text:
2004 World Series

The 2004 World Series was the championship series of Major League Baseball's (MLB) 2004 season. The 100th edition of the World Series, it was a best-of-seven playoff between the American League (AL) champion Boston Red Sox and the National League (NL) champion St. Louis Cardinals; the Red Sox beat the Cardinals in four games. The series was played from October 23 to 27, 2004, at Fenway Park and Busch Memorial Stadium, broadcast on Fox, and watched by an average of just under 25.5 million viewers. The Red Sox's World Series championship was their first since 1918, ending the Curse of the Bambino.

The Cardinals earned their berth into the playoffs by winning the NL Central division title, and had the best win–loss record in the NL. The Red Sox won the AL wild card to earn theirs. The Cardinals reached the World Series by defeating the Los Angeles Dodgers in the best-of-five NL Division Series and the Houston Astros in the best-of-seven NL Championship Series. The Red Sox defeated the Anaheim Angels in the AL Division Series. After trailing three games to none to the New York Yankees in the AL Championship Series, the Red Sox came back to win the series, advancing to their first World Series since. The Cardinals made their first appearance in the World Series since. With the New England Patriots winning Super Bowl XXXVIII, the World Series victory made Boston the first city to have Super Bowl and World Series championship teams in the same year (2004) since Pittsburgh in 1979. The Red Sox became the third straight wild card team to win the World Series; the Anaheim Angels won in 2002 and the Florida Marlins won in 2003.

The Red Sox had home-field advantage in the World Series by virtue of the AL winning the 2004 All-Star Game. In game one, Mark Bellhorn helped the Red Sox win with a go-ahead home run in the 8th, while starter Curt Schilling led the team to a game two victory by pitching six innings and allowing just one run. The Red Sox won the first two games despite committing four errors in each. The Red Sox won game three, aided by seven shutout innings by Pedro Martínez. A leadoff home run by Johnny Damon in the first inning gave the Sox a lead they never relinquished in game four for the Red Sox to secure the series. The Cardinals did not lead in any of the games in the series; the sixth and eighth innings of the first game was the only time that the two teams were tied. Manny Ramírez was named the series' Most Valuable Player. While not a particularly competitive series, the 2004 World Series is ranked as one of the most memorable World Series of all time, and one of the most iconic professional sports moments from the 2000s due to its historical significance for Boston. The Red Sox and Cardinals faced each other again in the 2013 World Series, which the Red Sox also won, this time 4 games to 2.

Boston Red Sox
The Red Sox had lost in the previous season's ALCS against the New York Yankees. The loss was mainly blamed on the decision by then-manager Grady Little to keep starting pitcher Pedro Martínez in the game in the 8th inning of Game 7, that resulted the win (and the 2003 American League championship in general) to rival New York via a walk-off home run, then Little was fired two weeks later.

During the off-season, the Red Sox hired Terry Francona as their new manager. They also signed Keith Foulke as their closer and traded for Curt Schilling as a starting pitcher. The Red Sox played two particularly notable games against the Yankees during the regular season. A game on July 1, in which they came back from a 3-run deficit to force extra innings, is best remembered for an incident in the 12th inning, when Yankees shortstop Derek Jeter made a catch on the run before hurling himself head-first into the stands. The Yankees won the game in the next inning to take an 8-game lead in the American League East. In the 3rd inning of a game on July 24, Red Sox pitcher Bronson Arroyo hit Yankees batter Alex Rodriguez with one of his pitches. As Rodriguez walked towards first base, he began shouting profanities at Arroyo. Red Sox catcher Jason Varitek positioned himself between the two players. After a brief argument, Varitek pushed his glove into Rodriguez' face, causing a bench-clearing brawl. The Red Sox eventually won the game thanks to a home run by Bill Mueller in the 9th inning. On July 31, the Red Sox traded shortstop Nomar Garciaparra to the Chicago Cubs after he had spent eight years with the team. They acquired shortstop Orlando Cabrera and first baseman Doug Mientkiewicz in this trade. They won the wild card to earn a place in the post-season for the second year in a row.

In the divisional round of the playoffs, the Red Sox faced the second-seeded Anaheim Angels in a best-of-five series. They won Game 1 largely thanks to a 7-run 4th inning, and went on to sweep the series. In the 7th inning of Game 3, with the Red Sox leading by 4, Vladimir Guerrero tied the game for the Angels with a grand slam. However, David Ortiz won the series with a game-winning home run in the 10th. In the American League Championship Series, the Red Sox lost the first three games against the top-seeded New York Yankees, including a 19–8 drubbing in Game 3, and were trailing 4–3 in Game 4 when they began the 9th inning. Kevin Millar was walked by Yankees closer Mariano Rivera. Dave Roberts then came into the game to pinch run for Millar and stole second base. Mueller then singled to enable him to tie the game. Another game-winning home run by Ortiz won the game 6–4 for the Red Sox in the 12th inning. Ortiz' single in the 14th inning of Game 5 scored the winning run for the Red Sox, in what was, then, the longest post-season game in baseball history. Despite having a dislocated ankle tendon, Schilling started Game 6 for the Red Sox. He pitched for seven innings, and allowed just one run, during which time his sock became soaked in blood. In the eighth inning, Yankees third baseman Rodriguez slapped a ball out of pitcher Arroyo's hand, allowing the Yankees to score a run. However, after a discussion the umpires called Rodriguez out for interference and canceled the run. Fans then threw debris onto the field in protest and the game was stopped for ten minutes. The Red Sox won the game 4–2 and became the first baseball team to ever force a Game 7 after having been down 3 games to none. A 10–3 win in Game 7 brought the Red Sox to the World Series for the first time in 18 years.

St. Louis Cardinals

Having failed to make the playoffs the season before, and with their division rivals (the Chicago Cubs and Houston Astros) expected to be strong, the Cardinals were generally expected to finish 3rd in the National League Central. However, strong offensive seasons from Albert Pujols, Scott Rolen, and Jim Edmonds—during which they each hit more than 30 home runs and 100 runs batted in (RBI)—helped them to lead the league in runs scored. They also allowed the fewest runs of any team in the league. Four of their starters recorded at least 15 wins and closer Jason Isringhausen recorded a league-best 47 saves. They added outfielder Larry Walker in August and finished the regular season with the best win–loss record in the league at 105-57.

The top-seeded Cardinals faced the #3 seed Los Angeles Dodgers in the divisional round of the playoffs. Five home runs in Game 1 and no runs allowed by the bullpen in Game 2 helped the Cardinals to win the first two games. A complete game by Dodgers pitcher José Lima enabled the Dodgers to force a Game 4, during which a home run by Pujols won the series for the Cardinals. In the National League Championship Series, the Cardinals faced the #4 seed Houston Astros and won the first two games in St. Louis. However, the Astros tied the series in the next two games in Houston, before a combined one-hitter by Astros pitchers Brandon Backe and Brad Lidge gave them the series lead. An RBI single by Jeff Bagwell in the 9th inning of Game 6 tied the game and forced extra innings. In the 12th, Edmonds won the game for the Cardinals with a walk-off home run. Trailing in the sixth inning of Game 7, a game-tying RBI double by Albert Pujols followed by a Scott Rolen two-run home run and then an RBI single by Larry Walker in the 8th inning helped the Cardinals to a 5–2 win and their first World Series berth in 17 years.

By reaching the World Series with the Cardinals, Tony La Russa became the sixth manager to win pennants in both leagues. This was after La Russa had managed the Oakland Athletics to three straight pennants between 1988 and 1990 and winning the 1989 World Series. He would attempt to join Sparky Anderson as the only men to have managed teams to World Series championships in both leagues. He wore #10 in tribute to Anderson (who wore 10 while manager of the Cincinnati Reds) and to indicate he was trying to win the team's 10th championship.

Series build-up
The series was heavily discussed and analyzed by the American media prior to it beginning. The Star-News of Wilmington, North Carolina, compared the Red Sox and Cardinals position by position and concluded that the Cardinals were stronger in eight positions, the Red Sox in four and both teams even in one. They predicted that the Cardinals would win the series in seven games. Andrew Haskett of E-Sports.com gave high praise to the two teams' starting pitchers but also said that the Cardinals "took a serious blow" when Chris Carpenter was forced out of the series due to an injury to his arm. He also pointed out the ability of both teams to hit home runs, especially in the case of the Red Sox's David Ortiz and the Cardinals' Albert Pujols, Scott Rolen and Jim Edmonds. While he praised the Red Sox defense, he called the Cardinals "one of the best defensive teams to ever walk onto a baseball field". Ultimately he concluded that the series would be close and that the Red Sox would win it.

John Donovan of Sports Illustrated praised both teams for how unexpected their reaching the World Series was, saying that they were "not supposed to be here". He also called the series a "blast from the past" because both teams were very old franchises and had twice previously met in the World Series. In a breakdown of how the two teams matched up, he concluded that the edge was with the Red Sox in pitching and the Cardinals in defense and batting. Ultimately he concluded that Schilling and Martinez would be the "key to [the] Series" and that the Red Sox would win in six games. Jim Molony of MLB.com, said he expected the series to play out very differently from the last time the two teams met in the World Series in. This was because both team offenses had been some of the best in the league during the season, while pitching had been very dominant in 1967.

