Friday, 06 November

22:04

Coloquios de Fuego y Raya: Juan Manuel de Prada (III) [Comunión Tradicionalista]

19 noviembre, 2015
19:30a21:00

coloquiosfuegoyraya19noviembre2015

Continúan con éxito los «Coloquios de Fuego y Raya». El Consejo de Estudios Hispánicos Felipe II invita al sexto (segundo de este curso, D.m.), que tendrá lugar el día 19 de noviembre de 2015, jueves, a las 19:30 horas (siete y media de la tarde), en sus locales de Madrid, calle de José Abascal (antes del General Sanjurjo) 38, bajo izquierda (Metro Alonso Cano o Gregorio Marañón, L-7; Iglesia, L-1). El escritor y periodista Juan Manuel de Prada regresa a los «Coloquios de Fuego y Raya» para dialogar con los profesores Andrés Gambra y Miguel Ayuso, a propósito de su nueva novela, recientemente aparecida, El castillo de diamante (Espasa, 2015).

Fuego y Raya, revista semestral hispanoamericana de historia y política, es una publicación del Consejo de Estudios Hispánicos Felipe II, que evoca ya desde su título la gesta de Hernán Cortés y Francisco Pizarro. Con los «Coloquios de Fuego y Raya» se pretende ofrecer nuevos elementos de reflexión sobre la tradición hispánica y su papel en el mundo actual.

19:49

In memoriam Efraín Canella Gutiérrez (1930-2015) [Comunión Tradicionalista]

efraincanellagutierrezEl jueves 5 recibieron cristiana sepultura en Pola de Laviana los restos mortales de don Efraín Canella Gutiérrez, fallecido en Oviedo el día anterior, 4 de noviembre, festividad de San Carlos Borromeo, Patrón de la Dinastía Legítima. Tenía ochenta y cinco años.

Asturcubano de pro, había nacido en Cuba en 1930, y mantuvo hasta el final sus lazos con el exilio cubano anticastrista. De Cuba trajo, además de nostalgia, su afición a la pelota base, el baseball norteamericano. Sobrino nieto de don Fermín Canella y Secades, Rector que fue de la Universidad de Oviedo, en la misma se licenció en Derecho Efraín Canella. Ejerció como juez de primera instancia en su Laviana y en Aller; fue luego jefe de personal del Banco de Bilbao.

Era un hombre bueno que presumía buena fe en los demás. Durante muchos años miembro de la Junta Regional de la Comunión Tradicionalista del Principado de Asturias, en alguna ocasión se aprovecharon de esa buena fe los demócratacristianos que intentaron alzarse con el nombre de la Comunión; pero, en cuanto se dio cuenta de la maniobra, Efraín se alejó de ellos. Era también habitual de la Hermandad de Defensores de Oviedo.

Fino poeta, Efraín Canella deja varios libros publicados, entre ellos Aves de paso (2004) y La aldea perdida, transcrita en décimas (según la novela de Armando Palacio Valdés) (Excmo. Ayuntamiento de Laviana, 2007). A su faceta de historiador pertenecen otros como Juventino Rosas: sobre las olas (1981) o Santocildes, el mártir de Peralejo (Ediciones Aldecoa, 1985). Obras colectivas como A la memoria del Reverendo Padre Graciano Martínez en el centenario de su nacimiento (con Luciano López García Jove; Excmo. Ayuntamiento de Laviana, 1969); El Capitán de Navío Fernando Villaamil, asturiano en la Guerra de Cuba (con Eduardo García, Mª José Iglesias y Tomás Recio. Centro Asturiano de Sevilla, 1998); etc. Entre la historia y la poesía, su Balada del Sargento Viesca (2009). Autor asimismo de numerosos artículos, principalmente sobre asuntos históricos, carlistas, asturianistas y cubanos. Muchos de ellos aparecieron en el Boletín del Instituto de Estudios Asturianos (BIDEA) y otros en el diario La Nueva España, que le dedica un afectuosos recuerdo. (También lo recuerdan  El Comercio y La Voz de Avilés, en este enlace).

Le sobreviven su viuda doña María Dolores Díaz Suárez, cinco hijos y varios nietos.

