Evans, D J A; Smith, I R; Gosse, J C; Galloway, J M. Quaternary Science Reviews vol. 262, 106958, 2021 p. 1-50, https://doi.org/10.1016/j.quascirev.2021.106958

Bukhari, S; Eyles, N; Sookhan, S; Mulligan, R; Paulen, R; Krabbendam, M; Putkinen, N. Boreas 2021 p. 1-25, https://doi.org/10.1111/bor.12522
<a href="https://geoscan.nrcan.gc.ca/images/geoscan/20200742.jpg"><img src="https://geoscan.nrcan.gc.ca/images/geoscan/20200742.jpg" title="Boreas 2021 p. 1-25, https://doi.org/10.1111/bor.12522" height="150" border="1" /></a>

Sookhan, S; Eyles, N; Bukhari, S; Paulen, R C. Quaternary Science Reviews vol. 263, 107003, 2021 p. 1-17, https://doi.org/10.1016/j.quascirev.2021.107003

de Bronac de Vazelhes, V; McMartin, I; Côté-Mantha, O; Boulianne-Verschelden, N. Journal of Geochemical Exploration vol. 228, 106800, 2021 p. 1-17, https://doi.org/10.1016/j.gexplo.2021.106800
<a href="https://geoscan.nrcan.gc.ca/images/geoscan/20200684.jpg"><img src="https://geoscan.nrcan.gc.ca/images/geoscan/20200684.jpg" title="Journal of Geochemical Exploration vol. 228, 106800, 2021 p. 1-17, https://doi.org/10.1016/j.gexplo.2021.106800" height="150" border="1" /></a>

Rice, J; Campbell, H; Ross, M; Paulen, R; McClenaghan, B. GAC®-MAC 2021, London, Canada: Exploring Geosciences Through Time and Space/GAC®-MAC 2021, London, Canada : Explorer les géosciences à travers le temps et l'espace; Geological Association of Canada-Mineralogical Association of Canada, Joint Annual Meeting, Abstracts Volume vol. 44, 2021 p. 266
<a href="https://geoscan.nrcan.gc.ca/images/geoscan/20200640.jpg"><img src="https://geoscan.nrcan.gc.ca/images/geoscan/20200640.jpg" title="GAC®-MAC 2021, London, Canada: Exploring Geosciences Through Time and Space/GAC®-MAC 2021, London, Canada : Explorer les géosciences à travers le temps et l'espace; Geological Association of Canada-Mineralogical Association of Canada, Joint Annual Meeting, Abstracts Volume vol. 44, 2021 p. 266" height="150" border="1" /></a>

Campbell, J; Godbout, P -M; McMartin, I; Normandeau, P. GAC®-MAC 2021, London, Canada: Exploring Geosciences Through Time and Space/GAC®-MAC 2021, London, Canada : Explorer les géosciences à travers le temps et l'espace; Geological Association of Canada-Mineralogical Association of Canada, Joint Annual Meeting, Abstracts Volume vol. 44, 2021 p. 57
<a href="https://geoscan.nrcan.gc.ca/images/geoscan/20200639.jpg"><img src="https://geoscan.nrcan.gc.ca/images/geoscan/20200639.jpg" title="GAC®-MAC 2021, London, Canada: Exploring Geosciences Through Time and Space/GAC®-MAC 2021, London, Canada : Explorer les géosciences à travers le temps et l'espace; Geological Association of Canada-Mineralogical Association of Canada, Joint Annual Meeting, Abstracts Volume vol. 44, 2021 p. 57" height="150" border="1" /></a>

McMartin, I. GAC®-MAC 2021, London, Canada: Exploring Geosciences Through Time and Space/GAC®-MAC 2021, London, Canada : Explorer les géosciences à travers le temps et l'espace; Geological Association of Canada-Mineralogical Association of Canada, Joint Annual Meeting, Abstracts Volume vol. 44, 2021 p. 213
<a href="https://geoscan.nrcan.gc.ca/images/geoscan/20200633.jpg"><img src="https://geoscan.nrcan.gc.ca/images/geoscan/20200633.jpg" title="GAC®-MAC 2021, London, Canada: Exploring Geosciences Through Time and Space/GAC®-MAC 2021, London, Canada : Explorer les géosciences à travers le temps et l'espace; Geological Association of Canada-Mineralogical Association of Canada, Joint Annual Meeting, Abstracts Volume vol. 44, 2021 p. 213" height="150" border="1" /></a>