Dan Shaughnessy of The Boston Globe said that "Bally's in Las Vegas set the Red Sox as 8–5 favorites to win the Series" and that there was "some sentiment in St. Louis that the NL champions have been disrespected". but also that Red Sox General Manager Theo Epstein "Did not want to dis[respect] the Cardinals". Shaughnessy also quoted Schilling as having said: "There's a lot of good players in that [visitors] clubhouse over there. This isn't the time for us to be thinking about history. If we get three wins and 26 outs into the fourth win, I'm pretty sure it will hit us." Before the series began, Shaughnessy wrote a piece saying that although the Red Sox had beaten the Yankees, the series needed to be won, as it was the only way the Curse of the Bambino, which he had publicized based on the book of the same title in 1990, would end, and demeaning chants of "1918!" would no longer echo at Yankee Stadium. During the series, he wrote a piece about how much people in New England were thinking about loved ones who had spent their entire lives rooting for the Red Sox, hoping that one day, they would see their Red Sox win a World Series.

Both teams had lost in their previous World Series appearances in seven games. The Red Sox lost to the New York Mets in, while the Cardinals lost in to the Minnesota Twins. The Cardinals and Red Sox had not won the World Series since and  respectively. When the two teams had previously played each other in the and 1967 World Series, the Cardinals won both series in seven games. Having won the All-Star Game, the AL had been awarded home-field advantage, which meant the Red Sox had the advantage at Fenway Park in four of the seven games in the series.

Game 1
Local band Dropkick Murphys performed "Tessie", and a moment of silence was observed to remember local student Victoria Snelgrove, who had been accidentally killed by police two days earlier as Sox fans had celebrated winning the American League pennant. Steven Tyler, the lead singer of Aerosmith, another local band, performed "The Star-Spangled Banner" and Red Sox legend Carl Yastrzemski threw the ceremonial first pitch. Kelly Clarkson sang "God Bless America" during the seventh-inning stretch.

Tim Wakefield made his first start of the 2004 postseason for the Red Sox, becoming the first knuckleball pitcher to make a World Series start since 1948, while Woody Williams, who had won his previous two starts in the post-season, was the Cardinals' starting pitcher. In the bottom of the first inning, Williams gave up a lead-off double to Johnny Damon, and then hit Orlando Cabrera in the shoulder with one of his pitches. After Manny Ramírez flied out, Ortiz hit a three-run home run in his first-ever World Series at bat. Kevin Millar then scored by virtue of a single by Bill Mueller to put the Red Sox up 4–0.

The Cardinals scored one run in both the second and third innings on a sacrifice fly by Mike Matheny to score Jim Edmonds and a home run to right field by Walker, respectively. However, in the bottom of the third, the Red Sox scored three runs after seven consecutive batters reached base, giving them a five-run lead. Dan Haren came in from the Cardinals' bullpen to replace Williams during the inning.

In the top of the fourth inning, Bronson Arroyo was brought in to replace Wakefield after he had walked four batters. Those walks, combined with a throwing error by Millar and a passed ball by Doug Mirabelli, allowed the Cardinals to reduce the lead to two runs. In the sixth inning, So Taguchi reached first on an infield hit and was allowed to advance to second when Arroyo threw the ball into the stands. Doubles by Édgar Rentería and Walker tied the game at seven. In the bottom of the seventh inning, Ramírez singled with two men on base, and a poor throw by Edmonds allowed Mark Bellhorn to score. Ortiz then hit a line drive that appeared to skip off the lip of the infield and hit Cardinals' second baseman Tony Womack with "considerable force". Womack immediately grabbed his clavicle as a second Red Sox run scored. He was attended to once play had ended and replaced by Marlon Anderson. A precautionary X-ray revealed that there was no damage.

In the top of the eighth inning, with one out and two men on base, Red Sox closer Keith Foulke came in to pitch. Rentería singled towards Ramírez in left field, who unintentionally kicked the ball away, allowing Jason Marquis to score. Walker also hit the ball towards Ramírez in the next at bat. Ramírez slid in an attempt to try to catch the ball, but tripped and deflected the ball for his second error in two plays, and the fourth Red Sox error in the game. Roger Cedeño scored on the play to tie the game at nine. In the bottom of the eighth inning, however, Jason Varitek reached on an error, and Bellhorn then hit a home run off the right field foul pole, also known as Pesky's Pole, for his third home run in as many games to give the Red Sox a two-run lead. In the ninth inning, Foulke struck out Cedeño to win the game for the Red Sox 11–9.

With a total of 20 runs, it was the highest scoring opening game of a World Series ever. With four RBI, Ortiz also tied a franchise record for RBI in a World Series game. Walker, making his World Series debut in Game 1, collected four hits in five at bats with a home run and two doubles. His four-hit outing tied a Cardinals World Series record, becoming the seventh overall and first to do so since Lou Brock in 1967, also against Boston.

Game 2
Boston native James Taylor performed "The Star-Spangled Banner" before Game 2 and singer Donna Summer, also a Boston native, performed "God Bless America" during the seventh-inning stretch. The ceremonial first pitch was thrown by the surviving three members of the famous Red Sox quartet that had faced the Cardinals in 1946: Bobby Doerr, Dom DiMaggio and Johnny Pesky (Ted Williams had died two years earlier).

Despite having a torn tendon in his right ankle, similar to Game 6 of the ALCS against the Yankees, Schilling started Game 2 for the Red Sox. Schilling had four stitches in the ankle the day before, causing him "considerable discomfort". He was not sure on the morning of Game 2 if he would be able to play, but after one of the stitches was removed, he was treated with antibiotics and was able to pitch. Morris started for the Cardinals on three days' rest (one day fewer than is orthodox rest for a starting pitcher).

In the first inning, Albert Pujols doubled with two out, and Scott Rolen hit a line drive towards Mueller, who caught it to end the inning. Morris walked Ramírez and Ortiz in the bottom of the inning. Varitek then tripled to center field to give the Red Sox a 2–0 lead.

In the fourth inning, Pujols doubled again and was able to score on an error by Mueller. The Red Sox also scored in the bottom of the inning when Bellhorn doubled to center with two runners on base, to give them a three-run lead. Cal Eldred came in to relieve Morris in the fifth inning, after he had walked the leadoff hitter, having already given up four runs in the previous four innings. Mueller committed his World Series record-tying third error of the game, in the sixth inning; however, the Cardinals failed to capitalize. In the bottom of the inning, Trot Nixon led off with a single to center, and two more singles by Johnny Damon and Orlando Cabrera enabled two more runs to score to make it 6–1.

After six innings of allowing no earned runs – which gave him a total of 13 innings against the Yankees and Cardinals with only one earned run allowed on a torn ankle tendon – Schilling made way for Alan Embree, who pitched a scoreless seventh. Mike Timlin replaced Embree in the eighth, in which a sacrifice fly by Scott Rolen reduced the Red Sox lead to four. Keith Foulke then came in to strike out Jim Edmonds to end the inning and also pitched the ninth to end the game. For the second game in a row, the Red Sox won despite committing four fielding errors.

With the win, Schilling became only the fifth pitcher to ever win a World Series game with a team from both leagues, having previously done it with National League teams, the Philadelphia Phillies in 1993, and the Arizona Diamondbacks in 2001. He later donated the bloody sock he wore during the game to the Baseball Hall of Fame museum. Much of the blame for the Cardinals' losses in the first two games was directed at the fact that Rolen, Edmonds and Reggie Sanders, three of the Cardinals' best batters, had combined for one hit in 22 at-bats.

Game 3
Seattle Mariners designated hitter Edgar Martínez was presented with the 2004 Roberto Clemente Award, having announced his retirement one month before. The ceremonial first pitch was thrown by arguably the Cardinals' best-ever position player, Stan Musial, and caught by arguably their best-ever pitcher, Bob Gibson. "The Star-Spangled Banner" and "God Bless America" were sung by country music singer Martina McBride and singer–songwriter Amy Grant respectively. During the game, a sign for the fast-food restaurant Taco Bell that measured 12 x and read "Free Taco Here", was hung approximately 420 ft from home plate, over the left-center field bullpen. Taco Bell promised that, if the sign was hit by a home run ball, they would give a free "Crunchy Beef Taco" to everyone in the United States.

Once again, the Red Sox took the lead in the first inning when Ramírez hit a home run off former Red Sox pitcher Jeff Suppan. Pedro Martínez was the starting pitcher for the Red Sox, and in the bottom of the first inning, he allowed the Cardinals to load the bases with one out. Edmonds then hit a fly ball towards Ramírez in left field, who caught it on the run and threw to catcher Jason Varitek at home plate. Varitek tagged out Walker, who was attempting to score from third, ending the inning.

In the bottom of the third inning, the Cardinals had two runners on base with no one out. Walker hit a ground ball towards first base, and Cardinals third base coach José Oquendo signalled to Suppan on third to run to home plate. However, halfway towards home, Suppan "suddenly stopped". Édgar Rentería, who had been running from second base towards third, was forced to return to second when he saw Suppan had stopped. After stepping on first base, David Ortiz began moving toward Suppan, who had turned back toward third, Ortiz threw to third baseman Mueller, who tagged Suppan out. After the next batter, Albert Pujols, grounded to Mueller, the inning ended.