Requiescat in pace.

17:05

A feisty reporter's book corrects for the Hollywood bias of Spotlight [CatholicCulture.org - Commentary on Catholic News and World Affairs]

In the new film Spotlight, which opens this weekend, the investigative reporters of the Boston Globe are portrayed as brave underdogs who dared to confront the overwhelming power of the Boston archdiocese, and thus exposed the sex-abuse scandal. It might make for a good movie (I wasn’t invited to the previews), but that story line is bunk.

16:58

Bl. John Henry Newman, Parochial and Plain Sermons, 8:127-8; Word in Season VI [Dom Donald's Blog]

 Night Office, Monastic Lectionary of the Divine Office, 

THIRTY-FIRST WEEK IN ORDINARY TIME
06/11/2015
FRIDAY
First Reading
Jeremiah 42:1-16; 43:4-7
Responsory     Ps 146:5-7; 118:8-9
Happy are those who are helped by Jacob' s God, whose hope is in the Lord their God. + It is he who keeps faith forever, and is just to those who are oppressed.
V. It is better to take refuge in the Lord than to trust in human help; better to take refuge in the Lord than to rely on princes. + It is he who ...

Friday of the Thirty-First Week in Ordinary Time Year I

A READING FROM A SERMON BY THE
BLESSED JOHN HENRY NEWMAN

No Prophet commenced his labours with greater encouragement than Jeremiah. A King had succeeded to the throne who was bringing back the times of the man after God’s own heart. There had not been a son of David so zealous as Josiah since David himself. The King, too, was young, at most twenty years of age, in the beginning of his reformation. What might not be effected in a course of years, however corrupt and degraded was the existing state of his people?
Whether or not, however, such hope of success encouraged Jeremiah’s first exertions, very soon, in his case, this cheerful prospect was overcast, and he was left to labour in the dark. His trials were very great, even in Josiah’s reign; but when that pious King’s countenance was withdrawn on his early death, he was exposed to persecution from every class of people. When Jerusalem had been taken by the enemy, Jeremiah was forcibly carried down to Egypt by people who at first pretended to reverence and consult him, and there he came to his end – it is believed, a violent end. 
All of us live in a world which promises well, but does not fulfil; it is in our nature to begin life thoughtlessly and joyously; to seek great things in one way or other; to have vague notions of good to come; to love the world, and to believe its promises, and seek satisfaction and happiness from it. And, as it is our nature to hope, so it is our lot, as life proceeds, to encounter disappointment. That disappointment in some shape or other is the lot of man (that is, looking at our prospects apart from the next world) is plain from the mere fact, if nothing else could be said, that we begin life with health and end it with sickness; or in other words, that it comes to an end, for an end is a failure. 

Here then it is that God himself offers us his aid by his Word, and in his Church. Left to ourselves, we seek good from the world, but cannot find it; in youth we look forward, and in age we look back. It is well we should be persuaded of these things betimes, to gain wisdom and to provide for the evil day. Seek we great things? We must seek them where they really are to be found, and in the way in which they are to be found; we must seek them as he has set them before us, who came into the world to enable us to gain them. We must be willing to give up present hope for future enjoyment, this world for the unseen. Let us prepare for suffering and disappointment, which befit us as sinners, and which are necessary for us as saints. Let us not turn away from trial when God brings it on us, or play the coward in the fight of faith. Watch, stand fast in the faith, acquit yourselves like men, be strong; such is Saint Paul’s exhortation. When affliction over­takes you, remember to accept it as a means of improving your hearts, and pray God for his grace that it may do so. Look disappointment in the face. Take ... the prophets ... for an example of suffering affliction, and of patience. Behold, we count them happy who endure.

Bl. John Henry Newman, Parochial and Plain Sermons, 8:127-8; Word in Season VI.

13:54

Year of Mercy [Fr Ray Blake's Blog]



Official logo for the Holy Year of Mercy. (CNS/courtesy Pontifical Council for Promoting New Evangelization)I am sure the Year of Mercy is going to yield great fruit, I am impressed by the initiatives that my own bishop seems to be coming up with: encouragement to a deeper devotion in the Church and initiatives for the our Church to reach out beyond the Church, especially with justice and peace initiatives. It is important that we see the Church as a leaven within society.