McMartin, I; Godbout, P -M; Campbell, J E; Tremblay, T; Behnia, P. Geological Survey of Canada, Scientific Presentation 121, 2021, 1 sheet, https://doi.org/10.4095/327853
<a href="https://geoscan.nrcan.gc.ca/images/geoscan/gid_327853.jpg"><img src="https://geoscan.nrcan.gc.ca/images/geoscan/gid_327853.jpg" title="Geological Survey of Canada, Scientific Presentation 121, 2021, 1 sheet, https://doi.org/10.4095/327853" height="150" border="1" /></a>

Sun, R; Shen, J; Grasby, S E; Zhang, J; Chen, J; Chuang, Y; Yin, R. Precambrian Research vol. 383, 106891, 2022 p. 1-9, https://doi.org/10.1016/j.precamres.2022.106891
<a href="https://geoscan.nrcan.gc.ca/images/geoscan/20220487.jpg"><img src="https://geoscan.nrcan.gc.ca/images/geoscan/20220487.jpg" title="Precambrian Research vol. 383, 106891, 2022 p. 1-9, https://doi.org/10.1016/j.precamres.2022.106891" height="150" border="1" /></a>

Re-release; McMartin, I; Campbell, J E; Godbout, P-M; Behnia, P; Tremblay, T; Normandeau, P X. Geological Survey of Canada, Preprint 4, 2022, 27 pages, https://doi.org/10.4095/330867
<a href="https://geoscan.nrcan.gc.ca/images/geoscan/gid_330867.jpg"><img src="https://geoscan.nrcan.gc.ca/images/geoscan/gid_330867.jpg" title="Geological Survey of Canada, Preprint 4, 2022, 27 pages, https://doi.org/10.4095/330867" height="150" border="1" /></a>

Re-release; Duk-Rodkin, A. Geological Survey of Canada, Open File 8891, 2022, 1 sheet, https://doi.org/10.4095/330011
<a href="https://geoscan.nrcan.gc.ca/images/geoscan/gid_330011.jpg"><img src="https://geoscan.nrcan.gc.ca/images/geoscan/gid_330011.jpg" title="Geological Survey of Canada, Open File 8891, 2022, 1 sheet, https://doi.org/10.4095/330011" height="150" border="1" /></a>

Sun, R; Grasby, S E; Shen, J; Xiao, J; Yin, R. Chemical Geology vol. 598, 120830, 2022 p. 1-6, https://doi.org/10.1016/j.chemgeo.2022.120830
<a href="https://geoscan.nrcan.gc.ca/images/geoscan/20220032.jpg"><img src="https://geoscan.nrcan.gc.ca/images/geoscan/20220032.jpg" title="Chemical Geology vol. 598, 120830, 2022 p. 1-6, https://doi.org/10.1016/j.chemgeo.2022.120830" height="150" border="1" /></a>

Rice, J M; Ross, M; Campbell, H E; Paulen, R C; McClenaghan, M B. Geological Survey of Canada, Scientific Presentation 166, 2023, 1 sheet, https://doi.org/10.4095/332151
<a href="https://geoscan.nrcan.gc.ca/images/geoscan/gid_332151.jpg"><img src="https://geoscan.nrcan.gc.ca/images/geoscan/gid_332151.jpg" title="Geological Survey of Canada, Scientific Presentation 166, 2023, 1 sheet, https://doi.org/10.4095/332151" height="150" border="1" /></a>

Parent, M. Surficial geology of northern Canada: a summary of Geo-mapping for Energy and Minerals program contributions; by McMartin, I (ed.); Geological Survey of Canada, Bulletin 611, 2023 p. 201-219, https://doi.org/10.4095/331425
<a href="https://geoscan.nrcan.gc.ca/images/geoscan/gid_331425.jpg"><img src="https://geoscan.nrcan.gc.ca/images/geoscan/gid_331425.jpg" title="Surficial geology of northern Canada: a summary of Geo-mapping for Energy and Minerals program contributions; by McMartin, I (ed.); Geological Survey of Canada, Bulletin 611, 2023 p. 201-219, https://doi.org/10.4095/331425" height="150" border="1" /></a>

McMartin, I; Campbell, J E; Godbout, P M; Behnia, P; Tremblay, T; Normandeau, P X. Surficial geology of northern Canada: a summary of Geo-mapping for Energy and Minerals program contributions; by McMartin, I (ed.); Geological Survey of Canada, Bulletin 611, 2023 p. 145-165, https://doi.org/10.4095/331423
<a href="https://geoscan.nrcan.gc.ca/images/geoscan/gid_331423.jpg"><img src="https://geoscan.nrcan.gc.ca/images/geoscan/gid_331423.jpg" title="Surficial geology of northern Canada: a summary of Geo-mapping for Energy and Minerals program contributions; by McMartin, I (ed.); Geological Survey of Canada, Bulletin 611, 2023 p. 145-165, https://doi.org/10.4095/331423" height="150" border="1" /></a>