Trot Nixon extended the Red Sox lead to two in the top of the fourth, hitting a single to right field that scored Mueller, who had started the rally with a two-out double to left-center. Johnny Damon then led off the Red Sox's fifth inning with a double to right. Singles by Orlando Cabrera and Ramírez, to right and left respectively, scored Damon to make it 3–0. With two out, Mueller singled along the first base line, enabling Cabrera to score the Red Sox's fourth run. Suppan was replaced by Al Reyes, which meant none of the Cardinals three starting pitchers had finished five innings during the series.

Mike Timlin relieved Martinez in the bottom of the eighth inning. He finished with six strikeouts, three hits allowed and retired the last 14 batters he faced. The Cardinals avoided a shutout when Walker hit a home run to center field off Foulke in the ninth inning, but Foulke retired the other three batters he faced in the inning to secure the win for the Red Sox 4–1.

On the same day the Red Sox won Game 3, The Boston Globe's Dan Shaughnessy wrote that, as this win brought the Red Sox on the verge of winning a World Series, he wondered how many people in New England were thinking about loved ones who had spent their entire lives rooting for the Red Sox and hoping that one day, they would see the Red Sox win a World Series.

Game 4
Country music singer Gretchen Wilson, a lifelong Cardinals fan, performed "The Star-Spangled Banner". Creed lead singer Scott Stapp sang "God Bless America" during the seventh-inning stretch. Barry Bonds and Manny Ramírez received the Hank Aaron Award for the National and American Leagues, respectively. Former Cardinals players Lou Brock and Red Schoendienst threw out ceremonial first pitches along with Rashima Manning, from the Herbert Hoover Boys & Girls Clubs of America. A lunar eclipse was visible during the game – the first lunar eclipse to take place during a World Series game. The game was also played on the 18th anniversary of Game 7 of the 1986 World Series, which the Red Sox had lost at Shea Stadium to the New York Mets, despite taking a 3–0 lead into the sixth inning.

Damon hit a home run to right field in the first at-bat of the game on a 2–1 count to give the Red Sox the lead in the first inning for the fourth straight game; it proved to be the game-winning run. Ramírez singled in the third inning to give him a hit in 17 consecutive postseason games. Doubles to right by David Ortiz and to center by Trot Nixon, who narrowly missed a grand slam after swinging on a 3–0 count, scored two more runs for the Red Sox to give them a three-run lead. Cardinals starter Jason Marquis went six innings and allowed just the three runs. Marquis was the only Cardinal pitcher who went past five innings.

In the top of the eighth, Mueller led off with a single to right and Nixon followed with his third double of the game. Jason Isringhausen came in to pitch for the Cardinals with the bases loaded and nobody out, and was able to finish the inning without allowing a run to score. Kevin Millar pinch hit for the Red Sox starting pitcher Derek Lowe during this inning. It was the third straight game in which the Red Sox starting pitcher had not allowed an earned run.

Red Sox closer Foulke came in to pitch the bottom of the ninth. Pujols led off the inning by hitting a single through Foulke's legs and into center field. After Foulke induced Rolen into a fly out and struck out Edmonds, Pujols took second base, but no stolen base due to fielder's indifference. Édgar Rentería then hit a ground ball that bounced back to Foulke on the mound. Foulke threw it underhand to Doug Mientkiewicz at first base to end the game, and the Red Sox drought.

The series win was the Red Sox's first title in 86 years. They were also the fourth team to win a World Series without trailing in any of the games in the series, and the seventh to win it having previously been three outs away from elimination. With the win, pitcher Lowe became the first pitcher to ever win three series-clinching games in a single postseason having also won Game 3 of the ALDS against the Angels and Game 7 of the ALCS against the Yankees. Although the series was won in St. Louis, 3,000 Red Sox fans were present at the game, and many stayed after the final out to celebrate with the team, including going on the field when the team came back out of their dugout with the World Series trophy. Ramírez, who was named the Most Valuable Player (MVP) of the series, said afterwards "I don't believe in curses, I believe you make your own destination. [sic]" Kevin Millar said that it was important to finish off the Cardinals in four and not let it go to a fifth game given the team's history.

The Cardinals offense struggled to find spark in the final three games. Pujols, Rolen, and Edmonds, the normally fearsome 3-4-5 hitters for the Cardinals, were six-for-45 with one RBI. The club batted .190 with a .562 OPS overall. Walker was one of very few exceptions, batting .357 with a 1.366 OPS. His two home runs accounted for the only two home runs hit by the entire Cardinals team. In the 2004 postseason, Walker scored 21 percent (14 of 68) of Cardinal runs.

Composite line score
2004 World Series (4–0): Boston Red Sox (A.L.) beat St. Louis Cardinals (N.L.).

Batting
Note: GP=Games Played; AB=At Bats; R=Runs; H=Hits; 2B=Doubles; 3B=Triples; HR=Home Runs; RBI=Runs Batted In; BB=Walks; AVG=Batting Average; OBP=On Base Percentage; SLG=Slugging Percentage

Pitching
Note: G=Games Played; GS=Games Started; IP=Innings Pitched; H=Hits; BB=Walks; R=Runs; ER=Earned Runs; SO=Strikeouts; W=Wins; L=Losses; SV=Saves; ERA=Earned Run Average

Batting
Note: GP=Games Played; AB=At Bats; R=Runs; H=Hits; 2B=Doubles; 3B=Triples; HR=Home Runs; RBI=Runs Batted In; BB=Walks; AVG=Batting Average; OBP=On Base Percentage; SLG=Slugging Percentage

Pitching
Note: G=Games Played; GS=Games Started; IP=Innings Pitched; H=Hits; BB=Walks; R=Runs; ER=Earned Runs; SO=Strikeouts; W=Wins; L=Losses; SV=Saves; ERA=Earned Run Average

Broadcasting
The series was broadcast by Fox, and the announcers were Joe Buck and Tim McCarver. Jeanne Zelasko covered the pre-game build up to all four games and the presentation of the World Series trophy. An average of 23.1 million people watched Game 1. This was the highest television ratings for the opening game of a World Series in five years and had the highest average number of viewers since 1996. It was also the highest rated broadcast on any network in the past ten months. The ratings for the first two games were also the highest average since 1996, and the average for the first three games was the highest since 1999. Game 3 had the highest average number of viewers with 24.4 million, since 1996 when 28.7 million watched the Atlanta Braves and New York Yankees. It was also the Fox network's highest rating for a Game 3 of a World Series ever. Game 4 posted an 18.2 national rating giving the series an overall average of 15.8. This was the highest average in five years, and the average number of viewers of 25.4 million was the highest since 1995.

In terms of local radio, Joe Castiglione and Jerry Trupiano called the series for WEEI in Boston while Mike Shannon and Wayne Hagin announced for KMOX in St. Louis.

Aftermath
With the win coming eight months after the New England Patriots victory in Super Bowl XXXVIII, the event made Boston the first city to have a Super Bowl and World Series winner in the same year since Pittsburgh in 1979. A number of players from both teams won awards for their performances during the season. Manny Ramírez won the Hank Aaron Award and, along with Albert Pujols, a Silver Slugger Award, while Gold Glove awards were won by Mike Matheny, Scott Rolen and Jim Edmonds. The American sports magazine Sports Illustrated honored the Red Sox with their Sportsman of the Year award a month later, making them the first professional team to ever win the award. For pitcher Curt Schilling, it was the second time he had won the award, having shared it with then-Arizona Diamondbacks teammate Randy Johnson in 2001.

This World Series win by the Red Sox continued a history of Boston teams beating St. Louis teams to win championships. Previously, in Super Bowl XXXVI, the New England Patriots had upset the St. Louis Rams' "Greatest Show on Turf" to win their first Super Bowl and herald a dynasty led by Tom Brady and Bill Belichick, the Boston Bruins had swept the St. Louis Blues in the 1970 Stanley Cup Finals (with Game 4 being remembered for Bobby Orr's Cup-winning overtime goal that sent him flying), and the Boston Celtics (as led by Bill Russell) met the St. Louis Hawks four times from 1957 to 1961 for the NBA championship and won three times, which included the first in a dynasty in. With championship showdowns between teams from Boston and St. Louis seen in Major League Baseball, the NFL, NBA and NHL, it is the only showdown between teams from two specific locations, that has been seen in each of these four leagues. St. Louis would finally end Boston's dominance against them when the St. Louis Blues defeated the Boston Bruins in the 2019 Stanley Cup Finals.

Red Sox
The Red Sox's win in the World Series ended the "Curse of the Bambino", which supposedly had afflicted the team ever since the Red Sox sold Babe Ruth to the New York Yankees in 1919. Pitcher Derek Lowe and other players said that the team would no longer hear "1918!" at Yankee Stadium ever again. Kevin Millar said to all Red Sox fans: "We wanted to do it so bad for the city of Boston. To win a World Series with this on our chests, it hasn't been done since 1918. So rip up those '1918!' posters right now." Members of previous Red Sox teams who had fallen short immediately acclaimed the 2004 team, including Pesky – who had been the shortstop responsible for a fatal checking error that had allowed the Cardinals' Enos Slaughter to complete his "Mad Dash" to score the winning run in Game 7 at the old Sportsman's Park in 1946. Pesky watched the game from the visiting clubhouse and was immediately embraced by Millar, Wakefield, Schilling and others as a living representative of those previous teams as he joined the celebrations.

