Umbria's Castle of Antognolla will soon transform into a Six Senses luxury resort.

Umbria's Castle of Antognolla will soon transform into a Six Senses luxury resort.

Karan Oberoi, Sudhanshu Pandey and other band members of A Band of Boys talk about the inspiration behind the reunion of the boys' band after decades, and the revival of albums with it.

Background: Welsh Revival - In 1904, the Welsh Revival took place, during which approximately 100,000 people in Wales joined the movement. Internationally, evangelical Christians took this event to be a sign that a fulfillment of the prophecy in the Bible's book of Joel, chapter 2:23-29 was about to take place. Joseph Smale, pastor of the First Baptist Church in Los Angeles, went to Wales personally in order to witness the revival. Upon his return to Los Angeles, he attempted to ignite a similar event in his own congregation. His attempts were short-lived, and he eventually left First Baptist Church to found First New Testament Church, where he continued his efforts. During this time, other small-scale revivals were taking place in Minnesota, North Carolina, and Texas. By 1905, reports of speaking in tongues, supernatural healings, and significant lifestyle changes accompanied these revivals. As news spread, evangelicals across the United States began to pray for similar revivals in their own congregations. -- Los Angeles: In 1905, William J. Seymour, the one-eyed 34 year old son of former slaves, was a student of well-known Pentecostal preacher Charles Parham and an interim pastor for a small holiness church in Houston, Texas. Neely Terry, an African American woman who attended a small holiness church pastored by Julia Hutchins in Los Angeles, made a trip to visit family in Houston late in 1905. While in Houston, she visited Seymour's church, where he preached the baptism of the Holy Spirit with the evidence of speaking in tongues, and though he had not experienced this personally, Terry was impressed with his character and message. Once home in California, Terry suggested that Seymour be invited to speak at the local church. Seymour received and accepted the invitation in February 1906, and he received financial help and a blessing from Parham for his planned one-month visit. -- Seymour arrived in Los Angeles on February 22, 1906, and within two days was preaching at Julia Hutchins' church at the corner of Ninth Street and Santa Fe Avenue. During his first sermon, he preached that speaking in tongues was the first biblical evidence of the inevitable baptism in the Holy Spirit. On the following Sunday, March 4, he returned to the church and found that Hutchins had padlocked the door. Elders of the church rejected Seymour's teaching, primarily because he had not yet experienced the blessing about which he was preaching. Condemnation of his message also came from the Holiness Church Association of Southern California with which the church had affiliation. However, not all members of Hutchins' church rejected Seymour's preaching. He was invited to stay in the home of congregation member Edward S. Lee, and he began to hold Bible studies and prayer meetings there. -- Seymour and his small group of new followers soon relocated to the home of Richard and Ruth Asberry at 214 North Bonnie Brae Street. White families from local holiness churches began to attend as well. The group would get together regularly and pray to receive the baptism of the Holy Spirit. On April 9, 1906, after five weeks of Seymour's preaching and prayer, and three days into an intended 10-day fast, Edward S. Lee spoke in tongues for the first time. At the next meeting, Seymour shared Lee's testimony and preached a sermon on Acts 2:4 and soon six others began to speak in tongues as well, including Jennie Moore, who would later become Seymour's wife. A few days later, on April 12, Seymour spoke in tongues for the first time after praying all night long. -- News of the events at North Bonnie Brae St. quickly circulated among the African American, Latino and White residents of the city, and for several nights, various speakers would preach to the crowds of curious and interested onlookers from the front porch of the Asberry home. Members of the audience included people from a broad spectrum of income levels and religious backgrounds. Hutchins eventually spoke in tongues as her whole congregation began to attend the meetings. Soon the crowds became very large and were full of people speaking in tongues, shouting, singing and moaning. Finally, the front porch collapsed, forcing the group to begin looking for a new meeting place. A resident of the neighborhood described the happenings at 214 North Bonnie Brae with the following