Duk-Rodkin, A; Barendregt, R W. Surficial geology of northern Canada: a summary of Geo-mapping for Energy and Minerals program contributions; by McMartin, I (ed.); Geological Survey of Canada, Bulletin 611, 2023 p. 113-143, https://doi.org/10.4095/331422
<a href="https://geoscan.nrcan.gc.ca/images/geoscan/gid_331422.jpg"><img src="https://geoscan.nrcan.gc.ca/images/geoscan/gid_331422.jpg" title="Surficial geology of northern Canada: a summary of Geo-mapping for Energy and Minerals program contributions; by McMartin, I (ed.); Geological Survey of Canada, Bulletin 611, 2023 p. 113-143, https://doi.org/10.4095/331422" height="150" border="1" /></a>

Menzies, J; Paulen, R C; Reitner, J M; Gao, C; Hodder, T; Menzies, J; Paulen, R C; Reitner, J M; Gao, C; Hodder, T; Ross, M. Journal of Sedimentary Research vol. 93, issue 10, 2023 p. 705-728, https://doi.org/10.2110/jsr.2022.017
<a href="https://geoscan.nrcan.gc.ca/images/geoscan/20200679.jpg"><img src="https://geoscan.nrcan.gc.ca/images/geoscan/20200679.jpg" title="Journal of Sedimentary Research vol. 93, issue 10, 2023 p. 705-728, https://doi.org/10.2110/jsr.2022.017" height="150" border="1" /></a>

Rice, J M; Campbell, H E; Ross, M; Paulen, R; MCClenaghan, M B. Canadian Journal of Earth Sciences 2024 p. 1-47, https://doi.org/10.1139/cjes-2023-0050
<a href="https://geoscan.nrcan.gc.ca/images/geoscan/20220112.jpg"><img src="https://geoscan.nrcan.gc.ca/images/geoscan/20220112.jpg" title="Canadian Journal of Earth Sciences 2024 p. 1-47, https://doi.org/10.1139/cjes-2023-0050" height="150" border="1" /></a>

DHL Express has announced the opening of a new service centre in Gatwick with an investment of £37 million. Mims Davies, MP for East Grinstead & Uckfield attended the official opening where she toured the site, meeting with staff and customers.

The service will run between Edinburgh and Cardiff passing through Birmingham New Street

Footballers Matt Crossen and Aaron Lucas speak to BBC Sport about representing England at the Cerebral Palsy World Cup in Spain.

Captain Harry Kane is unhappy with the number of players who have withdrawn from the latest England squad, insisting "England comes before club".

Somatosensory coding in rodents has been mostly studied in the whisker system and hairy skin, whereas the function of low-threshold mechanoreceptors (LTMRs) in the rodent glabrous skin has received scant attention, unlike in primates where the glabrous skin has been the focus. The relative activation of different LTMR subtypes carries information about vibrotactile stimuli, as does the rate and temporal patterning of LTMR spikes. Rate coding depends on the probability of a spike occurring on each stimulus cycle (reliability), whereas temporal coding depends on the timing of spikes relative to the stimulus cycle (precision). Using in vivo extracellular recordings in male rats and mice of either sex, we measured the reliability and precision of LTMR responses to tactile stimuli including sustained pressure and vibration. Similar to other species, rodent LTMRs were separated into rapid-adapting (RA) or slow-adapting based on their response to sustained pressure. However, unlike the dichotomous frequency preference characteristic of RA1 and RA2/Pacinian afferents in other species, rodent RAs fell along a continuum. Fitting generalized linear models to experimental data reproduced the reliability and precision of rodent RAs. The resulting model parameters highlight key mechanistic differences across the RA spectrum; specifically, the integration window of different RAs transitions from wide to narrow as tuning preferences across the population move from low to high frequencies. Our results show that rodent RAs can support both rate and temporal coding, but their heterogeneity suggests that coactivation patterns play a greater role in population coding than for dichotomously tuned primate RAs.

OM Lifehope partners with More Than Gold, an organisation that equips local churches to engage with their communities during the 2014 Commonwealth Games.

OM Ecuador team members work with people living with HIV and AIDS in a children's hospital in Guayaquil.

