POP Gourmet Foods, Tukwila, WA—a manufacturer of high-end popcorn products, as well as chips and croutons—maintains an international customer base in mass merchandise, warehouse/club, specialty and traditional grocery, foodservice, airlines and hotels, among others.

apZme's Dr. David Isaacs Joins National Group of Elite Providers to Offer Oral Appliance Therapy to Veterans Through the VA Community Care Network

David Wolf
Oranges and Stones, , 2012
Website - DavidWolfPhotographs.com

David Wolf is a devoted film photographer, making both color and black and white prints by hand in the traditional darkroom. His work has been exhibited internationally at such venues as Aperture, The Griffin Museum of Photography, the Photographic Center Northwest, the Lishui International Photography Festival in China, and the Salon de la Photo during Paris Photo. David’s photographs have been acquired by a variety of private and institutional collections, including the Bibliotheque nationale de France, Paris; the Prentice and Paul Sack Photographic Trust of the Museum of Modern Art, San Francisco; the Santa Barbara Museum of Art; and the deCordova Sculpture Park and Museum, Lincoln, MA. He recently won top honors in both the International Photography Awards and the Grand Prix de la Decouverte, International Fine Art Photography Competition. His work has appeared in such publications as Harper’s, aCurator, and Fraction Magazine. A Boston native and Brown University graduate, David now calls San Francisco home, where his work is represented by Corden|Potts Gallery.

David Sloan is project lead of the Digital Media Access Group (DMAG), a research and consultancy unit based in the University of Dundee's School of Computing, and specialising in inclusive design and accessible ICT. David is involved in a number of academic research projects focusing on accessibility and user-centred design, completing a PhD in the area of Web accessibility in 2006; he has also advised many commercial clients and currently co-ordinates the university's Web Accessibility Service, providing practical and strategic advice to staff on web accessibility issues. David facilitated a workshop session on "Contextual Accessibility in Institutional Web Accessibility Policies" with Simon Ball.

David Christmas, Open University, (together with Ian Roddis) gave a talk entitled "Beyond Brochureware - Building Functional University Websites".

David Sweeney is the Vice-Principal, (Communications, Enterprise & Research) at Royal Holloway, University of London. David gave a plenary talk on "Sky High or Free Fall - All Aboard the Web Rollercoaster".

David Newman is a Lecturer in Information Systems in the Queen's University Management School. At Queen's he has researched groupware use in co-operative learning, critical thinking in online and face-to-face discussions, and the use of the Internet by community groups. He ran a 0.5Euro million cross-border research project into electronic public consultation and then took part in the team evaluating the Irish Parliament's pilot e-consultation on the Broadcasting Bill. He is just starting a new European project which will get thousands of young people discussing Internet governance on their own Web 2.0 sites, then collect their creative ideas and feed them to national and European policy-makers. David gave a plenary talk entitled "Hub Websites for Youth Participation".

David Harrison is Assistant Director of Information Services at Cardiff University with responsibility for Strategy and Engagement. He had previously been a Director and a Head of Service at two other universities. He is also a past-Chair of the Universities and Colleges Information Systems Association (UCISA) and CEO of Welsh Networking. He has an interest in how emergent technologies from external providers (especially Web 2.0 tools) can be accommodated within traditional service delivery models but more especially he is interested in the cultural change agenda that needs to be considered in ensuring successful implementation and take-up of new technologies. In this, the role of enablement and education become of paramount importance, as does the concept of partnership working both within and outside the enterprise. David gave a plenary talk entitled "Servicing 'Core' and 'Chore': A framework for understanding a Modern IT Working Environment" with Joe Nicholls.

David Sloan is Project lead of the University of Dundee's Digital Media Access Group, a research and consultancy unit specialising in accessibility of ICT to disabled and older people. He also runs the University's Web Accessibility Support Service, and has carried out several accessibility reviews of web authoring tools, including a content management system, VLE and e-assessment software. David facilitated a workshop on "The 'other' Accessibility Guidelines - the Importance of Authoring Tool Accessibility Evaluation in a Web 2.0 World".

A team captain to start the season, David Long Jr. was demoted from his starting post two weeks ago and has now been waived. The Dolphins made room to claim tight end Jack Stoll off waivers.

