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.

Book of Common Prayer (1548-1549) -- The 1549 Book of Common Prayer: As the use of English in worship services spread, the need for a complete uniform liturgy for the Church became evident. Initial meetings to start what would eventually become the Book of Common Prayer were held in the former abbey of Chertsey and in Windsor Castle in September 1548. The list of participants can only be partially reconstructed, but it is known that the members were balanced between conservatives and reformers. These meetings were followed by a debate on the Eucharist in the House of Lords which took place between 14 and 19 December. Cranmer publicly revealed in this debate that he had abandoned the doctrine of the real presence and believed that the Eucharistic presence was only spiritual. Parliament backed the publication of the Prayer Book after Christmas by passing the Act of Uniformity 1549; it then legalised clerical marriage. -- It is difficult to ascertain how much of the Prayer Book is actually Cranmer's personal composition. Generations of liturgical scholars have been able to track down the sources that he used, including the Sarum Rite, writings from Hermann von Wied, and several Lutheran sources including Osiander and Justus Jonas. More problematic is determining how Cranmer worked on the book and with whom he worked. Despite the lack of knowledge of whom might have helped him, however, he is given the credit for the editorship and the overall structure of the book. -- The use of the new Prayer Book was made compulsory on 9 June 1549. This triggered a series of protests in Devon and Cornwall, the Prayer Book Rebellion. By early July, the uprising had spread to other parts in the east of England. Bucer had just taken up his duties in Cambridge when he found himself in the middle of the commotion and had to scurry to shelter. The rebels made a number of demands including the restoration of the Six Articles, the use of Latin for the mass with only the consecrated bread given to the laity, the restoration of prayers for souls in purgatory, and the rebuilding of abbeys. Cranmer wrote to the king a strong response to these demands in which he denounced the wickedness of the rebellion. On 21 July, Cranmer commandeered St Paul's Cathedral where he vigorously defended the official Church line. A draft of his sermon, the only extant written sample of his preaching from his entire career, shows that he collaborated with Peter Martyr on dealing with the rebellion.

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).

To download the entire Tyndale Bible click here. You will need the Adobe Acrobat Reader for this file. To read a particular book, click on the appropriate link below: -- About the Wesley Center Online -- The Wesley Center Online web site is a collection of historical and scholarly resources about the Wesleyan Tradition, theology, Christianity, and the Nazarene church. Copyright © 1993-2011. Wesley Center for Applied Theology, c/o Northwest Nazarene University. All Rights Reserved.

Tyndale was the first to translate considerable parts of the Bible from the original languages (Greek and Hebrew) into English. While a number of partial and complete translations had been made from the seventh century onward, particularly during the 14th century, Tyndale's was the first English translation to draw directly from Hebrew and Greek texts, and the first to take advantage of the new medium of print, which allowed for its wide distribution. This was taken to be a direct challenge to the hegemony of both the Roman Catholic Church and the English church and state. Tyndale also wrote, in 1530, The Practyse of Prelates, opposing Henry VIII's divorce on the grounds that it contravened scriptural law. -- In 1535, Tyndale was arrested and jailed in the castle of Vilvoorde outside Brussels for over a year. He was tried for heresy, choked, impaled and burnt on a stake in 1536. The Tyndale Bible, as it was known, continued to play a key role in spreading Reformation ideas across the English-speaking world. The fifty-four independent scholars who created the King James Version of the bible in 1611 drew significantly on Tyndale's translations. One estimation suggests the New Testament in the King James Version is 83% Tyndale's, and the Old Testament 76%. -- Printed works: Most well known for his translation of the Bible, Tyndale was an active writer and translator. Not only did Tyndale's works focus on the way in which religion should be carried out, but were also greatly keyed towards the political arena. "They have ordained that no man shall look on the Scripture, until he be noselled in heathen learning eight or nine years and armed with false principles, with which he is an clean shut out of the understanding of the Scripture."