From a bus break down to the relentless spread of a stomach virus: nothing deterred the medical team from carrying out Gods work.

Consumer electronics accessories player Bingo Technologies on Wednesday launched a new VR Glass -- Bingo G-200 -- at Rs.5999.

Smyth died aged 75 in Cape Town in 2018 while still under investigation by Hampshire Police in the UK.

The glass bottles are eco-friendly and sustainable, says the company

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.

Youth: Müller was born in Kroppenstaedt (now Kroppenstedt), a village near Halberstadt in the Kingdom of Prussia. In 1810, the Müller family moved to nearby Heimersleben, where Müller's father was appointed a collector of taxes. He had an older brother, Friedrich Johann Wilhelm (1803 - 7 Oct 1838) and, after his widowed father remarried, a half-brother, Franz (b 1822). His early life was not marked by righteousness - on the contrary, he was a thief, a liar and a gambler. By the age of 10, Müller was stealing government money from his father. While his mother was dying, he, at 14 years of age, was playing cards with friends and drinking. Müller's father hoped to provide him with a religious education that would allow him to take a lucrative position as a clergyman in the state church. He studied divinity in the University of Halle, and there met a fellow student (Beta) who invited him to a Christian prayer meeting. There he was welcomed, and he began regularly reading the Bible and discussing Christianity with the others who attended the meetings. After seeing a man praying to God on his knees, he was convinced of his need for salvation. As soon as he got home he went to his bed where he knelt and prayed. He asked God to help him in his life and to bless him wherever he went and to forgive him of his sins. He immediately stopped drinking, stealing and lying, and began hoping to become a missionary. He began preaching regularly in nearby churches and continued meeting with the other churches. -- Early work: In 1828, Müller offered to work with Jews in England through the London Society for Promoting Christianity Amongst the Jews, but upon arriving in 1829, he fell ill, and did not think that he would survive. He was sent to Teignmouth to recuperate and, whilst there, met Henry Craik, who became his life-long friend. When he recovered, however, he dedicated himself to doing the will of God. He soon left the London Society, convinced that God would provide for his needs as he did Christian work. Craik invited him to become a minister with him in Teignmouth and he became the pastor of Ebenezer Chapel in Devon and soon after, married Mary Groves, the sister of Anthony Norris Groves. During his time as the pastor of the church, he refused a regular salary, believing that the practice could lead to church members giving out of duty, not desire. He also eliminated the renting of church pews, arguing that it gave unfair prestige to the rich (based primarily on James 2:1-9). -- Theology: The theology that guided George Müller's work is not widely known, but was shaped by an experience in his mid twenties when he "came to prize the Bible alone as [his] standard of judgement". He records in his Narratives that "That the word of God alone is our standard of judgment in spiritual things; that it can be explained only by the Holy Spirit; and that in our day, as well as in former times, he is the teacher of his people. The office of the Holy Spirit I had not experimentally understood before that time. Indeed, of the office of each of the blessed persons, in what is commonly called the Trinity, I had no experimental apprehension. I had not before seen from the Scriptures that the Father chose us before the foundation of the world; that in him that wonderful plan of our redemption originated, and that he also appointed all the means by which it was to be brought about. Further, that the Son, to save us, had fulfilled the law, to satisfy its demands, and with it also the holiness of God; that he had borne the punishment due to our sins, and had thus satisfied the justice of God. And, further, that the Holy Spirit alone can teach us about our state by nature, show us the need of a Saviour, enable us to believe in Christ, explain to us the Scriptures, help us in preaching, etc. It was my beginning to understand this latter point in particular which had a great effect on me; for the Lord enabled me to put it to the test of experience, by laying aside commentaries, and almost every other book, and simply reading the word of God and studying it. The result of this was, that the first evening that I shut myself into my room, to give myself to prayer and meditation over the Scriptures, I learned more in a few hours than I had done during a period of several months previously. But the particular difference was, that I received real strength for my soul in doing so. I now began to try by the test of the Scriptures the things which I had learned and seen, and found that only those principles which stood the test were really of value."

