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MacNaughton, R B; Fallas, K M; Finley, T D. Ichnos: An International Journal For Plant and Animal Traces 2021 p. 1-12, https://doi.org/10.1080/10420940.2021.1932491
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MANILA, Philippines — The Department of Science and Technology’s Food and Nutrition Research Institute (FNRI) played no role in deciding on the National Economic and Development Authority’s controversial poverty threshold. At the Senate’s marathon plenary debates on the proposed 2025 funding of the DOST past midnight on Thursday, Sen. Minority Leader Koko Pimentel asked FNRI whether it was the source of the figure that Neda issued. He was referring to Neda’s earlier disclosure that a Filipino only needs to spend P64 per day for meals to not be considered food poor. READ: You’re not food poor if you spend at […]...

Keep on reading: DOST-FNRI washes hands off Neda’s poverty threshold: PSA did the math

Psalms 118:19-29 Open to me the gates of righteousness: I will go into them, and I will praise the LORD: This gate of the LORD, into which the righteous shall enter. I will praise thee: for thou hast heard me, and art become my Salvation. The stone which the builders refused is become the head stone of the corner. This is the LORD'S doing; it is marvellous in our eyes. This is the day which the LORD hath made; we will rejoice and be glad in it. Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity [lit. wellbeing]. Blessed be He (Jesus) that cometh in the Name of the LORD: we have blessed you out of the House of the LORD. God is the LORD, which hath shewed us [resurrection - sunrise] light: bind the sacrifice with cords, even unto the horns of the altar. Thou art my God, and I will praise thee: thou art my God, I will exalt thee. O give thanks unto the LORD; for He is good: for His mercy endureth for ever. -- Holy Bible

De christelijke vakbond ACV heeft dinsdagavond het princiepsakkoord over een nieuwe cao in de non-profit haast unaniem verworpen. Hierdoor gaat de staking, die voorzien is vanaf 24 februari, dus door.

Frederica Mathewes-Green explores the ways the 22nd/23rd Psalm reflects a year of shepherding a sheep.

Father Tom discusses Psalm 137, which is included in a special way during the Matins Service for the three Sundays leading up to Great Lent.

Fr. Tom takes a close look at the psalmody of the Church and its use in Orthodox worship.

Fr. John shares from Psalm 117:1-14. "When we depend on ourselves, we cannot succeed. When we put our hope in God, we cannot fail."

Fr. John continues his sermon from Psalm 117.

Fr. John concludes his homily on Psalm 117.

Fr. John shares from Psalm 118, a psalm that is chanted at every Orthodox funeral.

Fr. John continues his series from Psalm 118, "Wherewithal shall a young man correct his way? By keeping Thy words."

Fr. John continues his series from Psalm 118.

Fr. John shares from Psalm 19.

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

Fr. John Whiteford delivers a timely message on the Resurrection, from Psalm 65.

He was an illiterate fisherman, but always listened carefully to the readings of Holy Scripture in church, and strove to put their teaching into practice. Whatever he earned from his trade he gave to the poor, keeping back nothing for himself. His charity became so well-known that Philetus, Bishop of Melitopolis, ordained him to the priesthood, charging him to travel throughout the diocese visiting Christians. Parthenius fulfilled his mission admirably, and his many miracles and healings — even raising the dead to life — showed that divine favor rested on him. Ascalus, Metropolitan of Cyzicus, made him Bishop of Lampsacus, at that time an almost completely pagan city. By virtue of his preaching, prayer and fasting, St Parthenius in time converted the whole city to Christ.   Miracles of healing poured forth from the holy bishop so reliably (according to the Synaxarion) the city's doctors became superfluous. Demons took flight at the Saint's approach. Once, when he commanded a demon to depart from a poor man, the spirit begged him, 'Give me a place to live, even swine!' 'No,' the bishop replied, 'But you may come and dwell in me!' The demon fled, crying as though burned, 'How can I enter God's house? Great is the power of the Christians!'   Once Parthenius visited Heraclea in Thrace, whose Bishop Hypatian was extremely ill. The Saint revealed to the bishop that avarice was the true cause of his ailment. 'Give to the poor the goods that you are withholding from them, and you will recover.' The Metropolitan had himself carried to the church on a stretcher and publicly gave all his possessions to the poor. Three days later he was completely cured. On leaving the city, Parthenius told the Metropolitan that his own death was near and, soon after returning to Lampsacus, reposed in peace.

