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For the ease of understanding the term IT infrastructure, its connecting between wall jack to panel jack. Putting it in these simple words makes the job easier for experts and not so experts in IT industry.
IT Infrastructure is combination of Hardware, Software, Networks and Environment to create, facilitate, manage and control the services. It is also about enabling people who operate on this domain. Supporting the facility with documentation, implementation and integration of the activity is also part of IT infrastructure.
A network switch is the device that provides connectivity between network devices on a Local Area Network (LAN). A switch can contain combination of ports that connect to other devices on network, this might include other switches, routers and servers. Switches allow two devices on the network to talk to each other without having to forward that traffic to all devices on the network. Switching is the practice of directing a signal or data element toward a particular hardware destination.
Another important device called, routers move bundles of data between networks. Routing enables different devices separated on different LAN’s to talk to each other by determining the next direction that will allow the network bundle to eventually get to its destination. We can actually define and give IP address manually.
Firewalls are the security devices that work on the laid rules for traffic on the network. A firewall is a device that sits in the network and manages the trusted and untrusted traffic on the network. It works s a barrier between various such unwanted entries from external network such as internet. Firewalls are security devices at the edge of the network. The firewall can be thought of as the guardian or gatekeeper.
Server is a type of computer or device on a network that manages network resources. Servers are often dedicated. meaning that they perform no other tasks besides their server tasks. On multiprocessing operating system, however, a single computer can execute several programs at once. A server in this case could refer to the program that is managing resources rather than the entire computer.
File server:a computer and storage device dedicated to storing files. Any user on the network can store files on the server.
Print server:a computer that manages one or more printers, and a network server is a computer that manages network traffic.
Database server:a computer system that processes database queries.
A network server is simply just another computer but usually larger in terms of resources than what most people think of. A server allows multiple users to access and share its resources.
The physical plant or facility is all of the about the passive components network starting from buildings and server room, datacenter its cabling and connectivity. This is one of the most compromised lot of the IT infrastructure and proves to be the weakest link at times. The Server Rooms are the land of action for professional to manage IT Infrastructure of the office. It has Specifically designed racks, temperature inside the server rooms are maintained to keep servers remain cool. Air flow is maintained to get optimum usage. Power Distribution is done through different basic and advanced Power Distribution units, Mains Distribution units and Automatic Transfer Switches(ATS) with capabilities like metered, monitored, switched ( remotely). Cable management is done thru strong runways, Cable Trays and Ladder sets. We normally find raised flooring in the server rooms. Cabling for the IT Infrastructure is done keeping in mind the usage. The Data traffic is normally travelled on CAT 6/7 Cables or Fiber optic. This choice totally depends on the nature/type and speed of the data required.
The server room, or data center (in large organizations), can be thought of as the central core of your network. It is the location in which you place all of your servers and usually acts as the center of most networks.
Infrastructure Software is implanted to administer the whole network. It helps Accelerate workloads, simplify administration, enables to develop and deploy new applications. It also helps configure each of the network members ( Components) to its maximum capacities. It works as a bridge between various programs and makes the functioning smoother.
The Current Load conversion… its this simple.
Efficient Server Room… a Dream?? not at all..
©2018 Prudent Devices, All RIghts Reserved.

industry_corpus2: Computing & Telecommunications


text:
This in-the-raw import has become a true American success story.
As Jeffrey Saad discovers, pancakes make every day a little sweeter.
Looking for paradise between two slices of bread?
Jeffrey will belly-up to the bar and report on the mixed-drink scene.
Feel the burn & wake up your palate with the hottest dishes in the world.
Jeffrey digs in to the debate: Is it mac and cheese, or cheese and mac?
Jeffrey Saad unwraps the history and culture of burritos.
Sweet, spicy or sauced... chicken wings have become their own food group.
Jeffrey Saad slurps up a few of the finest noodle finds in the nation.
Cheers to the all-American whetter of whistles!
Bacon is baaaack - and on every part of the menu these days.
When it comes to BBQ, let's face it... we all have a little caveman in us.
Take an ooey-gooey trek to find the happiest food in America - the cookie.
What could be more American than a turkey on the table?
Jeffrey Saad studies dumplings from trendy to traditional.
In the hands of chefs, peanut butter is enjoying a culinary renaissance.

industry_corpus2: Hospitality & Catering


text:
Every noise that goes bump in the night can be interpreted as a break-in or suspicious activity, especially when you're home alone. That's why it's important to make your loved one feel safe while they're at home and you're not. To create a secure home for you and your partner, follow these tips.
Panicky feelings can be avoided by turning the lights on. When the sun goes down and it gets dark, make sure your partner closes up all the windows, curtains and blinds and turns on the lights inside and outside the house. Lights can keep criminals away, and give your partner a sense of security when they are home alone.
It’s not always possible to pick up the phone when your boyfriend or girlfriend calls, but one way to make your significant other feel safe is to be available. Being present is key to all relationships, and part of being present means being there when they need you. Sometimes not picking up or responding to a message can send us into a panic. Be sure to respond to texts, call to check in and video chat if you’re away on a trip. Doing all of these things can strengthen your relationship and make your loved one feel safe when you’re away from home.
Thinking about adopting a family pet? Studies have shown that dogs can help people cope with depression, stress and anxiety. They are not only loyal, but they can make us feel safe, too. Breeds like German Shepherds are often trained as guard dogs, but they also make great family pets. If there’s a stranger approaching the house, most dogs will bark and growl, and in many cases, a their bark can scare away likely intruders and threats. While a family pet isn’t an answer to all of your home security needs, a canine companion can be a comforting addition to your family.
Would you believe that 30 percent of all home burglaries are through an open window or door? It’s true. The FBI says that home break-ins are the most common threat to our homes. Keep your partner feeling safe by installing a home monitoring system. This will give your loved one a sense of security, and studies have shown that criminals are less likely to target homes with security systems. HD surveillance cameras inside and outside of the home can make a big difference when it comes to feeling safe.
A self-defense class can teach you and your partner the basics of protecting yourselves. Many times, these classes are held at community centers and are very informational. If the worst happens while your partner is home alone, you’ll want them to be prepared. Taking a class like this together can also strengthen your relationship by giving you the chance to rely on each other and learn something new together.
Neighbors are a great resource for your home's security, so it's important to make the effort to know them. If both of you are out of town, neighbors can keep an eye on your house and report any suspicious activity to you or the authorities.
Responses to "Advice to Make Your Partner Feel Safe at Home"

industry_corpus2: Others


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I have deleted the Villazon post; I'm not a critic..
I have the latest variant/mutant retroinfluenzavirus etc that Fiora has made firm friends with at nursery. She invites them over without asking; they arrive about once a fortnight and enjoy coming here, turning up in Bermuda shorts and sunglasses and making themselves very much at home. Fiora (who is asleep in the new gum boots she refuses to remove)merely has a runny nose for an hour but I appear to encourage greater aggression and bring out the worst in them. They in turn bring out the worst in me (ears, nose, cough etc). I think I would prefer the hangover.
Friends are booking thousands of tickets but I will not have the clear picture for a little while. The Friends, at all levels, are being terribly generous and supportive at the moment; our membership is well up, donations are growing, our lecture series could have been sold twice or even three times over and the annual 'Prelude' concert is almost at its limit. To top it all the new production syndicate has been very popular at our first attempt. All very humbling really and our gratitude is endless.


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I was searching for a Property and found this listing (MLS® #3440938). Please send me more information regarding 1825 English Oak Leaf Ct, Charlotte, NC, 28270-9806. Thank you!
I'd like to request a showing of 1825 English Oak Leaf Ct, Charlotte, NC, 28270-9806 (MLS® #3440938). Thank you!
Sorry, No Properties for Sale Similar to 1825 English Oak Leaf Ct, Charlotte, NC were found!

industry_corpus2: Real Estate & Construction


text:
Besides being an RV battery, how would we know what to purchase for our camper? Size, Make?
Do you have a battery in it now? My belief is bigger is better. RV or deep cycle battery, probably a group 24 or 27.
You want DEEP CYCLE battery, not a car starting battery. Group 24 is the standard size. If you have room and a larger battery box Group 27 will last longer. If you are always going to be hooked up to electric at a site, then it doesn’t matter what group size.

industry_corpus2: Automobiles


text:
…which is where my show comes in handy once again, glorious soulful relief with plenty of feedback from my like-minded buddies listening in. If you were one of them last Monday, here is what you heard, if not here is what you can hear on Saturday at 5pm !
Chill out with the tunes !
Professional photographer will be snapping away at your request.
10% discount with Andrews Taxis too & from all Geoff’s events!
SPECIAL GUEST is Brighton legend and original Mafia DJ PAUL CLARK!!
DJ: Mark Roman – thr original DJ from legendary London 70s soul & funk club “Crackers” !
A chance to see this fabulous band here in Essex !!
Soul By The Jetty – next one 22ndOct and then New Years Eve !
Further details above as each night comes around.
Do you know of any soulful, jazzy, funky gigs taking place early in 2011 ? Let me know the details whether you are a DJ or a punter and I can spread the word to fellow “Old Gits” in this space !
I impressed, I must say. Actually not often do I encounter a weblog thatboth educative and entertaining, and let me inform you, you’ve hit the nail on the head. Your idea is outstanding; the issue is something that not enough individuals are talking intelligently about. I am very completely happy that I stumbled throughout this in my seek for something regarding this.