words: They shouted three days and three nights. It was Easter season. The people came from everywhere. By the next morning there was no way of getting near the house. As people came in they would fall under God's power; and the whole city was stirred. They shouted until the foundation of the house gave way, but no one was hurt. -- Azusa Street: Conditions - The group from Bonnie Brae Street eventually discovered an available building at 312 Azusa Street in downtown Los Angeles, which had originally been constructed as an African Methodist Episcopal Church in what was then a black ghetto part of town. The rent was $8.00 per month. A newspaper referred to the downtown Los Angeles building as a "tumble down shack". Since the church had moved out, the building had served as a wholesale house, a warehouse, a lumberyard, stockyards, a tombstone shop, and had most recently been used as a stable with rooms for rent upstairs. It was a small, rectangular, flat-roofed building, approximately 60 feet (18 m) long and 40 feet (12 m) wide, totaling 4,800 square feet (450 m2), sided with weathered whitewashed clapboards. The only sign that it had once been a house of God was a single gothic-style window over the main entrance. -- Discarded lumber and plaster littered the large, barn-like room on the ground floor. Nonetheless, it was secured and cleaned in preparation for services. They held their first meeting on April 14, 1906. Church services were held on the first floor where the benches were placed in a rectangular pattern. Some of the benches were simply planks put on top of empty nail kegs. There was no elevated platform, as the ceiling was only eight feet high. Initially there was no pulpit. Frank Bartleman, an early participant in the revival, recalled that "Brother Seymour generally sat behind two empty shoe boxes, one on top of the other. He usually kept his head inside the top one during the meeting, in prayer. There was no pride there.... In that old building, with its low rafters and bare floors..." -- The second floor at the now-named Apostolic Faith Mission housed an office and rooms for several residents including Seymour and his new wife, Jennie. It also had a large prayer room to handle the overflow from the altar services below. The prayer room was furnished with chairs and benches made from California Redwood planks, laid end to end on backless chairs. -- The Apostolic Faith Mission on Azusa Street, now considered to be the birthplace of Pentecostalism. -- By mid-May 1906, anywhere from 300 to 1,500 people would attempt to fit into the building. Since horses had very recently been the residents of the building, flies constantly bothered the attendees. People from a diversity of backgrounds came together to worship: men, women, children, black, white, Hispanic, Asian, rich, poor, illiterate, and educated. People of all ages flocked to Los Angeles with both skepticism and a desire to participate. The intermingling of races and the group's encouragement of women in leadership was remarkable, as 1906 was the height of the "Jim Crow" era of racial segregation, and fourteen years prior to women receiving suffrage in the United States. -- Birth of Pentecostal movement: By the end of 1906, most leaders from Azusa Street had spun off to form other congregations, such as the 51st Street Apostolic Faith Mission, the Spanish AFM, and the Italian Pentecostal Mission. These missions were largely composed of immigrant or ethnic groups. The Southeast United States was a particularly prolific area of growth for the movement, since Seymour's approach gave a useful explanation for a charismatic spiritual climate that had already been taking root in those areas. Other new missions were based on preachers who had charisma and energy. Nearly all of these new churches were founded among immigrants and the poor. -- Many existing Wesleyan-holiness denominations adopted the Pentecostal message, such as the Church of God (Cleveland, Tennessee), the Church of God in Christ, and the Pentecostal Holiness Church. The formation of new denominations also occurred, motivated by doctrinal differences between Wesleyan Pentecostals and their Finished Work counterparts, such as the Assemblies of God formed in 1914 and the Pentecostal Church of God formed in 1919. An early doctrinal controversy led to a split between Trinitarian and Oneness Pentecostals, the latter founded the Pentecostal Assemblies of the World in 1916. -- Today, there are more than 500 million Pentecostal and charismatic believers across the globe and is the fastest-growing form of Christianity today. The Azusa Street Revival is commonly regarded as the beginning of the modern-day Pentecostal Movement.