He was an illiterate fisherman, but always listened carefully to the readings of Holy Scripture in church, and strove to put their teaching into practice. Whatever he earned from his trade he gave to the poor, keeping back nothing for himself. His charity became so well-known that Philetus, Bishop of Melitopolis, ordained him to the priesthood, charging him to travel throughout the diocese visiting Christians. Parthenius fulfilled his mission admirably, and his many miracles and healings — even raising the dead to life — showed that divine favor rested on him. Ascalus, Metropolitan of Cyzicus, made him Bishop of Lampsacus, at that time an almost completely pagan city. By virtue of his preaching, prayer and fasting, St Parthenius in time converted the whole city to Christ.   Miracles of healing poured forth from the holy bishop so reliably (according to the Synaxarion) the city's doctors became superfluous. Demons took flight at the Saint's approach. Once, when he commanded a demon to depart from a poor man, the spirit begged him, 'Give me a place to live, even swine!' 'No,' the bishop replied, 'But you may come and dwell in me!' The demon fled, crying as though burned, 'How can I enter God's house? Great is the power of the Christians!'   Once Parthenius visited Heraclea in Thrace, whose Bishop Hypatian was extremely ill. The Saint revealed to the bishop that avarice was the true cause of his ailment. 'Give to the poor the goods that you are withholding from them, and you will recover.' The Metropolitan had himself carried to the church on a stretcher and publicly gave all his possessions to the poor. Three days later he was completely cured. On leaving the city, Parthenius told the Metropolitan that his own death was near and, soon after returning to Lampsacus, reposed in peace.

He was an illiterate fisherman, but always listened carefully to the readings of Holy Scripture in church, and strove to put their teaching into practice. Whatever he earned from his trade he gave to the poor, keeping back nothing for himself. His charity became so well-known that Philetus, Bishop of Melitopolis, ordained him to the priesthood, charging him to travel throughout the diocese visiting Christians. Parthenius fulfilled his mission admirably, and his many miracles and healings — even raising the dead to life — showed that divine favor rested on him. Ascalus, Metropolitan of Cyzicus, made him Bishop of Lampsacus, at that time an almost completely pagan city. By virtue of his preaching, prayer and fasting, St Parthenius in time converted the whole city to Christ.   Miracles of healing poured forth from the holy bishop so reliably (according to the Synaxarion) the city's doctors became superfluous. Demons took flight at the Saint's approach. Once, when he commanded a demon to depart from a poor man, the spirit begged him, 'Give me a place to live, even swine!' 'No,' the bishop replied, 'But you may come and dwell in me!' The demon fled, crying as though burned, 'How can I enter God's house? Great is the power of the Christians!'   Once Parthenius visited Heraclea in Thrace, whose Bishop Hypatian was extremely ill. The Saint revealed to the bishop that avarice was the true cause of his ailment. 'Give to the poor the goods that you are withholding from them, and you will recover.' The Metropolitan had himself carried to the church on a stretcher and publicly gave all his possessions to the poor. Three days later he was completely cured. On leaving the city, Parthenius told the Metropolitan that his own death was near and, soon after returning to Lampsacus, reposed in peace.

He was an illiterate fisherman, but always listened carefully to the readings of Holy Scripture in church, and strove to put their teaching into practice. Whatever he earned from his trade he gave to the poor, keeping back nothing for himself. His charity became so well-known that Philetus, Bishop of Melitopolis, ordained him to the priesthood, charging him to travel throughout the diocese visiting Christians. Parthenius fulfilled his mission admirably, and his many miracles and healings — even raising the dead to life — showed that divine favor rested on him. Ascalus, Metropolitan of Cyzicus, made him Bishop of Lampsacus, at that time an almost completely pagan city. By virtue of his preaching, prayer and fasting, St Parthenius in time converted the whole city to Christ.   Miracles of healing poured forth from the holy bishop so reliably (according to the Synaxarion) the city's doctors became superfluous. Demons took flight at the Saint's approach. Once, when he commanded a demon to depart from a poor man, the spirit begged him, 'Give me a place to live, even swine!' 'No,' the bishop replied, 'But you may come and dwell in me!' The demon fled, crying as though burned, 'How can I enter God's house? Great is the power of the Christians!'   Once Parthenius visited Heraclea in Thrace, whose Bishop Hypatian was extremely ill. The Saint revealed to the bishop that avarice was the true cause of his ailment. 'Give to the poor the goods that you are withholding from them, and you will recover.' The Metropolitan had himself carried to the church on a stretcher and publicly gave all his possessions to the poor. Three days later he was completely cured. On leaving the city, Parthenius told the Metropolitan that his own death was near and, soon after returning to Lampsacus, reposed in peace.

