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Do you remember what car you were driving, or how your hair looked? How old were your kids? This is an update to the 45.31.0 software for the Motorola ATRIX. This update includes several improvements to device performance. For optimal future device performance. Patch for Android browser vulnerability. The software on Motorola's upcoming Atrix 4G has already been subject to some stern (and premature) scrutiny, but here's some rather more concrete information about it, courtesy of the company's own spec page for. Patch Lead for Motorola Atrix. Phone-to-Antenna connector lead for Motorola Atrix MB860. Sad but true, eight months is the new eight years in the smartphone industry, and that measly old Atrix already has a successor. Whereas the Atrix 4. G was a major step for AT& T in terms of both Android and network strength, the Atrix 2 is less of a trailblazer. And this type of incremental update seems like the business model that Motorola is building for itself (see Droid X/X2, Droid line). But for the consumer, how can you tell when an incremental update is enough to fork over more money? And in the Atrix 2's case, is an incremental update enough to compete with some heavy hitters during this holiday season, perhaps the most exciting time for Android since its birth in 2. The Atrix 2 is a large phone, in terms of both footprint and girth. Make no mistake about it: the Atrix 2 won't have any “world's . I've used some of the biggest smartphones on the block, yet the Atrix 2 managed to surprise me. It's not necessarily bigger that say, the HTC Thunderbolt, but the size, combined with curved edges and relatively thick profile, sure make the Atrix 2 noticeable. It's thinner than the original Atrix but that's not saying much: It's still 1. Samsung's. Galaxy S II would cringe at. Another thing that you'll notice about the Atrix 2 is the less- than- top- notch build quality. The Atrix 2 is entirely too plasticky. The back cover, a rubberized sheet that prys off without much cooperation, is extremely flimsy, and even the bezel that surrounds the Atrix 2's screen feels cheap and breakable. When I first held the Atrix 2 I felt like it was a phone that I might be able to win out of a claw machine. One upside to this build quality: weight. Despite its heft, the Atrix 2 is relatively lightweight. A brick it is not. The Atrix 2's physical saving grace is the beautiful display. A 4. 3- inch q. HD screen with 9. Gorilla Glass, the Atrix 2's display is a beauty. Colors are vivid and text is crisp and sharp. And yes, you'll notice! The Atrix 2 looks much better than the Bionic and as we see with the Droid RAZR, Motorola is improving its screen technology every day. Other hardware odds and ends: the micro. SD card doesn't require battery removal to install, which is such a treat. And the rear speaker suffices but I've heard much, much better. Don't throw away your stereo. Departing from its commitment to Tegra 2, Motorola has switched its processor- of- choice to Texas Instruments, and the dual- core OMAP 4. Atrix 2 is the beautiful result of that decision. Clocked at 1 GHz, it might not be the fastest on the market, but I couldn't tell. I noticed nary a slowdown, and was never left wanting more. The processor handled anything I threw at it, whether it be HD video or some severe multitasking. And combined with 1 GB of DDR2 RAM, the Atrix 2 is a powerhouse. Also under the hood is a radio capable of handling AT& T's HSPA 2. Aside from sheer processing power, the Atrix 2 screams thanks to the network's “true 4. G” speeds. Let me preface this by saying that AT& T needs to get its act together. This 4. G falls somewhere between the measly speeds we saw on the Atrix 4. 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It's not the best in the biz, and you're going to want to keep a spare/charger handy if you'll be away for more than about 1. But with careful use, I easily got through the majority of the day on a single charge. Some other odds and ends. UMTS 8. 50/1. 90. GSM 8. 50/9. 00/1. Internal memory: 8 GB ROM, 1 GB RAM, 2 GB micro. SD. The Atrix 2 is running Android 2. Gingerbread underneath Motorola's evolving and, dare I say usable, custom skin. Have you ever used Android? Then you know what using the Atrix 2 is like. It's great to see that Motorola managed to ship with the absolute latest version of Gingerbread, but you know what's not so great? No Ice Cream Sandwich. I would imagine that the Atrix 2 is lined up for the upgrade in due time, but just be aware that if you commit to two years for an Atrix 2, some of your friends might get ICS before you. Bummer. And about that custom skin: it's a work in progress, and gets better with each new device. It is absolutely identical to what we saw on the Bionic and the Droid X2, but performance is noticeably better than the latter. Things are snappy: apps open without hesitation, and multitasking is a breeze. Bootup time is notceably quick, too. Is this due to the Atrix's heavy- duty processor? But I'm willing to bet that Motorola has been working dilligently on improving performance. Whereas the X2 lagged even when being pushing along by its dual- core processor, the Atrix 2 chews through tasks. Motorola is doing some heavy duty tinkering. Preinstalled are all of AT& T's usual suspects, including its Live TV, Music Store, and Yellow Pages, among others. And let us not forget Zumo. Cast, Motorola's file- sharing software that is just tops. It really works great. You'll need to create an account, and download Zumo. Cast to your PC or Mac. Once set up, you cans stream photos, videos, and music from your home computer to your Atrix 2. 