William Tyndale holds the distinction of being the first man to ever print the New Testament in the English language. Tyndale also went on to first translate much of the Old Testament from the original Hebrew into English, but he was executed in 1536 for the "crime" of printing the scriptures in English before he could personally complete the printing of an entire Bible. His friends Myles Coverdale, and John "Thomas Matthew" Rogers, managed to evade arrest and publish entire Bibles in the English language for the first time, and within one year of Tyndale's death. - These Bibles were primarily the work of William Tyndale.

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."

Pope Leo X - Giovanni de'Medici, 1475 - 1513 - 1521: Giovanni de'Medici, second son of Lorenzo and younger brother of the fatuous Piero, became the first of the Medici Popes (Leo X - Leone Decimo) at the age of 38 on 11 March 1513. Prior to this his life had been a complete roller coaster. Brought up in Medici luxury alongside Michelangelo (who was included in the Medici household by Lorenzo), older brother Piero and cousin Giulio (who was adopted by Lorenzo after his father (who was Lorenzo's brother) was killed in the Pazzi Conspiracy in 1478), he had access to the incomes of several wealthy monasteries, including Badia a Passignano, and was made a Cardinal at the age of 13. All this came to an abrupt end in 1494 when, in the wake of Lorenzo's death, the incompetent surrender of his brother Piero the Fatuous to the French, and the ensuing Savanorola stirred turbulence, he had to sneak out of Florence dressed as a Franciscan Friar, and then live in hiding with his cousin for the next decade, latterly being protected by the Habsburg Emperor Maximilian (who ironically was to be a major cause of the collapse of the Bruges branch of the Medici Bank) and then by the dreadful Cesare Borgia and his father Pope Alessandro VI (1431 - 1492 - 1503 (72)) in Rome. ... Pope Clement VII Giulio de'Medici, 1478 - 1523 - 1534 (56) Illegitimate son of Lorenzo's (Pazzi murdered) brother Giuliano, adopted son of Lorenzo, and companion in exile to Lorenzo's son Giovanni (Leo X), who was three years his senior, Giulio de'Medici became Pope Clement VII (Clemente Settimo). He was good looking, intellectually sophisticated, a talented musician and a political disaster. In reality he also faced the legacy of the corrupt practices of his cousin Leo X, and the impossible task of operating in the emergent nation state Europe dominated by Charles V, Francis I, and Henry VIII (whom he excommunicated), and threatened by Suleiman the Magnificent, plus Martin Luther dealing the protestants into the game as well - see Insight Page. He lost England, and was humiliated by having to flee in disguise from Rome when it was barbarically sacked by Charles V's rabble army after Clement mistakenly got too close to flashy Francis I of France.

There are a number of theories that attempt to identify a historical Robin Hood. A difficulty with any such historical search is that "Robert" was in medieval England a very common given name, and "Robin" (or Robyn), especially in the 13th century, was its very common diminutive. The surname "Hood" (or Hude or Hode etc.), referring ultimately to the head-covering, was also fairly common. Unsurprisingly, therefore, there are a number of people called "Robert Hood" or "Robin Hood" to be found in medieval records. Some of them are on record for having fallen afoul of the law, but this is not necessarily significant to the legend. The early ballads give a number of possible historical clues: notably, the Gest names the reigning king as "Edward", but the ballads cannot be assumed to be reliable in such details. For whatever it may be worth, however, King Edward I took the throne in 1272, and an Edward remained on the throne until the death of Edward III in 1377. On the other hand, what appears to be the first known example of "Robin Hood" as stock name for an outlaw dates to 1262 in Berkshire, where the surname "Robehod" was applied to a man after he had been outlawed, and apparently because he had been outlawed. This could suggest two main possibilities: either that an early form of the Robin Hood legend was already well established in the mid 13th century; or alternatively that the name "Robin Hood" preceded the outlaw hero that we know; so that the "Robin Hood" of legend was so called because that was seen as an appropriate name for an outlaw. It has long been suggested, notably by John Maddicott, that "Robin Hood" was a stock alias used by thieves.

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.