industry_corpus2: Film & Entertainment


text: Shop the Sigma Alpha store today for custom Greek apparel for the entire family. The Sigma Alpha Store powered by Sportswear Unlimited offers the widest selection of custom athletic clothing and workout gear for both men and women. The thousands of officially licensed apparel and accessories are all manufactured on demand in 3 Business Days once you submit your order and then shipped directly to your home.

industry_corpus2: Sports


text:
Awesome Bay of Islands sailing adventure on our 65 foot go-fast maxi yacht GUNGHA II. Experience awesome sailing and the fantastic Bay of Islands all in one super day. Unique island stopover, masks and snorkels, snacks and yummy fresh lunch included.
GUNGHA II is a modern, New Zealand built, ocean going yacht. She is fast, stable and keen to be sailed by novice sailors. Experience awesome sailing and the fantastic Bay of Islands all in one super day! Our trip is exciting, funny & informal. We provide tasty morning snacks, heaps of sailing, a unique island stopover, masks & snorkels, hot outside showers and our yummy fresh sandwich lunch included.
Dolphins, penguins & seabirds are frequently sighted in playful groups. Please note we do not target or swim with dolphins and prefer to encounter them naturally while sailing. Our friendly crew will help you sail the boat or simply relax and enjoy. We depart daily from Paihia. Vegetarian, gluten free or vegan lunch options included.
Bay of Islands Sailing/Gungha II, Marsden Road, The Wharf, Paihia, Northland, 0200, New Zealand.

