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Talk:Eucharist/Archive 1

I have put the Catholic and Eastern Orthodox view first of all in order to make the first paragraph easier to understand. Also transubstantiation and consubstantiation are now at the end of the intro. Anyway, I think the article could do with a little polishing (only as regards to style, structure, etc...).

Hope the above helps. Pfortuny 20:07, 8 Dec 2003 (UTC)

Eucharist and POV

 * Regretfully I have now no time enough contribute to the page, but from NPOV I recommend to add "and Eastern Orthodox" to the introduction of the article. The mass consist in two parts in the Eastern Orthodox: anamnesis("Take and eat, this is my body...") and eucharist. Now the article gives an impression this is only a Cathoric concept. I guess also Coptic Orthodox and others share this concept, including Protestant denominations, but I'm unfamiliar with them. KIZU 21:47, 9 May 2004 (UTC)

Unfortunately, this article is strongly POV from a Roman Catholic Scholastic understanding of the Eucharist, with other traditions (Orthodox and Protestant) lumped together under "Divergent theological stances." To say that the Orthodox really do "consecrate" even if they call it something else and that the Protestants' teaching is colored by their lack of apostolic succession, as if that were the only factor in theological difference, is extremely patronizing.JHCC 20:15, 27 May 2004 (UTC)
 * Agreed, but the article is titled "Eucharist" and some Protestants wouldn't even know what "Eucharist" is. (I'm Baptist BTW.)  There is also a separate article on the Lord's Supper.  Any suggestions for reorganizing these articles?  Samw 01:21, 28 May 2004 (UTC)

 * That section was written by me. The difference between Catholic and Eastern Orthodox is only a theological difference. They have the same faith in the salvific bread and cup. With Protestants the theological diversity becomes more significant. This article touches upon Scholasticism rather briefly; there is a profound historical thread that is far more important. Scholasticism is just a refinement of the understanding that preceded it by centuries. Trc | [msg] 04:28, 28 May 2004 (UTC)

JHCC/TRC

 * I've added a link to Lord's Supper; thanks for the heads up, Samw.

 * Trc, first of all, you've done a great job putting in all that material; thank you. I've also added a short bit on the Words of Institution; feel free to put in chapter & verse links.

 * The problem with the article is that it reads more like a Roman Catholic theological manual than an encyclopedia article. There's a lot of work to be done sorting out what belongs specifically to the Roman Catholic tradition, what to the Orthodox, what to the Anglican, etc, as well as showing what is common to all the traditions.  For starters, I'd suggest adding "Roman" to "Catholic", just for clarity (Orthodox also consider their church Catholic).  It should be possible to make this a really great article that fairly describles all relevant traditions without making it seem like ONLY the Roman Catholic POV (or the Orthodox or the various Protestant, for that matter) is the only legitimate framework for understanding the Eucharist.

 * I'm going to make a couple of changes in the "Divergent theological stances" section (not least being a name change), just to show what I mean. JHCC 14:30, 28 May 2004 (UTC)

 * Thank you. It is important to make a historical presentation of this term. Note that the majority of the history of Eucharist pre-dates the East-West Schism. Also, "Roman" Catholic is inaccurate, as it obscures all the other Catholic Churches, and as the Orthodox Churches are of course called Orthodox by proper name. Don't mix proper name with theological intent. Trc | [msg] 14:43, 28 May 2004 (UTC)

 * I did make the change to "Roman Catholic", since this is the commonly accepted term for both the Church and its theology. It seems to me that keeping simply "Catholic" does more to obscure than to clarify (which is, after all, our goal!), but I'm wide open to suggestions.

 * EXCELLENT point on pre-Schism theology. Perhaps we could have one section on "Early Christian Eucharistic Theology" and then show developments in theological exposition on a chronological "branching tree" model.  For example, the development of Protestant theologies is closely related to the degree of reform proposed.  Martin Luther, an earlier figure in the Reformation, had a much less radical approach to reform than, say, John Calvin, and this is reflected in the Eucharistic theologies of the Lutherans and the Presbyterians respectively.  Also, there is much that can be done with the historical study of the Anglican/Episcopal tradition, as there was much debate within that tradition of the nature of the Eucharist. ( JHCC 15:30, 28 May 2004 (UTC) )

 * There is a section about earlier theology. This Protestant content would be good, and could go into your new section. Trc | [msg] 15:44, 28 May 2004 (UTC)

 * I'm also going to try to find some good (non-polemical) external links for an Orthodox viewpoint. JHCC 15:30, 28 May 2004 (UTC)

 * Your edit of 'divergent theologies' inadvertently made it look like Catholic worship is not a union of earthly with heavenly liturgy, and that the Holy Ghost is not relevant to what happens at consecration. These are points the 'two' traditions have in common, because they ante-date the Schism by a millenium. Trc | [msg] 15:12, 28 May 2004 (UTC)

 * Good point, perhaps this could be fixed by putting it into the proposed "Pre-Schism" section. JHCC 15:30, 28 May 2004 (UTC)

In thinking about this over the weekend, I've had the following thoughts, and I'd like some discussion before I start cutting. It seems that this is turning into an article about Transubstantiation, which already has a very good article of its own. Also, all the source material (while very good for providing a historical justification for the doctrine of Transubstantiation) tends to overwhelm, without, IMHO, providing clear information to someone coming to this with no theological or historical background. I'm wondering, is there a way to simplify? Can we have this article focus on the visible aspects of the Eucharist (comparing Catholic/Orthodox/Protestant practices) with links to separate theology pages? Perhaps a one or two sentence summary of each theology in its respective section would help as well. A descriptive approach could also make NPOV easier. JHCC 14:09, 1 Jun 2004 (UTC)

 * Dear JHCC: You may be correct in thinking it possible to improve the presentation of this term ("eucharist") to encyclopedia users. I would say that two of my prime objectives are (1) to ensure a presentation of the historical use of the term, and (2) to avoid inadvertent suggestions that the Catholic Church is spiritually dead and purely legalistic. I am enthusiastic about a more complete exposition of modern theologies as well. I will watch your work with interest. Trc | [msg] 16:31, 1 Jun 2004 (UTC)

Big edit by JHCC

 * Well, I did it. A LOT of material has been cut to make this more user-friendly.  I've tried to make this as descriptive and NPOV as possible, but I may have missed a few spots.  Is there anything that anyone can add to the "Catholic Eucharistic Theology" section to cover reservation, adoration, etc?
 * I'm sorry if my edits step on anyone's toes, but the devotional material, while very interesting and (hopefully) of spiritual benefit, really did get in the way of the rest of the article. JHCC 18:31, 2 Jun 2004 (UTC)

Trc, could we please discuss this before you simply revert the article to the way it was? JHCC 19:15, 2 Jun 2004 (UTC)

I've moved the deleted sections to pages of their own, with links from this. Best of both worlds. JHCC 19:44, 2 Jun 2004 (UTC)

 * Hm, interesting. Please tell me one thing: Have you deleted anything, in the move from page to page? Do I have to check for every clause? There's no easy compare feature to use, to see what changes you may have made. Trc | [msg] 19:55, 2 Jun 2004 (UTC) (That was kind of you, to go and add in those little wiki links. But everything else, is it all there, somewhere? Trc | [msg] 20:01, 2 Jun 2004 (UTC) )

 * Any deletions are purely accidental (but not essential!); I copied the entire sections straight over without making any changes. We lost the wikification that you'd done to popes & councils, but I've tried to fix that.  Sorry if I missed anything.  JHCC
 * You'll notice that some of the moved material remains in the "Catholic Eucharistic Theology" section. JHCC 20:07, 2 Jun 2004 (UTC)

 * Dear JHCC: You've worked pretty hard on this, and in theory I don't object to the outcome. The Eucharist is the most important thing on earth, and I thought it might deserve a contiguous treatment, but as long as critical content is available in a way that does not appear to minimize or dismiss it, it is acceptable. So I accept your changes, under the condition that this is not simply a prelude to eventual elimination of the necessary content, or its dilution by other means. I want a clear accounting of the historical meaning of "Eucharist". I will now proceed to work with you on your edits, making a few helpful changes here and there; don't panic if you see me edit Eucharist, it won't be a revert unless a larger strategy becomes apparent down the road. Trc | [msg] 20:13, 2 Jun 2004 (UTC)

 * Thank you. I do not intend to eliminate the content, although I do think that the new pages could use some editing and NPOV work.  It's especially important for those of us with strong beliefs to be especially careful when we describe (as opposed to advocate) them.  Remember, Wikipedia is not our own personal soapbox(es); it's a neutral knowledge base and resource.  JHCC 20:39, 2 Jun 2004 (UTC)

 * I don't think your admonition is warranted. I presented a valuable historical background for the signification of the term "Eucharist". As for your edits, they blur distinctions that betray a lack of key knowledge here and there, and on another entry, Closed communion, you deleted a fact that turned out to be true. I had to restore it. So please be careful about issuing warnings regarding the nature and purpose of Wikipedia. Trc | [msg] 20:59, 2 Jun 2004 (UTC)

 * Regarding the Closed Communion edit, it was correct: see my note on the Talk page for that article. As far as my edits on this page are concerned, I'm doing my level best to make this article as clear and informative as possible without favoring any particular viewpoint.  In your commendable enthusiasm, you present Catholic material as the norm, without qualification.  So, for example, your sentence in the intro "To varying degrees, according to different branches of theology, it represents the sacrifice of Jesus on Calvary, for which Christians are thankful", while perfectly true, is strongly Catholic POV.  An Orthodox, asked for a one-sentence explanation of the eucharist, might say "It represents the fulfillment of the Divine Economy, of the Incarnation, the Resurrection (of which the Crucifixion is an essential part), and the restoration of fallen humanity."
 * What you describe as my "blurring of distinctions" is an attempt to be as neutral as possible, to account for the (unfortunately) great variety in Eucharistic theologies and practices. The only time that we can say "The Eucharist is thus" is when that view is common to all traditions.  Otherwise, we have to qualify.
 * This is not to say that your material is bad or does not necessarily belong in this article. It is to say that it should not be presented as the norm.  If you are going to have a description of the vestments and objects of the Mass, for example, specify that this is the Catholic form, otherwise it gives the impression that this is true for other forms as well.  The words "In the Catholic practice,..." or "In Orthodox theology,..." or "In the Anglican form,..." will serve us well.
 * I admire your commitment to making this article as thorough as possible. Between your enthusiasm and knowledge and my editorial pickiness (along with anyone else's contributions, of course), we're going to going to make a great article.  JHCC 14:03, 3 Jun 2004 (UTC)

