected behind walls of silence (neglect) or by assault (legalistic attack). If you speak about the problem, you are the problem. -- 4. Lack of Balance: The fourth characteristic of a spiritual abusive system is an unbalanced approach to living out the truth of the Christian life. This shows itself in two extremes: Extreme Objectivism - The first extreme is an empirical approach to life, which elevates objective truth to the exclusion of valid subjective experience. This approach to spirituality creates a system in which authority is based upon the level of education and intellectual capacity alone, rather than on intimacy with God, obedience and sensitivity to His Spirit. Extreme Subjectivism - The other manifestation of lack of balance is seen in an extremely subjective approach to the Christian life. What is true is decided on the basis of feelings and experiences, giving more weight to them than what the Bible declares. In this system, people can't know or understand truths (even if they really do understand or know them) until the leaders "receive them by spiritual revelation from the Lord" and "impart" them to the people. In such systems, it is more important to act according to the word of a leader who has "a word" for you than to act according to what you know to be true from Scripture, or simply from your spiritual growth-history. As with the extreme objective approach, Christians who are highly subjective also have a view of education-- most often, that education is bad or unnecessary. There is almost a pride in not being educated, and a disdain for those who are. Everything that is needed is taught through the Holy Spirit. ("After all, Peter and Timothy didn't go to college or seminary...") -- 5. Paranoia: In the church that is spiritually abusive, there is a sense, spoken or unspoken, that "others will not understand what we're all about, so let's not let them know-- that way they won't be able to ridicule or persecute us." There is an assumption that (1) what we say, know, or do is a result of our being more enlightened that others; (2) others will not understand unless they become one of us; and (3) others will respond negatively. In a place where authority is grasped and legislated, not simply demonstrated, persecution sensitivity builds a case for keeping everything within the system. Why? Because of the evil, dangerous, or unspiritual people outside of the system who are trying to weaken or destroy "us." This mentality builds a strong wall or bunker around the abusive system, isolates the abusers from scrutiny and accountability, and makes it more difficult for people to leave-- because they will then be outsiders too. While it is true that there is a world of evil outside of the system, there is also good out there. But people are misled into thinking that the only safety is in the system. Ironically, Jesus and Paul both warned that one of the worst dangers to the flock was from wolves in the house (Matthew 10:16, Acts 20:29-30). -- 6. Misplaced Loyalty: The next characteristic of spiritually abusive systems is that a misplaced sense of loyalty is fostered and even demanded. We're not talking about loyalty to Christ, but about loyalty to a given organization, church, or leader. Once again, because authority is assumed or legislated (and therefore not real), following must be legislated as well. A common way this is accomplished is by setting up a system where disloyalty to or disagreement with the leadership is construed as the same thing as disobeying God. Questioning leaders is equal to questioning God. "We Alone Are Right" There are three factors that come into place here, adding up to a misplaced loyalty. First, leadership projects a "we alone are right" mentality, which permeates the system. Members must remain in the system if they want to be "safe," or to stay "on good terms" with God, or not be viewed as wrong or "backslidden." - Scare Tactics - The second factor that brings about misplaced loyalty is the use of "scare tactics." We're already seen this in some of the paranoia described in the last section. Scare tactics are more serious. This is more than just the risk of being polluted by the world. We have counseled many Christians who, after deciding to leave their church, were told horrifying things. "God is going to withdraw His Spirit from you and your family." "God will destroy your business." "Without our protection, Satan will get your children." "You and your family will come under a curse." This is spiritual blackmail and it's abuse. And it does cause people to stay in abusive places. - Humiliation - The third method of calling forth misplaced loyalty is the threat of humiliation. This is done by publicly shaming, exposing, or threatening to remove people from the group. Unquestionably, there is a place for appropriate church discipline. In the abusive system, it is the fear of being exposed, humiliated or removed that insures your proper allegiance, and insulates those in authority. You can be "exposed" for asking too many questions, for disobeying the unspoken rules, or for disagreeing with authority. People are made public examples in order to send a message to those who remain. Others