industry_corpus2: Travel & Geography


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Originally presented as a paper at the conference on “The Vitality of Reformed Theology”, the Netherlands (June 1994). The paper has been published in Veeling, K. ed. 1994. The Vitality of Reformed Theology. Kampen: Kok.
In die Skriflig, 29(3) 1995: 345–369.
Throughout the ages, the role of theology was understood to be that of serving the church to become what it should be, to become true to its own identity. In the theology of the Reformation, the identity of the congregation was sought in its being created and sustained by the Word of God. Consequently, theology was intended to serve the preaching, teaching and pastoral care of the congregation. However, since the Enlightenment, theology as a university discipline has been deeply influenced by the presuppositions of the modern spirit and has mostly lost its close relationship with the church. Because of its resultant critical approach to the Bible it often destroyed the very fabric of the gospel by which the church should live. It often became an impediment on the way of the congregation to remain true to its spiritual identity. The author contends that the time has now come to see the presuppositions of the Enlightenment for what they are: relative and one-sided, the biased assumptions of a positivistic era which is rapidly drawing to its end. He is of the opinion that theology should not aspire to operate within the limits of the modern world view, but accept the challenge to operate on the basis of the faith of the congregation as interpretative community, and to read the Bible as the Book of the church with the presuppositions of the Christian faith.
Without dealing with the interesting and vital problem of the relation between church and theology, one may state without hesitation that this relation is of a vital character. It is in fact so vital, that in the long run the character of the church is conditioned by its theology (Van ‘t Spijker, 1974:40).
We could easily prove this by looking at the history of the church from this perspective. For our purpose, however, it is enough to recall the way in which the theology of the Reformed branch of the Reformation shaped the character of the Christian congregation.
Throughout the ages, theology understood its role to be that of serving the church to become what it should be: to be true to its own identity. During the greater part of the history of the Christian church, theology was regarded as the attempt to understand the meaning of God’s revelation as it was given to Israel in the old covenant, as it found its fulfilment in Jesus Christ in the new covenant, as it is proclaimed in the Holy Scriptures, and as it is believed by the Christian church. Thus the purpose of theology was to study and interpret the Bible and the documents of the Christian faith in order to build up the congregation in its faith and to equip it to fulfil its calling in the world.
In the 11th century, Anselm of Canterbury expressed this characteristic of theology by defining it as fides quaerens intellectum: faith that seeks to understand (Barth, 1958:14ff). This means that the point of departure for theology is the reality of the faith of the church which is shared by the theologian. This faith is awakened by the Word of God and is a gift of God’s grace. The congregation lives by the knowledge of God as he reveals himself in the Scriptures. The proper task of theology is not only to enrich the theologian by helping him or her to grasp more fully how wide and long and high and deep the love of Christ is, but more particularly it is also to assist the congregation to understand that love together with all the saints (Ephesians 3:18).
Reformed theology may be described as that modality of Christian theology that is practiced within the tradition of the Reformed branch of the Reformation. From the outset Reformed theology, which was shaped by the rediscovery of the gospel in the 16th century, had as its main objective the desire of building up the church of God in its knowledge and faith, its obedience and its hope, in order that the church might become what it should be. In essence, the theology of the Reformation was an affirmation of the primary authority of Scripture. It was a joyous discovery of the liberating power of the gospel of God’s grace in Jesus Christ. The new wine of the message of salvation by grace alone burst the old wineskins of the scholastic theology of the Middle Ages (cf. Matthew 9:17). Theology became an exceedingly practical reflection on the Word of salvation by which the congregation lives. In the theology of Luther, Calvin and the other main figures of the Reformation, we encounter a continuous preoccupation with Scripture itself. These Reformers probed into Scripture’s joyful message and tried to capture the meaning of the law and the gospel for the life of the Christian congregation (De Moor, 1980:47). Their theology was forged in the struggle to reform the church. This process is especially visible in the history of different local congregations like Zürich, Berne, Basle, St. Gallen, Strassbourg, Geneva and elsewhere. Zwingli, Oecolampadius, Farel, Bucer, Bullinger and Calvin all contributed to the restructuring of local congregations to enable them to, become churches of the Word. In this process of restructuring, Reformed theology was born and nourished.
The work of Calvin in Geneva is a unique demonstration of how closely the organisation of the congregation and its own theological program were linked together (Bouwsma, 1988). Calvin’s theology developed in the course of his pastoral duties. He had to preach, to instruct, to provide catechism for the children, to formulate a church order, and to write commentaries on the books of the Bible for the edification of preachers and members of the congregation alike. He was not inspired by academic interest alone, but by the spiritual needs of the congregation. Of course Calvin’s main aim, like Luther’s, was to understand more fully the gospel of grace. Like Luther, the soteriological question dominated his quest for the truth. From the outset, however, Calvin’s theology, and that of the whole Reformed branch of the Reformation, developed a broader scope than Luther’s: it included the life of the church and its calling in the world. Within the sphere of influence of Calvin and his close associates a specific Reformed view of the identity of the Christian congregation was born. This identity had to be served and protected.
We deliberately use the term identity here to emphasise the essential character of the Christian congregation. Lately, identity has frequently been used to describe the characteristics of the congregation. Hough and Cobb (1985:24) defined the identity of the congregation in general terms as the institution that in various ways keeps alive the memory of Israel’s life with God as perceived in and through Jesus and the apostolic witness to him. Alternatively, the identity of the church is constituted by its responsibility to make effective the memory and the resulting anticipation of God’s creative and redemptive activity in the world (Hough & Cobb, 1985:27). While such general descriptions of the identity of the congregation are plausible within a specific context, they are not specific enough for our purpose.
Even as each congregation has a distinctive identity, each is also a particular embodiment of the body of Christ. Thus, insofar as a congregation is faithful in its calling to be the church, its particular identity is also an expression of Christian identity.
When we speak about the theological identity of the congregation we mean nothing else than its ‘being the Christian church’, representing the body of Christ. This identity is given in Christ. Yet, this identity also contains an imperative to the church. Like the individual believer, the church should also constantly strive to be and to become what it already is in Christ. It should become true to its own spiritual identity.
The church is defined in soteriological rather than in institutional terms. Following the terminology of the Apostolic Confession, the church is spiritually defined as the one, holy and catholic church, the communion of the saints. The church is identified with the body of Christ, that is, with all people who are elected and saved in Christ, from the beginning of the world until its end (cf. Heidelberg Catechism 54 and Belgic Confession 27).
The church is defined as the fruit of the saving work of Christ himself through his Word and Spirit, as a creatura Verbi. Thus the marks of the true church are the purity of the gospel preached, the pure administration of the sacraments and the exercise of church discipline (Confessio Belgica:27).
The combination of these two aspects also brings with it the characteristic Reformed dialectical relation between the church universal and the local congregation. The church is that spiritual reality which is essentially universal but is also simultaneously visible and tangible in the local congregation, which is the church of God at a specific time and place. The term congregation therefore can be used interchangeably for the local church as well as for the church universal (Confessio Belgica: 27; Heidelberg Catechism:54). The universal church consists of the local congregations gathered around Word and sacrament. The local congregation is a church of Christ in its own right. As such, it is a complete manifestation of the universal congregation of Christ at a specific place, and not just a parish or part of a larger diocese within the church at large. Balke says that, while Calvin firmly believed in the unity of the universal church of Christ which in its essence is invisible, at the same time he also stressed that the church of Christ is visible in the local congregations (Balke, 1992:122–123). Together these congregations form the visible universal Church which is the Mother of the believers. For this reason it is necessary that the local congregations should foster their communion with one another (Balke, 1992:123).
We should not overlook the tremendous importance of this stance for the character and identity of the church. By identifying the church in the local congregation, the danger of large scale institutionalism was avoided. The locus of the church was primarily seen as the concrete gathering of the flock of God around the Word and the sacraments. This brings us to the second way in which theology should serve the congregation: it should foster the understanding, interpretation and application of the Scripture in such a way that the church may be built up and equipped for its service in the world.
The church is born from and constituted by the Word of God as it is preached and confirmed in the sacraments. This view inspired the way in which the Reformed branch of the Reformation organised the church.
Calvin energetically organised the congregation in Geneva and inspired the whole Reformed movement to do the same (Niesel, 1960:207f). One could describe the identity of the church in the Reformed sense by stating that it is the flock of Christ, gathered and protected by Him to live by faith in the promises of God. But it is also necessary to remember that the real identity of the congregation should not be sought in its own subjective religiosity, but in its being created and sustained by the Word of God. The Word, and not the subjective experience of the congregation, forms the heart of the Reformed idea of the identity of the church, and thus also of the Reformed spirituality. The Reformed congregation is intended to be a well-organised community of mature Christians. Gathered around the Word and the sacraments and leading an orderly and disciplined life as the flock of Christ, Christians are called to live in the fullness of the salvation offered by Christ, and to discern for themselves the signs of the times and the kind of witness which the Word of God demands of them.
Protestantism, and the Reformed type of Protestantism in particular, depended primarily upon preaching to accomplish what the sacramental system of medieval Catholicism was failing to do in the sixteenth century: namely, to communicate God’s grace to human beings.
He stresses that the Reformation can best be understood as a revival of preaching. He refers to the Tetrapolitan Confession of 1530 which started with a chapter called: “Of the Subject-Matter of Sermons”, as well as to the decisive statement of the Second Helvetic Confession (1566): Praedicatio Verbi divini est Verbum Dei (Leith, 1988:24–25. Cf. also Bakker, 1957:6f). Calvin insisted that it was the will of God that the church should be built up by preaching (Institutes, IV,1:5–6). The pulpit with the Bible open on it became the central position in the Reformed church building and church service. The preaching and hearing of the Word formed the heart of the church service. The participation of the congregation consisted mainly in its hearing of the Word of God. The significance of hearing as congregational participation in the service should not be minimised. Calvinists believe that hearing the Word of God is the crucial act in worship. The proper response to that hearing is prayer, singing, the affirmation of the faith and the receiving of the sacraments (Leith, 1988:27).
The strong accent on preaching had a decisive influence on the character of Reformed theology. It stimulated its practical character so that theology was not practiced for its own sake, but was practiced in order to build up the congregation. Although with Anselm, Reformed theology could understand itself as fides quaerens intellectum, its interest was not as speculative as Anselm’s. Reformed theology wanted to understand the message of the Bible in its relevance for the life of the congregation. It was geared to serve the preaching, teaching and pastoral care of the church. This meant that the type of exegesis that was practiced was far more than a literary or philological explanation of the text. It was an exposition of the text within the canon as a whole, and it was read against the backdrop of the confessional and salvation-historical interpretation of the Biblical message.
The accent on preaching also had a decisive impact on the identity of the Reformed congregation and the kind of spirituality that was fostered in it. Much has been written about that lately (Velema, 1990; Graafland, 1990; Van ‘t Spijker et al., 1993; Jonker, 1989). Reformed spirituality contains a marked combination of mystical depth and moral activity. This makes it difficult to contain all its aspects in a simple description. This difficulty is not strange when considered in the light of the Reformed respect for the sovereignty and holiness of God. Such respect brings with it not only a deep sense of awe, but also a profound commitment to obey God’s will. This sense of respect and awe is in keeping with the love of Reformed Christians for the whole Bible as Old and New Testaments. The result is that Christians’ spirituality is not only inspired by the gospel message of the New Testament, but also by the message of the Law and the prophets of the Old Testament.
In no other tradition within Christianity do the Old Testament play such an enormous theological role as in the Reformed churches. The Psalms and the Prophets especially feature in a way that has a marked influence on Reformed spirituality. The theology of Van Ruler, amongst others, has opened our eyes to the importance of the Old Testament in the Reformed understanding of the Christian faith (cf. Van Ruler, 1955). Of great importance also is the way in which the three-fold office of Christ features in Reformed theology as the complete fulfilment of the old covenant. Reformed theology inspired a deep sense of reverence for the priestly office of Christ as celebrated at the Lord’s Table; as well as a great respect for his office as Prophet as encountered in the preaching of the Word; and a clear vision of his office as King, as expressed in the well-known assertion of Kuyper that there may be no inch of this world that should not be brought under the dominion of Christ (Kuyper, 1930:32). Whereas Lutherans gloried in the message of justification by faith and tended to use one word to describe the redemption, Calvinists used two. They rejoiced with the Lutherans in the grace of justification, but were simultaneously fascinated by the Biblical call to sanctification.
Calvinists lived by the gospel of the sovereign grace of God in such a way that it could inspire the service and praise of God in all spheres of life. In accordance with the Lutherans Reformed Christians understood the Law as the mirror of sin, but in accordance with Calvin they regarded the Law in its moral sense as still valid for Christians – the so-called third use of the Law (Wendel, 1976:196-208). Their love for the Law was imbedded in their general appraisal of the Old Testament and especially in their love for the concept of the covenant. Whereas Luther rejoiced in the promissio of God, Reformed Christians rejoiced in the covenant of God with his people (Klappert, 1976). Reformed Christians praised God for the salvation of the individual, but at the same time they treasured the idea of the covenant constituted by believers and their households. They even dreamt about the reality of a Christian nation and a Christian commonwealth. They were taught not only to live for themselves and for their families, but also for the society to which they belonged. They felt that they had an obligation to Christianise the world, not only by bringing men and women to an acceptance of Christ, but also by ordering life in its totality according to the law of God. Politics, economics, science and jurisprudence – every sphere of life was to be brought under the sovereignty of God. This belief accounts for the fact that Reformed Christians were nearly always politically alert. Some of the valid elements of truth stressed by contemporary political theology were in reality already included, although within a quite different setting, in the Reformed concept of the kingship of Christ over all spheres of life (Jonker, 1987:86).
It is not strange that this type of spirituality led the Reformed branch of the Reformation to foster the idea of a congregation of well-informed Christians, Christians come of age, able to distinguish for themselves between right and wrong, truth and error. In her portrayal of cross-sections in the Christian community in the Netherlands, Liebje Kuylman-Hoekendijk described Reformed Christians as having a deep commitment to, and a love for the truth as formulated in their confessions of faith. The whole life of the congregation revolves around the truth of the doctrine, and much stress is placed on the covenant and a joyous reading of the Old Testament (Kuylman-Hoekendijk, 1969:50ff). This could be the case only, because Reformed Christians have often had a keen interest in theology. More than any other confessional grouping, the Reformed churches in their best periods cherished the services of theology. There were times in the history of the Netherlands, for instance, when ordinary members of the congregation were very well informed about theological matters. They felt that they could and should understand what theology was all about, so that they themselves could judge the Biblical character of the views expressed and advocated by theologians. Theological literature formed part of the home library, and serious theological problems could form the topic of discussion when friends visited. They obviously did not regard theology as an academic and esoteric science of interest to, theologians only, but as a form of self-reflection by the Church on the revelation. of God by which it lives.
The picture that I have been painting is idealistic of course. It represents a dream that is not easily realised. Even during its best periods, the church has always been accompanied by weakness and failure. Moreover, the extent to which this dream could be realised is dependent on specific factors. The main factor in this regard is the unqualified acceptance of the Scriptures as the Word of God and the willingness to obey that Word as the only norm for the life of the church. In the dynamic situation of the proclamation of that Word in the power of the Spirit, the congregation is built up in faith and obedience to be a living church of God.
Unfortunately, very soon the spirit of the Reformation was threatened by the emerging Orthodoxy. The rationalism of the scholastic methods used by the Protestant Orthodoxy threatened the relation between theology and pulpit. Rossouw told the fascinating story of how the lively and existential reading of the Bible by the Reformers in its clarity as Word of life, was lost as the emerging Protestant Orthodoxy started treating the Bible as source of proof-texts for the doctrinal system of the church (Rossouw, 1963:271-297). Theology, which should be nothing else than the endeavour to read, understand and interpret the Bible as the Word of God in order to serve the preaching, teaching and pastoral care of the congregation, developed instead into an uninspiring rational system of thought. When the Enlightenment hit the Church in the 18th century, the evangelical and theological momentum of the Reformation had been lost already.
The reaction of the Pietists and Methodists was understandable. In many respects they kept alive something of the tree intentions of the Reformation. The problem was, however, that they shifted the focus of attention: religious experience, rather than the Word of God and the gospel of grace, became central. Despite their enormous impact, especially in the English-speaking world, and their formidable missionary action which led to the expansion of Christianity in many parts of the world, they could not revitalise the spirit of the Reformation. The life of faith often withdrew itself into the inner sphere of personal religiosity and concentrated on personal feeling and subjective experience.
Nobody should underestimate the pressures the modern period exerted upon the church. The Enlightenment brought with it a radical change in the mindset of Western man (Heron, 1980:1–21; Berkhof, 1985:11–19). It represented a cultural shift based on new presuppositions that would henceforth dominate the modern mind and confront theology with its greatest challenge since the time of the apostles. The Church was faced with the rising tide of secularism.