Bishop of Milan: In the late 4th century there was a deep conflict in the diocese of Milan between the Catholics and Arians. In 374 the bishop of Milan, Auxentius, an Arian, died, and the Arians challenged the succession. Ambrose went to the church where the election was to take place, to prevent an uproar, which was probable in this crisis. His address was interrupted by a call "Ambrose, bishop!", which was taken up by the whole assembly. Ambrose was known to be Catholic in belief, but also acceptable to Arians due to the charity shown in theological matters in this regard. At first he energetically refused the office, for which he was in no way prepared: Ambrose was neither baptized nor formally trained in theology. Upon his appointment, St. Ambrose fled to a colleague's home seeking to hide. Upon receiving a letter from the Emperor Gratian praising the appropriateness of Rome appointing individuals evidently worthy of holy positions, St. Ambrose's host gave Ambrose up. Within a week, Ambrose was baptized, ordained and duly consecrated bishop of Milan. As bishop, he immediately adopted an ascetic lifestyle, apportioned his money to the poor, donating all of his land, making only provision for his sister Marcellina (who later became a nun), and committed the care of his family to his brother. Ambrose also wrote a treatise by the name of "The Goodness Of Death". -- Ambrose and Arians: According to legend, Ambrose immediately and forcefully stopped Arianism in Milan. He studied theology with Simplician, a presbyter of Rome. Using his excellent knowledge of Greek, which was then rare in the West, to his advantage, he studied the Hebrew Bible and Greek authors like Philo, Origen, Athanasius, and Basil of Caesarea, with whom he was also exchanging letters. He applied this knowledge as preacher, concentrating especially on exegesis of the Old Testament, and his rhetorical abilities impressed Augustine of Hippo, who hitherto had thought poorly of Christian preachers. In the confrontation with Arians, Ambrose sought to theologically refute their propositions, which were heretical. The Arians appealed to many high level leaders and clergy in both the Western and Eastern empires. Although the western Emperor Gratian held orthodox belief in the Nicene creed, the younger Valentinian II, who became his colleague in the Empire, adhered to the Arian creed. Ambrose did not sway the young prince's position. In the East, Emperor Theodosius I likewise professed the Nicene creed; but there were many adherents of Arianism throughout his dominions, especially among the higher clergy. In this contested state of religious opinion, two leaders of the Arians, bishops Palladius of Ratiaria and Secundianus of Singidunum, confident of numbers, prevailed upon Gratian to call a general council from all parts of the empire. This request appeared so equitable that he complied without hesitation. However, Ambrose feared the consequences and prevailed upon the emperor to have the matter determined by a council of the Western bishops. Accordingly, a synod composed of thirty-two bishops was held at Aquileia in the year 381 A.D. Ambrose was elected president and Palladius, being called upon to defend his opinions, declined. A vote was then taken, when Palladius and his associate Secundianus were deposed from the episcopal office. Nevertheless, the increasing strength of the Arians proved a formidable task for Ambrose. In 385 or 386 the emperor and his mother Justina, along with a considerable number of clergy and laity, especially military, professed Arianism. They demanded two churches in Milan, one in the city (the basilica of the Apostles), the other in the suburbs (St Victor's), to the Arians. Ambrose refused and was required to answer for his conduct before the council. He went, his eloquence in defense of the Church reportedly overawed the ministers of Emperor Valentinian, so he was permitted to retire without making the surrender of the churches. The day following, when he was performing divine service in the basilica, the prefect of the city came to persuade him to give up at least the Portian basilica in the suburbs. As he still continued obstinate, the court proceeded to violent measures: the officers of the household were commanded to prepare the Basilica and the Portian churches to celebrate divine service upon the arrival of the emperor and his mother at the ensuing festival of Easter. -- In spite of Imperial opposition, Bishop Ambrose declared: "If you demand my person, I am ready to submit: carry me to prison or to death, I will not resist; but I will never betray the church of Christ. I will not call upon the people to succour me; I will die at the foot of the altar rather than desert it. The tumult of the people I will not encourage: but God alone can appease it."

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

Comments: Great message. So many good points made! Thank you for uploading this video! Praise God for the King James Bible! husky394xp 11 months ago.