Imprisonments: As his popularity and notoriety grew, Bunyan increasingly became a target for slander and libel; he was described as "a witch, a Jesuit, a highwayman" and was said to have mistresses and multiple wives. In 1658, aged 30, he was arrested for preaching at Eaton Socon and indicted for preaching without a licence. That same year his wife died leaving him with 4 children, one of which was blind. He continued preaching, however, and did not suffer imprisonment until November 1660, when he was taken to the County gaol in Silver Street, Bedford. In that same year, Bunyan married again, Elizabeth, by whom he had two more children, Sarah and Joseph. The Restoration of the monarchy by Charles II of England began Bunyan's persecution as England returned to Anglicanism. Meeting-houses were quickly closed and all citizens were required to attend their Anglican parish church. It became punishable by law to "conduct divine service except in accordance with the ritual of the church, or for one not in Episcopal orders to address a congregation." Thus, John Bunyan no longer had that freedom to preach which he had enjoyed under the Puritan Commonwealth. He was arrested on 12 November 1660, whilst preaching privately in Lower Samsell by Harlington, Bedfordshire, 10 miles south of Bedford. -- John was brought before the magistrate John Wingate at Harlington House and refused to desist from preaching. Wingate sent him to Bedford County Gaol, to consider his situation. After a month, Bunyan reports (in his own account of his imprisonment) that Wingate's clerk visited him, seeking to get him to change his mind. The clerk said that all the authorities wanted was for Bunyan to undertake not to preach at private gatherings, as it was suspected that these non-conformist meetings were in fact being used by people plotting against the king. In answer to the clerk, John argued that God's law obliged him to preach at any and every opportunity, and refused to consider the suggested compromise. -- In January 1661, Bunyan was brought before the quarter sessions in the Chapel of Herne, Bedford. His prosecutor, Mr. Justice Wingate, despite Bunyan's clear breaches of the Religion Act of 1592, was not inclined to incarcerate Bunyan. But John's stark statement "If you release me today, I will preach tomorrow" left the magistrates - Sir John Kelynge of Southill, Sir Henry Chester of Lidlington, Sir George Blundell of Cardington, Sir Wllm Beecher of Howbury and Thomas Snagg of Milbrook - with no choice but to imprison him. So Bunyan was incarcerated for 3 months for the crimes of "pertinaciously abstaining" from attending mandatory Anglican church services and preaching at "unlawful meetings". -- Strenuous efforts were made by Bunyan's wife to get his case re-heard at the spring assizes but Bunyan's continued assertions that he would, if freed, preach to his awaiting congregation meant that the magistrates would not consider any new hearing. Similar efforts were made in the following year but, again, to no avail. In early 1664, an Act of Parliament the Conventicles Act made it illegal to hold religious meetings of five or more people outside of the auspices of the Church of England. -- It was during his time in Bedford County Gaol that John Bunyan conceived his allegorical novel: The Pilgrim's Progress. (Many scholars however believe that he commenced this work during the second and shorter imprisonment of 1675, referred to below.) Bunyan's incarceration was punctuated with periods of relative freedom - lax gaolers allowing him out to attend church meetings and to minister to his congregation. -- In 1666, John was briefly released for a few weeks before being re-arrested for preaching and sent back to Bedford's County gaol, where he remained for a further six years. During that time, he wove shoelaces to support his family and preached to his fellow prisoners - a congregation of about sixty. In his possession were two books, John Foxe's Book of Martyrs, the Bible, a violin he had made out of tin, a flute he'd made from a chair leg and a supply of pen and paper. Both music and writing were integral to John's Puritan faith. John Bunyan was released in January 1672, when Charles II issued the Declaration of Religious Indulgence.

In 1643, the English Parliament called upon "learned, godly and judicious Divines", to meet at Westminster Abbey in order to provide advice on issues of worship, doctrine, government and discipline of the Church of England. Their meetings, over a period of five years, produced the confession of faith, as well as a Larger Catechism and a Shorter Catechism. For more than three centuries, various churches around the world have adopted the confession and the catechisms as their standards of doctrine, subordinate to the Bible. -- The Westminster Confession of Faith was modified and adopted by Congregationalists in England in the form of the Savoy Declaration (1658). Likewise, the Baptists of England modified the Savoy Declaration to produce the Second London Baptist Confession (1689). English Presbyterians, Congregationalists, and Baptists would together (with others) come to be known as Nonconformists, because they did not conform to the Act of Uniformity (1662) establishing the Church of England as the only legally approved church, though they were in many ways united by their common confessions, built on the Westminster Confession. -- Evangelical Presbyterian Church: The Evangelical Presbyterian Church, which broke from the United Presbyterian Church in the United States of America in 1981 in order to provide a conservative alternative to the older denomination, holds to the Westminster Confession of Faith composed of a combination of different editions, but based on the American version of the 1647 text.[4] The EPC holds to the Westminster Confession in light of a brief list of the essentials of the faith as drafted at its first General Assembly at Ward Church outside of Detroit, Michigan.