To meet this challenge, a totally new approach to the Bible as the Word of God was introduced. This had an enormous impact on the relation between theology and the congregation (Van Genderen & Velema, 1992:81–82). The historical-critical method meant that positivistic presuppositions were applied in Biblical research, excluding faith in the truth of the Bible as a valid point of departure (Runia, 1972:12). Presuppositions play a decisive role in the process of understanding (Grant & Tracy, 1984:134f, 181f). The modem concept of science as an objective and unbiased search for the truth as rational knowledge simply ruled out the idea of theology as fides quaerens intellectum. Consequently, theology could only retain its status as a university discipline by adapting itself to the new rules of the game. It had to accept the ideal of being a purely objective and rational science that could no longer find its basis in the faith of the congregation and the truth of the revelation. To be acceptable, theology had to become a critical study of the documents and history of the Christian faith as part of the study of the phenomenon of religion (cf. Scholder, 1966; Pannenberg, 1973:255ff; Lindbeck, 1984:124). Theological faculties partly became faculties of literary and historical studies, and partly faculties of religion. Even when the term theology was retained, its character was nevertheless radically altered.
Basic to, this approach … was the shift from an ‘explanation’ (of the Bible) which took revelation as the starting point to an ‘explanation’ based on the observation and analysis of observable facts with a view to discovering their ‘laws’, that is their necessary relations. This ‘framework’ required that the text of scripture be examined on the same basis as any other text in the total corpus of ancient literature.
During the course of the last two centuries theology as a university discipline mostly lost its close relationship with the church. It was practiced outside the control of the church and within the orbit of the modern concept of science (Bosch, 1992:10). Its meaning for the life of the congregation became very limited. Theology as an university discipline did not really inspire authoritative preaching of the Word of God, because its ethos was not that of the church, but that of the scientific community. It did not help the preacher to speak with the power of a Verbi Divini Minister. That many preachers were still able to do that was in spite of, and not because of, the kind of theology that they had been taught. This development was extremely harmful to Protestant churches, precisely because of the specific relation between church and theology in the Protestant tradition. Since the 18th century the mainline churches progressively lost the power to inspire the congregation with a vision of the Kingdom of God. The 19th century tells the story of the struggle, the secession, the estrangement resulting from this development in the Reformed Churches (Schrotenboer, 1992). The influence of the church on its environment often became minimal, because it could not reflect any clear, let alone inspiring Christian identity. Many churches became bourgeois institutions supporting the civil religion of the political society. Reformed churches, like many others, suffered from complacency and uncertainty. This was caused presumably by an academic theology that could not really inspire the life of the congregation. We are reminded of Van ‘t Spijker’s statement that in the long run the character of the church is determined by its theology.
It is often said that the type of answers given by the Reformation in the 16th century simply do not fit the kind of questions asked by people in the 20th century. This statement also implies that the kind of answers that the Bible gives are no longer relevant for the present situation. Since the sixties, numerous new types of modernist theologies have succeeded one another, some more provocative than others. Common to them all was the fact that they were short-lived and soon forgotten. Their existence was symptomatic of the theological void into which the Christian community world-wide had been plunged.
In countries all over the world many churches find themselves in the predicament of having lost their confessional and theological identity. This is also true of the Reformed family of churches. It would be easy to cite examples of this situation from all countries. Alan Sell (1992) describes a typical situation when he writes about the doctrinal diversity among Reformed Christians and churches in America. It is well known that Reformed or Presbyterian theology has had a great impact in America, especially because of the influence of theologians and theological institutions of a very high standing (Wells, 1985; Bratt, 1984). Yet, according to Sell, modern developments have threatened the identity of these churches. He is especially disturbed by the negative attitude in many of these churches towards the classical Reformed confessions. He is not even sure if any consensus could be found on the matter of what it really means to be Reformed. Not only does it seem as if anything is acceptable within the tolerant climate of the churches, but the most typical persuasions of the Reformed tradition often seem the least acceptable (Sell, 1992:433ff). In the same vain, Boice (1985:307) complains about the pervasive Arminian slant in Protestant America, even in churches of Reformed origin. The same type of complaint could be heard about Reformed churches around the world.
While one cannot say that those churches which have been influenced by modernism have totally lost their Christian identity, it is nevertheless clear that their confessional identity is threatened. The deepest reason for this loss of identity must be sought in the lack of certainty that the Scriptures are indeed the Word of God, the lamp to our feet and the light for our path (Ps. 119:105). The modern spirit has undermined the ‘plausibility structures’ within which an appeal to the Scriptures could be meaningful. As a result of this undermining an atmosphere of uncertainty has been created which has a significant effect on the preaching, teaching and pastoral care of the church. Many pastors have lost their confidence in the traditional message of the church. Some try to make their preaching relevant by talking about morals or politics. Others try to revitalise the church services by borrowing liturgical elements from other ecclesiastical traditions or by introducing the style and spirituality of the Charismatic Movement. Quite often the pastoral ministry of the church is replaced by psychotherapy or by the stimulation of a kind of mystical meditation borrowed from the East. When the pastor has lost his trust in the proclamation of the saving and healing Word of God, he has to look for something else to replace it.
We are confronted by the challenge of finding a way back to the kind of theology that could serve the identity of the congregation in our present situation. The modernist quest for relevancy has brought many churches to the brink of theological bankruptcy. A mere return to the historical position of the Orthodoxy is hardly possible. If they want to fulfil their calling in the present situation, church and theology will have to revitalise the basic powers that were at work in the Reformation. Only then will they once again be able to protect and to strengthen the integrity of Reformed theology and the identity of the Christian congregation.
In this regard, we should take heed of the lessons that have been learnt since the 18th century. We must also be thankful that the faith of the Church has survived the cultural onslaught. This survival was due largely to the existence of Christians, churches and groups who had the courage to resist the general modernistic trend and to, remain faithful to the Biblical truth as expressed in the classical creeds of the Church. God in his mercy, kept alive the faith in the gospel. We need therefore to, be thankful to him for the many theologians who did not accept all the consequences of the modern presuppositions, despite the pressure exerted on them to do so by the theological faculties in which they served and which operated on these modern principles. We cannot ignore the work and testimony of many theologians who struggled to find some place to stand within the new intellectual climate, even though we may be critical of the way in which they chose to do it.
The challenge Reformed theology has today is to confront the reality of the secularised world in such a way that the Word of God will be heard, even by people who seem to have no frame of reference other than that presented by the secular age. We will have to trust the Spirit of God to guide us and to bless our testimony in a world in which we are confronted with the phenomenon of massive unbelief and a disregard for the Bible and the church. The congregation itself is the appropriate starting point. The congregation should be helped to attain a clear vision of its own identity and be encouraged to live unashamedly as Christians. It must learn to trust in the power of God who, even in this post-Christian era with its unbelief and syncretism, is strong enough to overcome the obstacles in the way of faith.
From the basis of the Christian faith we are able to make a proper assessment of the real meaning of the cultural shift that took place in the Enlightenment. Nobody should deny the positive side of the Enlightenment in our cultural history. The Enlightenment freed us from a lot of superstition and opened the door to the enormous scientific developments in the Western world. But at the same time it was dangerous because of its one-sidedness; its over-simplification of reality; its belief that scientific knowledge could encompass the whole truth; its ‘Promethean optimism’ (Hall, 1991:37); and its conviction that faith in a special revelation of God was childish in nature and therefore unacceptable to the modem mind. At the end of the traumatic twentieth century, we are in a better position to understand the shortsightedness, one-sidedness and therefore also the relative character of the Enlightenment and its presuppositions. The modern mind should be seen for what it really was: a biased and positivistic approach to reality that could in no way honour its fullness. It was not necessarily modern science per se that led to the unbelief that characterises the modern era (Torrance, 1982). There were also specific cultural factors in the Western intellectual development that led to this choice. Today there is a new realisation that the modem era, with its specific type of approach, is drawing to an end. The post-modern era, into which we have entered already, allows a more pluralistic approach to reality and new possibilities for theology (Brueggemann, 1993:1–8).
Since the time of Schleiermacher, theological modernism tried to reconcile theology and modern culture. The Biblical message was reduced to what could be fitted into the plausibility structures of the modem culture. Because of the limitations given with the presuppositions of the Enlightenment, this reduction led to a distortion of the message of the Bible. As long as the presuppositions of the Enlightenment are taken as valid, they will obstruct the way to the acceptance of the authority of the Bible. Once the one-sidedness and relative character of these presuppositions are exposed, the way is opened to listen to the Biblical message with new ears.
The question is of course, how people should be convinced of the deficiency of their presuppositions. The theological apologetics of the last two centuries has tried to do this in many ways, but with little success. The reason for this failure is that presuppositions cannot easily be changed on the intellectual level alone. More especially, those presuppositions that obstruct the decision of faith cannot be removed by logical argument. This is the valid point in Karl Barth’s rejection of Christian apologetics (Barth, 1947:25ff). This kind of obstruction can only be removed by the persuasion of the Spirit of God within the community of faith. That is why it is so important to have a living faith community in which the authority of the Bible is accepted. Such a community may be instrumental in helping the people of our day to read and understand the Bible as the Word of God in a new way.
At present there is a growing awareness of the interpretative role of the community in our understanding of reality and the reading of the Bible (McKnight, 1988:167ff; Watson, 1993:4). We never read the Bible on our own or in a disinterested way. As a rule, people read the Bible as members of an interpretative community with specific “interpretative interests” in its reading (Fowl & Jones, 1991:15). This is true of the congregation. It is also true of academics and, of those who read the Bible with a view to its relevancy for life in society (cf. the political theology of all ages). It is always relevant to ask why people read and interpret the Bible if one really wants to understand the way in which they go about it. The ‘context’ within which the Bible is read, always plays a role in its appropriation.
The concept of contextualisation refers to the way in which the message of the gospel is received and appropriated in a missionary situation. The world of the listener plays a very definite role in the reception of the gospel (Luzbetak, 1989; Conn, 1984). For the Bible to be understood and internalised, its message has to be interpreted and lived anew in each human culture (Bosch, 1991:452). Although the truth of God is supra-cultural, and can be communicated to many different cultures, it cannot be communicated to all cultures in the same way. It cannot be communicated supra-culturally (Carson, 1987:249–253). It needs to be ‘contextualised’ in each culture: it needs to be seen in its relevancy for its readers within their own context.
In an analogous way, every reader of the Bible comes to it with his or her own world and reads it influenced by his or her own interests. The reader who approaches the Bible with the presuppositions of the modern era and reads it within the context of the modem university, will have a totally different interest in reading the text from that of a reader from the community of faith who is in need of salvation or comfort (McKnight, 1988:73-76). Nobody should think that the first reader, with his or her scientific knowledge, necessarily has a better chance of understanding the message of the Bible than has the ordinary member of the congregation. The congregation needs not feel itself threatened by the fact that the Bible is also read in the university and is then interpreted in an historical-critical way. It should see this approach for what it is: one way to go about reading the Bible. The academic context of the university prides itself in its non-committal stance as far as the convictions of faith are concerned. While such a stance is possible, these academics must also realise that the correct way of reading the Bible is to read it within the context of the church.
The only proper ‘interest’ of the Church in the study of scripture is the glory of the one who speaks to the Church in scripture (Newbigin, 1985:46).
Any attempt to read the Bible in a neutral way, merely as an historical document, is to read it without a true understanding of its intentions. The church has always believed that the Holy Spirit alone can open our eyes to understand the Bible properly. The congregation is the community in which the Spirit works and lives. Therefore it is the proper locus for the interpretation of the Bible (Hall, 1991:289f; Wentsel, 1982:146). It is always a bad sign when theology ignores the contribution of the congregation in its attempt to understand the Bible (Van ‘t Spijker, 1974: 40). According to Rossouw, Calvin subscribed to the idea that the interpretation of the Bible as the Word of God can never be a private matter. Rather, the church, as the historical community of present and past believers, forms the hermeneutical continuum in which the interpretation of Scripture should be carried out (Rossouw, 1982:179- 180). Fowl and Jones (1991) argue that people can only become ‘wise readers’ of the Bible if they form part of a living community of disciples and have acquired the formation and transformation of character appropriate to disciples of Jesus. True understanding of the Scripture is part of the kind of life within the fellowship of believers. Similar positions, although from different angles and with different accents, are taken in by Bird (1982), Jodock (1989), Schneider (1991) and Hall (1991).
Reading the Bible as the book of the church means that it is read with specific presuppositions. It is read as a unity, not just as a collection of different documents. It is also read from a specific perspective and in a specific interpretational framework, supplied by the long history of the church’s reading and interpretation of it (Smit, 1991:167-168; Runia, 1988:94-95). To read it like that, is to read the Bible as Scripture and as the Word of God (Kelsey, 1975:198ff; Van Ruler, 1968:113). It is to interpret it according to the analogia fidei, the analogy of faith (Greijdanus, 1946:14-143; Runia, 1972:18). This way of reading the Bible may be unacceptable to the modernist academic scholarship with its aim of a detached and critical reading of the text. According to this approach, the way in which the church reads the Bible is dogmatic and biased. Ironically, Biblical scholarship, as it is conducted in the modernist tradition, is itself not neutral at all. The ‘neutrality’ of critical scholars is already a decision against the faith which the text intends to evoke (Newbigin, 1985:44).
Apart from that, the scholarly community often brings its own interests and interpretational framework to its reading of the Bible. Just as the interpretation of the text by the preacher is not disinterested because he/she intends to persuade the congregation of the truth of the Biblical message, also the interpretation of the scholar is not disinterested. Scholars are part of an institution which measures success in terms which are set by the existing culture. They themselves have a clear interest in achieving success in these terms (Newbigin, 1985:45). Their work is often of little use to the community of faith which should have heen served by theology in the first place. Biblical scholars should be challenged not just to read the Biblical writings separately and within the confines of their academic world, but to read them also (or even in the first place) as a collection, as the book of the church and as canon, in order to, serve the community of faith (Smit, 1992:303–325).
We must face the challenge to proclaim anew the message of the Word of God. We must do this in such a way that it will provide the people of our time with a frame of reference and a new set of presuppositions that will enable them to see the relevance of the Bible for their own life and for that of the world. Within a situation of great confusion in the spiritual orientation of the world, the church should rejoice in the reality of God’s revelation, the reality of the Scriptures as the Word of God, and the reality of reconciliation in Christ. These three pillars form the foundation of the church (Van’t Spijker, 1974:40-49). Theology should help the church to fulfil its calling in this turbulent time, and not add to the existing spiritual disarray. In order to be able to do this, theology should get clarity about its relation to the Holy Scriptures.
Strangely enough, we have arrived at a very interesting point in the discussion about the relation between theology and congregation. We started off by referring to the role that Reformed theology played, and still has to play, in the building up of the congregation and in the protection of its identity. But now it seems that in modern times the congregation may have the task of reminding theology of its own identity, an identity that has been threatened during the last two centuries. The congregation will have to remind theology of its proper nature as the scientific attempt to read, to understand and to interpret the message of the Bible in such a way that the church will be built up in faith and will be enabled to fulfil its proper task in the world. Essentially, theology is nothing else than the self-reflection of the faith community (Hall, 1991:58). It can best be done from within a community where faith is the source of knowledge (Bosch, 1992:14). This does not mean that theology should be practised in a spirit of dogmatic exclusivism that does not take heed of the world at large, but it does mean that theology should take the Bible seriously as the Word of God (Carson, 1987:253; Van ‘t Spijker, 1974:40–49).
This book is written, however, in the conviction that the primary source of the decline is to be found in the loss of the theological integrity and competence of the church’s witness, in particular in preaching, teaching and pastoral care … The renewal of the church will not come without the recovery of the authenticity and theological integrity of the church’s message and a renewed emphasis on preaching (Leith, 1988:13).
This rediscovery is only possible if the Bible as the book of the church is taken seriously both by theologians and by the congregation. Reformed theology can fulfil its calling only if it stays in close relation with the congregation whose identity it is called upon to protect and serve. We cannot avoid making a clear choice between a type of theology that takes revelation seriously and a type of theology that does not. If Reformed theology is to retain its vitality, it will have to take its place within the living faith of the congregation of Christ.
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Bratt, JD. 1984. Dutch Calvinism in Modern America. Grand Rapids Eerdmans.
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De Moor, JC. 1980. Towards a Biblically Theological Method. Kampen, Kok.
Fowl, SE. & JONES, LG. 1991. Reading in Communion. London, SPCK.
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Schrotenboer, PG. ed. 1992. Catholicity and Secession. A Dilemma? Kampen: Kok.
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Smit, DJ. 1992. ‘Oor Nuwe-Testamentiese Etiek’. Die Christelike lewe in Suid-Afrika vandag. Scriptura. Journal of Bible and Theology in South Africa. Spesiale uitgawe: 303–325.
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Van Genderen, J & Velema, WH. 1992. Beknopte gereformeerde dogmatiek. Kampen: Kok.
Van Ruler, AA. 1955. Die christliche Kirche und das Alte Testament. München: Kaiser Verlag.
Van ‘t Spijker, W. 1974. Eenheid in verscheidenheid? De identiteitscrisis binnen de Gereformeerde Gezindte. Kampen: Kok.
Van ‘t Spijker, W. Balke W, Exalto, K. & Van Driel, L (reds). 1993. Spiritualiteit. Kampen: De Groot Goudriaan.
Velema, WH. 1990. Nieuw zicht op gereformeerde spiritualiteit. Kampen: Kok Voorhoeve.
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Wentsel, B. 1982. De openbaring, het verbond en de apriori’s. Dogmatiek II. Kampen: Kok.