 * I have no problem at all discovering that I have a lacuna here or there. I would be all too pleased to have the introduction more completely emphasize the "fulfillment of the Divine Economy", an idea found in the recent Catechism of the Catholic Church and eminently apostolic. What I would propose is: Try to focus on contextualizing, rather than on omitting. As for catholicism being the norm, in terms of the history of the Eucharist, the norm is pre-Schism with a bit of disagreement over how to describe it. The historical presentation was intended to show common points. Later theologies are of course divergent, and gladly so. Anyway, I am never opposed to facts. What I am opposed to is the wholesale elimination of facts. Facts are good. Context is good. Truth is good. Trc | [msg] 14:15, 3 Jun 2004 (UTC)

Trc, thanks for organizing this discussion page. I have added a section at the beginning of "Eucharistic Theology" to cover common ground between traditions (the Calvary reference is moved to here). More work to be done, perhaps contrasting views of sacrifice? There's good material over in "Sin" and "Salvation"; perhaps we could flesh out (pardon the pun) the Catholic/Orthodox/Anglican sections with some of this material. JHCC 17:04, 3 Jun 2004 (UTC)

Names
There seems to be an obvious omission in the names, i.e. "Mass". In fact it's so obvious that I feel I may have missed something. Is there a technical reason to exclude "Mass" from the list of names? DJ Clayworth 18:21, 5 Feb 2004 (UTC)

 * I distinguished Mass from Eucharist in the names section. Samw 03:10, 24 Apr 2004 (UTC)

My Greek phrasebook gives ευχαριστο for "thanks," is there some connection? --♥ «Charles A. L.» 14:53, Apr 22, 2004 (UTC)
 * Yes. I referenced Webster's explanation under the names section.  Feel free to elaborate. Samw 03:10, 24 Apr 2004 (UTC)

 * Afaik, Eucharist (Eucaristía in Spain) is meant to mean "thanksgiving" -the act of giving thanks-, but my greek is nothing to call home about. Pfortuny 07:45, 10 May 2004 (UTC)

Articles
I'm going revert the "derive from Articles" back to "codify in Articles"; Protestants maintain that they derive their theology from Scripture and codify it in Articles. Saying that they derive it from Articles would be like saying that Catholics derive their theology from canon law.

Sorry, that last was from me. JHCC 13:53, 2 Jun 2004 (UTC)

 * Oh, I see what you mean. I emphasized "derive from" because the different groups have differing sub-sets of the original articles, but "codify in" works equally well; my term emphasizes the historical progression of the use made of the articles, but "codify in" refers perhaps to the actual articles. Trc | [msg] 14:15, 2 Jun 2004 (UTC)

 * Bingo. JHCC 14:27, 2 Jun 2004 (UTC)

 * There is a Wikipedia article "Articles of Faith" that contains only the Mormon "Articles". Is anyone up to adding Anglican, Methodist, etc?  JHCC 14:30, 2 Jun 2004 (UTC)

Lutherans
An anonymous edit has corrected the views of Lutherans to include belief in the Real Presence. Is that all Lutherans, or just one synod? Luther himself held Real Presence at the moment of communion, but not afterwards -- any experts there? I'm afraid that my sources on this might be biased. Mpolo 07:11, Oct 14, 2004 (UTC)

Anglicans and Lutherans
I don't think Anglicans and Lutherans necessarily believe the same thing. Anyway, most Anglicans I know DO believe that the bread and wine become the body and blood of Christ. They call it the Real Presence rather than strictly defining it in terms of accidents and substance and so on. But the bread and wine really are transformed. I don't think this article makes this clear.

Re: Anglicans and Lutherans
Many of the Englsih Anglicans do not believe in the Real Presce, however those who do are known as Anglo-Catholics, as far as I know they either believe in consubstantiation, or that the bread just becomes blessed bread.

 * It is actually a requirement for Anglicans to believe in the Real Presence of Christ in the Eucharist according to an implied reading from the Articles of Religion. There is certainly however a range of Anglican views however, from transubstantiation (almost always Anglo-Catholics) to spiritual presence only (Reformed theology-following Anglicans). Most likely however, most would agree with both a bodily and spiritual presence of Christ. Valer 13:51, 15 September 2005 (UTC)Valer

worship offered to the Eucharist
In the section of this article devoted to Roman Catholicism, I wrote that "Catholics worship the Eucharist." Some individual changed this and wrote "Catholics offer particular respect to the Eucharist", but this is not true. The Catholic Church teaches that the Eucharist is Christ Himself, and therefore, It is worshipped. This has been reaffirmed by the present Pope and previous Popes. "Particular respect" may be offered to statues and to symbols, but such a phrase is inappropriate when describing the Eucharist.

 * Worship is a little tricky and open to misinterpretation. I've changed it to adore and linked it to Eucharistic adoration, but I'm open to suggestions. JHCC (talk) 04:34, 24 Jun 2005 (UTC)

While, "worship" is an acceptable term (the Catechism does say "worship") I made the original change because I was concerned that a non-Catholic might not understand the theology behind the term and would get the wrong idea. I agree the term is tricky and open to misinterpretation. Adoration is reserved for God, so I think that's an also an appropriate term, particularly since there is an article on Eucharistic adoration. I would not oppose returning "worship" to the article as long as there is an explaination of why worship is an acceptable term for the Eucharist. -- Essjay ·  Talk 06:42, Jun 24, 2005 (UTC)

 * To explain why "worship" is an acceptable term for the Eucharist, it would have to be restated that the Catholic Church teaches that the Eucharist is really, truly, and substantially the Body, Blood, Soul, and Divinity of Our Lord Jesus Christ under the appearances of bread and wine. Eucharistic adoration is not idolatry, as the adoration is directed towards what Catholics truly believe is Christ Himself, not a mere commemoration or representation of Him.

I understand the theology; my concern is that the passing non-Catholic might not understand the theology. My view is that "worship" can effectively be used in the article, but it just needs to be plainly stated that the Church teaches the Eucharist is Jesus, that that is why it is worshipped. It is the job of an encyclopedia to be a source of information, and as such, "worship" should be included, because it is correct information. However, it is also the job of an encyclopedia to be a source of education, and as such, the term should be explained for what it is. To the average Christian from a denomination that does not belive in Real Presence, the idea of "worshiping" communion is unthinkable. Since most denominations don't do a very good job of explaining what other denominations believe, it is unlikely that the average non-Catholic would understand the theological background.

I've seen the revision as it stands, and I'm going to do a little tweaking. -- Essjay ·  Talk 21:52, Jun 25, 2005 (UTC)

RC Eucharistic Theology & disbelieving Protestants
To "Since any Catholic can receive the Eucharist in the "fullness of the sacrament" (Catechism, Section 1390) simply in a sip of consecrated wine (even an approved low-alcohol wine), even those who cannot safely consume wheat can safely partake of the Eucharist", User:24.220.248.36 added "Many Protestants view this as proof that the Eucharist is not really Christ Himself, but the Church acknowledges that at the moment of Consecration, the accidents of the bread and wine remain, including all the effects of those accidents. Nevertheless, it is still Jesus Christ."

This strikes me as problematic for a couple of reasons: A note under the appropriate Protestant theology section to the effect that Group X does not accept the Aristotelian distinction between essence and accidents or that the bread and wine do not become the Body and Blood (whether individually or dually) would be a lot more helpful than this business.
 * 1) It implies that, if the RC church did not hold that the bread and wine both individually become both Body and Blood, then Protestants would accept that the Eucharist is Christ himself.
 * 2) The "Nevertheless, it is still Jesus Christ", unqualified, crosses the line into RC POV.
 * 3) It's off topic. The point about accidents of both remaining can be incorporated into the previous section, but this paragraph is not about refuting Protestant objections.

Keep in mind that an Orthodox Christian would consider the bread and wine to become the Body and Blood (c.f. the Prayers before Communion: "...I believe also that this is truly thine own most pure Body and that this is truly thine own most precious Blood...") and would also be able to partake of the sacrament fully in only one element (as is often done with reserved sacrament for the ill), but would nonetheless consider this idea (that the bread and wine each become both Body and Blood) at best an unnecessary mental exercise and at worst a sinfully presumptive attempt to impose human reasoning on the mysteries of God. In other words, rejecting this idea is not the same as rejecting the reality of the change; it is a rejection either of this explanation of how the change happens or even of the idea that the change can be explained.

So unless someone has a better idea, I'm going to move the relevant bits to better places and remove the unnecessary bits. JHCC (talk) 28 June 2005 13:47 (UTC)

 * I am United Methodist, and I believe wholeheartedly that the bread & wine (or juice) consecrated in the sacrament are the body and blood of Christ, not merely representatives of Christ. But...Methodist sacramental theology has never tried to precisely define what happens or how it happens, preferring to allow the mystery to remain a mystery...not something to be explained, but a gift of God to be enjoyed.  That said, I would favor your edits to remove the unnecessary (and possibly inaccurate) lines.  KHM03 28 June 2005 15:00 (UTC)

Main article for "Six contrasting views"
I'm not sure that Real Presence is the best choice for a main article for this section (or even that there is currently one best choice). Real Presence is a useful concept, but it forces the discussion into a Protestant framework. This section needs some re-working anyway. Any thoughts? JHCC (talk) 4 July 2005 14:34 (UTC)

 * Actually, I hadn't thought of it that way, but you're right that it does impose Protestant terminology on the issue - and that wasn't my intention. On the other hand, there is no controversy in the Catholic church.  To speak of "contrasting views" implies Protestantism.  I'm not sure which approach would be best. This is complicated a bit by the fact that the other article uses less conventional terminology to designate the various views, than this one does.  Mkmcconn (Talk)  4 July 2005 14:44 (UTC)

 * Here is a page which may be a starting point to what you're looking for. KHM03 4 July 2005 17:32 (UTC)

 * Oh, you mean that article I created a year ago by moving a large table out of the main Eucharist article? (grins sheepishly)  Not a bad idea.

 * Part of our problem here is that there is not always a common language or terminology for the different categories of theology. For example, the Orthodox and the Methodist would (as far as I can tell) cleave to the "Pious Silence" model, but I don't know that either would use that term, descriptive and accurate though it may be.  JHCC (talk) 5 July 2005 13:37 (UTC)

 * It might be fairly said that, all except the Roman Catholics and the Zwinglians cleave to a "Pious Silence" model. Mkmcconn (Talk)  5 July 2005 17:00 (UTC)

Here's a thought. What if we expand the introductory paragraph of the Eucharistic Theology section with a note about the variety of views on the bread and wine themselves, something like:
 * Different churches also have different beliefs about what (if any) change occurs in the bread and wine during the celebration of the Eucharist, ranging from mere symbolism to a literal change from bread and wine into the body and blood of Christ. See Eucharistic theologies contrasted.

