Kim Heechul Sheds Tears... T____T

Kim Heechul, who recently made a comeback with his acting job through SBS’s new weekend drama “I love you ten million times” has revealed that he had shed tears because of the other members’ honest and warm words.

Kim Heechul who had debuted as an actor through KBS drama “Sharp 2″ in 2005 in a recent interview with Starnews has said that it had taken him a lot of time to remember all the name of SJ’s members.

Kim Heechul said “I had a lot of hard time with Super Junior’s members because I spend too much time on acting”, “There was a time I was in a drama so I couldnt go to practice room. So when I came to there after a long time, the other members were like ‘Hyung, we had practiced with your’s spot left blank. You simply can join in later’ and ‘I only think about you but you just see the members that you’re close with, I feel so sad”

He continued with “In the restroom, my tears pour out without knowing” and “I feel both sorry and thankful to other members at the same time”, “I only think about myself that need doing well. I’m so happy that I can be with the members like that”

In fact recently, Super Junior have had a summer vacation in Kangwondo, they had time to share things that they can talk to each other because of busy schedule and also, strengthen their true friendship.

Kim Heechul said “Now the teamwork of Super Junior is the best”, “I’m a person who has change my own mind, the wall (that I built around my heart) has been dissapeared completely and because I have them (the other members) who are really like a family that I truly feel happy and thankful every second” showing his love for his members.

Original article is here

Translated by evanesco@sj-world.net

May take out with full credits

[Via http://sup3rjunior.wordpress.com]

From Lifestyle to Deathstyle

Baby Boomers invented ‘the lifestyle choice’ but now they’re choosing a death style, the natural way of death.  Dr. Rachael Kohn interviews Zenith Virago, co-author of The Intimacy of Death and Dying, who established the Natural Death Centre in Byron Bay based on an English model, and set up a natural burial ground in Lismore, in northern NSW.

She also interviews voice empowerment coach Ganga (Karen) Ashworth who uses voice training to ease the process of grief.

This interview first aired on Radio National’s show “The Spirit of Things” in July 2009. If you are unable to listen to the podcast, you can read the full transcript on Radio National’s website here.

[Via http://blog.livingyears.com]

Hatch Expects Little Republican Support for Baucus Health Plan

Senator Orrin Hatch (R-UT) predicted today that “few Republicans are likely to support the compromise healthcare proposal floated in the Senate Finance Committee,” according to The Hill.

"I can’t support what Sen. Baucus is arguing for, and I’m not sure any Republicans can," Hatch said in an appearance on MSNBC this afternoon.

Hatch said that “any bill to emerge from the Senate would likely end up being a Democratic bill, and not joined in by Republicans — even the most centrist of lawmakers.”

"There’s no question about that," he said when asked if it’d be a Democratic bill. "I really sincerely doubt it if Olympia or Susan will go with them. And I really doubt Chuck Grassley or Sen. Enzi would go with them."

[Via http://senatus.wordpress.com]

Second Interview

My second interview for this research project was with a theologian and academic from a local university’s Divinity School. Sue, as I’ll call her, is now retired, but worked to bring some programs and classes looking at ecology and theology together during her duration at the university. She also does volunteer work in the religious environmental arena.

When I asked her about her personal connection to the world of environment and spirituality, she responded,* “All creation is sacramental, a revelation of the God. The here and the now… The universe is alive. There is no such thing as ‘secular.’ I believe in one divine spirit which gives life and spirit to everything. To trees, to rocks, to us… We are all embodied spirits. It is sacrilegious, sinful, to act otherwise. We are part of one integrated divine revelation.”

Chapel

It is this conviction in myself, that everything is sacred, that everything is part of the divine (however you may define that, even if the definition is strictly non-religious and much more scientific or ecological), that started me on this research project. Sue and I have different religious backgrounds, but we certainly agree on this point. And it is a point that I am seeing again and again in my reading as well.

I asked Sue what role she saw for the religious environmental movement in helping bring about transformation or social change that would move the world in a more sustainable direction. She replied, “The role of any church is to facilitate and enhance our relationship with the divine. It is to create the environment for this to happen. Each age, each era has its call or purpose. The Great Work of our generation, as Thomas Berry said, is to turn this around, to move from a era of domination to an ecological age. The Great Work of the church is the same – to teach the ecological age, to model it. Our well-being and our souls are connected to this work.”

Further, she went on, “Religion does not provide the answers about what needs to be done; it grounds us to be able to make the changes we need to make.  It provides incentive, reason, and command to do the hard work of making the world a better place.”

I remarked that during this quarter, as I read about environmental degradation, pollution, climate change, the terrible challenges that face us – and yes, possible ways to address these issues – in my Environmental Science class, I found myself deflated and sliding into hopelessness. But when I turned to my reading for this course of study, I found my hope and my faith in our ability to create change returning. My reading on eco-spirituality made me feel better, and hopeful, every time. I have been reflecting that this grounding and foundation may be one of the real values of incorporating spirituality into environmental work.

Sue agreed. “Jesus taught us that resurrection, newness, and change is always possible. That is one of his core teachings. Losing hope is losing faith.” Additionally, “God works through us. We have to do the work for God’s work to be able to come through.”

Like my first interview, I went away inspired, and with several more books for my reading list.

* My quotations are not word-for-word what Sue said, but do capture the direction and main points of our conversation.