industry_corpus2: Subject Education


text:
The Tax Cuts and Jobs Act (TCJA) has enhanced two depreciation-related breaks that are popular year-end tax planning tools for businesses. To take advantage of these breaks, you must purchase qualifying assets and place them in service by the end of the tax year. That means there is still time to reduce your 2018 tax liability with these breaks, but you need to act soon.
Sec. 179 expensing is valuable because it allows businesses to deduct up to 100 percent of the cost of qualifying assets in year one instead of depreciating the cost over a number of years. Sec. 179 expensing can be used for assets such as equipment, furniture, and software. Beginning in 2018, the TCJA expanded the list of qualifying assets to include qualified improvement property, certain property used primarily to furnish lodging, and the following improvements to nonresidential real property: roofs, HVAC equipment, fire protection and alarm systems, and security systems.
For qualified assets that your business places in service in 2018, the TCJA allows you to claim 100% first-year bonus depreciation compared to 50% in 2017. This break is available when buying computer systems, software, machinery, equipment, and office furniture. The TCJA has expanded eligible assets to include used assets; previously, only new assets were eligible.
However, due to a TCJA drafting error, qualified improvement property will be eligible only if a technical correction is issued. Also, be aware that, under the TCJA, certain businesses are not eligible for bonus depreciation in 2018, such as real estate businesses that elect to deduct 100 percent of their business interest and auto dealerships with floor plan financing (if the dealership has average annual gross receipts of more than $25 million for the three previous tax years).
Keep in mind that Sec. 179 expensing and bonus depreciation also can be used for business vehicles. So, purchasing vehicles before year end could reduce your 2018 tax liability. But, depending on the type of vehicle, additional limits may apply.
Investing in business assets is a traditional and powerful year-end tax planning strategy, and it might make even more sense in 2018 because of the TCJA enhancements to Sec. 179 expensing and bonus depreciation. If you have questions about these breaks or other ways to increase your depreciation deductions, please contact us.