We can then move the six contrasting views over to "Eucharistic theologies contrasted" as an introduction to that article and as a framework for cleaning it up. We can also add links to that article on the pages for Transubstantiation, Real Presence, etc. JHCC (talk) 5 July 2005 13:49 (UTC)

 * This seems like an orderly idea. There is a bit of a problem, sometimes, with Essay titles becoming ghettoized to the periphery of the topic.  As a result of this, the Main article loses its well-roundedness, even if the series of mutually-referring articles are well-rounded when taken together (which will not necessarily happen).  Mkmcconn (Talk)  5 July 2005 17:00 (UTC)

 * Additionally, some (such as the Baptists), may consider "Eucaharist" to have nothing to do with their practice of the ordinance of the Lord's Supper. Eucharist, to them, sounds to some of them like the Holy Mass - which they reject.  So, in order to avoid having a central discussion lost due to incompatible terminology, we have to carefully choose an appropriate title for the main article, and for the redirects that take readers there. Mkmcconn (Talk)  5 July 2005 17:00 (UTC)

 * I like JHCC's proposed change.  As far as folks who don't like the term "Eucharist", they may not object to it as strongly as we may think.  It is a Biblical word, and, if we include links to things like "Lord's Supper", and make it clear that not everyone likes the term "Eucharist", that will satisy most folks, I think, and keep things NPOV. KHM03 5 July 2005 17:10 (UTC)

Template creation proposed
Another approach that we might consider, is to create a section template, which would be inserted in all of the articles that treat this topic. Then, all of the articles would be completely uniform in their wording, and would all point to the same article for the main topic. Mkmcconn (Talk) 5 July 2005 18:13 (UTC)
 * I like that idea! KHM03 5 July 2005 19:51 (UTC)
 * Here is a proposal, or at least a starting point. KHM03 5 July 2005 20:47 (UTC)

Orthodox liturgical practice
I reverted Wesley's edit about Orthodox kneeling practice for two reasons: So let's think about how we can improve the section as whole.
 * 1) It's inaccurate. Kneeling at certain specified points in the liturgy is common practice in the Carpatho-Russian tradition (and other related traditions as well).  Wesley's edit was much too broad.
 * 2) This entire section needs a lot of work. It appears to have been originally written from a strongly RC POV and still retains a flavor (with perhaps a subtle hint of condescension?) of "The Orthodox are kind of like the Catholics, except in this way that they are different" (i.e., this is how the Orthodox depart from the RC norm) rather than "This is what the Orthodox believe."

Finally, and somewhat off topic, has it struck anyone else as ironic that KHM03 is a Wesleyan, but that Wesley is Orthodox? JHCC (talk) 8 July 2005 14:09 (UTC)

 * Well, Wesley was significantly influenced by Orthodoxy, but was still very Protestant. He was kind of what you get if you cross Protestantism with Orthodoxy and Catholicism.  Best of all worlds, if you ask me!  Right where we need to be!  KHM03 8 July 2005 15:00 (UTC)
 * Take a look at that link again. That's User:Wesley, not John Wesley. Csernica 19:56, 9 July 2005 (UTC)

 * It was not inaccurate at all. Those Orthodox who only attend the Liturgy on Sunday may get the impression that there's never any kneeling, but the truth is that on weekday Liturgies kneeling is traditional at certain points.  See the "How to pray in church" section in the back of the Jordanville Prayerbook. There's nothing particularly Carpatho-Russian about it.  I agree, however, that it was a stylistically awkward insertion. Csernica 19:56, 9 July 2005 (UTC)
 * Sorry, I should have been more specific. I'm not saying that kneeling at a weekday Liturgy is only a C-R tradition.  Rather, I am saying that (in addition to the weekday kneeling) there is also, in the C-R practice, kneeling at Sunday Liturgies.  Wesley's addition clearly implied that there is never kneeling on Sundays, which is, as I said, too broad.  JHCC (talk) 00:54, 10 July 2005 (UTC)
 * OK, I had it backward. It's really questionable as to whether the C-R practice is at all Orthodox though.  As far as I know, it stems from American Uniate parishes with RC-style pews and kneelers, and isn't found anywhere else. Csernica 04:45, 10 July 2005 (UTC)
 * I wouldn't be surprised if the practice did originate in the Uniate tradition, but (having never actually been to a Uniate liturgy) I've only personally encountered it in Orthodox churches. I'm also not sure that this is only an American custom; I recall having heard people telling me of encountering such practice in churches abroad.  JHCC (talk) 01:24, 11 July 2005 (UTC)
 * I'm a former Uniate, and I've never experienced this in an Orthodox church including heavily C-R parishes on the east coast of the US. Is it perhaps a rare practice, which you've experienced from time to time just by chance? I don't actually know. Csernica 22:19, 11 July 2005 (UTC)
 * My own personal experience is this: in one OCA parish I visited in PA, EVERYONE kneeled at during the Anaphora. In my old parish in OH, several people (but not everyone) kneeled at approximately the same point.  I'm not sure about the origins of the PA parish, but they may have originally been Uniate and come in with St Alexis.  The OH parish had always been Orthodox (founded 1905-ish), but may have had some people bringing the kneeling with them when they moved into the parish.  Someone told me that this is a C-R practice, but they may have been mistaken or I may have misheard.  I'll try to do some more research: ask some old knowledgeable priests and such.  JHCC (talk) 00:16, 12 July 2005 (UTC)
 * Just so I'm clear: The Uniates have the points at which they're supposed to kneel, stand, sit, and so on actually printed in their "pew books", and no distinction is made for Sundays or anything else. (It's been 20 years so I could be misremembering. They may not have knelt during Pentecost.) These points correspond closely to those points where the people are to kneel, sit and stand in the Latin rite, so after becoming Orthodox (in a parish with no pews at all as is typical in the OCA-DOW) and learning what the traditional Eastern practice was, I had come to assume that the Uniates had gotten it from the Latins.  Even after St. Alexis there was considerable fluidity in the C-R community, and it was not uncommon for individuals and families to cross over between Uniatism and Orthodoxy and back again.  This happened in my own family as well, on one occasion over the calendar if you can believe it.  There was therefore much opportunity for a certain amount of "cross-fertilization" in popular ligurgical practice.  It might seem characteristically C-R, but that could just be an artifact of how it came to be. Csernica 01:27, 12 July 2005 (UTC)
 * That all sounds about right to me. Both the OH & PA parishes had pews (ugh) with kneelers (double ugh), but nothing written in the "pew books".  Your "cross-fertilization" model makes a lot of sense to me.

 * BTW, your family history reminds me of something a Galician friend said to me once about where his family went to church: "It depended on whether anyone was fighting with either the Orthodox or the Uniate priest. Blood was thicker than chrism." JHCC (talk) 13:29, 12 July 2005 (UTC)

Csernica, you said above, "I've never experienced this [kneeling during the Liturgy] in an Orthodox church." After Liturgy at the AAC, are you prepared to revise that statement? JHCC (talk) 13:35, 28 July 2005 (UTC)
 * Had a chat with Father Paul Lazor of St Vladimir's Orthodox Theological Seminary about the whole kneeling thing. To quickly summarize, he confirmed the "cross-fertilization" idea, as well as adding some historical detail about many of these liturgical practices being imported from Roman Catholicism in response to Catholic criticism of Orthodox liturgical sloppiness.  Additionally, as the Eucharist itself became less and less for public consumption (and more reserved for the clergy only), you saw more and more physical expressions of popular devotion: kneeling at various times, touching the priest's phelonion during the Great Entrance, standing next to particular icons, the multiplication of prostrations at specific times (especially in Old Believer practice), etc, etc.  JHCC (talk) 13:40, 1 August 2005 (UTC)

 * I apologize; I must have been distracted before and didn't see these posts. I'm actually a little surprised an expert confirmed what was nothing more than a guess on my part becuase it generally goes the other way for me.  I'm therefore not disappointed to learn there was a little more to it than that.  As for Liturgy at the AAC, all those I attended were on weekdays, not Sundays, when kneeling is perfectly appropriate. (That is, I think the pronoun got a little misplaced. I said I never experienced "this", where "this" referred to Sunday kneeling.) Although I personally prefer "kneeling" in the sense of the head to the ground rather than standing on the knees, I concede that this is not always practical. TCC (talk) (contribs) 03:13, 30 August 2005 (UTC)

New section, maybe even new article
I propose a new article on Eucharistic discipline, in which we describe the various practices of preparation for the reception of Communion. I know that the Catholics and Orthodox have different regulations for the length and type of fasting, frequency of confession, etc, but I'm not sure about Anglicans, Lutherans, Methodists, or other Protestants. A short summary in this article would be good, and then in the main article, we could have quotations from Canon law, the Church Fathers, important writers, etc. JHCC (talk) 13:42, 28 July 2005 (UTC)

 * That could be a fine article; just make sure it links to Open communion and Closed communion. KHM03 13:53, 28 July 2005 (UTC)

 * Article created. Calling all Eucharist article expanders!  JHCC (talk) 18:59, 28 July 2005 (UTC)

title: Talk:Eucharist/Archive 1


text:
Winwick, Cambridgeshire

Winwick is a village and civil parish in Cambridgeshire, England. Winwick lies approximately 10 mi north-west of Huntingdon. It is a crossroads village on the B660 near Hamerton. Winwick is situated within Huntingdonshire which is a non-metropolitan district of Cambridgeshire as well as being a historic county of England.

The meaning of the name Winwick contains two separate elements, ‘Win’ and ‘wic’. ‘Win’ refers to a personal name and ‘wic’ means a dwelling. Combining these elements gives the full meaning of Winwick which is Wina's specialised farm. According to the 2011 census, the total population (including Hamerton) is 202.

Winwick contains 'All Saints' church and 'Veazey Coaches Limited', a family run coach hire company that has been running since 1978. The coach company takes children who live in Winwick to school in Great Gidding.

In the 1870s, Winwick was described as:

 * "WINWICK, a parish in the district of Oundle and counties of Huntingdon and Northampton; 4½ miles SE by E of Barnwell r. station, and 6½ SE by S of Oundle. Post town, Oundle. Acres, 1,710. Real property, £1,813. Pop., 380. Houses, 82. The property is much subdivided. The living is a vicarage in the diocese of Ely. Value, £90.* Patron, the Duke of Buccleuch. The church was restored in 1865. Charities, £18."