The 1662 Book of Common Prayer of the Church of England (you can download it by clicking the picture to the left or the link below) is still technically the only "official" prayer book of the Church of England, the mother church (for the moment at least) of the Anglican Communion. It itself is the result of more than a century of liturgical development through a turbulent time in British history. Its literary and theological influence is immense; this alone makes it an important document.

History: The three were tried at University Church of St Mary the Virgin, the official church of Oxford University on the High Street. The martyrs were imprisoned at the former Bocardo Prison near the still extant St Michael at the Northgate church (at the north gate of the city walls) in Cornmarket Street. The door of their cell is on display in the tower of the church. The martyrs were burnt at the stake just outside the city walls to the south, where Broad Street is now located. Latimer and Ridley were burnt on 16 October 1555. Cranmer was burnt five months later on 21 March 1556. A small area cobbled with stones forming a cross in the centre of the road outside the front of Balliol College marks the site. The Victorian spire-like Martyrs' Memorial, at the south end of St Giles' nearby, commemorates the events. It is claimed that the scorch marks from the flames can still be seen on the doors of Balliol College (now rehung between the Front Quadrangle and Garden Quadrangle).

William Tyndale was born about 1494 in Gloucestershire. He took his B.A. at Oxford in 1512 and his M.A. in 1515. He also apparently spent time in Cambridge. He was for some time tutor to a Gloucestershire family. He disturbed the local divines by routing them at the dinner table with chapter and verse of scripture, and by translating Erasmus' Enchiridion militis christiani (Handbook of the Christian Soldier, 1503). He was accused of heresy, but nothing was ever proved. John Foxe reports in his Acts and Monuments (1563) that one day at dinner, Tyndale announced to a visiting clergyman that he meant to translate the Bible so that ploughboys should be more educated than the clergyman himself. -- He travelled to London to ask the Bishop, Cuthbert Tunstall, for support in his work. Tunstall rebuffed him. At this time, king Henry VIII was still the defender of the Catholic faith. Realising he could not translate the Bible in England, Tyndale accepted the help of a London merchant and went to Germany in 1524. He never returned to England, but lived a hand-to-mouth existence, dodging the Roman Catholic authorities. In 1525, he and his secretary moved to Cologne, Germany and began printing the New Testament. But Tyndale was betrayed, and fled up the Rhine to Worms. Here he started printing again, and the first complete printed New Testament in English appeared in February 1526. Copies began to arrive in England about a month later. In October, Tunstall had all the copies he could trace gathered and burned at St Paul's Cross in London. Still they circulated. Tunstall arranged to buy them before they left the continent, so that they could be burned in bulk. Tyndale used the money this brought him for further translation and revision. At the same time, he wrote polemical treatises and expositions of the Bible. He began the Old Testament, apparently in Antwerp: Foxe tells how, sailing to Hamburg to print Deuteronomy, he was shipwrecked and lost everything, 'both money, his copies, and time', and started all over again, completing the Pentateuch between Easter and December. Back in Antwerp, Tyndale printed it in early January, 1530. Copies were in England by the summer. Revisions and shorter translations followed. -- Tyndale's writings were popular in England. Henry VIII, fearing Tyndale's influence, sent an ambassador to persuade him to return to England. In a secret, nighttime meeting outside Antwerp city walls, Tyndale agreed that he would return to England, if the king would print an English Bible. By the time Henry published his Great Bible, Tyndale was already dead. In 1535, the fanatical Englishman Henry Phillips betrayed him to the Antwerp authorities and had him kidnapped. He was imprisoned at Vilvoorde, near Brussels, for sixteen months. A letter from him, in Latin, has survived, asking for a lamp, a blanket, and Hebrew texts, grammar and dictionary, so that he could study. Even Thomas Cromwell, the most powerful man next to King Henry VIII, moved to get him released: but Phillips in Belgium, acting for the papal authorities, blocked all the moves. -- On the morning of 6 October 1536, now in the hands of the secular forces, he was taken to the place of execution, tied to the stake, strangled and burned. His last words reportedly were: "Oh Lord, open the King of England's eyes."