Have We No Tears for Revival? "They that sow in tears shall reap in joy." (Ps. 126:5). This is the divine edict. This is more than preaching with zeal. This is more than scholarly exposition. This is more than delivering sermons of exegetical exactitude and homiletic perfection. Such a man, whether preacher or pew dweller, is appalled at the shrinking authority of the Church in the present drama of cruelty in the world. And he cringes with sorrow that men turn a deaf ear to the Gospel and willingly risk eternal hell in the process. Under this complex burden, his heart is crushed to tears. The true man of God is heartsick, grieved at the worldliness of the Church, grieved at the blindness of the Church, grieved at the corruption in the Church, grieved at the toleration of sin in the Church, grieved at the prayerlessness in the Church. He is disturbed that the corporate prayer of the Church no longer pulls down the strongholds of the devil. He is embarrassed that the Church folks no longer cry in their despair before a devil-ridden, sin-mad society, "Why could we not cast him out?" (Matt. 17:19).

CHRISTIAN EXPERIENCE: LECTURES TO PROFESSING CHRISTIANS (1836-37). DELIVERED IN THE CITY OF NEW-YORK, 1836 AND 1837. BY CHARLES G. FINNEY - What is the gospel, and what is Christianity? Are there false converts in the church? What is the real difference between true and false converts? Why do Christians struggle to live a life of obedience, and to win the lost to Christ? Does salvation really produce holiness? Does Christ actually make us holy so that we can enter heaven? Is this the message of the gospel? And how can we ourselves become HOLY?

Theology: Finney was a primary influence on the "revival" style of theology which emerged in the 19th century. Though coming from a Calvinistic background, Finney rejected tenets of "Old Divinity" Calvinism which he felt were unbiblical and counter to evangelism and Christian mission. -- Finney's theology is difficult to classify, as can be observed in his masterwork, Religious Revivals. In this work, he emphasizes the involvement of a person's will in salvation. Whether he believed the will was free to repent or not repent, or whether he viewed God as inclining the will irresistibly (as in Calvinist doctrine, where the will of an elect individual is changed by God so that they now desire to repent, thus repenting with their will and not against it, but not being free in whether they choose repentance since they must choose what their will is inclined towards), is not made clear. Finney, like most Protestants, affirmed salvation by grace through faith alone, not by works or by obedience. Finney also affirmed that works were the evidence of faith. The presence of unrepentant sin thus evidenced that a person had not received salvation. -- In his Systematic Theology, Finney remarks that "I have felt greater hesitancy in forming and expressing my views upon this Perseverance of the saints, than upon almost any other question in theology." At the same time, he took the presence of unrepented sin in the life of a professing Christian as evidence that they must immediately repent or be lost. Finney draws support for this position from Peter's treatment of the baptized Simon (see Acts 8) and Paul's instruction of discipline to the Corinthian church (see 1 Corinthians 5). This type of teaching underscores the strong emphasis on personal holiness found in Finney's writings. -- Finney's understanding of the atonement was that it satisfied "public justice" and that it opened up the way for God to pardon people of their sin. This was the so-called New Divinity which was popular at that time period. In this view, Christ's death satisfied public justice rather than retributive justice. As Finney put it, it was not a "commercial transaction." This view of the atonement is typically known as the governmental view or government view. -- Princeton Theological Seminary Professor Albert Baldwin Dod reviewed Finney's 1835 book Lectures on Revivals of Religion and rejected it as theologically unsound from a Calvinistic perspective, not necessarily from a Christian perspective. Dod was a defender of Old School Calvinist orthodoxy (see Princeton theologians) and was especially critical of Finney's view of the doctrine of total depravity.

WHAT IS IMPLIED IN EVANGELICAL FAITH:

1. It implies an intellectual perception of the things, facts, and truths believed. No one can believe that which he does not understand.
2. Evangelical faith implies the appropriation of the truths of the Gospel to ourselves. It implies an acceptance of Christ as our wisdom, righteousness, sanctification, and redemption. The soul that truly believes in Christ, believes that He tasted death for every man, and of course for it. It apprehends Christ as the Saviour of the world, as offered to all, and embraces and receives Him for itself. It appropriates His atonement, and His resurrection and His intercession, and His promises to itself. Christ is thus presented in the Gospel not only as the Saviour of the world, but also to the individual acceptance of men. He saves the world no further than He saves individuals. Evangelical faith implies a personal acceptance and appropriation of Christ to meet the necessities of the individual soul.
3. Faith is a state of committal to Christ, and of course it implies that the soul will be unreseveredly yielded up to Him, in all His relations to it, so far and so fast as these are apprehended by the intellect.
4. Evangelical faith implies an evangelical life. This would not be true if faith were merely an intellectual state or exercise. But since, as we have seen, faith is of the heart, since it consists in the committal of the will to Christ, it follows, by a law of necessity, that the life will correspond with faith. Let this be kept in perpetual remembrance.
5. Evangelical faith implies repentance towards God, that is, a turning from sin to God.
6. Evangelical faith implies a renunciation of self-righteousness. It is impossible for one to embrace Christ as the Saviour of the soul, any further than he renounces all hope or expectation of being saved by his own works, or righteousness.
7. Of course it implies peace of mind. In Christ the soul finds its full and present salvation. It has found its resting-place in Christ, and rests in profound peace under the shadow of the Almighty.
8. It implies hope, as soon as the believing soul considers what is conveyed by the Gospel, that is, a hope of eternal life in and through Christ.
9. It implies joy in God and in Christ. St. Peter speaks of joy as the unfailing accompaniment of faith, as resulting from it.
10. Present evangelical faith implies a state of present sinlessness [covered by the blood of Jesus (1 John 1:7)]. Observe: faith is the yielding and committal of the whole will, and of the whole being to Christ. This, and nothing short of this, is evangelical faith. But this comprehends and implies the whole of present, true obedience to Christ. This is the reason why faith is spoken of as the condition, and as it were, the only condition, of salvation. It really implies all virtue.