This PSA provides information about where to access ideas and guidelines for the FFF Group Setting.

What do these three have in common? Listen as Fr. John reflects on the power and beauty of the Psalter.

Elissa describes the "Psalter group" and its purpose during Great Lent.

In the middle of Homily 54 of his Ascetical Homilies, St. Isaac gives specific advice on how to do this, how to take delight in psalmody. He begins by saying that one should disregard both the quantity of verses and the beauty or skill with which one recites them. According to St. Isaac, delight in psalmody has nothing to do with how beautiful the reading sounds nor with the amount of verses one recites.

We reflect back upon the Psalm “By the Waters of Babylon,” heard by many of us in the past three weeks, as a preparation for Great Lent. Its troublesome final verse is read with the help of other portions of Scripture, St. John Chrysostom, Cassiodorus and others, so that we can understand why the psalm retains a valuable place in our worship together.

We begin a series concerning the major psalms read throughout the week, both liturgically, and in personal prayer. Our first episode reads Psalm 103 (LXX)/104 (Hebrew) of Great Vespers, by which we stand alongside God on the final evening of the creation-week (Genesis 1), rejoicing in creation and in the Creator. We are helped in our interpretation by the hope offered in Hebrews 12:18-24 and 1 Corinthians 15.

In this second episode, we consider that selection of verses from Psalms 1-3 which is ordinarily sung in parishes during Great Vespers, and place these in their full context, while looking to 2 Samuel (2 Kingdoms)15-18 and also to select fathers for help in understanding. We see that our life depends upon being in Christ, the only Blessed One, and that even in our times of trial, God is with us, both to rescue and to bless.

We consider the first of the Lamp-lighting Psalms, Psalm 140 (MT141), with the help of select Church fathers, and in the light of Numbers 16; 2 Corinthians 5:21-6:1; Romans 5:1-2, and 1 Thessalonians 5:23-4.

We read the second “lamplight” Psalm, Psalm 141 (LXX) /142 (MT), clarifying its historical context by means of 1 Samuel (Kingdoms) 22 and 1 Samuel (Kingdoms) 24, and understanding its relevance to our lives today through the fathers and Hebrews 12:1-6. God is our true hope as we cry out to Him for deliverance, and as He surrounds us with those who journey on the same path.

We read the third and fourth “lamp-light” Psalms (Psalm 129LXX/130 MT and 116/117), considering their profound truths in the light of Deuteronomy 30:11-14, Romans 10:6-8, Luke 23:34-46, Mark 14:37, and Mark 15:34. Crying out and waiting patiently are shown to be the most perfect human responses to the LORD, who alone is our Helper and the One who loves mankind.

We meditate upon Psalm 92/3, of which three poignant verses are recited in Saturday Great Vespers, with the help of the blessed Augustine, Isaiah 6, Ezekiel 1, Genesis 3, and Isaiah 51:9.

This week we consider Psalm 19 LXX (20 Hebrew Text), the “royal beginning” to Matins, in which we are taught confidence in King Jesus, who ruled even from the cross. We are helped in our reading by several ancient commentaries, Philippians 2:5-11, Romans 7-8, and Hebrews 7, all of which show gratitude for the LORD’s actions in raising us up and glorifying us with Him.

We move on in this episode to consider the second royal psalm of Matins, Psalm 20 LXX/21 Hebrew, and see it in the light of Psalm 36/37, as well as 2 Samuel 3. Amazingly, the glory that the LORD Jesus shares with His Father makes its mark on us, as well!

Psalm 3, sung during Sunday Matins, is full of various “arising” actions. We understand its drama in the light of David’s trouble with his son Absalom (2 Sam/Kgdms 15-18), the Psalm that Jesus prayed from the cross, Isaiah 60, and some wise ancient commentators.