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The International Lawyers Network (ILN) proudly announces the addition of Advokatfirmaet Nicolaisen to its membership, further enriching its network of high-quality legal practitioners. Based in Norway, Advokatfirmaet Nicolaisen brings a wealth of experience and expertise, bolstering ILN's presence in the European legal landscape.

The Customcells company is investing tens of millions in the expansion of its Itzehoe site in Schleswig-Holstein.

PMG Presse-Monitor has expanded its management team welcoming Michelle Harold as Vice President Global Sales to lead PMG's international sales team from 5 June. With her extensive experience in the digital transformation of content, Michelle will lead PMG's market expansion emanating from their ongoing investment and commitment to innovation in the conversion and provision of high-quality digital publishing content

• Entry into EC motor manufacturing • Further growth in battery segment • Variety of new battery-operated products for professional and home users

- Application process for achieving Design Organization and Production Organization certifications from the EASA - Participation in "AERO Friedrichshafen" together with VÆRIDION - Release of the whitepaper "The Enabler of eAviation: Advanced Batteries for a Cleaner Sky"

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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Twitter helps businesses engage in conversations and reach consumers in a casual environment. Engaging with your audience is more than fun; it increases brand awareness, positive reputation, and sales. Still, you might spend time cultivating an audience, only to find your followers giving you the social media cold shoulder. To maximize the platform, ensure that you’re keeping these techniques in mind.

1. Be interesting.
Developing an effective Twitter presence is all about knowing your audience and executing a well-crafted strategy.

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The turkey has been carved, the gifts have been purchased and business owners are ready to celebrate the holiday season reflecting on a successful 2014. While small business owners may be thinking about holiday traditions, they are also beginning to focus on priorities and potential challenges ahead. Changes in technology, growing cybersecurity concerns, and shifts in the political landscape are all top of mind as small business owners enter 2015.

As the clock strikes midnight and the champagne bottles pop to ring in the New Year, three topics will be top of mind for entrepreneurs in 2015.

New Year, New Tools

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The future can look bleak when starting a small business. According to the U.K. Office for National Statistics, six out of ten businesses starting in the U.K. today will not make it to 2020. In the United States things are only marginally better with Small Business Administration research showing two-thirds of new businesses close their doors within the first two years and only about half survive the first five years. This may sound like a depressing number for a small business owner, but you can avoid becoming just another statistic by being aware of the most common small business challenges—and how to handle them.

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There is a convenient narrative about small business that we have all heard a million times.  Small business represents a huge, underserved, and highly lucrative market for finance-oriented entrepreneurs and large organizations alike. The prevailing wisdom is that these businesses run on Intuits QuickBooks, which enables them to have organized, accurate, and timely financial information at their fingertips. By all accounts, the small business market should be an easy one to serve. Unfortunately, this is not the case. Organizations big and small have struggled to serve the small business market in an efficient and effective matter, and it is all due to what we call the 90% challenge.

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Search Engine Optimization (SEO) has become a fine science. Tweaking, changing, and measuring is all part of the ongoing optimization process. SEO truly is a process that requires constant monitoring and attention. In order for a website to perform well, its managers and webmasters must adapt their SEO techniques as the search engine algorithms change.

On Page Search Engine Optimization

Social media, email, text messaging and other communication technologies are transforming government into a more efficient, effective and dynamic process. Whether it’s an elected official using Twitter to address constituents or a city using a Facebook page to make public announcements, government entities and elected officials are becoming more accessible and connected to constituents. And therein lie today’s nuanced First Amendment related challenges

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A healthy economy means many small businesses are thriving -- but they're also having a hard time hanging onto employees. A good 24% of small businesses lost at least one employee in 2018, while 11% of small businesses lost 10% of their workforce, according to Bank of America. Not only that, but 58% of businesses had trouble finding qualified candidates for open roles, and 25% said it took more time to fill open positions in 2018 than it did in 2017.

And there lies the problem with a strong job market: When employment is plentiful, workers have more options to choose from, so getting them to join or stay with your team becomes more challenging for companies across the board, but particularly for small businesses with limited resources.

complete article

Chatbots are all the business buzz – and for good reason.