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They're faster than what we've seen on the Droid line and even the Bionic, but the Atrix 2's camera is not my favorite. I've seen much better photo quality both Samsung and HTC hardware, and those cameras have faster start- up times and more user- friendly interfaces. It gets the job done, but again, it certainly lags behind its Samsung and HTC competition. Lap. Dock. From what I can tell, Motorola is looking to create a niche for itself in the smartphone market with its Webtop capabilities. My advice to Motorola: big mistake. Let me try to put this as concisely and nicely as I can: the Lap. Dock that Motorola wants you to shell over $2. It's slow, it's awkard, and the software is still so far from primetime. At this point I doubt that the hardware Motorlola is including inside its smartphones is enough to handle the demands of the Lap. Dock. Web browing is crazy slow, and don't even bother trying to do much else with it. 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Due to its commercial success, an expansion pack was released; Age of Empires II: The Conquerors, followed by a Gold Edition, which bundled together the two games along with a bonus map and game matches recorded by Microsoft strategy experts. The HD Edition includes both the original game and the expansion The Conquerors, as well as updated graphics for high- resolution displays. It also supports user- generated content through the Steam Workshop and multiplayer games provided through the Steam servers. It required the HD version to be installed first. Later, in 2. 01. 5, the new expansion Age of Empires II HD: The African Kingdoms was added, giving a total of 2. The game begins in the Dark Age, where very few buildings and units are available. After a short time when requirements are met, the user gains the ability to advance their civilization beginning with the Feudal Age, where more upgrades, buildings, and units become available. The next age is the Castle Age, in which the powerful castle may be built, and used to produce powerful units including the unique unit of each civilization. Finally, the user can reach the Imperial Age, which is reminiscent of the early years of the Renaissance. Once the user has reached the Imperial Age, they gain access to all the upgrades, units, and buildings that may be built and researched for their specific civilization. The player has the power to order them to move or attack (all units except for Trade Carts, Transport Ships and Trade Cogs), construct new buildings, gather necessary resources (Villager units), and perform a range of other tasks, such as repair damaged buildings or garrison inside Castle or Town Center for safety. Besides a more realistic rendering of object size, the map features a more varied terrain with additional texturing options. In the scenario editor, desert is replaced with dirt and has three different variations, based on the number it is given. 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Gold and food are used for constructing units and researching technologies. In most cases, these resources can be traded for one another at the market, but with a small price: tariffs must be paid. Often, one of the difficulties of most scenarios or campaigns is that it usually has a small supply of a resource, often gold or stone which is usually controlled by the enemy, forcing players to exchange resources at the market. Gold and stone can be mined from deposits found throughout the map. Age of Empires II : Gold Edition :Age of Empires II + Age of Empires II : The Conquerors : Age of Empires 2 : The Age of Kings patch fr AoE 2 : The Age of Kings AoE II : The Age of Kings AoE 2 The Age of Kings AoE II The. AGE OF EMPIRES II: THE AGE OF KINGS - 2.0B PATCH UNOFFICIAL is available for immediate download. Note: FilePlanet is no longer being updated and is in the process of being archived. FilePlanet: Powered by IGN. Greetings, Wololo Warriors! 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Although both gold and stone mines are easily depleted, players can produce an infinite supply of gold at a steady pace by building trade carts from the market or cogs from the dock to trade with other players and exchange it for stone at the market. Acquiring relics can also produce gold, though at a slightly slower rate. Food is found at the start of the game often in form of berry bushes that appear near the starting town center of each player as well as hunting animals (deer, boar, or sheep) or fishing along the shoreline. Although natural forms of food are easily exhausted, they can be replenished indefinitely by building Farms, creating Fishing Boats from the Dock and using them to build Fish Traps, provided that enough wood is stockpiled. To advance through the ages, certain requirements must be met, such as building certain structures and the payment of resources at the town center. Each has a distinct personality, with particular strengths and weaknesses patterned on the real civilizations. Each civilization also has some unique units (ships and warriors) with more- or- less historically accurate names, e. Mameluke for the Saracens. The game's civilizations are sorted into four different architectural styles. These civilizations can also be classified