Events depicted in the tapestry: The tapestry begins with a panel of Edward the Confessor sending Harold to Normandy. Later Norman sources say that the mission was for Harold to pledge loyalty to William but the tapestry does not suggest any specific purpose. By mischance, Harold arrives at the wrong location in France and is taken prisoner by Guy, Count of Ponthieu. After exchanges of messages borne by mounted messengers, Harold is released to William who then invites Harold to come on a campaign against Conan II, Duke of Brittany. On the way, just outside the monastery of Mont St. Michel, the army become mired in quicksand and Harold saves two Norman soldiers. William's army chases Conan from Dol de Bretagne to Rennes, and Conan finally surrenders at Dinan. William gives Harold arms and armour (possibly knighting him) and Harold takes an oath on saintly relics. Although the writing on the tapestry explicitly states an oath is taken there is no clue as to what is being promised. -- Harold leaves for home and meets again with the old king Edward, who appears to be remonstrating with him. Harold is in a somewhat submissive posture and seems to be in disgrace. However, possibly deliberately, the king's intentions are not made clear. The scene then shifts by about one year to when Edward has become mortally ill and the tapestry strongly suggests that, on his deathbed, he bequeaths the crown to Harold. What is probably the coronation ceremony is attended by Stigand, whose position as Archbishop of Canterbury was controversial. Stigand is performing a liturgical function, possibly not the crowning itself. The tapestry labels the celebrant as "Stigant Archieps" (Stigand the archbishop) although by that time he had been excommunicated by the papacy who considered his appointment unlawful. -- A star with a streaming tail then appears: Halley's Comet. Comets, in the beliefs of the Middle Ages, were a bad omen. At this point the lower border of the tapestry shows a fleet of ghost-like ships thus hinting at a future invasion. The news of Harold's coronation is taken to Normandy, whereupon we are told that William is ordering a fleet of ships to be built although it is Bishop Odo shown issuing the instructions. The invaders reach England, and land unopposed. William orders his men to find food, and a meal is cooked. A house is burnt, which may indicate some ravaging of the local countryside on the part of the invaders. News is brought to William. The Normans build a motte and bailey at Hastings to defend their position. Messengers are sent between the two armies, and William makes a speech to prepare his army for battle. -- The Battle of Hastings was fought on 14 October 1066 less than three weeks after the Battle of Stamford Bridge but the tapestry does not provide this context. The English fight on foot behind a shield wall, whilst the Normans are on horses. Two fallen knights are named as Leofwine and Gyrth, Harold's brothers, but both armies are shown fighting bravely. Bishop Odo brandishes his baton or mace and rallies the Norman troops in battle. To reassure his knights that he is still alive and well, William raises his helmet to show his face. The battle becomes very bloody with troops being slaughtered and dismembered corpses littering the ground. King Harold is killed. This scene can be interpreted in different ways, as the name "Harold" appears above a number of knights, making it difficult to identify which character is Harold. The final remaining scene shows unarmoured English troops fleeing the battlefield. The last part of the tapestry is missing but it is thought that story never continued for very much further.

One of the main purposes of the survey was to determine who held what and what taxes had been liable under Edward the Confessor; the judgment of the Domesday assessors was final-whatever the book said about who held the material wealth or what it was worth, was the law, and there was no appeal. It was written in Latin, although there were some vernacular words inserted for native terms with no previous Latin equivalent, and the text was highly abbreviated. Richard FitzNigel, writing around the year 1179, stated that the book was known by the English as "Domesday", that is the Day of Judgment "for as the sentence of that strict and terrible last account cannot be evaded by any skilful subterfuge, so when this book is appealed to ... its sentence cannot be put quashed or set aside with impunity. That is why we have called the book 'the Book of Judgment' ... because its decisions, like those of the Last Judgment, are unalterable." In August 2006 a limited online version of Domesday Book was made available by the United Kingdom's National Archives, charging users £2 per page to view the manuscript. In 2011, the Domesday Map site made the manuscript freely available for the first time.

The census and assessment proved of the highest importance to William the Conqueror and his successors. The people indeed said bitterly that the King kept the Doomsday, or Domesday book constantly by him, in order "that he might be able to see at any time of how much more wool the English flock would bear fleecing." The object of the Doomsday, or Domesday book, however, was not to extort money, but to present a full and exact report of the financial and military resources of the kingdom which might be directly available for revenue and defence.