It also added to the recent success of Boston-area teams, following the Patriots wins in Super Bowls XXXVI and XXXVIII. With the Patriots having won Super Bowl XXXVIII the previous February, the Red Sox winning the World Series marked the first time since 1979 that the same city had a Super Bowl and World Series winner in the same year – the last city to accomplish the feat had been Pittsburgh, when the Steelers and Pirates had won Super Bowl XIII and the World Series respectively. The city would go on to record a decade of sports success from 2001 to 2011 with seven championships in the four major North American sports leagues (MLB, the NFL, the NBA and the NHL), including one in each league after the Patriots won two more Super Bowls, the Celtics won the 2008 NBA championship and the Bruins won the Stanley Cup in 2011. Following the Bruins winning the 2011 Stanley Cup Finals, Boston Globe columnist Dan Shaughnessy ranked all seven championships and chose the Red Sox' 2004 World Series win as the greatest Boston sports championship during the ten-year span.

Red Sox Manager Terry Francona became the third manager in four years to win a World Series in his first year as manager, following Bob Brenly of the 2001 Arizona Diamondbacks and Jack McKeon of the 2003 Florida Marlins.

Massachusetts US Senator, Boston resident and future Secretary of State John Kerry, who had been named Democratic presidential nominee in Boston that summer, wore a Red Sox cap the day after the series ended. He also said that the Red Sox had "[come] back against all odds and showed America what heart is". His Republican opponent, incumbent President George W. Bush, made a phone call from the White House to congratulate the team's owner John W. Henry, president Larry Lucchino and manager Terry Francona. The team also visited Bush at the White House the following March, where he gave a speech honoring their presence, in which he asked "what took [them] so long?" A future Presidential candidate, Mitt Romney, at the time Massachusetts Governor, ceremonially helped remove the Reverse Curve road sign on Storrow Drive that had been famously spray-painted to read "Reverse the Curse" as a further marking of the end of the Curse.

The day after the Red Sox win, the Boston Globe more than doubled its daily press run, from 500,000 to 1.2 million copies, with the headline, "YES!!!" right across the front page.

The Red Sox held their World Series victory parade on the following Saturday, October 30. The team was transported around on 17 duck boats equipped with loudspeakers so the players could talk to the spectators. Due to large interest in the parade, it was lengthened by officials the day before to include the Charles River, so that fans could watch from the Boston and Cambridge river banks. The parade did not however, include a staged rally. The parade began at 10 a.m. local time at Fenway Park, turned east onto Boylston Street, then west onto Tremont Street and Storrow Drive before entering the river. One of the lanes on Massachusetts Avenue had to be closed to accommodate members of the media filming the parade as it passed under the Harvard Bridge. Ramírez was handed a sign by one of the spectators part of the way through the parade, which read, "Jeter is playing golf today. This is better!" He held on to this sign for the rest of the parade, in a similar way to what Tug McGraw said after the Philadelphia Phillies won the 1980 World Series. Over three million people were estimated to have attended the parade, making it the largest gathering ever in the city of Boston.

The Red Sox were presented with their World Series rings on April 11, 2005, at a ceremony before the team's first home game of the 2005 season. Former Red Sox players Bobby Doerr, Dom DiMaggio, Johnny Pesky, and Carl Yastrzemski were all present, as were the Boston Symphony Orchestra and the Boston Pops Orchestra. During the ceremony, five red pennants were first unfurled at the top of the Green Monster, showing the years of each of the Red Sox' previous World Series wins. A much larger banner was unfurled that covered the entire wall and read "2004 World Series Champions". James Taylor, himself a Boston native and a Red Sox fan, performed "America the Beautiful", and 19 members of the United States Army and Marine Corps who had fought in the Iraq War walked onto the field. Moments of silence were held to honor the deaths of Pope John Paul II, who had died nine days earlier, and former Red Sox relief pitcher, Dick Radatz. The rings were handed out by the team's owner, John W. Henry. Former Red Sox players Lowe and Dave Roberts, who had joined the Los Angeles Dodgers and San Diego Padres respectively during the off-season, were also present to collect their rings. The ceremony, which lasted around an hour, ended with stars from other Boston sports teams, including the Celtics' Bill Russell, the Bruins' Bobby Orr and the Patriots' Tedy Bruschi and Richard Seymour, throwing ceremonial first pitches. The presence of Bruschi and Seymour made evident the recent success of Boston-area teams. The day after the Red Sox won the Series, Shaughnessy and the rest of the news media said of the Red Sox home opener: "The team in the third-base dugout? The New York Yankees, Sweet." In a sign of respect, the Red Sox rivals came to the top step of the visitors dugout and gave the Red Sox a standing ovation. The Fenway Park crowd burst into cheers when Yankees pitcher Mariano Rivera was introduced, breaking from the tradition of fans booing opposing players, due to him having blown save opportunities in Games 4 and 5 of the 2004 ALCS. Rivera was a good sport about it and laughed while waving his arms in mock appreciation of the fans.

The following August, Simon & Schuster published Faithful, a book which collected e-mails about the Red Sox between American writers and Red Sox fans Stephen King and Stewart O'Nan during the 2004 season. In March 2005, Houghton Mifflin Company published Reversing the Curse, a book by Shaughnessy, author of the bestselling The Curse of the Bambino, chronicling the 2004 Red Sox season. ESPN's Bill Simmons published Now I Can Die In Peace, a collection of his columns with updated annotations and notes, including columns for each of the last four games of the ALCS and each World Series game – with Game 4 being a running diary. The Farrelly Brothers altered the ending of their 2005 film Fever Pitch – which includes appearances by Damon, Nixon and Varitek – to coincide with the actual end of the series. They and their crew, plus stars Drew Barrymore and Jimmy Fallon, flew to St. Louis and Barrymore and Fallon attended Game 4 in character, complete with the two of them running onto the field at Busch Stadium and kissing once the final out was made.

On May 28, 2014, the team reunited at Fenway Park as the Red Sox celebrated the 10-year anniversary of the historic championship as they hosted the Atlanta Braves. Ramirez threw out the first pitch to Varitek but was cut off by Damon in a reversal of Ramirez once cutting off Damon's throw from center field during a game.

On April 9, 2024, the team reunited again for their 20-year anniversary of the 2004 championship as the Red Sox hosted the Baltimore Orioles on Opening Day at Fenway Park. The pregame ceremony was also in memory of Wakefield, who had died of brain cancer on October 1st at the age of 57, Wakefield's wife Stacy, who had died of pancreatic cancer on February 29th at the age of 53, and Lucchino, who had died of heart failure on April 2nd at the age of 78. Tim and Stacy's children – their son Trevor and daughter Brianna – led the 2004 team in from left field, and Brianna threw the ceremonial first pitch to Varitek.

Cardinals
On the Cardinals' side, the media expressed disappointment at the team's failure to win a game in the Series after recording the team's best regular season in over 60 years. Many reporters believed that the Cardinals had not played up to their usual standard, and much of the blame was directed at Rolen, Edmonds and Reggie Sanders, three of the Cardinals' best hitters, who had combined for one hit in 39 at bats in the series.

It also marked the last time that Busch Memorial Stadium would host a World Series. The Cardinals moved to the new Busch Stadium in their championship season of, which was their first since.

2005 season and beyond
Both the Red Sox and Cardinals made the playoffs the following season. The Red Sox lost to the eventual champions the Chicago White Sox, in the American League Division Series, who would go on to end their own curse in the Curse of the Black Sox. The Cardinals, in a repeat meeting of the previous season's National League Championship Series, lost to the Houston Astros. However, the city of Boston would see more success when the New England Patriots won Super Bowl XXXIX, three months after the Red Sox won the World Series, giving the greater Boston area its third championship in 12 months, making it the first time since 1980 that any city had two Super Bowl winners and a World Series winner in a period of the same length.

Both teams also won one of the next three World Series in successive years; the Cardinals, as noted above, in, beating the Detroit Tigers in five games, becoming the first team since the New York Yankees in , to win a World Series championship in their first season in a new stadium (which the Yankees themselves would also do in ). Tony La Russa would achieve the distinction that he could not achieve in 2004 of managing World Series winners in both leagues. He would continue to wear number 10 to pay tribute to Sparky Anderson afterwards.

The Red Sox won the World Series the following year, sweeping the Colorado Rockies in four games. Tom Werner, chairman of the Red Sox, and team president Larry Lucchino said that the 2004 championship was "for the parents and grandparents who had suffered through the Curse of the Bambino", while 2007 was "for children, grandchildren, and for Red Sox Nation".

Both teams would meet again in the 2013 World Series, with the Red Sox winning the championship in six games. It was the first time Boston clinched the World Series at its home field, Fenway Park, since 1918. Boston would win an additional title in when they defeated the Los Angeles Dodgers 4 games to 1.

Twelve years after this World Series, the Chicago Cubs would end their own championship drought at 108 years, defeating the Cleveland Indians in seven games in their first World Series appearance in 71 years. In doing this, Theo Epstein is now credited with helping to end two of the most famous curses in all of professional sports. Coincidentally, the losing manager in that year's World Series was Terry Francona, who had managed the Red Sox to both the 2004 and 2007 championships. The winning manager in that World Series, Joe Maddon, like La Russa, managed pennant winning teams in both leagues having managed the 2008 Tampa Bay Rays.