This week we look at the Matin’s Psalm 37 LXX (38 Hebrew), understanding it in the light of several Church fathers, Job, Hebrews 12:6, and Isaiah 53:7-8. We find in this “rough” Psalm much to think about regarding God’s judgment and mercy, sin and hope.

We look to Psalm 62 (LXX)/ 63 (Hebrew text) as a model for practicing the presence of God, and are assured that He is always with us, encouraging us to seek His face.

Today we read the fourth of the six Psalms recited by the priest at the beginning of Matins, Psalm 86 LXX/87 MT. With help from Joshua 2, John 4:14 and 7: 37-39, and Galatians 4:26-7, we unpack this psalm that celebrates the glory of Zion—a city founded by the LORD in the Old Testament, and that points towards an even more glorious heavenly city, to which we are called as citizens.

We read the fourth of the six Orthros psalms of penitence, Psalm 87 (LXX)/88 (MT), looking to Jesus as the “perfect Die-er” who brings light to the whole world, showing wonders even to the dead! This heavy psalm is understood through the similarly difficult passages of Luke 2:29-35, 2 Cor 5:21, Gal 3:13, John 12:20b-36, and Psalm 21(LXX) /22 (MT).

This week we read the fifth of the six “censing” psalms of Orthros, Psalm 102 (LXX)/ 103 (MT), and marvel at God’s invitation that we should bless Him. We are helped in understanding the Psalm by Hebrews 7:7, Colossians 1:12-13, James 2:13, and the blessed Augustine.

We read this stunning sixth censing prayer of Matins, looking to help from wise Church fathers, and the clarification of multiple passages in the Bible: Psalm 142 (143 MT); Romans 4:8; Philippian 3:12; 2 Samuel/2 Kingdoms 15-18, Rev 20:11, and Luke 21:17-18. God’s mercy towards us is always surprising, and is impressed upon us as we begin the Lord’s Day.

We turn to the Songs of Ascent, reading them in the light of Psalms 119-121 (MT 120-122), upon which they are based, and Hebrews 12:18-29, where we approach of heavenly Zion.

Sober joy is the atmosphere of the second group of ascent songs, based on Psalms LXX 122-124 (MT 123-125). While aware of human need, we also meditate upon the security found among the people of God, and the presence of the Holy Spirit to sanctify us and the whole world, helped in our thinking by Ephesians 6:10-17, 2 Peter 3:9 and Romans 8:26-27.

We consider the third grouping of Ascent Songs for Orthros, comparing them with their foundational Psalms LXX 125-128 (MT 126-129), and illumining them with reference to Col 1:9-14; Eph 4:4-8 and1 Cor 15:43. Everywhere, as we walk towards the light of the eighth day, the generosity of God is apparent.

We read the tone four Antiphons, alongside Psalms 128-130 (MT 129-131), as illumined by Isaiah 42:6-7, 1 Peter 4:12-14, and St. John Cassian. Here is wise instruction on humility and God’s willingness to illumine those who keep their eyes on Him.

We finish this study of the Orthros Ascent Songs by reading Psalm 131-133 (LXX)/132-134 (MT) in the light of Holy Week, 2 Samuel (2 Kingdoms) 6-7, and several Church Fathers. Our final scene is that of harmony with Christian brothers and sisters from every tribe and nation, and peace with God, as we bless His name in the heavenly sanctuary.

This week we read the “Polyleos” Psalms 134 and 135 (MT 135 and 136), rejoicing in the mercy of God. WE seek to plumb their depths by reference to Numbers 21:21-35, Isaiah 44:9-21, Jeremiah 10:1-16, Romans 1:18-23, and several helpful commentators, both ancient and contemporary.

This week we read Psalm 50 (MT 51) in the light of 2 Kingdoms/2 Samuel 11-12 and Romans 5:12-17. This famous confession leads us to explore what some consider poetical theological hyperbole, and the question of ancestral sin.

In this final episode on the “Light from the Psalter,” we consider see how Psalm 1’s righteous man is fulfilled in the final three Psalms, where humanity leads the praises of creation, bringing together the God-given faculties of reason, sub-creativity, and worship. We are helped by Genesis 1-2, Isaiah 6, and Revelation 4-5, and by l fathers. In two week’s time, we will begin a new series “Light From (and Upon) the Readable Books,” in which we will consider the significance of those Old Testament books that are ignored or even rejected by some.