When contemplated as an attribute of love, it is only a branch of sanctification. When contemplated in the wider sense of universal conformity of will to the will of God, it is then synonymous with entire present sanctification. Contemplated in either light, its existence in the heart must be inconsistent with present sin there. Faith is an attitude of the will, and is wholly incompatible with present rebellion of will against Christ. This must be true, or what is faith? -- REVIVAL TRUTHS by Charles G. Finney

In Part 6 of 'Confident In The Chaos' Habakkuk has 'A Prayer And Vision For Revival'. In chapter 3, Habakkuk gives us an example of how to pray for revival in the darkest of days. He gives us hope to pray, believing that He wants to bring blessing in His goodness and mercy. Learn how to pray with confidence for a great awakening in these difficult last days. This message is available at https://www.preachtheword.com now in MP3 audio format and in HD video on our YouTube Channel (https://youtube.com/PreachTheWord)...

In 'Revival Now', David Legge asks and seeks to answer the question: What might revival look like in the 2020s? Or, to consider it another way: What is the revival we need for today? Of course, there are common features to every revival, and yet there are always distinctives to every one. We can never second guess God in how He will move again - yet we do have desperate needs in our age that only God can meet. In this series, David looks at how we need a new move of God's Spirit to meet the contemporary needs in the church and our world in this present moment. In Part 1, we explore how the church and we as Christians need to get our focus back on Jesus. He must be the pre-eminent one and the centre of all we do and are. What idols have distracted us from the centrality of Christ? How can we give our Lord His rightful place in our lives and churches? This message is available at https://www.preachtheword.com now in MP3 audio format...

In Part 2 of 'Revival Now' as we contemplate the type of revival we might need in our day, David now considers how we need 'A New Prayer Movement'. What kind of praying is needed for revival? In this age of innovation, what 'old paths' of prayer might we need to rediscover in what God is doing anew? Be inspired to pray for revival through this message! This message is available at https://www.preachtheword.com now in MP3 audio format...

In Part 3 of 'Revival Now', we ask: what is the holiness that we are called to as Christians? It has been misrepresented and misunderstood by many in the church. In this message, David first establishes what holiness is not and then goes on to consider what is this holiness and most importantly how do we get it? In a day when sin and compromise is rampant in the church, we need 'A New Holiness Movement'. In 2021 we need a revival in true holiness. This message is available at https://www.preachtheword.com now in MP3 audio format...

The church very often cannot receive the message of revival because it is so bound. Like Lazarus, the church may be 'alive', but spiritually bound. Many Christians as individuals are in this position and need deliverance and freedom. In Part 4 of 'Revival Now', David talks about how we can be set free as individuals, and the incredible impact that one soul saved and set free can have, even on a whole community. We need to rediscover the message of freedom in the Gospel of the Kingdom. We need 'A New Freedom Movement'! This message is available at https://www.preachtheword.com now in MP3 audio format...

Very often in some streams of Christianity there is an emphasis upon the Word of God, as opposed to the Spirit of God, or vice versa. At times these strands are even in contention with each other. This is not the way New Testament Christianity is meant to be. It should not be a case of 'either or' but 'both and' as regards the Word and the Holy Spirit. In Part 5 of our 'Revival Now' series, David explores this disparity and how we desperately need a new movement of the Word and the Spirit: The Word with the Spirit - not the Word without the Spirit; and the Spirit with the Word - not the Spirit without the Word. There is great power when the Word and the Spirit are together. Join us for this challenging exhortation, which is available at https://www.preachtheword.com now in MP3 audio format...