In the 2021 National League Division Series, 2004 Red Sox members faced off against each other as managers, as Dave Roberts' Los Angeles Dodgers beat Gabe Kapler's San Francisco Giants in five games.

title: 2004 World Series


text:
Bobonaro Municipality

Bobonaro (Município Bobonaro, Munisípiu Bobonaru, or Munisípiu Buburnaru) is a municipality (and was formerly a district) in the Democratic Republic of Timor-Leste commonly known as East Timor. It is the second-most western municipality on the east half of the island. It has a population of 92,045 (Census 2010) and an area of 1,376 km2.

Etymology
The word Bobonaro is said to be a Portuguese approximation of the Tetum language word Buburnaru, which means 'tall eucalypt'. However, there are also other explanations for the origin of the municipality's name.

Ho and nalu, the name of a traditional woven basket also called a 'bote' or a 'taan', are words in the local Bunak language. The basket is worn on the back with a strap on the forehead. In combination, ho and nalu mean 'basket of blood' or 'basket of life', and Bobonaro approximates the combination.

Additionally, the combination of the words bobo and naru  in another local language, Kemak, refer to a safe place where one can hide for a long time.

Geography
The Savu Sea lies to the north of Bobonaro. The municipality borders the municipalities of Liquiçá to the northeast, Ermera to the east, Ainaro to the southeast, and Cova-Lima to the south. To the west lies the Indonesian province Nusa Tenggara Timur. In Portuguese Timor, the then district had the same boundaries as the present municipality; however its capital was at Vila Armindo Monteiro, which is now called Bobonaro.

The capital of Bobonaro is East Timor's fourth largest city, Maliana. it had a population of 13,200. It sits at 9.00°S and 125.22°E, 149 km from to the southwest of the national capital, Dili. The next two largest cities in the municipality are Bobonaro City (also known as Aubá), with 6,700 people; and Lolotoi with a population of 3,800. Another village is Atabae in Atabae Administrative Post.

Administrative posts
The municipality's administrative posts (formerly sub-districts) are:
 * Atabae
 * Balibo
 * Bobonaro
 * Cailaco
 * Lolotoe (also spelled Lolotoi); and
 * Maliana.

The administrative posts are divided into 50 sucos ("villages") in total.

Infrastructure
The main road between Dili and the Indonesian border at Batugade runs through this municipality, clinging closely to the coast for almost its entire length through the municipality. It runs through Atabae and Balibó administrative posts.

Border crossings
The main border crossing between East Timor and Indonesia is located in this district at Batugade where the East Timor Immigration Post is located. The Indonesian checkpoint is located in Mota'ain in Belu Regency, Nusa Tenggara Timur Province. Another minor border crossing checkpoint is maintained by the Immigration Service of East Timor within this municipality at Tunibibi near Maliana. The Indonesian post for this crossing is at Turiskain, also in Belu Regency.

History
The municipality had been a popular destination in Timor, due to its mountains and hot springs, but it suffered much violence in the war for independence. Balibó, located about 10 miles from the Indonesian border, was estimated by Human Rights Watch to be 70% destroyed during the militia violence that preceded the referendum for East Timorese independence. It was also the site of the killing of five Australian-based journalists (the Balibo Five) by Indonesian forces on 16 October 1975 during an incursion by Indonesia into what was then Portuguese Timor.

Demographics
In addition to the official languages of Tetum and Portuguese, a large part of Bobonaro speaks the Malayo-Polynesian languages Bekais and Kemak and Papuan language Bunak, which are designated "national languages" by the constitution.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Bobonaro Municipality


text:
Tolnaftate

Tolnaftate (INN) is a synthetic thiocarbamate used as an anti-fungal agent that may be sold without medical prescription in most jurisdictions. It is supplied as a cream, powder, spray, liquid, and liquid aerosol. Tolnaftate is used to treat fungal conditions such as jock itch, athlete's foot and ringworm.

Mechanism
Although the exact mechanism of action is not entirely known, it is believed to inhibit squalene epoxidase, an important enzyme in the biosynthetic pathway of ergosterol (a key component of the fungal cell membrane) in a similar way to terbinafine.

Uses
Tolnaftate has been found to be generally slightly less effective than azoles when used to treat tinea pedis (athlete's foot). It is, however, useful when dealing with ringworm, especially when passed from pets to humans.

Side effects
Side effects that may occur include: Less severe side effects include:
 * allergic reactions like:
 * skin rash
 * itching or hives
 * swelling of the face, lips, or tongue
 * inflammation, redness, or pain at the affected area
 * dry skin
 * mild skin irritation, burning, or itching at the affected area

title: Tolnaftate


text:
Goddess movement

The Goddess movement is a revivalistic Neopagan religious movement which includes spiritual beliefs and practices that emerged predominantly in the Western world (North America, Western Europe, Australia, and New Zealand) during the 1970s. The movement grew as a reaction both against Abrahamic religions, which exclusively have gods who are referred to using masculine grammatical articles and pronouns, and secularism. It revolves around Goddess worship and the veneration for the divine feminine, and may include a focus on women or on one or more understandings of gender or femininity.

The Goddess movement is a widespread non-centralized trend in modern Paganism, and it therefore has no centralized tenets of belief. Beliefs and practices vary widely among Goddess worshippers, from the name and the number of goddesses worshipped to the specific rituals and rites that are used. Some, such as Dianic Wicca, exclusively worship female deities, but others do not. Belief systems range from monotheistic to polytheistic to pantheistic, and encompass a range of theological variety similar to that in the broader Neopagan community. Common pluralistic belief means that a self-identified Goddess worshipper could theoretically worship any number of different female deities from various cultures and religions all over the world. Based on its characteristics, the Goddess movement is also referred to as a form of cultural religiosity that is increasingly diverse, geographically widespread, eclectic, and more dynamic in process.

Background
In the 19th century, some first-wave feminists such as Matilda Joslyn Gage and Elizabeth Cady Stanton published their ideas describing a female deity, whilst anthropologists such as Johann Jakob Bachofen examined the ideas of prehistoric matriarchal Goddess cultures in the Mediterranean region. There are also post-traditional Goddess feminists who claim that female theologies are more ancient, having emerged in and around Prehistoric Europe during the Upper Paleolithic period or 30,000 years ago: the Great Goddess hypothesis. It is said that these theologies were suppressed in the west when Christianity outlawed all pre-Christian religions through a series of edicts by Theodosius I. These ideas gained additional traction during the second-wave feminism movement. In the 1960s and 1970s, feminists who became interested in the history of religion also refer to the work of Helen Diner (1965), whose book Mothers and Amazons: An Outline of Female Empires was first published in German in 1932; Mary Esther Harding (1935), the first significant Jungian psychoanalyst in the United States; Elizabeth Gould Davis (1971); and Merlin Stone (1976).

Since the 1970s, Goddess Spirituality has emerged as a recognizable international cultural movement. In 1978 Carol P. Christ's widely reprinted essay "Why Women Need the Goddess," which argues in favor of the concept of there having been an ancient religion of a supreme goddess, was presented as the keynote address to an audience of over 500 at the "Great Goddess Re-emerging" conference at the University of California, Santa Cruz; it was first published in The Great Goddess Issue of Heresies: A Feminist Publication on Art and Politics (1978). Carol P. Christ also co-edited the classic feminist religion anthologies Weaving the Visions: New Patterns in Feminist Spirituality (1989) and Womanspirit Rising (1979/1989); the latter included her essay "Why Women Need the Goddess."

From 1974 to 1984, WomanSpirit, a journal edited in Oregon by Jean and Ruth Mountaingrove, published articles, poetry, and rituals by women, exploring ideas and feelings about female deity. The journal The Beltane Papers, which started publication at about the same time, continued until mid-2011. In 1983, Jade River and Lynnie Levy founded the Re-formed Congregation of the Goddess, International (RCG-I) in Madison, Wisconsin. RCG-I continues today with groups called "Circles" in many U. S. localities, as well as an educational program, priestess training, and ordination. The Goddess movement has found voice in various films and self-published media, such as the Women and Spirituality trilogy made by Donna Read for the National Film Board of Canada.

Terminology

Associated terms sometimes used within the movement include the following:

 * Goddesses refers to a local or specific deity linked clearly to a particular culture and often to particular aspects, attributes and powers (for example: the Mesopotamian goddess Inanna/Ishtar; Athena; or Hindu goddesses like Sarasvati, the goddess of learning, poetry, music, inspiration and wisdom; and Lakshmi goddess of wealth and sovereignty).
 * The Goddess or the Great Goddess is a female deity that is regarded as primary. Such a religious system existed historically in many cultures, though not under the same names and not necessarily with the same traits. If there is a male god, he is often seen as her equal, or his powers may be seen as deriving from her. These terms are not usually understood to refer a single deity that is identical across cultures but rather a concept common in many ancient cultures, which those in the Goddess movement want to restore. When Goddess is spoken of as a personal guardian, as in 'my Goddess' it means 'my worldview in Goddess spirituality.'
 * Goddess Spirituality is sometimes used as a synonym for Goddess Movement and sometimes as the spiritual practice that is part of the Goddess movement. It could also refer to the Goddess Movement's ethos, particularly when used to construct Christianity as the diametrical opposite of the Goddess. Here, the term becomes a distinguishing concept that sets the movement apart from Christianity with little room for overlap.
 * Goddessing is a recent contribution to Goddess vocabulary, possibly derived from the British journal of the same name, following from Mary Daly's suggestion that deity is too dynamic, too much in process and changing continually, to be a noun, and should better be spoken as a verb (Daly 1973). Goddessing may also mean Goddess culture, Goddess way of life, Goddess practice, or 'my goddessing' as in my individual interpretation and experience of Goddess.
 * Priestess refers to women who dedicate themselves to one or more goddesses. It may or may not include leadership of a group, and it may or may not include legal ordination. The analogous term for men is "priest." However, not everyone who dedicates themselves to the Goddess or goddesses calls themselves a priestess (or priest).
 * Thealogy is a term whose first use in the context of feminist analysis of religion and discussion of Goddess is usually credited to Naomi Goldenberg, who used the term in her book Changing of the Gods. It substitutes the Greek feminine prefix "thea-" for the supposedly generic use of the Greek masculine prefix "theo-". It refers to the activity of determining the meaning of Goddess as opposed to theology, which reflects on the meaning of God. Frequently used to mean analysis of Goddess thought and mysticism, it can also be used more liberally to mean any kind of divine, not just deity divine, as in meditation, ethics, ritual pragmatics.