by their military nature. Cavalry. Infantry. Ranged. Goths: Cheaper Infantry and created faster; with Huskarl, which is highly resistant to ranged attacks. There is also a Standard Game feature, which pits a player against a set number of computer players for control of a map. The usual goal in standard games is to defeat any enemies and force them to surrender, but other goals, like building and protecting a special type of building (called a . Only the William Wallace and Joan of Arc campaigns allow players to control the said character as a special unit, although Genghis Khan makes a short appearance at the start of his campaign, and in the final mission of the Barbarossa campaign, the player can control a wagon carrying a barrel containing Barbarossa's dead body. The campaigns usually start with a range of existing resources, buildings, and units already in place, thus avoiding the laborious process of building a nation from nothing. The original game's campaigns include those of William Wallace (a tutorial campaign), Joan of Arc, Saladin, Genghis Khan, and Holy Roman Emperor Frederick I Barbarossa. Each campaign consists of 6 missions. While in multiplayer mode, you are not permitted to use the in- game cheats. Previously, Microsoft Zone was a popular online destination for multiplayer, but this service ended on 1. June 2. 00. 6. However, other 3rd party services have spawned due to player preference, and Gamespy Arcade's incompatibility with Windows Vista. Instead of squandering villagers to spy on enemy positions, the computer would instead select a more capable military unit that has high range and speed if applicable. The computer will never send villagers to enemy territory unless constructing isolated military outposts or resources are extremely scarce in their territory. Military units controlled by the computer are now less likely to move and distribute themselves equally around the map unlike in previous editions and are now more likely to remain coalesced in a particular location unless provoked by the enemy. If allied to the player, the computer will no longer change their diplomatic stance to enemy if under friendly fire by area of effect damage. Tributing resources to enemy players is now impossible from this edition onward. To acquire technology, the player must first construct buildings. Each building offers a range of technology which can be researched, for a price. Technologies build upon each other. As technologies are researched, a wider range of buildings and units become available. Technologies may benefit military units (by perhaps increasing their defense attributes), civil units (villagers can benefit from technologies that make them move faster and therefore collect resources more efficiently, etc.), or buildings (e. Technologies vary greatly in benefits and costs. Early in the game, players must constantly assess priorities and allocate scarce resources between creating new units, upgrading existing units, and researching to upgrade to the next Age. However, too much emphasis on researching technology and moving through the Ages without creating military can leave a nation defenseless. On the other hand, putting resources into a large population at the expense of progress can lead to defeat if the enemy has progressed and is able to field a small but more powerful attack force. This technology generally benefits the unique units of the civilization or enables some special upgrade which is not available to other civilizations. In addition to this, some civilizations also have some inbuilt technologies or upgrades. The special abilities of each civilization vary greatly and are roughly based on the specialties of the civilizations as they were in the 1. Once placed within a monastery, a relic steadily generates free gold for the civilization that holds it (this reflects the historical realities of the power and influence that possessing famous relics brought to a church). To capture a relic from an enemy monastery, the monastery must be nearly destroyed. 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Some teams still stand today and some have unfortunately. We would like to take this opportunity to thank. Ar. Team, Cool. PHat, Cracks. Latino. S, Fixdown. ICU, MP2k, PEDi. Y, Resurrection, REVENGE Crew, TSRh, Unpack China. VDown, and all at China Serials. K and the Asta. La. Vista guys. Not. forgetting, or course, the biggest greeting of all to YOU! Reach us on our forum! BEWARE: Arian Biased Translations. Below are the Bibles Jehovah's Witnesses will quote to support their false doctrine. They quote them profusely. The fact is that Anti- trinitarians must scrape the bottom by shopping the world and coming up with obscure, corrupt Bibles written by liberal minded Bible haters, with low grade scholarship, no one has ever heard of to prove their point. Often Jehovah's Witnesses will provide a list of up to 5. We have not discussed them because most of them are not Bible translations, but one man's a commentary where in he translates the single Bible verse. These men are usually anti- trinitarians themselves, so the vast majority amount to self- quoting. Bibles frequently quoted by Jehovah's Witnesses. Cotton: Fantastic Night Dreams PlayStation. Translation Information; Cotton. Patch for Fantastic Night Dreams - Cotton Original by SUCCESS.Clarence Jordan (July 29, 1912 – October 29. Among the latter are his well-known Cotton Patch series. His translation of Ephesians 2:11-13 is typical. Luke 10.25–37 according to Clarence Jordan’s Cotton Patch Version of Luke and Acts (Clinton: New Win Publishing, 1969), 46–47. 