History
In 1085 William the Conqueror ordered that a survey should be carried out across his kingdom to discover who owned which parts and what it was worth. The survey took place in 1086 and the results were recorded in what, since the 12th century, has become known as the Domesday Book. Starting with the king himself, for each landholder within a county there is a list of their estates or manors; and, for each manor, there is a summary of the resources of the manor, the amount of annual rent that was collected by the lord of the manor both in 1066 and in 1086, together with the taxable value.

Winwick was listed in the Domesday Book in the Hundred of Polebrook in Huntingdonshire; the name of the settlement was written as Winewiche in the Domesday Book. In 1086 there were four manors at Winwick; the annual rent paid to the lords of the manors in 1066 had been £4. 75 and the rent had increased to £6.5 in 1086.

The Domesday Book does not explicitly detail the population of a place but it records that there were 23 households at Winwick. There is no consensus about the average size of a household at that time; estimates range from 3.5 to 5.0 people per household. Using these figures then an estimate of the population of Winwick in 1086 is that it was within the range of 80 and 115 people.

The Domesday Book uses a number of units of measure for areas of land that are now unfamiliar terms, such as hides and ploughlands. In different parts of the country, these were terms for the area of land that a team of eight oxen could plough in a single season and are equivalent to 120 acre; this was the amount of land that was considered to be sufficient to support a single family. By 1086, the hide had become a unit of tax assessment rather than an actual land area; a hide was the amount of land that could be assessed as £1 for tax purposes. The survey records that there were fourteen ploughlands at Winwick in 1086. In addition to the arable land, there was 23 acre of meadows at Winwick.

The tax assessment in the Domesday Book was known as geld or danegeld and was a type of land-tax based on the hide or ploughland. It was originally a way of collecting a tribute to pay off the Danes when they attacked England, and was only levied when necessary. Following the Norman Conquest, the geld was used to raise money for the King and to pay for continental wars; by 1130, the geld was being collected annually. Having determined the value of a manor's land and other assets, a tax of so many shillings and pence per pound of value would be levied on the land holder. While this was typically two shillings in the pound the amount did vary; for example, in 1084 it was as high as six shillings in the pound. For the manors at Winwick the total tax assessed was six geld.

In 1086 there was no church at Winwick.

Currently Winwick is within the district of Huntingdonshire however, until 1895 it was in two separate districts, Huntingdonshire and Northamptonshire. During the 1800s, the village was growing in size as the population reached 431 people in 1851 however, this is considerably larger than the present population of the village at only 202 people. Back in 1546, the plague claimed 40 lives between March and April including that of the vicar.

During the 1800s,

 * "the village existed to service drovers as there were springs there and there used to be a few pubs". However, these pubs are no longer present within the village.

It has been said that;

 * "There was a great fire which burnt down much of the village in around 1910" Edwardian era. The houses were thatched which meant that the fire spread through the village easily.

Government
Winwick is a small parish and has a parish meeting rather than a parish council.

Winwick was in the historic and administrative county of Huntingdonshire until 1965. From 1965, the village was part of the new administrative county of Huntingdon and Peterborough. Then in 1974, following the Local Government Act 1972, Winwick became a part of the county of Cambridgeshire.

The second tier of local government is Huntingdonshire District Council which is a non-metropolitan district of Cambridgeshire and has its headquarters in Huntingdon. Huntingdonshire District Council has 52 councillors representing 29 district wards. Huntingdonshire District Council collects the council tax, and provides services such as building regulations, local planning, environmental health, leisure and tourism. Winwick is a part of the district ward of Sawtry and is represented on the district council by two councillors. District councillors serve for four year terms following elections to Huntingdonshire District Council.

For Winwick the highest tier of local government is Cambridgeshire County Council which has administration buildings in Cambridge. The county council provides county-wide services such as major road infrastructure, fire and rescue, education, social services, libraries and heritage services. Cambridgeshire County Council consists of 69 councillors representing 60 electoral divisions. Winwick is part of the electoral division of Sawtry and Ellington and is represented on the county council by one councillor.

At Westminster Winwick is in the parliamentary constituency of North West Cambridgeshire, and elects one Member of Parliament (MP) by the first past the post system of election. Winwick is represented in the House of Commons by Shailesh Vara (Conservative). Shailesh Vara has represented the constituency since 2005. The previous member of parliament was Brian Mawhinney (Conservative) who represented the constituency between 1997 and 2005.

Population
In the period 1801 to 1901 the population of Winwick was recorded every ten years by the UK census. During this time the population was in the range of 110 (the lowest was in 1801) and 431 (the highest was in 1851).

From 1901, a census was taken every ten years with the exception of 1941 (due to the Second World War).

All population census figures from report Historic Census figures Cambridgeshire to 2011 by Cambridgeshire Insight.

In 2011, the parish covered an area of 1712 acre and the population density of Winwick in 2011 was 33.6 persons per square mile (13 per square kilometre).

Religious sites
All Saints Church is a Church of England church that has been a place of Christian worship for around 800 year. There is no evidence of All Saints Church in the Domesday book however the stone work dates back to the 12th century. The church is made from rubble with a lead and stone slate roof. Although the church has undertaken several restorations since the 13th century, it was declared a grade II listed building on 28 January 1958. Some features of the church that were repaired are; the chancel, nave, south aisle and chancel arch. The most recent restoration occurred in 1935, when the spire was struck by lightning. According to the 2011 census data, 67.8% of the Winwick residents classed themselves as a Christian, which is higher than the England percentage of 59.4%, and 24.3% classed themselves as having no religion.

Historical Occupations
In 1881, the occupation of men and women varied considerably. Men were employed in the primary sector with a main focus on agriculture. There were 57 men working in agriculture in comparison to 0 women. However, unlike men, the occupation of most women was unknown. The few women that had recorded employment were mainly in domestic services.

Current Occupations
According to the 2011 census report, there is a more evenly spread set of occupations between males and females. Only 110 people in Winwick have jobs. For men, the main job type is skilled trade, which can include builders, plumbers and electricians. For women though, the occupation type has changed drastically since 1881. In 2011, there were 10 women in administration and 10 women professionals, both these jobs are more skilled than the domestic services that was dominant in 1881.

Culture and community

According to the 2011 census data, 11 residents of Winwick have a second home within the UK. The Old Vicarage was sold in 2015; this was the first time the house had been available on the open market. Additionally there used to be a windmill off Thurning Road; however, it was knocked down. Within the village there is also a farm called 'Woodwards Farm' which rears, makes and sells its own produce. The farm supplies local villages and businesses.

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

title: Winwick, Cambridgeshire


text:
Patricia Lake

Patricia Douras Van Cleve (June 8, 1919 – October 3, 1993), known as Patricia Lake, was an American actress and radio comedian. Presented as the niece of actress Marion Davies, she was long suspected of being her natural daughter, fathered by publishing magnate William Randolph Hearst. Lake acknowledged this relationship shortly before she died.

Parentage
She was born in a hospital outside Paris, France. Her date of birth is not known; according to her Los Angeles Times obituary, "The year was sometime between 1920 and 1923; Lake never knew exactly." The Social Security Death Index states she was born June 8, 1919.

In the 1920s, speculation arose that Lake was the child of Hearst and Davies, who had carried on a public affair since 1917. Hearst never divorced from his wife, Millicent Willson, whom he married in 1903, but the couple maintained separate lives.

Many reference books say that Lake's parents were Marion Davies' sister Rose and her first husband, George Van Cleve. The Lake family asserted that the newborn was given to Davies' sister, whose own child had died in infancy. The dead child's birth certificate was reportedly altered to support the deception. CBS News reported that Hearst acknowledged to Lake on her wedding day that he was her father.

According to Magazine Americana, published by the Institute for the Study of American Popular Culture, after Rose and George Van Cleeve had separated, he kidnapped Patricia in 1924 and went into hiding. Hearst's detectives located the pair after five years and the girl was returned to Rose's custody. She was returned to Van Cleeve's custody after a court decision.

Patricia attended Lawlor Professional School in Hollywood. The Lake family asserts that when Patricia lived with the Van Cleeves, Hearst paid the bills and arranged for her education at schools in New York and Boston.

Hearst and Davies reportedly took Patricia on trips to Europe and spent time with her. Lake spent considerable time at Hearst's San Simeon estate, is included in most home movies of Hearst and Davies, and accompanied them on many trips. Introduced as Marion Davies' niece, Lake socialized with such notables as Clark Gable, Jean Harlow, Charlie Chaplin and Gloria Swanson. Lake lived with Marion Davies for the major portion of her life, and Hearst financially supported Lake all of her life. After Lake's marriage, Davies continued to support both Patricia and her husband Arthur. When Davies died in 1961, half of her $20 million estate was left to Lake as an inheritance.

Her features, "suspiciously similar" to those of Hearst, did not go unnoticed. Lake never made any public comment on the subject, even after the deaths of Hearst and Davies. Lake's son said that hours before her death in 1993, she confirmed and asked her family to publish the identities of her biological parents.

Marriage
Patricia first met actor Arthur Lake when he was visiting at Marion Davies's beach house. They married in 1937 at Hearst's San Simeon estate. Davies and Hearst jointly gave her away at the marriage ceremony. (This would have made her 13 or 14 years old at the time of her marriage if she was born in 1923; 17 or 18 if born in 1919.) Patricia and Arthur remained married for nearly 50 years until his death in January 1987. They had two children: Arthur Patrick Lake (Arthur Lake Jr.) (born March 1, 1943), and Marion Rose Lake (born October 6, 1944).

Both Patricia and her husband are interred in the same crypt as Marion Davies at the Hollywood Forever Cemetery.

Career
Lake performed in theater during the late 1930s through the mid-1940s. When, after seven years, Penny Singleton left the radio sitcom Blondie in the mid-1940s, Lake replaced her as the voice of Blondie Bumstead for the remaining five years of the show, opposite her real-life husband Arthur Lake, who played Blondie's spouse, Dagwood. In 1954,  Lake also co-starred with her husband in an early television sitcom he created called Meet the Family.

Lake was selected by the Motion Picture Publicists Association to be one of the MPPA 'Baby Stars' of 1940,  an award similar to the WAMPAS Baby Stars selections of 1922 through 1934.

title: Patricia Lake


text:
Talk:Solar calendar

WikiProject Time assessment rating comment
Barely a Start class.

Want to help write or improve articles about Time? Join WikiProject Time or visit the Time Portal for a list of articles that need improving.