Capitalization of terms such as "Goddess" and "Goddesses" usually vary with author or with the style guides of publications or publishers. Within the Goddess community, members generally consider it proper to capitalize the word "Goddess", but not necessary when generic references are made, as in the word "goddesses".

Use of mythological materials
Participants in the Goddess movement often invoke ancient religion and mythology. Some skeptics argue that these have been reconstructed from ancient sources and others are modern inventions. Indeed, these myths are not interpreted literally, but rather figuratively or metaphorically as reflecting ancient understandings and worldviews. For instance, creation myths are not seen as conflicting with scientific understanding but rather as being poetic, metaphoric statements that are compatible with, for example, the theory of evolution, modern cosmology, and physics. Mythological sources of the Goddess movement are often considered modern reconstructions of ancient myths that predated a "patriarchal period," the Great Goddess hypothesis, influenced by the Kurgan hypothesis, and therefore very little would have been written about them. Aside from the reflection of ancient understanding of these, there are adherents who also turn to contemporary scholarship and literature such as Robert Graves' The White Goddess. Some of this work's interpretation of the Greek mythology (based mainly on James Frazer's The Golden Bough, such as the annual sacrifice of a king that represents a god) were adopted as the basis to describe the goddess' aging and rejuvenation with the seasons. The myth of Demeter and Persephone is one that has often been reinterpreted.

A common claim within the Goddess movement is that myths from supposed ancient matriarchal societies were behind key elements in Christianity, particularly in the beliefs that "matriarchies fostering goddess worship influenced the attitudes of early Christians toward Mary" and that "the Catholic Church was originally matriarchal with Mary Magdalene, not Peter, as its head." The Goddess movement views devotion to female Christian figures such as the female saints as a continuation of ancient Goddess worship.

Theology

Goddess Spirituality characteristically shows diversity: no central body defines its dogma. Yet there is evolving consensus on some issues such as: the Goddess in relation to polytheism, monotheism, and pantheism; and immanence versus transcendence, and other ways to understand the nature of the Goddess. There is also the emerging agreement that the Goddess fulfills the basic functions of empowering women and fostering ethical and harmonious relationships among different peoples as well as between humans, animals, and nature.

One or many?
One question often asked is whether Goddess adherents believe in one Goddess or many goddesses: Is Goddess spirituality monotheistic or polytheistic? This is not an issue for many of those in the Goddess movement, whose conceptualization of divinity is more all-encompassing. The terms "the Goddess", or "Great Goddess" may appear monotheistic because the singular noun is used. However, these terms are most commonly used as code or shorthand for one or all of the following: to refer to certain types of prehistoric goddesses; to encompass all goddesses (a form of henotheism); to refer to a modern metaphoric concept of female deity; to describe a form of energy, or a process.

The concept of a singular divine being with many expressions is not a new development in thought: it has been a major theme in India for many centuries, at the very least as far back as the 5th century, though hymns in the early Vedas too speak of a one-Goddess-many-goddesses concept.

Within or without?
Another point of discussion is whether the Goddess is immanent, or transcendent, or both, or something else. Starhawk speaks of the Goddess as immanent (infusing all of nature) but sometimes also simultaneously transcendent (existing independently of the material world). Many Goddess authors agree and also describe Goddess as, at one and the same time, immanently pantheistic and panentheistic. The former means that Goddess flows into and through each individual aspect of nature—each tree, blade of grass, human, animal, planet; the latter means that all exist within the Goddess.

Starhawk also speaks of the Goddess as both a psychological symbol and "manifest reality. She exists and we create Her" (italics hers). Carol P. Christ (2003), describes what she sees as similarities between Goddess theology and process theology, and suggests that Goddess theologians adopt more of the process viewpoint.

Deity versus metaphor
The theological variations that characterize the Goddess movement can also be classified into two: the views that describe the Goddess as a metaphor and those that consider the Goddess as a deity. The former emerged from among Jewish and Christian adherents and maintains that the Goddess serves as the means of talking about, imagining, or relating to the divine and this is demonstrated in the push to recover the feminine face of God based on scriptural and historical sources. On the other hand, the theology that the Goddess is a deity, with importantly and unchangeably female persona, emerged out of the feminists who came from polytheistic faiths such as Hinduism, Buddhism, Native American, and traditional African religions. The goddesses in this theology are rarely understood as metaphors or images since they have distinct individual features and that worshippers can interact with their suprahuman personages or symbols.

Ethics

Although the Goddess movement has no specific code of behavior, there are commonly held tenets and concepts within the movement that form a basis for ethical behavior. Those participants in Goddess spirituality who define themselves as Wiccan, usually follow what is known as the Wiccan Rede: " 'An it harm none, do what ye will", ("an" being an archaic English word understood to mean "if", or "as long as"). Many also believe in the Threefold Law, which states that "what you send (or do), returns three times over". Some traditions believe that this means it will be returned to the sender three times, or in a portion three times in volume, while others say it will instead be returned to the sender on three levels of being—physical, mental, and spiritual. Still others postulate that the number "3|three" is symbolic, meant to indicate a magnified karmic result for one's actions.

Some people in the Goddess movement honor the Triple Goddess of Maiden, Mother, and Crone. The Maiden aspect of the Goddess is the archetype of a young woman or a child, representing independence and strength; the Mother aspect is the archetype of a nurturing mature woman; and the Crone aspect is the archetype of an old woman that represents wisdom, change, and transformation.

Because the Crone aspect of the Goddess is understood by some to be destructive at times, some consider it to contain both positive and negative imagery and to present an ethical quandary. The Hindu Goddess Kali, or Kali Ma, is often seen as an example of the Crone aspect. The concept is that the corrective force in a Dark Age must be a righteously directed dark force. Thus, to combat the demons of ignorance, ego, anger, etc., the darker aspect manifests. Later on, even her fierce image softens in the love of her devotees. Her duality is easily reconciled with the monism of Hinduism, which claims to understand the fundamental unity of truth as being impersonal and stratified in an ego-knotted existence (such as the human condition), and thus to the evil or unrighteous she is destruction personified and to the loving and moral devotee she is nothing but the love of the mother.

Other Goddess ethical beliefs are that one should not harm the interconnected web of life, and that peace and partnership should be the goals, rather than war and domination. According to Goddess theologian Carol P. Christ the following are ethical touchstones:

"'Nurture life; Walk in love and beauty; Trust the knowledge that comes through the body; Speak the truth about conflict, pain, and suffering; Take only what you need; Think about the consequences of your actions for seven generations; Approach the taking of life with great restraint; Practice great generosity; Repair the web.'"

Prehistoric cultures

The Goddess movement draws some of its inspiration from the work of archaeologists such as Marija Gimbutas,   whose interpretation of artifacts excavated from "Old Europe" points to societies of Neolithic Europe that were "matristic" or "goddess-centered" worshipping a female deity of three primary aspects, which has inspired some neopagan worshippers of the Triple Goddess.

Heide Göttner-Abendroth, working in the 1970s to mid-1980s, called these cultures "matriarchies", introducing a feminist field of "Modern Matriarchal Studies". She presented a theory of the transformation of prehistoric cultures in which the local goddess was primary and the male god, if any, derived his power from the goddess. In what she terms the "Downfall", which occurred at varying times throughout a multitude of cultures, the gods overcame and subjugated the goddesses.

Göttner-Abendroth's terminology is idiosyncratic. The term "matriarchy" to describe these cultures has been rejected by many Goddess-movement scholars, especially those in North America, because it implies female domination as the reverse of male domination in patriarchy. These scholars deny such a reversal, asserting these prehistoric cultures were egalitarian, though matrilineal - inherited assets and parentage traced through the maternal line. According to Riane Eisler, cultures in which women and men shared power, and which worshiped female deities, were more peaceful than the patriarchal societies that followed.

Ian Hodder's reinterpretation of Gimbutas and Mellaart's works disputes the existence of "matriarchal" or "matrifocal" cultures, as do some other archaeologists and historians in this field. However, mythologist Joseph Campbell compared the importance of Gimbutas' output to the historical importance of the Rosetta Stone in deciphering Egyptian hieroglyphs. Marija Gimbutas, often dubbed "Grandmother of the Goddess Movement" in the 1990s, continues to be cited by many feminist writers, including Max Dashu. Many other scholars, including Joan Marler and Marguerite Rigoglioso, support her work. Still, Gimbutas' theories had been widely criticized as mistaken in their dating, archaeological context, and typologies. Some archaeologists consider her goddess hypothesis implausible, others dismissing her work as pseudo-scholarship.