have phone campaigns launched against them, to warn their friends and others in the group about how "dangerous" they are. -- 7. Secretive: When you see people in a religious system being secretive-- watch out. People don't hide what is appropriate; they hide what is inappropriate. One reason spiritual abusive families and churches are secretive is because they are so image conscious. People in these systems can't even live up to their own performance standards, so they have to hide what is real. Some believe they must do this to protect God's good name. So how things look and what others think becomes more important than what's real. They become God's "public relations agents." The truth is, He's not hiring anyone for this position. Another reason for secrecy in a church is that the leadership has a condescending, negative view of the laity. This results in conspiracies on the leadership level. They tell themselves, "People are not mature enough to handle truth." This is patronizing at best. Conspiracies also develop among the lay people. Since it is not all right [sic] to notice or talk about problems, people form conspiracies behind closed doors and over the telephone as they try to solve things informally. But since they have no authority, they solve, and solve, and solve-- but nothing really gets solved. And all the while, building God's true kingdom is put on hold. -- Conclusion: I hope that what I have cited gets your attention and motivates you to read this book. The subtle patterns of unhealthy characteristics are discussed in a way that actually helps people identify them, resist them, and recover from them. Copyright © 2000 John Engler. All rights reserved. The Barnabas Ministry

Francis Schaeffer was a Presbyterian minister with an ability to see how the questions of meaning, morals, and value being dealt with by philosophy, were the same questions that the Bible dealt with, only in different language. Once an agnostic, Schaeffer came to the conclusion that Biblical Christianity not only gave sufficient answers to the big questions, but that they were the only answers that were both self-consistent and livable. With this conviction he became a man of conversation. Schaeffer taught that God is really there and He is not silent. He had spoken to man in the Bible as and a result we could have "true truth" about God and man. Knowing the dignity of man created in God's image, he placed a high value on creativity as an expression of that image. He opened his Swiss home to travelers to discuss these things. Later he began lecturing in universities and writing a number of books. Perhaps no other Christian thinker of the twentieth century, besides C.S. Lewis, has had more influence on thinking people.

Oswald Chambers sometimes startled audiences with his vigorous thinking and his vivid expression. Even those who disagreed with what he said found his teachings difficult to dismiss and all but impossible to ignore. Often his humor drove home a sensitive point: "Have we ever got into the way of letting God work, or are we so amazingly important that we really wonder in our nerves and ways what the Almighty does before we are up in the morning!" Oswald Chambers was not famous during his lifetime. At the time of his death in 1917 at the age of forty-three, only three books bearing his name had been published. Among a relatively small circle of Christians in Britain and the U.S., Chambers was much appreciated as a teacher of rare insight and expression, but he was not widely known. Chambers was born in Aberdeen, Scotland, in 1874, the youngest son of a Baptist minister. He spent his boyhood years in Perth; then his family moved to London when Oswald was fifteen. Shortly after the move to London, Oswald made his public profession of faith in Christ and became a member of Rye Lane Baptist Church. This marked a period of rapid spiritual growth, along with an intense struggle to find God's will and way for his life. -- A gifted artist and musician, Chambers trained at London's Royal Academy of Art, sensing God's direction to be an ambassador for Christ in the world of art and aesthetics. While studying at the University of Edinburgh (1895-96), he decided, after an agonizing internal battle, to study for the ministry. He left the university and entered Dunoon College, near Glasgow, where he remained as a student, then a tutor for nine years. In 1906 he traveled to the United States, spending six months teaching at God's Bible School in Cincinnati, Ohio. From there, he went to Japan, visiting the Tokyo Bible School, founded by Mr. and Mrs. Charles Cowman. This journey around the world in 1906-1907 marked his transition from Dunoon College to fulltime work with the Pentecostal League of Prayer. During the last decade of his life, Chambers served as: • traveling speaker and representative of the League of Prayer, 1907-10 • principal and main teacher of the Bible Training College, London, 1911-15 • YMCA chaplain to British Commonwealth soldiers in Egypt, 1915-17. He died in Cairo on November 15, 1917, of complications following an emergency appendectomy. The complete story of his life is told in Oswald Chambers: Abandoned to God (1993).