12 Hearing Parables in the Cotton Patch Clarence Jordan (1912-1969) was an unusually able interpreter of Jesus’ parables. Not only his academic study, but also his. Cotton Patch Parables of Liberation Clarence Jordan Edited by Bill. See a random page in this book. Cotton Patch Gospel: Hebrews and the General Epistles (Volume 4). This page includes information about the Cotton Patch Gospel translation of the Bible. Return to SBL Forum Archive Rewriting the Cultural Myths: Clarence Jordan and the Cotton Patch Gospels. Clarence Jordan was a white southerner. SBL Publications. Rewriting the Cultural Myths: Clarence Jordan and the Cotton Patch Gospels. Frederick L. Downing. Clarence Jordan was a white southerner who became so profoundly concerned about the “ordinary reader” of the New Testament gospels that, thirteen years before the beginning of the Civil Rights Movement, he established an interracial farm in southwest Georgia between Americus and Plains as a “demonstration plot” for the true kingdom. Later, Jordan began to translate the New Testament into the idiom of the region. The 'Cotton Patch' Gospel is a colloquial translation of most of the New Testament by Southern Baptist minister Clarence Jordan. The Cotton Patch Gospel recasts the stories of Jesus and the Apostolic letters into the language and culture of the mid-20th century South. He called this translation for the ordinary reader a “cotton patch” version, and he actively sought a genuine “flesh and blood” reading from a southern perspective. The purpose of this paper will be to “contextualize” Jordan’s rewriting of the gospel and to show that his reworking of the New Testament was at the same time an effort to rewrite the cultural myths and present a new portrayal of the humanity of God. Jordan wrote in a personal journal that he was taught a song in Sunday School: “Red and yellow, black and white, they are precious in his sight. Jesus loves the little children of the world.” But on reflection, Jordan knew that the people of his culture were telling him a different story. Blacks must be kept in “the place of servitude and inferiority.”. Although Jordan’s region had become known for its orthodox theology, world missions, and gracious hospitality, the message of Jesus competed with some powerful myths, the most fundamental of which was the American Dream. Early citizens envisioned America as a new Israel, but the Native American Indians were seen as the Canaanites of old. So the founding of the noble experiment was built on a primal crime—the Indians were often deprived of human rights if not life and liberty. The beginning of this new society was witness to another major crime, namely, slavery. Countless numbers of Africans with their own native culture and symbol system were forced to take up a role in the European dream—a dream that for the Africans became worse than a nightmare. The dark side of the American myth merged with the plantation system. These cultural myths seem to have been undergirded by a human propensity toward a false division of the human family—a deeply held conviction that some divine providence had made one’s tribe, race, or religion uniquely superior to others. Clarence Jordan, therefore, came to see that the southern church was propped up and controlled by deep- seated cultural myths that were most visible as a “plantation mentality,” acting as a “god above God”—a powerful set of cultural mores and values that mitigated against a true spiritual life and therefore gave a perverse understanding to issues of race, wealth and property, and war. How does one call the church to a deeper and more profound spiritual life? How can one work to revise false images of the human family that are deeply embedded in culture? How does one deal with the power of the mythic tradition and the popular images of selfhood promoted by the culture itself? How can one address the issue of the rift between the life of the spirit and the daily life of the ordinary reader? Can this form of bifurcation be addressed with a translation of the text? Is there a particular hermeneutical perspective that is necessary to address this issue? What images of Jesus are most helpful in addressing these problems? The Jesus Event and The Re. Creation of the Southern Church Though Matthew and Mark both understand Jesus to be a prophet, Luke seems to place an even greater emphasis on this role. In Luke, Jesus is born and dies as a prophet. Clarence Jordan seized this prophetic image and proclaimed the central identity of Jesus as a rebel prophet—not a southern rebel, but one who leads a revolution in values. The Gospel of Luke, so read, provides a socio- political platform for the rebel Jesus who leads in this revolution of values. The baptism of Jesus is thus a commissioning of the prophet, and the temptations a testing of the prophet’s commitment. And he went all around in the rural areas preaching and dipping in the water—a symbol of a changed way of life as a basis for getting things straightened out.” What does John say to the folks in the “rural areas”? You must give some proof that you’ve had a change of heart. And don’t start patting one another on the back with that . Now if you’ll just let me be boss, I’ll put you in charge and turn everything over to you.”