Anoche La Revuelta y David Broncano vivieron una de cal y otra de arena. La primera vino de la mano de Lalachus, que llegó al programa con un cabreo más que justificado. La segunda, un aplauso unánime por sus primeros invitados: dos científicos y una también más que justificada protesta Leer

Se estrena como cantautor y disfruta, otra vez, del éxito, pero lo ocurrido con la DANA en Valencia le enciende: "La soberbia de la clase política ha quedado clara" Leer

Singer/songwriter David Nail has released the music video for his heartfelt rendition of 'I'll Be Home for Christmas.'

The Ministry of Public Works has issued a road traffic notice for the for Liberty Triathlon in St. David’s on Sunday [Nov 3]. A Government spokesperson said, “The Ministry of Public Works wishes to inform motorists that the Bermuda Triathlon Association will be holding the Liberty Triathlon on Sunday, 3 November 2024 at Southside, St. […]

David Maycock competed in the 4th annual Kremer Roofing Bowling Classic at the Minster’s Community Lanes in Ohio. In the qualifiers, Maycock finished 46th with 1,586 pins after 8 games. Related Stories Bowling: Under, Astronauts, New & Spicenix Win Bowling: Blue Angels & Islanders Win Bowling: Astronauts, New, Nifty & Under Win Bowling: Fight, Warriors, […]

Note: once the current article 'Areas and Doctrines' is adequately summarized with about 25 Areas and Doctrines that are central and relevant to the Christian faith - The article is going to be made open to participation from others and for group (roundtable) discussion - Then a more finalized version of the article will be published similar to 'The Chicago Statement on Biblical Application' though with the working title of 'The Pierre Statement on Biblical Doctrines' by confessing Christians - The publishing of the document 'The Pierre Statement on Biblical Doctrines' by confessing Christians should be able to be accomplished sometime within 2012 - I'll update the post with an email that people can contact me with regarding the Pierre Statement on Biblical Doctrines - All the best, God bless everyone ~ David Anson Brown

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

CBN.com -- 2011 was the 400th anniversary of the publication of the King James Bible (1611). And it is only right that we celebrate. According to scholars, the King James Bible continues to hold its place with the works of William Shakespeare as the greatest work of prose in the English language. The offspring of a poetic age, the KJB is part of our deepest cultural memory, and after 400 years, this great Bible not only remains a testament to what has proven excellent in our linguistic past, it has allowed God to speak to us in his accustomed beauty and highness, and with an English voice. But that is not the whole story. Truth is, each of the passages above had their beginning not with the King James translators, but in the translation of William Tyndale some eighty-five years earlier, at a time when an English translation of the Bible was not only against the law in England, it was punishable by death. While it certainly deserves the honors it has received, the King James Bible gets the applause that rightfully belongs to William Tyndale (1494-1536). 90% or more of the King James New Testament is Tyndale's translation, and most often word for word. Tyndale also translated roughly a third of the Old Testament (Genesis - II Chronicles, and Jonah). The following are Tyndale translations: Let there be light, Bone of my bones and flesh of my flesh, In the cool of the day, Am I my brother's keeper, Let my people go, Entreat me not to leave thee, The Lord bless thee and keep thee, A small still voice. Any study of Tyndale's wordcraft must also include his single word innovations such as: Jehovah, thanksgiving, passover, intercession, holy place, atonement, Mercy seat, judgement seat, chasten, impure, longed, apostleship, brotherly, sorcerer, whoremonger, viper, and godless. What is dumbfounding to me, and which is the point of this article, is how hidden Tyndale remains, how misprized, and how thoroughly uncelebrated. In his 2011 book, The Shadow of a Great Rock: A Literary Appreciation of the King James Bible, renowned literary critic and Yale professor, Harold Bloom, said that "Nearly everything memorable in the English New Testament is the achievement of the matchless William Tyndale and not of the early Christian authors. ... No honest critic able to read the koine original could resist the conclusion that Tyndale throughout transcends his proof-text [original ms] to a sublime degree." In his book, Jesus and Yahweh, Bloom, vociferously non-Christian, says also that William Tyndale is the "only true rival of Shakespeare, Chaucer, and Walt Whitman as the richest author in the English language," that only Shakespeare's prose "is capable of surviving comparison with Tyndale's." This is an endorsement of the first order. -- A memorial was placed in Vilvorde (Belgium) near the spot where Tyndale was martyred (there is a William Tyndale Museum in Vilvorde as well). In London, a statue of Tyndale was erected in 1884, and a stone monument overlooks the town of North Nibley, Gloucestershire, England, where he is thought to have lived as a child. He has been given a day of recognition by the Anglican Church (October 6), and a brief prayer (collect proper). These honors are well deserved, doubtless, but for his contribution to the English language, to English thought and piety, for all he has done to effect growth, aesthetics, motion, architecture and sound of the English language, Tyndale has been given what amounts to a formal nod, a gold watch, and a citation for his service. What fascinates me perhaps even more about William Tyndale are the conditions by which he translated the Bible. He was outlaw. His translation was outlaw. His very thoughts were outlaw. He was exile. He lived in poverty. He was continually hunted, and therefore he was forced to be on the move continually. And yet these elements, far from crippling the text, only empowered it. There is something magnificently alive in Tyndale's translation of "Romans 8:35. Who shall separate us from the love of God? shall tribulation? or anguish? or persecution? or hunger? or nakedness? or peril? or sword? As it is written: For thy sake are we killed all day long and are counted as sheep appointed to be slain. Nevertheless in all these things we overcome strongly through his help that loved us." -- The life Tyndale was forced to live was not unlike the Paul he translated. Much more than an exercise of the mind, his translation represents a kind of linguistic empathy. There is a certain cooperation between Tyndale and Paul in all that Greek. Indeed, something lives in Tyndale's Paul beyond mere equivalents of language. William Tyndale's story is one of true greatness, and yet he continues to suffer a curious injustice. Compared to English writers of greater name, but much less weight per pound, he is magnificently underprized, and thus remains in a kind of exile. Eventually his life was demanded of him. He was held in the dungeon of a castle in Vilvorde, Belgium for 500 days. He was denied both light and visitors. He suffered a mock trial, was led to a scaffold, strangled, and then burned at the stake. No symbol went unused. By strangling Tyndale, the Church thought to silence him forever.