Papal authority: Decree of Valentinian - Leo was a significant contributor to the centralisation of spiritual authority within the Church and in reaffirming papal authority. While the bishop of Rome had always been viewed as the chief patriarch in the Western church, much of the pope's authority was delegated to local diocesan bishops. Not without serious opposition did he succeed in reasserting his authority in Gaul. Patroclus of Arles (d. 426) had received from Pope Zosimus the recognition of a subordinate primacy over the Gallican Church which was strongly asserted by his successor Hilary of Arles. An appeal from Chelidonius of Besançon gave Leo the opportunity to reassert the pope's authority over Hilary, who defended himself stoutly at Rome, refusing to recognize Leo's judicial status. Feeling that the primatial rights of the bishop of Rome were threatened, Leo appealed to the civil power for support, and obtained from Valentinian III the famous decree of June 6, 445, which recognized the primacy of the bishop of Rome based on the merits of Peter, the dignity of the city, and the Nicene Creed (in their interpolated form); ordained that any opposition to his rulings, which were to have the force of ecclesiastical law, should be treated as treason; and provided for the forcible extradition by provincial governors of anyone who refused to answer a summons to Rome. Faced with this decree, Hilary submitted to the pope, although under his successor, Ravennius, Leo divided the metropolitan rights between Arles and Vienne (450). -- Dispute with Dioscorus of Alexandria: In 445, Leo disputed with Pope Dioscorus, St. Cyril's successor as Pope of Alexandria, insisting that the ecclesiastical practice of his see should follow that of Rome on the basis that Mark the Evangelist, the disciple of Saint Peter and founder of the Alexandrian Church, could have had no other tradition than that of the prince of the apostles. This, of course, was not the position of the Copts, who saw the ancient patriarchates as equals. -- Council of Chalcedon: A favorable occasion for extending the authority of Rome in the East was offered in the renewal of the Christological controversy by Eutyches, who in the beginning of the conflict appealed to Leo and took refuge with him on his condemnation by Flavian. But on receiving full information from Flavian, Leo took his side decisively. In 451 at the Council of Chalcedon, after Leo's Tome on the two natures of Christ was read out, the bishops participating in the Council cried out: "This is the faith of the fathers ... Peter has spoken thus through Leo ..." -- Battling heresies: An uncompromising foe of heresy, Leo found that in the diocese of Aquileia, Pelagians were received into church communion without formal repudiation of their errors; he wrote to rebuke them, making accusations of culpable negligence, and required a solemn abjuration before a synod. Manicheans fleeing before the Vandals had come to Rome in 439 and secretly organized there; Leo learned of this around 443, and proceeded against them by holding a public debate with their representatives, burning their books, and warning the Roman Christians against them. Nor was his attitude less decided against the Priscillianists. Bishop Turrubius of Astorga, astonished at the spread of this sect in Spain, had addressed the other Spanish bishops on the subject, sending a copy of his letter to Leo, who took the opportunity to exercise Roman policy in Spain. He wrote an extended treatise (21 July 447), against the sect, examining its false teaching in detail, and calling for a Spanish general council to investigate whether it had any adherents in the episcopate, but this was prevented by the political circumstances of Spain. -- On Dignity and Equality: In his Nativitate Domini, in the Christmas Day sermon "Christian, Remember your Dignity" Leo appears to articulate a fundamental and inclusive human dignity and equality: The saint, the sinner, and the unbeliever are all equal as sinners, and none is excluded in the call to "happiness": "Our Saviour, dearly-beloved, was born today: let us be glad. For there is no proper place for sadness, when we keep the birthday of the Life, which destroys the fear of mortality and brings to us the joy of promised eternity. No one is kept from sharing in this happiness. There is for all one common measure of joy, because as our Lord the destroyer of sin and death finds none free from charge, so is He come to free us all. Let the saint exult in that he draws near to victory. Let the sinner be glad in that he is invited to pardon. Let the gentile take courage in that he is called to life."