industry_corpus2: Finance & Economics


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* I'm just saying mind-reading is not something one learns in vet school, so for the love of your pet's health, don't expect your vet to be a mind-reader. IF, on the off chance your vet says or does something in response to the thing you were thinking, but never said out loud, and it seems freaky to you, it is still 99.9999999999....9999999% NOT mind-reading; that is called a coincidence**.
** There was a freaky coincidence with Lele's (my foster chihuahua) shelter vet and her flea/tick preventative. I'll tell you about it in a bit.
I'VE USED A FLEABAG-LOAD OF COMMERCIAL FLEA AND TICK PREVENTION PRODUCTS ON MY PETS, BUT RARELY HAVE I ASKED MY VET ENOUGH (OR ANY) QUESTIONS ABOUT THEM FIRST.
I can't even say why, for sure. But in reflection, perhaps it was a mix of 1) not wanting to sound dumb, 2) accepting that whatever product the vet suggests first is best, or (in most cases, at least in the last few years, as FDA restrictions have loosened) 3) I'd already purchased a product at the store, over the counter or online (and I didn't even bring up flea/tick prevention during routine checkups).
I've wasted lots of money on products that weren't effective (or had a warning that I didn't see before purchasing, like being toxic to cats. #scarytruth).
I missed the "memo" from my vet (had I asked about flea/tick prevention back in 2014 when it came to market) about a new, yummy-tasting chewable for dogs that kills both fleas and ticks for up to 12 weeks* in one dose: BRAVECTO® (Fluralaner).
Why am I excited to be here, again?
So, here's the story. Back in June when I was in Phoenix for BlogPaws, my husband took Lele to see the staff veterinarian at the shelter for which I am fostering her. She'd broken out in a rash that needed to be seen, but her veterinary dermatologist was booked. (Side note: Before the rash necessitated this visit, I had planned to ask the shelter vet for a dose of BRAVECTO for Lele, but had not conveyed that to my husband.) My husband texted me after the appointment to say it was non-eventful (Lele's rash had already begun to resolve, and the vet was amazed at the improvement in Lele's skin and ears since she'd entered foster care). He also mentioned that the vet had given him some medicine that he couldn't remember the name of (he was back at his office already), but it started with B. Oh, and the vet had given instructions not to give the meds to Lele until the product had been cleared with her dermatologist.
CONFESSION: Had Lele's vets--her health experts--not been in the picture, I probably wouldn't have thought to ask whether her flea and tick preventative could trigger a food allergy. I don't think the possibility would've even crossed my mind.
THERE ARE LOTS OF QUESTIONS I COULD ASK MY VET ABOUT FLEA AND TICK PREVENTATIVE.
Are the current over the counter products less safe than those that require a prescription?
Is the generic product as effective as the name brand?
Have you ever purchased flea/tick preventative without asking your vet about it first? Anything in particular you would ask next time, or add to my list?
Great post - and great list of things to talk to your vet about!
One, Lele is adorable, just had to throw that in there. Great post and everyone needs to know what preventative care is so important. Sherm has a wicked flea allergy so we also use a monthly product that helps him a lot and this season has been really bad and hasn't let up at all... Thanks for spreading the word about a great product.
Okay, first off...you're hysterical. I LOVE the way you write. Thank you for making me smile today. Secondly, thank you for sharing really helpful information about this product. I have intended on asking our veterinarian about it and have failed to do so on multiple occasions and she has not yet read my mind!
great post. I am lucky in that I have a vet that likes to engage - we are even friends on FB so I often reach out outside of our visits. Brilliant really. Ridiculously lucky I know. for us, we actually ended up going with a tick and flea collar. Montecristo has reacted violently to anything ingestible (throwing up, shaking etc.) or topical (the drops left massive rashes). So - we are stuck with the collar that goes on ONLY when he's going outside and especially on our hikes. The one thing we have added is [putting the drops on his harness for when we sail to deal with sand fleas. Conversation with the vet is important.
I would have never thought about a flea & tick prevention triggering a food allergy. Great questions to ask. My vet is pretty informative and I remember having lots of discussions about preventative care regarding heartworms and other problems, but will talk to him about Bravecto on our next visit.
The service dog group that I am working with now uses Bravecto for their dogs. It is not a product I had used in the past, but it seems to work well. I have had several friends in our area complaining about fleas, but we haven't seen any all summer. And Logan thinks the pills taste pretty yummy !!
I love that people are becoming more aware of their options. Even my husband agrees that we should not 'poison' our pets to prevent fleas and ticks.
...I should add that my husband normally trusts me to make informed decisions based on the information provided to us by our vet.

industry_corpus2: Agriculture & Fisheries


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Yuuki161 This is the Naruto we all remember.
Gosc101 I really do not get you all. It's clearly a series about boruto not"naruto" and yet all everyone would like to see is naruto and sasuke throwing some energy balls with as many powerups as possible just like in a grabage series like Dragonball.


text: I WOULD JUST LIKE TO SAY THAT THE REVIEWER BELOW IS MISREPRESENTING FRIENDLY INSURANCE AGENCY. THERE ARE 5 RENTED PARKING SPOTS THAT THE INSURANCE AGENCY RENTS FROM THE OWNER OF THE PARKING LOT. ALL OTHER SPOTS IN THAT PARKING LOT ARE RENTED BY LOCAL OFFICALS AND WORKERS IN THE AREA I HAVE SEEN THEM COMING OUT OF THAT LOT AND I KNOW A FEW PEOPLE WHO PAY TO PARK IN THAT PARKING LOT. THE BOOTING IS DONE WHEN A VEHICLE IS ILLEGALLY PARKED IN A SPOT RENTED BY SOMEONE. I HAVE SEEN THE SIGNS IN THE PARKING LOT WITH MY OWN EYES SAYING THAT THE INS OFFICE HAS 5 PARKING SPOTS SO IF YOU ARE DOING BUSINESS WITH THE INS AGENCY PARK IN ONE OF THOSE SPOTS BECAUSE THE OTHER SPOTS IN THE LOT ARE PRIVATELY RENTED OUT BY WHOEVER OWNS THE LOT. IT SEEMS LIKE THE LADY WHO HAD ISSUES WITH HER PARKING DIDNT HAVE ANYTHING TO DO WITH THE AGENCY AT ALL SO IT IS NOT FAIR TO ACCEPT HER REVIEW. I WORK IN VERY CLOSE PROXIMITY AND HAVE FOR 10 YEARS SO I KNOW EVERYTHING I SAID TO BE FACT.


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Mombasa (665 000), Kisumu (504 000), Nakuru (1.2 million).
Independence: 12 December 1963 (from UK).
Location: Eastern Africa, bordering the Indian Ocean, between Somalia and Tanzania.
Terrain: From a low coastal plain on the Indian Ocean in a series of mountain ridges and plateaus which stand above 3 000 meters (9 000 ft.) in the center of the country. The Rift Valley bisects the country above Nairobi, opening up to a broad arid plain in the north. Mountain plains cover the south before descending to the shores of Lake Victoria in the west.
Climate: Varies from the tropical south, west, and central regions to arid and semi-arid in the north and the northeast.
Ethnic groups: African–Kikuyu 21%, Luhya 14%, Luo 13%, Kalenjin 11%, Kamba 11%, Kisii 6%, Meru 5%. Non-African–Asian, European, Arab 1%.
Religions: Protestant 40%, Roman Catholic 30%, Muslim 20%, indigenous beliefs 10%, .
Languages: English, Swahili, more than 40 local ethnic languages.
Agriculture Products: Tea, coffee, sugarcane, horticultural products.
Industries: Small-scale consumer goods (plastic, furniture, batteries, textiles, soap, cigarettes, flour), agricultural products processing; oil refining, cement; tourism.
Revered president and liberation struggle icon Jomo KENYATTA led Kenya from independence until his death in 1978, when 2nd President Daniel Toroitich arap MOI took power in a constitutional succession.
The country was a de facto one-party state from 1969 until 1982 when the ruling Kenya African National Union (KANU) made itself the sole legal party in Kenya. MOI acceded to internal and external pressure for political liberalization in late 1991. The ethnically fractured opposition failed to dislodge KANU from power in elections in 1992 and 1997, which were marred by violence and fraud, but are viewed as having generally reflected the will of the Kenyan people. President MOI stepped down in December of 2002 following fair and peaceful elections. Mwai KIBAKI, running as the candidate of the multiethnic, united opposition group, the National Rainbow Coalition, defeated KANU candidate Uhuru KENYATTA and assumed the presidency following a campaign centered on an anticorruption platform.