Wicca

Wicca regards "the Goddess", along with her consort the Horned God, as a deity of prime importance. The earliest Wiccan publications described the Goddess as a tribal goddess of the witch community, neither omnipotent nor universal.

Many forms of Wicca have come to regard the Goddess as a universal deity, more in line with her description in the Charge of the Goddess, a key Wiccan text. In this guise she is the "Queen of Heaven", similar to Egyptian goddess Isis; she also encompasses and conceives all life, much like the Greek goddess Gaia. Much like Isis, she is held to be the summation of all other goddesses, who represent her different names and aspects across the different cultures. The Goddess is often portrayed with strong lunar symbolism, drawing on various deities such as Diana, Hecate, and Isis, and is often depicted as the Maiden, Mother, and Crone triad popularized by Robert Graves (see Triple Goddess below). Many depictions of her also draw strongly on Celtic goddesses. Some Wiccans believe there are many goddesses, and in some forms of Wicca, notably Dianic Wicca, the Goddess alone is worshipped.

Some, but not all, participants in the Goddess movement self-identify as Wiccans or 'witches'. Other participants of the Goddess movement call themselves goddessians while others identify as the more generic "pagans".

Some Wiccans, especially Dianics, attempt to trace the historical origins of their beliefs to Neolithic pre-Christian cultures, seeing Wiccanism as a distillation of a religion found at the beginning of most, if not all, cultures. They regard wise women and midwives as the first Wiccan witches. Dianic Wicca first became visible in the 1970s, alongside the writings of Zsuzsanna Budapest. Her feminist interpretation of witchcraft followed a few decades after the founding of Wicca by Gerald Gardner in the 1940s. Today, there are at least 800,000 individuals who consider themselves Wiccan followers or witches in North America.

Gardner and Valiente advocated a proto-feminist ideal of priestess authority in service to the Wiccan God and Goddess. Covens in "traditional" Wicca (i.e., those run along the lines described by Gardner and Valiente) had and have pretty much equal leadership both of a priest and of a priestess; but often consider the priestess "prima inter pares" (first among equals) - according to the book A Witches' Bible,  by Stewart and Janet Farrar.

Doreen Valiente became known in Britain as the 'Mother of the Craft' and contributed extensively to Wicca's written tradition. She is the author of The Witches' Creed, which lays out the basics of Wiccan religious belief and philosophy; including the polarity of the God and the Goddess as the two great "powers of Nature" and the two "mystical pillars" of the religion. One way to characterize the central male-female divine dyad in Wicca is to say that it's a duotheistic religion with a theology based on the divine gender polarity of male and female.

The idea of witchcraft as the remnants of an old pagan religion was first suggested to a wide readership by Margaret Murray's books, The Witch-Cult in Western Europe, The God of the Witches (1933) and The Divine King in England. Her works have since been discredited by other scholars but have left a feminist legacy upon Wiccan culture.

Wicca and Neopaganism, and to some extent the Goddess movement, were influenced by 19th-century occultism, such as the Hermetic Order of the Golden Dawn, as well as the Romantic movement in which both male and female were valued and honored as sacred, in contrast to and perhaps in reaction to mainstream Christian spirituality, especially if veneration of Mary by most Christians is not considered. Such views are described, for example, in the work of Robert Graves, especially The White Goddess (the origin of the neopagan 'Triple Goddess' concept) and Mammon and the Black Goddess.

Wicca was also heavily influenced by the ideas of alchemic symbolism, which emphasized the essential complementary polarity of male and female, and that characterized that basic duality or gender polarity as a partnership of the solar (male) and the lunar (female). In Wicca the Moon is the symbol of the Goddess and the Sun is the symbol of the God; and the central liturgical mystery and ritual act is "The Great Rite" or Hieros Gamos, which is a symbolic union of the God and the Goddess, as the primal male and female powers of the cosmos. In alchemy this was known as "the Chymical Wedding" of the Sun and the Moon. In a parallel vein, traditional Wicca also draws heavily upon the Western Hermetic Tradition and its roots in the Kabbalistic Tree of Life; where the twin pillars of masculine and feminine divine forces are joined by a Middle Pillar that encompasses and transcends both male and female. These "twin pillars" as they are shown in tarot decks are analogous to Valiente's depiction of the God and the Goddess as the two "mystical pillars." In this emphasis on the feminine as the equal and complementary polar opposite of the masculine, Wicca echoes not only Kabbalistic sources but also the polarity of yin and yang—feminine and masculine—in Taoism.

"The Dianic view is that separatism, in a world where gender roles were once strictly defined, is sometimes considered dangerous because it challenges what they see as patriarchal assumptions of Western culture."

There are, however, Wiccan groups that do not subscribe to the male-female dualism of the divine. For instance, there is the case of the Budapest Dianics. Although these retained many Wiccan rituals and symbols, they only used female imagery and created a creation myth that eliminated the need for the male. While Wiccans also accept male members, the Dianics called themselves a "wimmin's religion" and, thus, rejected males from their ranks.

Joseph Campbell

First broadcast on PBS in 1988 as a documentary interview with Bill Moyers, The Power of Myth, written by Joseph Campbell, was also released in the same year as a book created under the direction of the late Jacqueline Kennedy Onassis. The Power of Myth links the image of the Earth or Mother Goddess to symbols of fertility and reproduction. For example, Campbell states that, "There have been systems of religion where the mother is the prime parent, the source... We talk of Mother Earth. And in Egypt you have the Mother Heavens, the Goddess Nut, who is represented as the whole heavenly sphere". Campbell continues by stating that the correlation between fertility and the Goddess found its roots in agriculture:

"Bill Moyers: But what happened along the way to this reverence that in primitive societies was directed to the Goddess figure, the Great Goddess, the mother earth- what happened to that?" "Joseph Campbell: Well that was associated primarily with agriculture and the agricultural societies. It has to do with the earth. The human woman gives birth just as the earth gives birth to the plants...so woman magic and earth magic are the same. They are related. And the personification of the energy that gives birth to forms and nourishes forms is properly female. It is in the agricultural world of ancient Mesopotamia, the Egyptian Nile, and in the earlier planting-culture systems that the Goddess is the dominant mythic form."

Campbell also argues that the image of the Virgin Mary was derived from the image of Isis and her child Horus: "The antique model for the Madonna, actually, is Isis with Horus at her breast", see Isis.

According to Joseph Campbell,

"...half the people in the world think that the metaphors of their religious traditions, for example, are facts. And the other half contends that they are not facts at all. As a result we have people who consider themselves believers because they accept metaphors as facts, and we have others who classify themselves as atheists because they think religious metaphors are lies."

One of these metaphors is Eve. Campbell argues that Christianity, originally a denomination of Judaism, embraced part of the Jewish pagan culture and the rib metaphor is an example of how distant the Jewish religion was from the prehistoric religion—the worship of the Mother Goddess or the Goddess.

Earth as Goddess

Many people involved in the Goddess movement regard the Earth as a living Goddess. For some this may be figurative, for others literal. This literal belief is similar to that proposed by Gaia hypothesis, and the Goddess-name Gaia is sometimes used as a synonym for the Earth. For the Goddess-movement practitioners, Gaia personifies the entire earthly ecosystem and is the means to achieve harmonic symbiosis or the wholeness and balance within the natural worlds and physical environment. Many of those in the Goddess movement become involved in ecofeminism, and are concerned with environmental and ecological issues. Goddess-movement adherents claim the hierarchical scheme giving humans dominion over the Earth (and nature) has led to lack of respect and concern for the Earth, and thus to what scientists identify as environmental crises, such as global warming. Rather than having dominion over the Earth, Goddess-movement theorists see humans living as part of the Earth environment, and also refer to Earth as "Mother". Here, humans are considered on equal level with non-human inhabitants since all must be accorded the same moral and religious consideration, respect, and reverence.

Some such as Monica Sjöö cite that this focus on the environment is one of the aspects that distinguishes the goddess movement with the New Age movement. The former is sometimes mistaken as a subcategory of the latter due to the way the goddess movement draw from many resources that are New Age in character, including esoterica, mystery traditions, magic, astrology, divinatory techniques, and shamanism. Both are also concerned with valuing one's self as inherently sacred. The goddess movement, on the other hand, is equally concerned with valuing the environment, including its human and non-human inhabitants. This attitude towards the environment is reflected in the way the movement view the concepts of femaleness, the deity, and politics. In comparison with the traditional theology where God is placed at the top of the hierarchical system, ruling over man and nature, the movement maintains that humanity and divinity must not be distinguished from nature or that earth is the body of the goddess and all beings are interconnected in the web of life.

Reclaiming

Reclaiming Witchcraft is an organization of feminist modern Witchcraft, aiming to combine the Goddess movement with political activism (in the peace and anti-nuclear movements). "Reclaiming" was founded in 1979, in the context of the Reclaiming Collective (1978–1997), by two Neopagan women of Jewish descent, Starhawk (Miriam Simos) and Diane Baker, in order to explore and develop feminist Neopagan emancipatory rituals. The specific period of its founding can be traced back to the civil action during the 1970s' Diablo Canyon protest, which opposed the construction of a nuclear plant.