They give customers of any-size business critical answers to pressing questions quickly.

They can:

Boost your average order value.
Accelerate the buyers’ journey.
Reduce your customer service costs.

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The Python Challenge is a nifty site that presents you with a series of puzzles that it asks you to solve using python; getting each answer allows you to move on to the next puzzle.

Python is a cool language and it's a good tool for this job¹ However, I'm learning clojure right now, so I thought it would be fun to try and solve a few of them in clojure. Here's my answers for challenges 0 thru 4 (warning: if you want to do these puzzles yourself, reading further now might ruin the fun)

Challenge #0 (the "Warmup")

Asks you to solve 2 to the 38th power:

(clojure.contrib.math/expt 2 38)

i.e. just use the exponent function in clojure contrib.

Challenge #1

This one throws some scrambled text at you and a clue on what the key is (ROT 2):

(defn translate [text]
  (let [lookup (vec (map char (range 97 123)))]
    (letfn [(letter? [c] (and (>= (int c) 97) (<= (int c) 122)))
            (shift-2 [c] (mod (+ 2 (- (int c) 97)) 26))]
      (apply str (map #(if (letter? %) (get lookup (shift-2 %)) %) text)))))

Create a lookup table of the chars, a predicate to test if a char is a letter. & a function to get the index of 2nd to next letter (the index loops, essentially making lookup as a ring buffer), then map across the given text, shifting by 2 if its a letter or just returning the char if its not.

Challenge #2

This one throws a big hunk of random data at you and suggests you pick out the 'rare' characters:

(defn filter-file [path]
  (let [fs (line-seq (clojure.contrib.io/reader path))
        lookup (set (map char (range 97 123)))]
    (apply str (mapcat #(filter lookup %) fs))))

A quick visual scan of the text led me to a strong hunch the "rare"² characters were lowercase alpha, so:

Re-use our lookup table from the last challenge; this time make it a set, then use the set to filter each line of the file denoted by 'path' (I first saved the text to a file to make it easier to work with); use mapcat to flatten the lines out (this has the effect of stripping empty lines altogether); apply str to the resulting sequence to get the answer.

Challenge #3

This one's a big hunk of text too, so a quick refactoring of our last solution results in a more abstract (and higher-order) function that takes a filter function as an additional parameter:

(defn filter-file [filter-fn path]
    (apply str (mapcat filter-fn (line-seq (io/reader path)))))

the filter from challenge #2 thus becomes an argument; partial works nicely here:

(filter-file (partial filter (set (map char (range 97 123)))) "path/to/file")

Now we can make a new filter for challenge #3. This one will need to find character patterns that look like this: ABCxDEF. We'll need grab x. This one just screamed regex at me, so here's a filter that gives us the answer:

#(second (re-find #"[^A-Z][A-Z]{3}([a-z])[A-Z]{3}[^A-Z]" %)))

An anonymous function³ that uses re-find to match: "not-cap followed by 3 CAPS followed by not-cap followed by 3 CAPS followed by not-cap"; the second element of the resulting vector (because we use parens to create a group) produces x; mapcat et al do the rest.

Two big assumptions/limitations here: assumes each target is on its own line, and that the target pattern wasn't on the beginning or end of the line (which was good enough to get the answer).

Challenge #4

This challenge requires one to follow a url call chain, passing a different number as the argument to a 'nothing' parameter each time. The resulting page text provides the next number to follow (and/or some noise to keep you on your toes) until eventually we get the answer.

This one gets kinda ugly.

This is the kind of problem scripting languages are made for (e.g. perl, python & ruby coders would all make short work of this problem). Still, it's possible to write procedural code in clojure, and it's still reasonably straightforward.