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Magnolia Garland Card — Calabash Card Co.
A watercolor magnolia garland by artist Susan Clanton. You may choose to include one or four photos with an optional message on the back of your card. Simply include your personal greeting on the form at checkout. Cards measure 5" x 7" and are printed on white 120 lb. paper. Each comes with a corresponding envelope. Sold in sets of 25.
Sample photo by Olivia Reed Photography.


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The official website for the Universal House of Justice.
HAIFA, Israel — A new official website of the Baha’i Faith has been launched providing general information about the Universal House of Justice – the international governing body of the Baha’i community – and making available selected statements and letters that have been written by it or prepared under its supervision.
The official website for the Universal House of Justice can be viewed at universalhouseofjustice.bahai.org.
Results of election at 11th International Baha'i Convention announced.
Documentary looks at developments in four communities.
Delegates gather for convention's 50th anniversary.

industry_corpus2: Law & Justice


text: The Model 71 has a 2.51 inch barrel with a long taper down to a .93 inch handle and a small flared knob. Similar to a traditional 271. Personalization is optional.

industry_corpus2: Manufacturing


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Hello everyone and thank you so much for stopping by! We are so excited and it’s our pleasure to be a part of the blog tour for Vanishing Girls (Detective Josie Quinn #1) by Lisa Regan and share our Traveling Sisters Review with you along with our Traveling Sisters Kaceey, Susanne, and my (Norma’s) individual reviews, who also read this book with us. Thank you so much to Kim Nash & Lisa Regan for inviting us to be a part of the blog tour. Lisa Regan has quickly become a favorite author for all of us and we look forward to reading many more books by Lisa Regan in the future! We all highly recommend Vanishing Girls!!!
Vanishing Girls is an entertaining, gripping and suspenseful story that had us lost in the untamed, dense woody coulee. Things started off quite quickly as the unexpected emerges from that one-laned windy road and our main character Detective Josie Quinn is thrusted into the middle of some action. With a case on her mind that isn’t supposed to be on her mind she is determined to find answers. Answers become more questions for Josie and for us. Things started to slow down for us as we get to know Josie and follow her search for answers.
We felt a little cold in the coulee shortly after meeting tough and flawed Detective Josie Quinn. It took us awhile to warm up to her. It was her relationships that won us over. We became quite invested in her relationships and found ourselves cheering for Josie and her high school sweetheart Ray. This was a bit surprising for three of us non-romantics who quickly usually roll over to the eye rolling Coulee at any sign of romance. Lisa Regan does such a great job drawing us into their relationship and allowing us to care so much for them. We grew to really like Josie as we got to know her more and of course when we found out why she was suspended we like her even more.
Things really started to pick up as Lisa Regan takes us down that intense, heart pounding fast one-lane windy road in the coulee filled with secrets and lies and shocking moments that left us resting in the grassy, tamed lush coulee. We are looking forward to more from Detective Josie Quinn and the next book in this series.
Thank you so much to NetGalley, Bookoutoure and Lisa Regan for the opportunity to read and review a copy of this book.
VANISHING GIRLS by LISA REGAN (Detective Josie Quinn #1) is a gritty, dark, and tense police procedural that grabbed my attention quickly and had me totally invested throughout this whole story.
disappearance (vanishing) of young women from her small town. Even though there were a couple of questionable situations that seemed a little unlikely it didn’t take away from my enjoyment and how entertaining this novel was for me. I kind of really enjoy over-the-top action!
I thought the mystery was really good with a few surprising twists and I really enjoyed Josie’s character and the relationships she had with the other characters in this book. I look forward to getting to know Josie better in the next book from this series.
To sum it all up it was a suspenseful, fast-paced, and an enjoyable read with an ending that has definitely enticed me to read the next book in this series. Would recommend!!
Traveling Sisters Group Read – Thank you so much for another wonderful reading experience! It is always a pleasure reading along with these awesome ladies!
Thank you so much to NetGalley, Bookoutoure and Lisa Regan for the opportunity to read a copy of this book in exchange for a review.
I’ve always been a fan of Lisa Regan’s ‘Claire Fletcher’ series, and was delighted at the release of a new series by this author.
Book one starts out with a massive bang! Josie, her marriage disintegrated and her career on hold from a suspension, finds herself in the middle of not one but two murder scenes. For tough as nails Josie, taking a step back for personal problems is not an option, even though she’s risking everything!
As young women keep disappearing, Josie takes it upon herself to investigate. The stakes are rising as people around her are getting seriously hurt. Someone has something to hide…somebody wants to keep her away from the truth!
Lisa Regan takes you down a dark road of lies and deception. It will leave you breathless and questioning who you can trust? And is anyone in this small town safe?
Short chapters with a storyline that flows easily. The characters are all portrayed vividly, giving you a strong sense of who to root for (and who not to!!). The ending leaves you knowing this is just the first for a great new series! I’m already looking forward to reading Lisa Regan’s next release!
A girl goes missing in the small town of Denton, Pennsylvania and Detective Josie Quinn knows that the police investigation is being mishandled – the problem? Josie was suspended from the Department and can’t do anything about it – except for conducting an investigation on her own, that is.
Josie, however needs help. Her only allies are her soon to be ex-husband (and Detective), Ray, and her fiance Luke, who is a “Statie” – neither likes the other, and neither wants Josie investigating on her own, but they know they can’t stop her. Josie is extremely stubborn and she never listens to reason. Soon, she realizes that more girls have vanished and that everyone she knows is in danger and unless Josie can find out who is responsible, it will keep on happening.
“Vanishing Girls” is the first in the Detective Josie Quinn series. Josie is a tough cookie – she has been through a lot in her life and hates being vulnerable. Slowly however, she starts to show a softer side (first with Ray and then with Luke), which I can’t wait to see more of.
This is a novel that starts out slow and takes off like a rocket. Once it blasts off you are on the edge of your seat holding on for dear life. It was a ride I loved being on and I hope you will too. I can’t wait to read the next book in the series with my Traveling Sisters.
Thank you to NetGalley, Bookouture and Lisa Regan for an ARC of this novel in exchange for an honest review.

industry_corpus2: Literature & Emotions


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A new report from the Food and Agricultural Organization of the United Nations says that 14.5% of greenhouse gas emissions worldwide are caused by livestock production, and says this number can be greatly reduced by using the most efficient production methods available.
"Within livestock production systems, there is a strong link between resource use efficiency and the intensity of GHG emissions," notes the FAO's report. "The potential for achieving emissions reductions lies in enabling all livestock producers to change to practices already being used by the most efficient operators."
In response to the report, AMI noted that the 14.5% number is a worldwide number and the Environmental Protection Agency (EPA) estimates the impact of meat production in the U.S. to be 3.4%. The US meat industry provides a great example of technologies that can be used to reduce the environmental impacts and continues to research additional ways to become more efficient to limit our environmental impact.


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Police said "this must stop"
A teenage girl was among four people apprehended by police after a knifepoint robbery at a tram station.
The 15-year-old girl was found with two kitchen knives concealed in her jacket, police say.
Both weapons were used during a knifepoint robbery at Whitefield Metrolink station on Friday night, according to officers.
Police confirmed that a teenage boy was threatened with a knife and had his belongings stolen during the incident.
Four people were detained by police for 'robbery and drugs offences' following the night time incident at the Metrolink station, officers said.
Police have since arrested a 14-year-old girl and two boys, aged 15 and 17, in connection with the robbery.
Officers have now warned parents that they must make sure they know where their children are.
Greater Manchester Police officers posted details of the incident on Twitter in the early hours of Saturday.
“Knifepoint robbery at Whitefield Metrolink tonight,” a post on the GMP Prestwich account reads.
“Quick actions by officers and four detained for Robbery and drugs offences including 15-year-old old girl with two kitchen knives in her jacket used in the robbery. Unbelievable! This must stop."
Greater Manchester Police said officers were called to the Metrolink Station, on Stanley Road, in Whitefield, shortly before 7.40pm to reports of a robbery.
A spokesperson added: "A short time earlier a group youths threatened a teenage boy with a knife before stealing some of his belongings.
"Officers attended and made three arrests in connection with this incident.
"A 14-year-old girl has been arrested on suspicion of robbery, possession of a bladed article and two counts of police assault.
"A 17-year-old boy has been arrested on suspicion of robbery and possession of drugs with intent to supply.
"A 15-year-old boy has been arrested on suspicion of robbery."
Anyone with information should contact police on 101, quoting incident number 2089 of 12/04/19. Reports can also be made anonymously to Crimestoppers on 0800 555 111.