. Then the Confuser had one final offer. The Confuser took him to Atlanta to the steeple of the First Church and said to Jesus, since you are God’s man “jump down from here, because you know the scripture says, . He went to his hometown of Valdosta and to church on Sunday, where he was asked to preach. It is here that Jesus began to set out his platform in social terms. Jesus read from Isa 6. The Lord’s spirit is on me; He has ordained me to break the good news to the poor people. He has sent me to proclaim freedom for the oppressed . There were a lot of white widows during the time of Elijah . Instead he stayed with a Negro woman over in Terrell County.”. The meaning of this encounter seems to be the announcement of what Jordan calls the God Movement—a new regime is at hand in which the rich will give to the poor, captives will be made free, and people will have a new understanding if they accept the news. The reader discovers the revolutionary prophetic nature of Jesus the Rebel in Jordan’s translation of the Sermon on the Plain (6: 1. With the large crowd all around, Jesus turned to his disciples and began to instruct them concerning the God Movement. He began by saying, “The poor are God’s people, because the God Movement is yours. But it will be hell for you rich, because you’ve had your fling. It will be hell for you whose bellies are full now, because you will go hungry.”. The Sermon on the Mount, or in this case the Sermon on the Plain, is therefore the core teaching of the faith or a manifesto for the God Movement. This text moves from the foundational social and economic issues to include models of the human, relationships with the other (race), and violence and warfare. In this core teaching, the rebel Jesus gives a revolutionary command: “Love your enemies, deal kindly with those who hate you, give your blessings to those who give you their cursing, pray for those insulting you.”. When commenting on this stage of human history represented by “limited love,” Jordan exposed and critiqued the cultural mores and myths embedded in the American self- understanding. In a sermon titled “Loving Your Enemies,” Jordan tells about an epitaph that he read on a tombstone from the frontier days in Mississippi: “Here lies John Henry Simpson. In his lifetime he killed 9. Indians and he lived in the blessed hope of making it 1. Jesus.” How can one kill 9. Indians and fall asleep in the arms of Jesus? This can happen only if the Indians are made into sub- humans and not counted. For the law of the land was that if a person killed one white man, he would get the death penalty. By the same logic, Jordan thought, a nation in the time of war could drop a bomb on yellow people and destroy two entire cities and those involved would be rewarded with the highest military medals. The conventional logic found in these examples is that of “limited love”—love only your neighbor or those of your race or nation. This Jesus demands a response of love to those outside of the group—to respond positively to Black Americans and to all those who are somehow “other.” Jordan prophesied that we as Americans will learn to take this step of “unlimited love” or we will perish in the folly of “limited love” or even with the use of “unlimited retaliation,” which seems to rule many military departments. But what is the nature of “unlimited love” and what will it mean for Jesus the Rebel and those who follow him? The Road to Atlanta and the Scandal of Unlimited Love. At the end of chapter nine, Luke begins to describe a long travel narrative that will take Jesus to Jerusalem. Jordan transposes Jerusalem for Atlanta. The question of “unlimited love” remains in the background for the reader/participant. What follows at the end of this road is the story of Jesus’ ministry in Jerusalem and the passion. The story of the passion is presaged in as much as Luke says at the outset that Jesus “set his face to go to Jerusalem.” Jordan put it this way in the Cotton Patch Version: “Now when the days for his arrest approached, he set his heart on going to Atlanta.”. While he was on his way from Atlanta down to Albany, some gangsters attacked a man. The robbers took the man’s wallet, brand new suit, and drove away in his car. They left the poor man beaten and unconscious on the side of the road. Not long after this incident a “white preacher” came down the same road. Unlike the other two, he stopped and attended to his wounds and drove the man to the hospital in Albany. Then Jesus the Rebel asked the Bible teacher which of these three would you consider to be your neighbor? After the Bible teacher said, “the one who treated me kindly,” Jesus said, “you get going and live like that!”. Thus, the story is here a parable from the lips of the historical Jesus demanding that one say that a Samaritan is good. A world is challenged and potentially reversed. Outside of first- century Jerusalem, the story lacks meaning and its original iconoclasm. Religion and ethics had been separated from the way people lived. How could this be addressed in the life of the church and in the life of the ordinary reader? Jordan seemed to know instinctively that a praxis- oriented translation of the gospel was necessary for the church and for the ordinary reader. Jordan tried to hold together the life of the spirit and the way people acted. With his translation for everyday life, Jordan redirected the teachings of Jesus to the citizens of the region so that they could no longer divorce their religious experience from daily living. |
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