—Yamara ✉  22:15, 12 February 2008 (UTC)

xref
This article should probably link to Analemma calendar but I'm having a tought time coming up with concise wording to do so. For now I've added a see also, although it really ought to be addressed in the body. --Belg4mit 23:57, 10 March 2007 (UTC)

Weblink

 * Jewish Calendar I've added the link, which I hold to be interesting. Since I do not understand the text, I cannot insert some text into the article.
 * Austerlitz -- 88.75.192.30 (talk) 12:43, 20 April 2009 (UTC)

Tibetan calendar
The Tibetan calendar is a lunar one, too. . Wikipedia says, it is a lunisolar calendar.
 * Austerlitz -- 88.75.213.180 (talk) 08:14, 6 May 2009 (UTC)

Solar Earth Calendar
Not all solar calendars are about earth. There are 8 planets revolving around the sun. Therefore:

 * Solar Mercury Calendar
 * Solar Venus Calendar
 * Solar Earth Calendar
 * Solar Mars Calendar
 * Solar Jupiter Calendar
 * Solar Saturn Calendar
 * Solar Uranus Calendar
 * Solar Neptune Calendar

You can make "solar" calendar for other objects revolving around the sun:

 * Solar Pluto Calendar
 * Solar Eris Calendar

Article needs a fix.--144.122.104.211 (talk) 17:18, 25 January 2013 (UTC)

 * Are you suggesting to change the title article to "Solar Earth Calendar?" Czar1934 (talk) 02:49, 25 September 2023 (UTC)

Is there a "Solilunar" counter-part to "Lunisolar calendar"?
Lunar calendars that have a "year" concept which approximates the solar cycle are called lunisolar. Well, some solar calendars (such as the Gregorian calendar) has a "month" concept which approximates the lunar cycle. Is there a similar "soli-lunar" concept to distinguish from "pure" solar calendars? -50.232.73.154 (talk) 20:50, 14 February 2018 (UTC)

title: Talk:Solar calendar


text: User talk:85.65.245.107

title: User talk:85.65.245.107


text: File:Johnny Clegg Best of Live.jpg

title: File:Johnny Clegg Best of Live.jpg


text:
Talk:Crypto-Christianity

China
Do the illegal Roman Catholic home churches of China count?
 * I would say so, if the practice of Christianity was kept secret, especially if the Christian elements were 'hidden in plain sight' somehow.--Primalchaos 01:32, 30 September 2005 (UTC)

Should the link to ChristianAgression be cited at the bottom? It seems to have little relevancy to the main body of this article.

I agree, that and the section on "Christian Aggression" have no relevancy to this article. This is Uncited material and the ChristianAggression link is not a legitimate resource as it is more of a hate site.--Friedricer (talk) 03:03, 17 April 2009 (UTC)

Crypto-Buddhism?
I found this sentence curious:
 * Crypto-Christianity is the secret practice of the Christian religion, usually while attempting to camouflage it as another faith or observing the rituals of another religion publicly. In places and time periods where Christians were persecuted or Christianity was outlawed, instances of crypto-Christianity have surfaced.

I think that I have discerned in America the presentation of Buddhism (by Buddhist nones) in forms that look quite adaptable to forms of presentation that are found inside Christendom. MaynardClark (talk) 23:01, 23 June 2016 (UTC)

Middle East
The article should probably include examples of crypto-Christianity in the Middle East. Virtually every country in the Mideast region has experienced a phenomenon of crypto-Christians, given that Christians often have problems with the level of religious tolerance over there. ADM (talk) 10:20, 10 September 2009 (UTC)

 * Why this paragraph was erased?

''Crypto-Christians, as well as Crypto-Jews, appear in Egypt (as a result of oppression by the Fatimid Caliph Al-Hakim) as early as in 11th c. and in Morocco in the 12th c. under the Almohads rule. Many Crypto-christian communities existed in Middle-East till 19th century, as muslim authorities were satisfied with some minimal requirements of obedience by converts. From late 19th c. onwards most of crypto-religious groups disappear as a result of the rise of nationalism in the new Middle-Eastern states. '' —Preceding unsigned comment added by 84.205.231.40 (talk) 09:56, 7 September 2010 (UTC)
 * I read the cited work, and the passage claiming crypto-christianity/judaism disappearing in the mid 20th century deals specifically with Iran in the context of the Iranian Revolution. It has nothing on the other Middle Eastern states.  Propose a revert or a better edit. --Cabazap (talk) 03:41, 10 December 2011 (UTC)

India
Why Crypto-Christians of india excluded? They keep their identity secret and notify themselves as Hindus to get opportunities of reservation.117.232.60.108 (talk) 16:08, 21 September 2014 (UTC)

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Christian-derived practices
I removed the following text from the article since it was left without citation for an extended period of time and strikes me as dubious. Feel free to find reliable sources on the topic if it is of interest to you! Sondra.kinsey (talk) 19:18, 25 June 2017 (UTC) The term can be used to describe practices, stories and celebrations that are derived from Christian beliefs but have been modified, corrupted or their meaning lost. For instance, the legend of King Arthur can be seen as crypto-Christian, with its concepts of a returning king and a virtuous martyr. Some small Muslim sects have rituals and feasts whose meaning is crypto-Christian, some sociologists contend.

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Intra-Christian Examples in need of revision
I've only just now made my account for Wikipedia and am not familiar with Wikipedia's standards or protocols for revision or sourcing, but it would seem that this section requires some revision.

VeiGimGin (talk) 03:43, 14 June 2024 (UTC)
 * No sources are provided at all for the first two paragraphs, which deal with crypto-Catholicism and crypto-Protestantism respectively
 * Protestants in Eritrea are mentioned in section in a paragraph that refers to Crypto-Protestants practicing in Catholic areas. However, Catholics don't make up much more of the population (5% versus the 2%, 4%, or 1%-5% Protestants, complicated by the lack of official census in Eritrea), both of which are dwarfed by the much larger Eritrean Orthodox Tewahedo Church, which is an Oriental Orthodox church rather than a Catholic one.
 * As Protestantism is legal in a limited capacity in Eritrea due to the recognition of the Evangelical Lutheran Church of Eritrea by the national government, I think that if a source were provided it should clarify whether the crypto-Protestants are non-ELCE Protestants publicly professing to be ELCE or professing to be of the EOTC or ECC
 * The third paragraph speaks of the Eastern Catholic Churches, singling out the Ukrainian Greek Catholic Church, as retaining "ritual peculiarities" and making "superficial concessions" to Papal authority. The idea that the Eastern rites represent some sort of crypto-Orthodoxy paid for by superficial lip service to the Pope rather than an authentic expression of Catholicism, as well as the attitude of referring to them as 'ritual peculiarities' in general, are considered extremely derogatory to Eastern Catholics.
 * Furthermore, the linked source (page 245 of With Their Backs to the Mountains by Paul Robert Magocsi) does not make such a claim. At most, it mentions dissension from the imposition of clerical celibacy on Eastern Catholic in North America, but in the same paragraph it refers to Bishop Basil Takach as a loyal Catholic who ended up complying with its enforcement. It mentions Fathers Alexis Toth and Orestes Chornock, but neither of these are examples of crypto-Orthodoxy either because they very publicly broke away from the Catholic Church to join or form Eastern Orthodox church communities.

title: Talk:Crypto-Christianity


text:
GlenDimplex

GlenDimplex (formerly known as Glen Electric) is an Irish consumer electrical goods firm headquartered in Dublin, Ireland. The company is privately held, with manufacturing and development centres in the Republic of Ireland, the United Kingdom, China and many other locations around the world.

The company also has branches in North America, Germany, the Netherlands, Japan, Poland, Belgium, France, Australia and Scandinavia. The company was founded by Martin Naughton, and is wholly owned by him after he bought out the other shareholders in 2003. Sean O'Driscoll became CEO of Glen Dimplex in 1998 and from 2011 held the positions of chairman and group chief executive until his retirement in 2016. Fergal Naughton was then appointed as Group CEO. Fergal Leamy assumed the role of CEO in 2021.

History
The company was incorporated on August 23, 1973, as Glen Electric in Newry, Northern Ireland, an electric heater manufacturer with ten employees. Dimplex, a large electric heating appliance manufacturer, was founded in the 1950s. The companies merged on May 6, 1977 to become Glen Dimplex.

Morphy Richards and Burco Dean Appliances were acquired by the Glen Dimplex Group in 1985, and were based in Mexborough near Doncaster, England.

Creda was acquired by the group in 1987. Belling was acquired in July 1992, Roberts Radio in November 1994, Goblin Vacuum Cleaners in June 1998, LEC Refrigeration in March 2005, Robinson Willey in August 2010, Valor in September 2011, and Real Flame Australia in February 2016. Dimplex was the shirt sponsor of Southampton Football Club from 1993 until 1995.

In 2018 the Merseyside-based home appliances division, which makes cookers and refrigerators under the Britannia, Lec, New World and Stoves brands, announced a "streamlining" of operations, resulting in up to 300 of its 1,000 permanent staff at its Knowsley plant being made redundant.

title: GlenDimplex


text:
Abies amabilis

Abies amabilis, commonly known as the Pacific silver fir, is a fir native to the Pacific Northwest of North America, occurring in the Pacific Coast Ranges and the Cascade Range. It is also commonly referred to in English as the white fir, red fir, lovely fir, amabilis fir, Cascades fir, or silver fir. The species name is Latin for 'lovely'.

Description
The tree is a large evergreen conifer growing to 30 –, exceptionally 72 m tall, and with a trunk diameter of up to 1.2 m, exceptionally 2.3 m. The bark on younger trees is light grey, thin and covered with resin blisters. On older trees, it darkens and develops scales and furrows. The leaves are needle-like, flattened, 2 - 4.5 cm long and 2 mm wide by 0.5 mm thick, matte dark green above, and with two white bands of stomata below, and slightly notched at the tip. The leaf arrangement is spiral on the shoot, but with each leaf variably twisted at the base so they lie flat to either side of and above the shoot, with none below the shoot. The shoots are orange-red with dense velvety pubescence. The cones are 9 – long and 4 – broad, dark purple before maturity; the scale bracts are short, and hidden in the closed cone. The winged seeds are released when the cones disintegrate at maturity about 6–7 months after pollination.

The tree can live to over 400 years old.

Pacific silver fir is very closely related to Maries' fir A. mariesii from Japan, which is distinguished by its slightly shorter leaves—1.5 - 2.5 cm—and smaller cones, which are 5 – long.

Distribution and ecology
The species is native to the Pacific Northwest of North America, occurring in the Pacific Coast Ranges and the Cascade Range from the extreme southeast of Alaska, through western British Columbia, Washington and Oregon, to the extreme northwest of California. It grows from sea level to 1000 m in the north of the range, and to 610 – in the south of the range. Populations on the east slope of the Cascades are confined to elevations above 1000 m in Washington and 1160 m in Oregon.