[Via http://environmentspirituality.wordpress.com]

Boston Showcases Solar Power Potential with Web GIS: Podcast Interview

ESRI Podcast; Greg Knight, senior GIS application developer for the Boston Redevelopment Authority, discusses the Solar Boston map that allows users to see active renewable energy installations within the city and to calculate the solar potential of building rooftops. The map was created by the Boston Redevelopment Authority in cooperation with the Solar Boston Program using several ArcGIS tools, including ArcGIS Spatial Analyst and the ArcGIS API for Flex.

• Listen or download: MP3 [10:44 | 4.95 MB]

[Via http://gisandscience.com]

Meet: Dead and Divine

Who are they?

Dead and Divine, a Burlington-based quartet who spew convulsive post-hardcore spiked with enough venom, melody and rhythmic pliability to intoxicate the masses. Their potent sophomore full-length, The Machines We Are, comes out on Aug. 4 on Distort, and was produced by the legendary GGGarth Richardson (Rage Against The Machine, Rise Against) and Eric Ratz (Billy Talent, Cancer Bats), the latter of whom also mixed and engineered the record.

So they’re a screamo band, right?

Oh no, you didn’t. The boys grumble they are incorrectly labelled as screamo all the time, even though singer and frontman Matt Tobin’s half-guttural, half-clean vocals lack the nasal whininess associated with the genre.

“It’s just annoying,” he says. “I think even the whole term emo is annoying. If what it means is ‘emotional,’ then every band or artist in the entire world can be called emo — you write songs about things that happen in your life that are good and that suck.”

Though their sound draws comparisons to metalcore vets Poison the Well, guitarist Chris LeMasters believes their music is just as indebted to several alt-rock acts who dominated radio in the ’90s.

“A lot of the chord progressions in certain songs are totally Soundgarden, Smashing Pumpkins, Deftones kinda shit.”

Just how divine are they?

You’d be surprised. While recording The Machines We Are, their studio was perennially littered with nudie cards and midget porn, but they blame it all on GGGarth. “Every day he would jokingly rag on us for being a rock band but never bringing in any girls,” says LeMasters. “So one day he brought in a full deck of porno cards and said, ‘The fat, stuttering record producer has to bring in some pussy for all of you.’ He’d also make us watch all this midget porn.

“The coolest thing about GGGarth was he wanted to make everyone super-comfortable and wanted to be your bro. He wasn’t as scary as I thought he’d be. He was more of a wiener, and I mean that in a nice, endearing way.”

Perhaps these misguided souls need a Benny Hinn faith healing?

That won’t work too well. Dead and Divine have serious beef with religious zealots. “Neon Jesus” was inspired by the hypocrisy the band observed while touring the Bible belt in the US last year. “We played this one venue…. There were signs everywhere warning people not to swear because it was a Christian community centre for kids,” says Tobin. “We ended up staying at the venue’s green room…. Everyone there was smoking and getting completely hammered. The pastor who owned the venue was just hanging out, getting drunk and swearing while a 14-year-old girl was getting finger-banged beside him. I was, like, ‘This is such a joke. It’s all a front [for] money.’”

What else grinds their gears?

“The Machines We Are is about how I find a lot of people are cold nowadays,” explains Tobin.

“Everyone has that American Psycho–era, ’80s mentality.

Lemasters elaborates: “All you, all for yourself, fuck having real friends, fuck doing anything for anybody unless it benefits you. I honestly feel like it’s a new trend. It’s cool to be an asshole.”

Originally appeared in Eye Weekly

[Via http://rotoswagger.wordpress.com]

Mike Gorman Interview pt4

See here for part 1, part 2, and part 3 of the interview.

9) How do you see your work on non-violence fitting into your discussions of co-crucifixion and theosis?

I have a whole chapter on this in Inhabiting, but basically because I see the cross both as the definitive theophany and as the display of God’s nonviolent way of reconciling enemies, participation in the life of this God must take on God’s nonviolent character. I think that is Paul’s perspective, and for him it is part and parcel of justification by faith/co-crucifixion.

10) How do you think Paul`s understanding of participation in Christ relates to the Platonic and Aristotelian understandings of participation?

I am not an expert on either Plato or Aristotle, but I suspect that Paul is not indebted to either tradition for his experience and understanding of participation. Paul’s participation in Christ is fundamentally narrative, kinetic, and missional by virtue of being a sharing in the story and reality of God’s self-giving love displayed especially in Christ’s incarnation and death. Thus participation is neither an end in itself nor static, both of which may be more appropriately attributed to certain philosophical traditions.

11) Could you comment on the timing of justification? It seems that you describe justification as a process in distinction to those who make it more an ‘already’ kind of thing, which could make some Protestants a little uncomfortable.

I am not sure I would describe justification as a process as much as it is a mode of existence that has an initial point and an eschatological culminating point. That’s somewhat similar to Tom Wright’s idea of justification having two moments. I would also stress the time between the two as part of justification. The justified live a life of justice, not as some supplement to justification understood as a finished reality, but as the embodiment of justification itself.

Here’s a relevant quote from chapter two:

What justification by co-crucifixion will imply, however, and not surprisingly, is that a theological rift between justification and sanctification is impossible, because the same Spirit effects both initial and ongoing co-crucifixion with Christ among believers, a lifelong experience of cruciformity or, in light of chapter one, theoformity—theosis.

If that makes Protestants uncomfortable, so be it!—and blame Paul, not me. He’s the one who won’t limit “”just-“ (dik-) language to some past event. In Christ we become the justice of God. That’s justification! That’s theosis!

Thanks again, Ben!

Thanks to you, Mike.

[Via http://dunelm.wordpress.com]