In Part 6 of 'Revival Now' we see our need for 'A New Unity Movement'. If scriptures like Psalm 133 and the High Priestly prayer of Jesus in John 17 put such a high value on unity as a key to blessing, why is it so elusive in Christianity? David suggests two reasons for this: first, the devil's agenda at all costs to divide and conquer, and second, our fear of false unity. In this message, David considers what false unity is and also why we should not be afraid of true unity in Spirit and in truth. One thing is certain, God wants the body of Christ everywhere to be united for His Kingdom cause. If that much is clear, what difference should that make to our attitudes to others and our behaviours? This message is available at https://www.preachtheword.com now in MP3 audio format...

Can we have a move of God that doesn't resemble Christ? Obviously not, but is Christ-likeness our emphasis in the church and as individuals? Do we look like Jesus? Do we sound like Jesus? In Part 7 of 'Revival Now', David Legge, using two fruit of the Spirit - Gentleness and Kindness - shows that what the church and the world most needs are Christians that look like Christ and exhibit His attributes to all, even our enemies. We will see real change in the church and society when people see Jesus in us through 'A New Christlike Movement'. This message is available at https://www.preachtheword.com now in MP3 audio format...

Along with preceding prayer, the next most common external feature of historic revivals is probably the preaching of the gospel. Renewal in the church may not necessarily feature many souls being saved but revival certainly does. In Part 8 of his 'Revival Now' series, David Legge emphasises the need for the preaching of the gospel of the kingdom in Holy Spirit power. We need to get back to preaching the good news of Jesus with passion and urgency. However, public preaching is only a part of what it means to spread the gospel; David also exhorts that we must be making disciples. He shares how simple disciple-making movements are spreading the flame of revival in some of the most persecuted countries on the planet and how this might well be a divine blueprint for us in the West to follow. This message is available at https://www.preachtheword.com now in MP3 audio format...

In this concluding message of 'Revival Now' we see the need for 'A New Revival And Reform Movement', as David considers the difference between revival and reformation. From Matthew 9, he shares how revival is like the new wine God pours out from heaven, but the wineskins need to be fit for purpose to preserve and distribute the wine, otherwise the wine is spilled and wasted and the wineskins are ruined. God is wanting to reform the church again so that she is fit for purpose for the 'new thing' He wants to do among us. God is calling the church back to original New Testament Christianity, so therefore we must remove all obstacles in the way of this move of God. Perhaps that's part of what this current shaking in the church is all about? This message is available at https://www.preachtheword.com now in MP3 audio format...

In the concluding session of 'Helping Others To Freedom', we look at how the principles of personal healing and deliverance apply to whole regions, and are essentially the same principles that can prepare a region for revival awakening. This is 'Revival And Deliverance - The Bigger Picture' - God sets individuals free in order to heal and deliver the world. This session is available at https://www.preachtheword.com now in MP3 audio format and in HD video on our YouTube Channel (https://youtube.com/PreachTheWord)...

CM Mahmood Khan orders early opening of provincial tourism authority

On this episode of The Worship Podcast, Dustin and James talk about their experience in revival movements, as well as lessons learned and things to consider for your worship experience.  What's the new sound?  Where is the sound of worship headed?  You might be surprised at their answer.

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A profound spiritual transformation is unfolding in the Amazon rainforest.

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“Looking around that pub at the various people enjoying their tea, I started really thinking about what he’d said,” Hannah remembers. “Praying for revival…In a country that many have come to learn is spiritually dark, have we given up on praying for the people? Has the belief in revival died, or are we still trusting that God can move in a mighty way?”

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Last week the organization tasked with running the the biggest chunk of U.S. CHIPS Act’s US $13 billion R&D program made some significant strides: The National Semiconductor Technology Center (NSTC) released a strategic plan and selected the sites of two of three planned facilities and released a new strategic plan. The locations of the two sites—a “design and collaboration” center in Sunnyvale, Calif., and a lab devoted to advancing the leading edge of chipmaking, in Albany, N.Y.—build on an existing ecosystem at each location, experts say. The location of the third planned center—a chip prototyping and packaging site that could be especially critical for speeding semiconductor startups—is still a matter of speculation.