King Harold II was killed in the battle-legend has it that he was shot through the eye with an arrow. He was the last English king to die in battle on English soil until Richard III was killed at the Battle of Bosworth Field. The battle marked the last successful foreign invasion of the British Isles. Although there was further English resistance, this battle is seen as the point at which William gained control of England, becoming its first Norman ruler as King William I. The battle also established the superiority of the combined arms attack over an army predominately composed of infantry, demonstrating the effectiveness of archers, cavalry and infantry working cooperatively together. The dominance of cavalry forces over infantry would continue until the emergence of the longbow, and battles such as Crecy, Poitiers and Agincourt in the Hundred Years War. The famous Bayeux Tapestry depicts the events before and during the battle. Battle Abbey marks the site where it is believed that the battle was fought. Founded by King William "the Conqueror" (as he became known), it serves as a memorial to the dead and may have been an act of penance for the bloodshed. The site is open to the public and is the location of annual re-enactments of the battle. -- The Battle of Hastings had a tremendous influence on the English language. The Normans were French-speaking, and as a result of their rule, they introduced many French words that started in the nobility and eventually became part of the English language itself.

Douglas Hamp is a specialist in ancient languages including Biblical Hebrew and Koine Greek. Doug says something ominous is coming upon the world: it is Satan's final effort in the battle to destroy the image that man was created in, which has been raging since the beginning of time. If Satan can destroy the image, then he can avert his own destruction. The prophecy of Genesis 3:15 states the serpent will one day mix his seed with humanity as a counterfeit of the Messiah. Jesus told us that the last days will be like the days of Noah when fallen angels mixed their seed with humanity. In the Book of Daniel we read that "they" will again mingle with the seed of men. How so? Satan will use man's desire to be his own god to deceive him into believing the ultimate lie - that his fallen messengers are both the creators and saviors of man. He will not do this openly but will deceive mankind through demons which are masquerading as "aliens" who are spreading the message that the inhabitants of the earth can evolve to be like them and obtain transcendent powers. Finally, the seed of the Serpent will come; he will be a man who will be greater than his fellows, who will understand sinister schemes and shall rise up and become the Antichrist. That day of fulfillment is nearly upon us!

By R. SCOTT MOXLEY Thursday, Apr 14 2011: Legendary Garden Grove televangelist Robert H. Schuller once noted, "High achievers spot rich opportunities swiftly." The creator of Crystal Cathedral, a best-selling author and star of Hour of Power broadcasts, Schuller has long served as Exhibit A of that credo. In the 1950s, he saw an opportunity to build a profitable church, grabbed it and-thanks largely to donations from poor and lower-middle-class folks trying to win the blessings of God-created an $89-million religious empire with hints of opulence. ... Records also show that the reverend wasn't a cheapskate in one charity case. Indeed, the recipients of his generosity weren't poor at all. They were a wealthy Newport Beach couple, Kenneth and Glenia Reafsnyder. Ken's first wife was a member of Buena Park's Knott family, founders of Knott's Berry Farm. He also palled around with actor John Wayne. In 1995, Schuller agreed to divert $4,000 a month in church donations to the Reafsnyders for the rest of their lives in exchange for a quarter ownership in the couple's home. Ken has since died, but the deal calls on Crystal Cathedral Ministries to continue to pay Glenia. In 2008, the ministry increased the payments to $4,500 a month while reducing its ownership percentage. This means that the church's current 8.5 percent portion of the house has cost more than $1,250,000-$55,000 more than the value of the entire house. Speaking of houses, over the years the Schuller family has purchased oceanfront property in Orange County, a Big Bear vacation house, a San Diego County time-share, a Colorado mansion and a Honolulu condo. Just before filing for bankruptcy, Schuller sold a San Juan Capistrano property that had been bequeathed to the church decades ago and pocketed $22.5 million. The reverend's son, Robert Anthony Schuller, has lived in a $2.2-million oceanfront Laguna Beach dream house worthy of an Architectural Digest feature. Fred Southard, a longtime Schuller aide, lives behind palatial, guarded gates in a 13-room, 13,600-square-foot Newport Coast estate that could fetch $3 million on the open market. ... In court filings, they've remained optimistic that, despite a 50-percent drop in church membership to 5,000 attendees, the ministry can eventually pay off all of the debt. To accomplish that feat, however, the Schuller clan is going to have to stir up the congregation and then, despite all the unsettling revelations, ask them to dig deeper into their wallets.

Some critics agree that while the film is an enjoyable watch, it doesn't quite live up to the original.

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The Church of England's deputy lead bishop for safeguarding has said it is "not a safe institution" in some ways - and that others may need to step down following the Archbishop of Canterbury's resignation.

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GlassFish provides features to make it easy to develop stand alone, Java Swing based EJB clients. In this article we explain how to take advantage of these features.

Mike Miller sent a clipping from the Tulsa Tribune. It includes a photo he shot of KTUL photog Bob Gregory under attack by Carol Jean Baker, one of the parking meter-emptying 'Kissing Burglars'. Mike tells the story.

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