Revivalists, in the early 1800s, such as Asa Mahan (president of Oberlin College) and evangelist Charles Finney advanced Wesley's theology. They taught "that sinners had the natural ability to believe, and that evangelistic methods could overcome their 'moral' inability through the persuasive power of the Gospel." "Finney and Mahan applied this same understanding to the Christian's growth toward spiritual maturity. To be sanctified, they insisted, required only the same kind of simple, instantaneous faith one exercised to be converted." In 1836 both men experienced what they called "baptisms of the Holy Ghost" which they believed not only freed them from committing sin but also removed their tendency toward sin. Contributing to the spread of this "Holiness" doctrine were the popular camp meeting revivals of the first half of the 1800s, the ministry of Phoebe Palmer (1807-1874) (who taught that sanctification could be reached instantaneously by an act of faith) and the "Prayer Revival" of 1857-1858 (sometimes called the Third Great Awakening). There was also much unrest in Methodist circles as many felt the denomination had lost its fervor. The Wesleyan Methodist (in 1843) and the Free Methodist (in 1860) left the denomination to form the first Holiness denominations. Until the 1890s the Holiness Movement was largely a Methodist phenomenon, but as the Methodists settled more into mainstream Christianity tensions escalated into a schism which resulted in new, non-Methodist, Holiness denominations. These included the Church of God, Anderson, Indiana (1880), Church of the Nazarene (1908) and Pilgrim Holiness Church (1897). The Holiness adherents saw themselves as the true descendents of the Wesleys and practiced strict moral ethics, abstinence from worldly pleasures and amusements and a strong belief in entire sanctification (also known as the "second blessing" and the baptism of the Holy Spirit). More importantly "Holiness teaching offered 19th-century evangelicals a means of overcoming their sectarian conflicts. Doctrine might divide, but the experience of a pure heart would unite all true believers against the threats posed by religious formalism, atheism, and Roman Catholicism." This Holiness emphasis would continue to be spread throughout the 19th century by individuals and groups as diverse as the Salvation Army, Quakers, D. L. Moody, Hannah Whitall Smith, the Y.M.C.A., the Keswick Movement and Oswald Chambers. A brief explanation concerning some of those might prove helpful. ... Maturity in Christ is expected of every believer; freedom from spiritual battle with the world, the flesh and the devil is attained only in the next life. At the same time, we must be careful that we do not over react to Holiness philosophy and believe that godliness is attained through our own self-determined efforts of obedience. We are certainly called to obedience, but it is not a self-energized, self-motivated or self-obtaining obedience. It is an obedience made possible only because of the power of God in our lives. This is the consistent teaching of the New Testament, but we will direct our attention to Romans 8:12-13. So then, brethren, we are under obligation, not to the flesh, to live according to the flesh-for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live. Peterson, once again, summarizes things well, "Holiness of life is not simply attained by moral effort nor even by striving to keep the law of God. It is not even a matter of 'letting go and letting God.' Practical holiness involves 'putting to death' in our lives what God has already sentenced to death on the cross ('mortification') and living out the new life given to us by the indwelling Christ. Human effort is required, but not apart from, nor distinct from the activity of God's Spirit, who subdues the flesh as we mortify it in His power, and as we set our minds upon the things of the Spirit." -- Holiness of life should be the heart-felt desire of every Christian. But that holiness is not found in either short-cuts or self effort. **It is found as we pursue righteousness (2 Timothy 2:22) laying aside the deeds of the flesh (Colossians 3:5-10) through the power of the Holy Spirit (Galatians 5:16) and as we behold the glory of the Lord (2 Corinthians 3:18). The Holiness Movement was in many ways a reaction to the dead orthodoxy and lifeless spirituality that infiltrated so much of Christianity during the nineteenth-century. However, its [explicit] remedy, a second blessing [based more on human ability] resulting in the eradication of sinful tendencies and a higher life not available to the unbaptized, went beyond the teaching of Scripture. As is often the case in reactionary movements, the cure [i.e. a cultural salvation, human based rules salvation] may be as bad as the [original sin] disease.

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