It is always found in temperate rainforests with relatively high precipitation and cool, humid summers. Growing in dense stands, it prospers in shade and snow. Common associate trees are western hemlock in northern ranges, Douglas-fir in central areas, and California buckeye in the extreme southern area of its range. Western hemlock is equally shade tolerant, but Pacific silver fir saplings are more resilient of ground obstacles. Though its thin bark makes it susceptible to fire, the slow-growing saplings succeed less shade-tolerant species. It survives well at high elevation, but eventually succumbs to root or heart rot, in addition to diseases and insects such as Adelges piceae.

On northeastern Vancouver Island, Pacific silver fir grows along with western hemlock in dense forests with sparse understory vegetation. Another type of forest dominated by western redcedar and western hemlock with more open canopies and an understories composed primarily of salal (Gaultheria shallon) also occurs in the area. The two forest types occur in areas with very similar environmental conditions and are separated by sharp boundaries, often less than 10 m wide. Western redcedar recruitment is nearly absent in the western hemlock-Pacific silver fir forest type, and there is no evidence of a transitional stage between the two types. It has been hypothesized that, once established, these forest types are self-sustaining and are unlikely to change unless a major disturbance occurs.

Uses
Indigenous Nations, including but not limited to the Nuxalk, Haisla, and Kitasoo Nations, used Abies amabilis or Silver Fir for medicinal purposes. Ethnobotanist Daniel Moerman notes, for example, that Nuxalk Peoples mixed mountain goat tallow with liquid pitch to treat sore throat. An infusion of bark, by contrast, may have been used to address stomach issues.

In addition to medicinal uses, hardened pitch of the plant was also sometimes chewed for pleasure by the Ditidaht Peoples. The foliage has an attractive scent and was admired for its scent long before the arrival of European settlers in its native range. Ditidaht Peoples brought boughs into their homes as an air freshener, whereas Nlakaʼpamux Peoples boiled boughs to create unique plant-based hair perfumes.

The wood is soft and not very strong; settlers thus tended to use this species for paper making, packing crates, and other cheap construction work. The lumber is often paired with that of western hemlock.

Seeds were not brought to England for cultivation until the 19th century. David Douglas first transported seed abroad in 1825. Today, Abies amabilis or Silver Fir is sometimes planted as an ornamental tree in large parks, though its requirement for cool, humid summers limits the areas where it grows well; successful growth away from its native range is restricted to areas like western Scotland and southern New Zealand. Silver Fir is sometimes used for Christmas decoration, including Christmas trees..

title: Abies amabilis


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Emulex

Emulex Corporation was an American computer hardware company active from 1978 to 2015. The company was a provider of computer network connectivity, monitoring and management hardware and software. The company's I/O connectivity offerings, including its line of Ethernet and Fibre Channel-based connectivity products, are or were used in server and storage products from OEMs, including Cisco, Dell, EMC Corporation, Fujitsu, Hitachi, HP, Huawei, IBM, NetApp, and Oracle Corporation. In 2015, the company was acquried by Avago Technologies.

1979–1999
Emulex was founded in 1978 by Fred B. Cox "as a supplier of data storage products and data communications equipment for the computer industry." By 1983, Emulex was able to advertise its products as if it were grocery items: a 2-page spread headlined "One stop shopping for VAX users? Emulex, of course" showed 3 paper bags, each with the Emulex name and logo and each holding a large computer board. One bag also said, "Disk Controllers" while the second bag said, "Communication Controllers;" the third said "Tape Controllers."

In 1992, Emulex spun off what became QLogic.

Much of Emulex's early market was for Digital Equipment Corporation's VAX and PDP-11 systems. Computer History Museum's collections include an Emulex disk drive.

2000 to present
Headquartered in Costa Mesa, California, Emulex employed more than 1,200 people in 2013. In 2000, Emulex acquired Giganet for $645 million, and in 2013, it acquired Endace, based in New Zealand. On April 21, 2009, Broadcom made a proposal to the Emulex board of directors to buy all existing shares of Emulex for $764 million, or $9.25 per share, a 40% premium over the stock's closing price on April 20, 2009. After Emulex's board of directors recommended against the sale, Broadcom increased their offer to $11 per share on June 30, which valued the company at $925 million. On July 9, 2009, it too was rejected Broadcom subsequently withdrew its offer.

In February 2015, Avago Technologies Limited announced it would acquire Emulex for $8 per share, in cash. Avago, a spinoff of Hewlett Packard, merged with Broadcom in May of that year. Avago assumed the Broadcom name.

title: Emulex


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File:Musa Ukungilandela.jpg

Summary
Musa Ukungilandela

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Jon Sable

Jon Sable Freelance is an American comic book series, one of the first series created for the fledgling publisher First Comics in 1983. It was written and drawn by Mike Grell and was a fully creator-owned title. The comic was one of the first of the independent and dark superhero stories of the 1980s and "helped usher in the grim and gritty sensibility that came to define the genre. Beginning in November 2007, it was published as an online comic series by ComicMix.

Publication history
At a convention in the late 1980s, Grell stated that his idea for Sable was heavily influenced by Ian Fleming's James Bond novels as well as drawing on pulp fiction crime stories saying "something like a cross between James Bond and Mickey Spillane's Mike Hammer". Also, many of the stories of Sable's hunting exploits in Africa were influenced by Peter Hathaway Capstick's novels, while Grell also drew on his own military experience.

Jon Sable Freelance lasted 56 issues from June 1983 to February 1988 before being cancelled. While Grell wrote and drew all the covers, his last issue of interior art was #43. Late in this run Grell announced in the comic's own text pages that Tony DeZuniga would soon join him as the new artist. Just what happened to these plans is unclear, but soon the series was suspended, and after a few months, Marv Wolfman was writing and Bill Jaaska was drawing a new series called Sable, with Grell having no part. This lasted 27 issues before cancellation. Marv Wolfman abruptly left the series after issue #23 and comic book fan Steve Kaye took over the writing chores for the final four issues. Fan favorite artist Tim Vigil provided covers for the remaining issues.

A third First Comics series, Mike Grell's Sable, reprinted the first ten issues of the original Jon Sable Freelance series. There was also a tie-in miniseries featuring one of the semi-recurring characters, a thief called Maggie The Cat, at Image Comics in 1996. Only 2 issues were released and the series was never completed. In 1997 Grell announced to write and draw the character in a new black-and-white Jon Sable Freelance from Caliber Comics, debuting in October, but the series never materialized.

After the title's cancellation (and First's ceasing operations), the character made some cameo appearances in some of Grell's other titles over the years. He did not receive his own series again until March 2005, when IDW Publishing released the first of a new six-issue mini-series titled Jon Sable Freelance: Bloodtrail (originally announced as Jon Sable, Freelance: Conspiracy) written and drawn by Grell. IDW have also been reprinting the entire original run in a series of trade paperbacks.

A new series, Jon Sable: Ashes of Eden, began publication as an online series in November 2007, and was published as a 5-issue mini-series beginning in 2009 and ending in 2010.

Ashes of Eden ended with a tease for another adventure titled Jon Sable: Rules of the Hunt, although only the title was revealed at that time. In 2019, Mike Grell revealed some inked artwork and a brief description of the project on his official website: "...the untold story of Sable’s first case… and nearly his last. An African hunter in the concrete jungle sets out after the deadliest prey." Rules of the Hunt was later released as a Kickstarter-exclusive bonus book alongside a reprinting of the incomplete Maggie the Cat mini-series.

Fictional character biography
Jonathan Sable was a bounty hunter and mercenary who previously had been an athlete in the 1972 Munich Olympic Games. After witnessing the terrorist outrages at those games, he married a fellow athlete and they relocated to Rhodesia, where Sable became an organizer of safaris for tourists, and later a game warden. It was during this time his family was murdered by poachers. After avenging his slain family, Sable returned to the US and became a freelance mercenary.

He also has a double identity as a successful children's book writer under the name of "B.B. Flemm". Unlike many such characters, his literary agent is aware of his other identity's activities, but is most persuasive in enforcing his writing contract obligations as well.

Legacy
Jon Sable Freelance was the third release from First Comics and the company's first from a high-profile creator, with the appeal of the comic even outlasting its publisher. The pioneering creator-owned comic was also one of the first of the independent and dark superhero stories of the 1980s and, as described in Critical Survey of Graphic Novels: Heroes & Superheroes, "helped usher in the grim and gritty sensibility that came to define the genre.

Publishers Weekly has described the series as featuring "an unstoppable hero, realism in the weaponry and settings, lots of beautiful women and a combination of action and detection."

KISS frontman Gene Simmons is a fan of the comic and purchased the rights to the series with the hope of turning it into an action movie with Pierce Brosnan as the lead. Simmons even starred in the lead role in an un-aired pilot for the eventual Sable TV show.

Collected editions
The series have been collected into individual volumes by IDW Publishing:

 * The Complete Jon Sable, Freelance (softcover):
 * Volume 1 (collects #1-6, ISBN 1-932382-77-1)
 * Volume 2 (collects #7-11, ISBN 1-932382-79-8)
 * Volume 3 (collects #12-16, ISBN 1-933239-39-5)
 * Volume 4 (collects #17-21, ISBN 1-933239-42-5)
 * Volume 5 (collects #22-27, ISBN 1-933239-68-9)
 * Volume 6 (collects #28-33, ISBN 978-1-933239-70-5)
 * Volume 7 (collects #34-39, ISBN 1-60010-045-7)
 * Volume 8 (collects #40-45, ISBN 1-60010-113-5 )
 * Omnibus Volume 1 (collects #1-16, ISBN 978-1-60010-694-1)
 * Omnibus Volume 2 (collects #17-33, ISBN 978-1-61377-109-9)
 * Omnibus Volume 3 (collects #34-45, ISBN 978-1-93988-808-2)
 * Omnibus Volume 4 (collects #??-??, ISBN 978-1-93988-809-9)
 * Jon Sable, Freelance: Bloodtrail (collects Jon Sable, Freelance: Bloodtrail #1-6, ISBN 1-933239-72-7)
 * Jon Sable Freelance: Ashes of Eden (collects Jon Sable Freelance: Ashes of Eden #1-5, ISBN 1-60010-677-3)

Television
The first series also spawned a short-lived 1987 ABC TV series, called Sable. Seven episodes were filmed. The aired pilot also included Lara Flynn Boyle, as a kidnap victim, in her first acting role.