Psalms 70:4 Let all those that seek Thee rejoice and be glad in Thee: and let such as love Thy Salvation say continually, Let God be magnified. -- Holy Bible

TV executive, producer and talk show host David Susskind will be the focus of the next edition of TV CONFIDENTIAL on Monday, Apr. 11, 8 pm CST. The show will also be available as a podcast. Links in GroupBlog 324.

My choice

SAVE up to 20% on select gifts

[Premium Times] This year, the Best African Music Performance category is dominated by Nigerian music acts

Harley-Davidson's all-electric LiveWire division is collaborating with Taiwanese scooter giant KYMCO on high-performance electric maxi-scooters. Anticipated to hit the market in 2026, these scooters will make use of LiveWire’s S2 Arrow powertrain.

Continue Reading

Category: Motorcycles, Transport

Tags: Scooter, Harley Davidson, Kymco, Concept Motorcycles, urban transport, Electric Motorcycles, Electric Vehicles

American design leader David Alhadeff on why modern design “can have as much soul as antiques”, and how he’s planning to team up with the country’s makers

Josh David Jordan, is a filmmaker and convert to Orthodoxy from St Seraphim Cathedral. Dallas is working on a movie about an abbott who is a fool-for-Christ. Josh got a lot of critical praise for his first movie, "This World Won't Break," which was screened at festivals around the world and won many awards. It is streaming now on every platform. Thanks to the positive response to "This World Won't Break," Josh was able to draw Hollywood professionals from every discipline to "El Tonto." It's an impressive film and I think will do much to introduce people everywhere to Orthodoxy. https://www.eltontoporcristo.com

Dr. Constantinou discusses Saul and David, which is lesson 88 of her series, "Introduction to the Bible."

Dr. Constantinou continues her discussion of Saul and David, which is lesson 89 of her series, "Introduction to the Bible."

Dr. Contantinou continues her discussion of Saul and David. This is lesson 90 in her series, "Introduction to the Bible."

Dr. Contantinou continues her discussion of Saul and David. This is lesson 91 in her series, "Introduction to the Bible."

Dr. Constantinou discusses David. This is lesson 92 in her series, "Introduction to the Bible."

Dr. Constantinou continues her study of David, specifically discussing his relationship with Bathsheba. This is lesson 93 in her series, "Introduction to the Bible."

Dr. Constantinou shares the many patristic lessons dealing with repentance and forgiveness that have been drawn from the story of David's adulterous relationship with Bathsheba.

Fr. John uses Psalm 118, and the life of King David, to discuss the importance of living according to God's will.

For years he lived the ascetic life in a crude tree- house he had fashioned in the branches of an almond tree. Then he moved to Thessaly, where he continued his life of fasting, prayer and vigil, cleansing his soul and being made worthy to perform many miracles. Once, when the Emperor Justinian visited him, he took a live coal in his bare hand and censed the Emperor. The Emperor, seeing this, bowed to the ground before David. He reposed in peace.