Today, the organization focuses on progressive social, political, environmental, and economic activism. Reclaiming integrates magic rituals and instruction to its political activism. For instance, followers performed the spiral dances during its protest meetings against the World Trade Organization and other agencies of globalization. The Reclaiming also encourages its members to seek knowledge and enlightenment outside of the movement since it does not claim a monopoly of the so-called Wiccan truth.

title: Goddess movement


text:
Conchobar

Conchobar ( is an old and famous Irish male name meaning "lover of canines". It is the source of the Irish names Conor, Connor, Connors, Conner, O'Connor, etc. It is a name borne by several figures from Irish history and legend, including:

 * Conchobar mac Nessa, legendary king of Ulster
 * Conchobar Abradruad, legendary High King of Ireland of the 1st century BC
 * Conchobar mac Donnchada, High King of Ireland 819–833
 * Conchobar Maenmaige Ua Conchobair, 12th-century king of Connacht
 * Conchobar MacDermot, king of Moylurg 1187–1196
 * Conchobur Mac Cathmhail (died 1252) royal chief of Cenel Feradhaigh and of many territories besides
 * Conchobar mac Tadg, king of Connacht 967–973 and eponym of the O'Conor family
 * Conchobar 'Buidhe' Mág Tighearnán (anglicised Conor 'The Tawny' McKiernan) was chief of the McKiernan Clan of Tullyhunco, County Cavan from 1312 until 1314

title: Conchobar


text:
Selwyn College, Otago

Selwyn College is a residential college affiliated to the University of Otago in Dunedin, New Zealand. It was founded by Bishop Samuel Tarratt Nevill as a theological college training clergy for the Anglican Church and as a hall of residence for students attending the university. It is named after George Augustus Selwyn, the first Bishop of New Zealand and is owned by the Anglican Diocese of Dunedin. It was opened on 15 January 1893. It was Otago's first residential college and on the model of an English university college it included students of all subjects. Women were admitted in 1983. The main building is listed as a Category II Historic Place. Selwyn is one of the most popular colleges in Dunedin, its 214 available places oversubscribed every year.

Bishop Nevill was the pioneer of the Oxbridge-esque collegiate system at Otago and founded Selwyn college in 1893.

Competitions and events
In 1930 Selwyn College and College House (a University of Canterbury hall of residence) began an annual sporting and cultural exchange. This still occurs with the Principal's and Warden's Cup being added into the prize mix after the 1980s. The exchange historically concludes with a Boat Race between the two colleges, with Selwyn winning the race in 2015. Selwyn is generally not involved with the OUSA Orientation events, such as the toga parade, instead holding its own events, such as the Ori Ball. In 1932, initiations at Selwyn College were started including the Turner Tossing Trophy (now replaced with the Homage Run) and the Leith Run in 1935. The Lindskii Battle and the 21sters Ball are still annual events at the college and are immensely popular with the residents.

Selwyn College and Knox College also compete for the Nevill Cup, a cultural competition, and the Cameron Shield, a sporting competition. These are intense contests, fiercely fought out each year. Selwyn college holds both The Cameron Shield and The Nevill Cup.

Selwyn College Students' Association (SCSA)
The Selwyn College Students' Association is an incorporated society consisting of all current residents of the college, with membership automatic upon entry. The SCSA is responsible for maintaining the student life of the college, including managing the Cameron Shield and Nevill Cup with Knox College and the exchange with College House. A number of social events populate the student calendar, notably Selwyn's own O-Week and ReO schedules. The SCSA is also charged with preserving the rich history and traditions laid down by those who have gone before.

The General Committee of the Selwyn College Students' Association is an elected panel of second-year residents who run the college's student life. Members have various responsibilities that concern their different roles.

All Saints' church
The college is sited behind All Saints' Church, Dunedin on Cumberland Street which is both the college chapel and with the college buildings form a larger Anglican precinct. The church's nave was opened in 1865, designed by the partnership of Mason & Clayton although it is not entirely clear if William Mason (William Mason (architect)) or W.H. Clayton (William Clayton (architect)) was responsible. Some sources favour Clayton. The transepts and chancel added in 1873 were certainly the work of Mason. The church's principally red brick construction perhaps set the theme for the later complex although its Early English Gothic style (English Gothic architecture) (Gothic revival architecture) is in contrast with the main college buildings' domestic Tudor manner (Tudor style architecture).

All Saints' is a significant structure. It reflects the arrival in New Zealand of the influence of the Oxford Movement and The Ecclesiological Society, developments in thought about the Gothic revival epitomised by the work of William Butterfield (1814–1900). His All Saints, Margaret Street in London had been completed in 1859 and one supposes was known to the designers of its Dunedin namesake. The latter's slate roof has been replaced with decramastic tiles and its east and south walls have been rendered in cement which rather spoils its appearance and reduces its complementarity with the principal college buildings. (There are plans to remedy some of these defects.) The church hall immediately to the north is a wooden structure which was rendered in cement in the 1960s. The vicarage site is immediately to the north again, the current vicarage is of mid-20th-century origin.

Early outlay
In 1891 work started on the first college building behind the church and facing Castle Street to the design of J.A. Burnside (1856–1920). It appears to have been complete by October 1892 and was dedicated on 25 January the following year. Burnside also designed Transit House, a blue stone mansion in Park Street and the oldest part of the Otago Settlers Museum. His building for the college is the range to the north of the archway, including one of its towers, to first floor height. He seems to have anticipated its later extrapolation into the full range with the central archway and two towers, the arch centred on the unusual, gabled chancel of All Saints'. In red brick in the Domestic Tudor Gothic style it uses the same manner employed at Selwyn College, Cambridge which is perhaps not an accident. (Sir Arthur Blomfield's chapel there was completed in 1895.) Indeed, these two Selwyn Colleges' histories are indirectly linked since, prior to the foundation of the Selwyn College in Cambridge, Bishop Nevill had urged that that institution should be established in New Zealand, rather than in England. While modest by comparison, especially this first small portion of the later, larger range, the Castle Street building was a pleasing exercise in the manner and capable of expansion into a more impressive composition.

Just that happened in 1929 to 1930 when Burnside's building was extended into the present range. Adding a third floor to Burnside's structure it formed the arch with its towers and its oriel window and extended in two reaches to the south, the further slightly set back from the street. This was the work of, or certainly supervised by, H. McDowell Smith (1887–1965) and cost 13,840 pounds. There was a dining room on the ground floor with a bay window looking into the quadrangle with good stone lattice work and the interior decorated in period style. The whole building, with its archway, makes a clear reference to Hampton Court Palace in England.

Later extensions
In 1950 and 1956 McDowell Smith was called on again to add another large building to the complex. Sargood Hall, named after a major benefactor, extends at right angles from the southern reach of the Castle Street range to form the south flank of the interior quadrangle. This too is in red brick in the Domestic Tudor style which by this time, after the second world war, represented a bold and expensive decision in New Zealand. The whole project appears to have cost something more than 25,000 pounds. The building is free standing with a narrow passage between it and the Castle Street range. It is two storeyed. Its principal, north face has a central break front with a pleasingly modelled entrance and the Hall's name in raised relief in a stone fascia above. There are also forward reaching fronts at either end of the main elevation.

When the College Board next determined to extend the complex, in 1966, it again wished to build "on traditional lines", that is in period style. It wanted another three-storeyed wing to the north of the Castle Street range, perhaps meaning to complete the quadrangle. Its efforts to raise the necessary 80,000 pounds were unsuccessful. It decided instead to build three separate three storeyed residential blocks and commissioned one from Miller, White and Dunn, a Dunedin architectural practice. In the event only one was built, Nevill House, which opened on 4 March 1973. This is a small tower, immediately to the north of the Castle Street range and close to the street, of Modernist design. Its concrete framework is visibly expressed and it has red brick infills to contextualise it.

A further extension was made with another free standing building to the north again, to house the library which was completed on 1 August 1976. It was called the Northcroft Library, after another generous donor and was designed by John Harrison (b. 1935). Amidst controversy the library was dispersed in 1988. This is another Modernist building but now in contrasting materials. The most dissonant structure in the group it has steeply inclined slab roofs and extensive areas of glazing.

In 1988 too the first of three buildings providing self-contained flats was completed, Irvine House. Further to the north Millar House and Newcombe House were completed in 1989. These were all designed by Roger Dodd (1939–2001). Millar and Newcombe Houses face Dundas Street, the thoroughfare linking Castle to Cumberland Street at the north end of the city block containing Selwyn College. The two are linked to form an archway giving access to the quadrangle from the north. All three of these buildings are two storeyed and are finished in unpainted, rendered cement. Their forms are those of hipped roof houses. They are rather plain and the northward linked pair are set behind a brick wall along the street.

In 1993 the archway of the Castle Street range was shut off for security reasons with a large glass wall incorporating a door of the same material. The view from the street to the All Saints chancel remained. It has since been eclipsed by the construction of a solid walled cross way joining the ground floor of each wing through the archway.

Summary
There are some other college buildings more or less integral to the group but the Castle Street range and Sargood Hall with their orientation around All Saints church show a sustained and successful effort to build a university hall of residence in the revived Tudor style. If it is less developed than its rival Knox College's suite it is perhaps more simply attractive.

In media
Comedian-turned-travel documentary presenter Michael Palin visited the college in his 1996 documentary Full Circle with Michael Palin on his journey through New Zealand.

title: Selwyn College, Otago