“The NSTC represents a once-in-a-generation opportunity for the U.S. to accelerate the pace of innovation in semiconductor technology,” Deirdre Hanford, CEO of Natcast, the nonprofit that runs the NSTC centers, said in a statement. According to the strategic plan, which covers 2025 to 2027, the NSTC is meant to accomplish three goals: extend U.S. technology leadership, reduce the time and cost to prototype, and build and sustain a semiconductor workforce development ecosystem. The three centers are meant to do a mix of all three.

New York gets extreme ultraviolet lithography

NSTC plans to direct $825 million into the Albany project. The site will be dedicated to extreme ultraviolet lithography, a technology that’s essential to making the most advanced logic chips. The Albany Nanotech Complex, which has already seen more than $25 billion in investments from the state and industry partners over two decades, will form the heart of the future NSTC center. It already has an EUV lithography machine on site and has begun an expansion to install a next-generation version, called high-NA EUV, which promises to produce even finer chip features. Working with a tool recently installed in Europe, IBM, a long-time tenant of the Albany research facility, reported record yields of copper interconnects built every 21 nanometers, a pitch several nanometers tighter than possible with ordinary EUV.

“It’s fulfilling to see that this ecosystem can be taken to the national and global level through CHIPS Act funding,” said Mukesh Khare, general manager of IBM’s semiconductors division, speaking from the future site of the NSTC EUV center. “It’s the right time, and we have all the ingredients.”

While only a few companies are capable of manufacturing cutting edge logic using EUV, the impact of the NSTC center will be much broader, Khare argues. It will extend down as far as early-stage startups with ideas or materials for improving the chipmaking process “An EUV R&D center doesn’t mean just one machine,” says Khare. “It needs so many machines around it… It’s a very large ecosystem.”

Silicon Valley lands the design center

The design center is tasked with conducting advanced research in chip design, electronic design automation (EDA), chip and system architectures, and hardware security. It will also host the NSTC’s design enablement gateway—a program that provides NSTC members with a secure, cloud-based access to design tools, reference processes and designs, and shared data sets, with the goal of reducing the time and cost of design. Additionally, it will house workforce development, member convening, and administration functions.

Situating the design center in Silicon Valley, with its concentration of research universities, venture capital, and workforce, seems like the obvious choice to many experts. “I can’t think of a better place,” says Patrick Soheili, co-founder of interconnect technology startup Eliyan, which is based in Santa Clara, Calif.

Abhijeet Chakraborty, vice president of engineering in the technology and product group at Silicon Valley-based Synopsys, a leading maker of EDA software, sees Silicon Valley’s expansive tech ecosystem as one of its main advantages in landing the NSTC’s design center. The region concentrates companies and researchers involved in the whole spectrum of the industry from semiconductor process technology to cloud software.

Access to such a broad range of industries is increasingly important for chip design startups, he says. “To design a chip or component these days you need to go from concept to design to validation in an environment that takes care of the entire stack,” he says. It’s prohibitively expensive for a startup to do that alone, so one of Chakraborty’s hopes for the design center is that it will help startups access the design kits and other data needed to operate in this new environment.

Packaging and prototyping still to come

A third promised center for prototyping and packaging is still to come. “The big question is where does the packaging and prototyping go?” says Mark Granahan, cofounder and CEO of Pennsylvania-based power semiconductor startup Ideal Semiconductor. “To me that’s a great opportunity.” He points out that because there is so little packaging technology infrastructure in the United States, any ambitious state or region should have a shot at hosting such a center. One of the original intentions of the act, after all, was to expand the number of regions of the country that are involved in the semiconductor industry.

But that hasn’t stopped some already tech-heavy regions from wanting it. “Oregon offers the strongest ecosystem for such a facility,” a spokesperson for Intel, whose technology development is done there. “The state is uniquely positioned to contribute to the success of the NSTC and help drive technological advancements in the U.S. semiconductor industry.”

As NSTC makes progress, Granahan’s concern is that bureaucracy will expand with it and slow efforts to boost the U.S. chip industry. Already the layers of control are multiplying. The Chips Office at the National Institute of Standards and Technology executes the Act. The NSTC is administered by the nonprofit Natcast, which directs the EUV center, which is in a facility run by another nonprofit, NY CREATES. “We want these things to be agile and make local decisions.”

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