One decision I had to make is how to GET the url's - my weapon of choice for this sort of thing is clj-http:

(require '[clj-http.client :as client])
(require '[clojure.contrib.string :as string]

(defn follow-chain [base-url number]
  (let [result (:body (client/get (str base-url number)))
        idx (.indexOf result "and the next")]
    (cond
      (re-find #"^Yes" result) (do
                                 (println result)
                                 (follow-chain base-url (/ (Integer/parseInt number) 2)))
      (= -1 idx)               result
      :else                    (let [result-vec (string/split (subs result idx) #" ")
                                     next-number (last result-vec)]
                                 (println result)
                                 (recur base-url next-number)))))

Take the url as a base & the first number to follow; use client-http/get to grab the page; extract the body of the page; get the index of the phrase "and the next" using the java "indexOf" method - we'll use the index later to parse out the end of the text and get the next number...

...unless of course, we get text that tells us something else (like a message saying "Yes" and then instructing us to divide the last number by two and continue on as before) so...

...we set up a switch using the cond macro: If the result starts with "Yes" make a recursive call dividing the last number by two; if indexOf otherwise came up empty, that's our answer, so return it; else pick the next number out of the result by splitting the end of the string into a vector (using clojure.contrib.string/split) and recur (tail recursively call the function again).

The println's could be removed, although they were essential when figuring out what the code needed to do.

Conclusion

This was a fun exercise; clojure's holding up pretty well so far, though clojure would not be my weapon of choice for that last one; if I choose to do the next five, I'll post them in a future article.

Footnotes

I don't like any of the names for people who create technology solutions for use in the real world. In no particular order:

• Developer - Sorry, that's for photographic film (and who uses that anymore?) not software - my second least-favorite on this list.
• Programmer - probably the one I use the most, but the mechanistic connotations: a glorified typist of code; and the implication is that someone else does the thinking, bothers many - leading to...
• Architect - Horrible. Borrowed from physical construction, it brings in notions of rigidity of thinking and solution; my least favorite, often used by those who use 'Developer' to describe "those who do the thinking around here."
• Coder - Probably my favorite; however implies that software is the focus instead of the problem to be solved.
• Hacker - I don't mind this one, but it feels forced sometimes and of course carries negative connotations due to it's use in a security context; It does however, put the problem solving front-and-center and I like that;
• Software Engineer - Part of my current title; pros: sounds professional and captures the applied science nature of the work; cons: again the implication is writing code, not general problem solving and often - though not in my case - is indicative of a very rigid, bureaucratic culture
• Software Craftsman - En Vogue with those who see (as I do) that there is more to this work than just slinging code, I have several problems with it: software focus again, the lack of gender neutrality, and a certain pretentiousness (that might just be because some people sound that way when they talk about the movement - which I am positively disposed to, but not a part of)
• Technologist - This one is popular with the start-up crowd; This is one of the few on this list that recognizes the holistic integrated nature of the work from the solution side; on the other hand, lacks action, professionalism and anything related to the problem (not a coincidence that the startup world likes it, because those that use it are often seeing the project as separating problem and solution too)
• Sys Admin, DBA, network engineer, etc, etc - I.e. every other technology-related role that isn't primarily about writing software. This is my biggest concern of all as I believe this distinction (writing software and everything else) is horribly misguided, artificial and needs to go (that's another entry)

Am I just being pedantic? I'd say yes, except that I believe these terms all devolve from not seeing the holistic nature of solving problems with programmable machines and since I do see it that way, I want a term that encompasses all of it.

Thus Logic Engineer. Physicists have Mechanical Engineers to apply their ideas, why don't Logicians have Logic Engineers? Currently, we conflate this practical science with Computer Science which is also a pure science - or would be if we stopped doing that. I know that Engineer has professional accreditation connotations in many disciplines - and I'm mixed on what that would mean given the current state of technological practice today - but I believe this most closely maps to what we are doing:

Logician: figure out the rules and limits of valid reasoning.

Logic Engineer: figure out the rules and limits of applying logic to real-world problems. We are Logic Engineers.

Further, if we stopped slicing the world up into hardware and software practitioners, and started seeing that software is just liquid hardware (and vice versa); maybe we'd have something worth accrediting (though I don't think for a long while yet).

So, I'm gonna try it for a while... at least in my head.

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