The TV series was notable only for its changes to the premise, and for introducing supermodel turned actress Rene Russo to audiences as one of the leads. In the TV series, instead of Sable being the public face and masquerading as a children's book author, "Nicholas Fleming" was the children's book author and Sable the mysterious masked do-gooder. Sable was wanted for murder in Africa, and the vaguely effete Fleming persona was the only way he could live safely in Chicago. A new character for the TV series was "Cheesecake" Tyson, played by Broadway actor Ken Page as a hacker friend who inevitably supplied exposition.

Novel
Grell wrote a prose novel featuring the character, simply titled Sable, which was published in hardcover in 2000 and in paperback in 2001. The book was partly adapted from early issues of the comic series, with some changes in chronology.

title: Jon Sable


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Template:Ar-mi-muni

Municipal information: Municipal Affairs Federal Institute (IFAM), Municipal Affairs Secretariat, Ministry of Interior, Argentina.

title: Template:Ar-mi-muni


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Denton and Caldecote

Denton and Caldecote – in Huntingdonshire (now part of Cambridgeshire), England – is a civil parish near Glatton south west of Yaxley. The parish was formed on 1 April 1935 from "Caldecote" and "Denton". In 2011 it had a population of 76.

Population
In the period 1801 to 1901 the population of Denton and Caldecote was recorded every ten years by the UK census. During this time the population was in the range of 83 (the lowest was in 1891) and 157 (the highest was in 1861).

From 1901, a census was taken every ten years with the exception of 1941 (due to the Second World War).

All population census figures from report Historic Census figures Cambridgeshire to 2011 by Cambridgeshire Insight.

title: Denton and Caldecote


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User:Barasoaindarra

es:Usuario:Barasoaindarra eu:Lankide:Barasoaindarra fi:Käyttäjä:Barasoaindarra

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Talk:Liza Powell

Aww, this article is like a harlequin novel.

Merge with Conan O'Brien article
Merge? I nominated this article to be merged with Conan O'Brien since no one really knows who Liza Powell is except in relation to Conan. Any thoughts? Wikipedia brown 07:36, 22 December 2005 (UTC)

-yes true, as unflattering to her persona as that may be Personally i would axe the entire page. It doesnt even warrant a merger. This is a nonentity. Being married to a famous person shouldnt be enough for an article in an encyclopedia.

==

Why is this article still here? Can we just transfer it into one section of the Conan O'Brien page? I also think that the strange header names ("Courted by Consey," "Kids in the Cone-Zone", etc.) are inappropriate for Wikipedia. Skittlesjc 12:34, 24 June 2006 (UTC)

 * I say merge! They've been "merged" in real life, lets now merge them in wikipedia life. Heeheehee I know that's lame. (68.203.243.154 09:48, 30 June 2006 (UTC))

Point is?
Is there another point to this article other than to show her relationship with O'Brien, lol it even goes into detailed sections of how the relationship went. thats all very cute but I say it be merged with Conan O' Brien

title: Talk:Liza Powell


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Zak Baney

Ralph Baney, Jr. (born June 3, 1973), better known by the name Zak Baney, is a record producer, songwriter, screenwriter, filmmaker and photographer. He is known for originating a genre of techno music called acid breaks in 1987, which combined elements of Chicago's acid sound with South Florida's breakbeat style. Also was at the forefront of the Miami bass scene, making low bass frequency recordings for car bass competitions. In addition, is known for his filmmaking-besides making many commercials and music videos, he directed two films that had their premieres at the Cannes Film Festival.

Early life and influences
Ralph Baney, Jr. was born in Jordan to Julia and Ralph Baney, the famed marine biologist, diver, author, and Baptist minister and lived in Jerusalem until the age of eight when they moved to southern Florida. His first musical memories were of his father playing the piano at home in Jerusalem and listening to Elvis Presley and Frank Sinatra recordings. Another pivotal musical awakening was in America hearing Pink Floyd's The Wall playing from a neighbor's boombox.

Sometime later, his mother gave him a turntable and two records-Michael Jackson's Thriller and Newcleus's "Jam On It" and it was the latter that he listened to repeatedly every day after school until the grooves in the vinyl wore out entirely; ironically, years later, he was offered the opportunity to officially remix "Jam On It" by Cosmo D.

Production years
Zak Baney was introduced to acid house music by DJ Sammy Rock, who mentored and educated him on the production side of music as well as often lending him his Ensoniq Mirage sampler. Saving his money, he eventually bought his first piece of gear, Roland TR-808 drum machine and later convinced Sammy to sell him his Roland TB-303. Under his guidance, Zak learned to shape his music and began fusing the sound of Chicago's acid house style with Miami's early electro beats and soon came up with his first track entitled "Acid Breaks", which was considered the first example of the new genre.

Post acid house
After 'white label' pressings, Zak moved on to the world of car bass competitions, which initially started as a fun project for his friends involved in the sub-culture. He would produce low-frequency tapes for them to be used in competition and those very same tapes were soon bootlegged and passed around from one contest to another, eventually making their way to local DJs and producers, helping to create another genre, Miami Bass.

Not long after, he signed onto Chicago's Rhythm Style label, then FFRR and Frankie Bones' label, Nu Futura. He then started his very own labels, Dubtone Records and Locked Groove Records, respectively. This led to many other opportunities, including producing music and sound design for ESPN and The Discovery Channel. He also was part of the crew that opened and started House of Night at the popular Ybor City club, Prana.

Visual mediums
In 2001, Zak moved to Japan to produce for Japanese artists and started Dubtone Records in 2004. In 2006, he ventured into directing music videos and television ads, most notably for Adidas Japan. He won several awards for his music and video work, including Japanzine's 2009 and 2010 top ten best video award for his work with his group Beat Persuasion (Your Touch) and the duo SGF-1 (Castor Sugar), as well as Japanzine's 2010 top ten award for best song for the former group (Your Touch).

He then went on to write and direct, along with Minha Kim, the searing docudrama Last Message in 2011. After holding several screenings of the film to raise money for the victims of the Tohoku tsunami, it was accepted and showcased at the Cannes Film Festival in 2013. Two years later, he wrote and directed the drama Kyodai, starring Yumiko Katayama and co-produced by Yuko Tanaka. This too was accepted and showcased at the Cannes Film Festival in 2015, making Zak Baney the only foreign director in Japan to have two separate films featured there. In 2016, his video for recording artist Costie Payne's song, "Grace And Love", won the top prize of best music video of the year at the LRT Music Video Awards.

Discography
Zak Baney produced and remixed music for the following artists: • Nucleus

• Afrika Bambaataa

• Man Parrish

• Norman Iceberg

• Ladytron

• Nitzer Ebb

• The Dark Esquire

• The Sweeps

• Visitor

• Makoto Togo

• 1.K.G

• Z-Machine Labs

• Beat Persuasion

• Spruill & Baney

• Cavaricci

• Sabastian Thomas

• Nuvolt

• Boys Code

title: Zak Baney


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Diddington

Diddington is a small village and civil parish in Cambridgeshire, England. Diddington lies approximately 5 mi south-west of Huntingdon, near to Buckden. Diddington is situated within Huntingdonshire which is a non-metropolitan district of Cambridgeshire as well as being a historic county of England. Its population at the time of the 2011 census was 139.

History
In 1085 William the Conqueror ordered that a survey should be carried out across his kingdom to discover who owned which parts and what it was worth. The survey took place in 1086 and the results were recorded in what, since the 12th century, has become known as the Domesday Book. Starting with the king himself, for each landholder within a county there is a list of their estates or manors; and, for each manor, there is a summary of the resources of the manor, the amount of annual rent that was collected by the lord of the manor both in 1066 and in 1086, together with the taxable value.

Diddington was listed in the Domesday Book in the Hundred of Toseland in Huntingdonshire; the name of the settlement was written as Dodinctun and Dodintone in the Domesday Book. In 1086 there were two manors at Diddington; the annual rent paid to the lords of the manors in 1066 had been £5 and the rent had increased to £6.5 in 1086.

The Domesday Book does not explicitly detail the population of a place but it records that there was 14 households at Diddington. There is no consensus about the average size of a household at that time; estimates range from 3.5 to 5.0 people per household. Using these figures then an estimate of the population of Diddington in 1086 is that it was within the range of 49 and 70 people.

The Domesday Book uses a number of units of measure for areas of land that are now unfamiliar terms, such as hides and ploughlands. In different parts of the country, these were terms for the area of land that a team of eight oxen could plough in a single season and are equivalent to 120 acre; this was the amount of land that was considered to be sufficient to support a single family. By 1086, the hide had become a unit of tax assessment rather than an actual land area; a hide was the amount of land that could be assessed as £1 for tax purposes. The survey records that there were six ploughlands at Diddington in 1086. In addition to the arable land, there was 40 acre of meadows and 1146 acre of woodland at Diddington.

The tax assessment in the Domesday Book was known as geld or danegeld and was a type of land-tax based on the hide or ploughland. It was originally a way of collecting a tribute to pay off the Danes when they attacked England, and was only levied when necessary. Following the Norman Conquest, the geld was used to raise money for the King and to pay for continental wars; by 1130, the geld was being collected annually. Having determined the value of a manor's land and other assets, a tax of so many shillings and pence per pound of value would be levied on the land holder. While this was typically two shillings in the pound the amount did vary; for example, in 1084 it was as high as six shillings in the pound. For the manors at Diddington the total tax assessed was 5.5 geld.

By 1086 there was already a church at Diddington. The parish consists of 1,292 acres running to the west of the River Great Ouse.

During the Second World War the hall and its park were requisitioned by the government. Between 1939 and 1942 it housed prisoners of war and was used as a transit camp. From December 1942 until August 1943 it was taken over by the 2nd American Hospital, with 4265 casualties treated in the space of only seven months. It then became home to the 49th American Station Hospital, the second largest American hospital in England. Vacated at the end of the war, in 1946 it became a Polish Resettlement Camp. As well as housing Polish military personnel for convalescence, it also served as a maternity unit for Polish women from many areas, and 1073 babies were born there between 1946 and 1948.

In 1948 the Frédéric Chopin Secondary School, a boarding school for Polish children, was established on the site of the hall, and when the Polish Grammar School at Bottisham closed in the 1950s, its pupils were relocated to Diddington. It closed in 1954, with the remaining pupils primarily relocated to Lilford Hall School. The manor house itself has since been demolished.

The village was struck by an F1/T2 tornado on 23 November 1981, as part of the record-breaking nationwide tornado outbreak on that day.

Known as Dodinctun at the time of the Domesday Book in 1086 and Dydyngton by the 14th century, the name Diddington means "estate associated with a man named Dodda".

Government
The parish clerk and the chairman of the parish meeting stood down with effect from 31 December 2014; a parish grouping arrangement was agreed in principle with neighbouring Buckden parish council and was ratified by Huntingdonshire District Council in March 2014.