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Building a squirrel feeder is one of the easiest woodworking projects. Learn how to build this one, designed to hold a whole ear of dried corn.
This squirrel feeder can be made by using scrap lumber. Select a durable wood for constructing a feeder. Since it will be placed outside and will be exposed to the elements, you'll want to use either a pressure-treated wood or a wood such as cedar. Unless you plan to apply a protective exterior finish to your feeder, avoid using white pine or other woods more suited to interior projects as these will generally last only a year or so in the outdoors. For our demonstration, we used pieces of scrap cedar.
1. For our feeder, cut a 15" board into two pieces -- one about 11" long and one about 4" long. Position the shorter board perpendicular to the longer piece, about 3" from the end, to form the feeder platform. Mark the location of the shelf with a pencil.
3. With the notch cut, check to make sure that the shelf fits snugly in place. Place the shelf piece in a vise, and apply a bead of wood-glue along the back edge. Position the back piece on the shelf, with the shelf resting in the notch, and fasten the shelf using two galvanized wood-screws.
4. With the shelf secured, predrill a hole through the middle of the shelf for inserting the screw that will be used to hold an ear of corn. Insert a long galvanized screw from the underside of the shelf so that it extends up through the shelf.
5. With the screw in place, predrill mounting holes in the back piece -- one near the top, and one near the bottom, below the shelf.
6. Twist an ear of dried corn onto the exposed screw to secure the corn to the feeder. The feeder can be mounted on a tree or other upright structure using screws or nails.


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Drummed into school to a standing ovation and a rocking West African beat, 115 children made Canadian history yesterday in vivid vests of African cloth.
Less than two years after fierce public debate over the very idea of a school focused on African culture, one of the most controversial educational experiments in the country began with a surprise 30 per cent surge in enrolment.
From the opening assembly, the Africentric Alternative School began weaving African culture into Ontario school culture.
Students sang "O Canada," followed by a black national anthem written a century ago by a Florida poet, then said a pledge – "The Best Possible Me" – popular in Africentric schools in the U.S. It includes a promise to take school seriously.
"Let me hear you say ’best!’ called principal Thando Hyman-Aman, a part-time jazz singer and the parent of a student at the school. She will lead a bid to lower the 40 per cent dropout rate among black students by stretching the curriculum beyond its European roots.
"You will always be the ... what?" she called, holding the microphone out to the children, some of whom have come from Scarborough and Mississauga to attend the program, housed in Sheppard Public School, near Sheppard Ave. and Keele St.
When dignitaries at the assembly cried "ashe," the Yoruba word for "amen," the audience called it back.
If enrolment continues to grow – there is room for 150 students – the school may add another teacher, and will try to find a male to join the currently all-female staff, said school trustee James Pasternak, who represents the ward.
"We hire on the basis of ability, but we do need a male role model, so we are going to be actively recruiting male talent," said Pasternak.
"I like the fact they say that pledge," said community worker Rebeckah Price, whose son Jahbril is in Grade 5. "They’ll say it every day and one day they’ll believe it."
Jahbril said last night he enjoyed the first day at school: "We learned the seven principles of Kwanza, which is an African holiday that’s almost a version of Christmas."
The 9-year-old, who went out last Halloween as Barack Obama (this year it’s Michael Jackson), said he can’t wait to learn about "my heritage – Jamaica, but also Africa, where my ancestors came from."
Price chose to enrol her son in the school not only for the African heritage focus, but also so he can meet a broader range of black children than he meets in his Agincourt neighbourhood.
"I was the only black student in my high school, and I want my son to go to a school where other people look like him," said Price, who helped organize bus service for families at a cost of about $275 per month. She hopes fundraising will help subsidize busing next year.
Long-time supporters of the project were emotional at seeing the school finally open its doors.
"Victory is won!" said Angela Wilson, one of two mothers who pushed for the school, first proposed in 1994 by Ontario’s Royal Commission on Learning, as a way to make education more relevant for black students.
Mother Hazel Bridgeman said, "The issue affecting most young black kids is self-esteem, and this school is going to try to address that."


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Each of these designs can be made with any age you wish, add a note at checkout.
This card is divided into quarters with ribbon.
3 are filled with pretty cupcakes with glittery icing and the 4th quarter has the child’s name and age.
Bold printed card with the recipient’s name and year of birth.
Available in a choice of colours – red, sky blue, emerald green, pale pink, hot pink, turquoise.
A cake made of flowers with a ribboned tag with the name and age printed on it.
On a background of co-ordinating flowers.
A row of pretty cupcakes, a printed plaque with their name and age, finished with 3 tied ribbons.
A girl with her shopping bags and girl stuff – phone, keys, diary, make-up, letters.
Finished with the recipients name and age.
Ladybirds crawl across the front of this card that is finished with a name, age and matching ribbon.
Stylish grey, black and red card with a city skyline and a font that resembles Dymo tape.
Printed with a name and age.
Funky card that can be made with any name and any age.
A bunch of bright balloons, finished with a ribboned tag with a name and age upon it.
Available in pink or blue with the recipient’s name in raised letters in different patterned papers.
A pretty cake under a glass dome, set on a ribbon with a personalised plaque.
Rustic card with a sprig of barley and a personalised plaque.
Great for that special birthday that they’re trying to forget!!
Modern design in black and red with ransom note type lettering.
This 18th Birthday card features a map background and a car.
The age can be replaced with a different age or simply ‘Happy Birthday’.
Map can feature your choice of town.
In different shades of blue, this card shows the definition of celebrate with a 50 in a centre circle.
This card can be made for any age.


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Also read off was N812E which N-register lists as an American Eagle 129, which having googled, it definately wasnt. Any ideas or has bad logging let me miss another one?
Something which is worth exploring though is G-BFYM. This a PA.28-161 and is based at Humberside (according to my info), not a milion miles from Sturgate. Between 2003 and 2005 it was registered N812E. Maybe it's been re-registered ?
Bad habit I am afraid tend to just scribble down reg and not type. Was white and single engined and interestingly outside their paint shop. Thanks for taking the time to post will keep an eye open to see if it turns up elsewhere, I think your idea about the Humberside a/c is probably right. Thanks again.


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So many new rental condos are now hitting the Toronto market that competition is mounting among landlords to keep rents in line and tenants from flocking to the newest glass-and-granite boxes in the sky.
The 23,240 condo leases signed in the past year outstripped both new and resale condo sales combined, says a new report from condo market research firm Urbanation.
Total rental listings were up 21 per cent in the first quarter of this year alone as the number of new projects registering in the GTA skyrocketed by 42 per cent.
While rents remain at record levels after five years of strong growth, all the new supply is already putting a damper on rental rate growth, which slowed to just 1.1 per cent in the first three months of 2015, an average of $2.37 per square foot.
That’s despite another record quarter for leasing activity: some 4,938 condo units were rented from January to the end of March, up 11 per cent over a year ago, Urbanation said in its state-of-the-rental market report released Wednesday.
“We’ve seen a modest reduction in some key sectors of the rental market that have experienced rapid rent growth over the last five years,” said Urbanation senior vice-president Shaun Hildebrand.
Vacancy rates, which have slumped to new lows of 1.1 per cent in the city core, are likely to slowly start climbing, the report notes. And the tenant search for the newest, shiniest thing means it may be tougher for landlords to hang onto tenants in even year-old or two-year-old buildings.
Already, says Urbanation, there’s been some weakening of rents in half of the six major submarkets in the city, especially the densely populated CityPlace area south of Front St. at Spadina.
Rents there have declined an average of 4.5 per cent in the first quarter of 2015, year over year, to an average of $2.56 cent per square foot, says Urbanation.
The downtown core, where much of the new building is focused, has seen rents decline an average of 2.1 per cent in the first quarter, year over year, to $2.81 per square foot.
Urbanation took a special look at Ice Condominiums in the South Core area, which a Maclean’s article claims is full of empty units.
Urbanation says it found that 91 per cent of nearly 300 units listed for rent over the last three quarters have been leased — a sign that rental demand remains “robust” in the city, even in the face of thousands of new condos coming on the market.
A stunning 22,500 units have been completed since last June, with thousands more on the way, many of which are likely to end up as rentals, says Urbanation.
Condos in the Harbourfront area saw rents climb 3.3 per cent in the first quarter, year over year, to an average of $2.53 per square foot, it says. The Entertainment District saw rents climb 2.1 per cent, to an average of $2.89 per square foot, and Mississauga City Centre rents were up 3 per cent, to an average of $2.04 per square foot.
For the first time, Urbanation also began tracking new, purpose-built rental units starting to trickle into the GTA market from eight projects, totalling 14 buildings, now under construction and set for completion by next year. They will represent a total of 2,458 new units built specifically as rental, rather than ownership, units.
Another 37 buildings with 9,207 units are currently proposed for the GTA.
While rents are comparable between the new purpose-built apartments ($2.38 per square foot) and rental condos ($2.37 per square foot), the unit sizes are considerably different. That, along with security of tenure in apartments, could make apartments a bigger draw over time.
The new rental units are averaging 800 square feet, compared to 756 square feet for new condos, says Urbanation.


text: Join in on these informal volleyball open gym times! Play pick up games, have fun with your family and friends or meet new people! Volleyball is a great way to stay active, be social and have fun! Participants of all skill levels are welcome to play. A net and balls will be set up and available for use. This program is free for members; non-members must pay a day pass.