Diddington was in the historic and administrative county of Huntingdonshire until 1965. From 1965, the village was part of the new administrative county of Huntingdon and Peterborough. Then in 1974, following the Local Government Act 1972, Diddington became a part of the county of Cambridgeshire.

The second tier of local government is Huntingdonshire District Council which is a non-metropolitan district of Cambridgeshire and has its headquarters in Huntingdon. Huntingdonshire District Council has 52 councillors representing 29 district wards. Huntingdonshire District Council collects the council tax, and provides services such as building regulations, local planning, environmental health, leisure and tourism. Diddington is a part of the district ward of Buckden and is represented on the district council by one councillor. District councillors serve for four-year terms following elections to Huntingdonshire District Council.

For Diddington the highest tier of local government is Cambridgeshire County Council which has administration buildings in Cambridge. The county council provides county-wide services such as major road infrastructure, fire and rescue, education, social services, libraries and heritage services. Cambridgeshire County Council consists of 69 councillors representing 60 electoral divisions. Diddington is part of the electoral division of Buckden, Gransden and The Offords and is represented on the county council by one councillor.

At Westminster Diddington is in the parliamentary constituency of Huntingdon, and elects one Member of Parliament (MP) by the first past the post system of election. Diddington is represented in the House of Commons by Jonathan Djanogly (Conservative). Jonathan Djanogly has represented the constituency since 2001. The previous member of parliament was John Major (Conservative) who represented the constituency between 1983 and 2001.

Population
In the period 1801 to 1901 the population of Diddington was recorded every ten years by the UK census. During this time the population was in the range of 156 (the lowest was in 1801) and 216 (the highest was in 1851).

From 1901, a census was taken every ten years with the exception of 1941 (due to the Second World War).

All population census figures from report Historic Census figures Cambridgeshire to 2011 by Cambridgeshire Insight.

In 2011, the parish covered an area of 1300 acre

Culture and community
The village lies along a single street that can only be accessed from the Great North Road. In 1892 Arthur John Thornhill, lord of the manor, commissioned a village hall which is still in use today. Thornhill also built the School House which was completed in 1899. The population of the parish varied between 150 and 220 between 1801 and the Second World War. The presence of Diddington School caused the population to jump to 668 by 1951 before dropping sharply again to 119 in 1961.

Religious sites
The parish church of St Lawrence consists of a chancel with modern north vestry, nave, north aisle, south chapel, west tower, and south porch. There was a church on the site by 1086, but the present church dates from the 13th century when the chancel and nave were completed. The tower was added in the 16th century. The original 13th-century font is still present.

title: Diddington


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Alexander George

Alexander or Alex George may refer to:

 * Alex George (botanist) (born 1939), Australian botanist
 * Alexander L. George (1920–2006), American political scientist
 * Alexander George (philosopher), American philosopher
 * Alex George (motorcyclist), Scottish Grand Prix motorcycle racer
 * Alex George (baseball) (born 1938), Major League Baseball player
 * Alex George (television personality) (born 1991), British doctor and reality television contestant

title: Alexander George


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Jim MacLaren

James E. MacLaren (April 13, 1963 – August 31, 2010) was a motivational speaker and author, noted for his record-breaking performances in the marathon and Ironman triathlon after having his left leg amputated below the knee.

MacLaren was born on 13 April 1963. He was a standout athlete in football and lacrosse at Yale University. Moreover, even before matriculating at Yale he had been a leading athlete at Vermont Academy. In 1985, at the age of 22, MacLaren lost his left leg below the knee in a motorcycle accident, and had to be defibrillated. He recovered, and went on to run the marathon in 3 hours, 16 minutes, and to finish the Ironman Hawaii in 10 hours, 42 minutes.

Then, in 1993, during the Orange County Triathlon, MacLaren was struck by a van during the bike portion of the race and collided with a signpost, rendering him a quadriplegic.

MacLaren's accident inspired members of the running community to raise funds to allow him to purchase a van he could drive with his hands. The fundraiser rose above and beyond the amount of funds necessary, and the Challenged Athletes Foundation was founded in an effort to support other disabled athletes in their efforts.

Again MacLaren recovered, and used a wheelchair. MacLaren then worked as a motivational speaker and author.

He was awarded the Arthur Ashe Courage Award at the 2005 ESPY Awards presentation. He died August 31, 2010, in his sleep.

title: Jim MacLaren


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Paul Engle

Paul Hamilton Engle (October 12, 1908 – March 22, 1991), was an American poet, editor, teacher, literary critic, novelist, and playwright. He is remembered as the long-time director of the Iowa Writers' Workshop and as co-founder of the International Writing Program (IWP), both at the University of Iowa.

Life
Engle was born in Cedar Rapids, Iowa to Hamilton Allen, a livery stable owner, and Evelyn (Reinheiner) Engle. He grew up in the Wellington Heights section of Cedar Rapids. He graduated from Washington High School (Cedar Rapids, Iowa), and later attended Coe College (class of 1931), The University of Iowa, Columbia University, and Merton College, Oxford (where he studied as a Rhodes Scholar 1933-1936). As a student at Iowa, Engle was one of the earliest recipients of an advanced degree awarded for creative work: his first collection Worn Earth, which went on to win the Yale Series of Younger Poets. His second book, American Song (1934), was given a rave front-page review in the New York Times Book Review and was even, briefly, a bestseller. From 1954 to 1959, Engle served as series editor for the O. Henry Prize.

Iowa Writers' Workshop
During his tenure as director of the Iowa Writers' Workshop (1941–1965), he was responsible for bringing some of the finest writers of the day to Iowa City. Robert Lowell, John Berryman, Robie Macauley, Kurt Vonnegut and many other prominent novelists and poets served as faculty under Engle. He increased enrollment and oversaw numerous students of future fame and influence, including Flannery O'Connor, Philip Levine, Mark Costello, Marvin Bell, Joe Nicholson, Sunil Gangopadhyay, Donald Justice, Raymond Carver, Douglas Kent Hall, Andre Dubus, and Robert Bly. During his tenure, Engle raised millions of dollars in support of the program whose shape and direction proved the model for hundreds of writing programs that have followed.

Vonnegut described Engle in a 1967 letter in this fashion: "The former head, Paul Engle, is still around, is a hayseed clown, a foxy grandpa, a terrific promoter, who, if you listen closely, talks like a man with a paper asshole."

In 1967, following his departure as director of the workshop, Engle and future second wife Nieh Hualing co-founded The University of Iowa's International Writing Program, which provided for dozens of published authors from around the world to visit Iowa City each year to write and collaborate. Engle left the Writer's Workshop permanently in 1969 to devote himself full-time to the international program. One of these various programmes' enduring legacies was that they helped mainstream humanist ideals of literature and writing: The most famous principles advocated (though not created by the workshops) were writing from self-knowledge (write what you know) and with self-discipline (show, don’t tell), with Engle summarizing his philosophy as "sensations, not doctrines; experiences, not dogmas; memories, not philosophies.".

Death and legacy
At the time of his death (in Chicago's O'Hare Airport on his way to accept an award in Poland), Engle was the author of more than a dozen collections of poetry, a novel, a memoir, an opera libretto (for Philip Bezanson), and even a children's book. Engle wrote numerous articles and reviews for many of the largest periodicals of his day.

His papers are held at the University of Iowa and Coe College.

Poetry

 * Worn Earth, Yale University Press, 1932.
 * American Song, Doubleday, 1934, reprinted, AMS Press, 1979.
 * Break the Heart's Anger, Doubleday, 1936.
 * Corn, Doubleday, 1939.
 * New Englanders, Prairie Press (Muscatine, IA), 1940.
 * West of Midnight, Random House, 1941.
 * American Child: A Sonnet Sequence, Random House, 1945
 * revised and enlarged edition published as American Child: Sonnets for My Daughter, Dial, 1956.
 * The Word of Love, Random House, 1951.
 * Book and Child: Three Sonnets, Cummington Press (Iowa City, IA), 1956.
 * Poems in Praise, Random House, 1959.
 * Christmas Poems, privately printed, 1962.
 * A Woman Unashamed and Other Poems, Random House, 1965.
 * Embrace: Selected Love Poems', Random House, 1969.
 * Images of China: Poems Written in China, April–June, 1980, preface by Hualing Nieh, New World Press (Beijing), 1981.

Other

 * Always the Land (novel), Random House, 1941.
 * A Prairie Christmas (nonfiction), Longmans, Green, 1960.
 * Golden Child (novel), Dutton, 1962.
 * Who's Afraid?, Crowell-Collier, 1962.
 * An Old-Fashioned Christmas, Dial, 1964.
 * Women in the American Revolution, Follett, 1976.

Editor

 * 1954–59 Prize Stories: The O. Henry Awards, six volumes, Doubleday.
 * (With Warren Carrier) Reading Modern Poetry, Scott Foresman, 1955, revised edition, 1968.
 * Homage to Baudelaire, on the Centennial of "Les Fleurs du Mal," Cummington Press, 1957.
 * (With Henri Coulette) Midland: Twenty-Five Years of Fiction and Poetry from the Writing Workshops of the State University of Iowa, Random House, 1961.
 * (With Joseph Langland) Poet's Choice, Dial Press, 1962.
 * On Creative Writing, Dutton, 1964.
 * Midland II, Random House, 1970.
 * (And translator with wife, Hualing Nieh) Poems of Mao Tse-Tung, Dell, 1972.
 * (With Rowena Torrevillas and Hualing Nieh Engle) The World Comes to Iowa: Iowa International Anthology, Iowa State University (Ames, IA), 1987.

NB: for further reference, Richard B. Weber (Library of the University of Iowa, 1966) has compiled a comprehensive bibliography entitled Paul Engle: A Checklist of books Paul Engle authored, as well as of publications he edited or to which he contributed.

title: Paul Engle


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Talk:Kapp Records

Untitled
This site constitutes DAVID Kapp as floater of Kapp-records. The artilcle about "Jack Kapp" consitutes JACK Kapp as floater. What is right?

Separate entry for David Kapp
There are two infoboxes here, one for the record label and one for David Kapp. Looks crowded on the right column. If he's notable, and it looks like he is, someone might want to create a separate entry for David Kapp. –Vmavanti (talk) 17:36, 21 July 2016 (UTC)

Katt Records listed at Redirects for discussion
An editor has asked for a discussion to address the redirect Katt Records. Please participate in the redirect discussion if you wish to do so. signed,Rosguill talk 01:16, 13 May 2019 (UTC)

title: Talk:Kapp Records