One thing I am a little concerned with, partly because it is a modern trend, is the idea of separating a phenomenon like mercy, from the person of Jesus Christ. If we separate anything from the person of Jesus it is likely to 'move beyond Jesus', and be more about a humanistic philosophical interpretation of 'mercy', rather than the flesh and blood presentation of Jesus the Merciful.

Once something is cut loose from Jesus it becomes open to any interpretation, something based on semantics rather than revelation. 'Love' for example, in a Christian context has to be seen through the prism of the Incarnation and the Cross. In a secular context it can be reduced to sentimentality or even lust, or simple personal preferences.

The Church in the past has always presented 'mercy' in strongly Christological terms: in the image of the Crucified, or the wounds of Christ, or the Sacred Heart of Jesus, or the often gloomy image of Divine Mercy. It always comes back to the person of Jesus. At the heart of Ratzinger's Jesus of Nazareth is the idea that Jesus proclaims the Kingdom and the Church proclaims Jesus.

Some of the speeches at the Synod, suggested a 'moving beyond Jesus theology' (I am reminded of those US Sisters), not just the terrifying Ultramontanism of some of the Fathers, 'the Pope can twist God's hand', 'some people prefer Tradition (meaning Scripture and Revelation) to to the Pope' but others like 'Moses was more merciful than Jesus'. The Instrumentum Laboris drawn up by Synod's controllers, presumably under the control of those close to the office of the Pope suggested that Revelation (Scripture and Tradition) were, let us say, not at the heart of the document, as if there were some abstract, even secular notion of family and marriage, and more importantly of the inclusion of people practising homosexual sexual activity and people committed to permanent state of adultery. One can do that if one leaves out Revelation.

The Mercy of Christ is what is revealed in the scriptures, essentially what is shown is limited, we know: God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. For God did not send the Son into the world to judge the world, but that the world might be saved through Him.… But what about those who don't believe, those up the Amazon, those who were born and died before the Incarnation?

What scripture, or at least the New Testament is addressed to, and is concerned with, are those who believe in Jesus Christ. It is not addressed to is non-believers, so therefore what scripture does say about their fate, can to modern man can seem somewhat harsh and even unmerciful. Jesus speaks about dividing light and darkness, about doors being closed, about judgement already be upon the world or taken on themselves by unbelievers, about weeping and teeth gnashing, about the separation of sheep and goats, about the absolute necessity for metanoia, conversion, not merely of  life but to the person of Jesus Christ.

We might hope that granny, who never darkened the door of a church or prayed since childhood, who headed the local white witch coven for a few years and then seems to have become a Buddhist and had a very pleasant life with Uncle Willy, to whom she was not married, might be united with him in heaven but this is speculation, rather than Revelation. Similarly the hope that the good Jew or the good Moslem being saved either because the were good or because they adhered to their own religion is speculation. Even the destiny of unborn (and therefore unbaptised) is speculative. Speculators invented Limbo, to avoid following Augustine's interpretation of scripture which would consign them to the pains of hell. The more honest answer might be that we simply do know what happens to them, we merely hope. Modern speculators, more in line with the 'ground of being' theories of 19th century German philosophy, invented the idea of the 'anonymous Christian', which actually seems quite contrary to scripture and stretched the idea of 'baptism by desire' beyond anything know before.

Islam might happily embrace God, 'Allah the Merciful' but it is un-incarnate mercy, Christianity has something else, Jesus Christ, God made Flesh, who died for sinners. There is a difference, as there is with the secular idea of 'unconditional love' an idea unknown in Revelation, which gives the idea of 'infinite love', the two are quite different and not interchangeable

A quibble, that logo. I have a difficulty with it, not just the ugliness of the image but with the words 'merciful like the Father', isn't it that we Christians only know the Father through the Son? He shows us the nature of the Father's mercy and we are called to imitate him, the Son, so shouldn't it really say 'merciful like the Son'?

08:55

The psychology of annulments [New Sherwood]

annulment1

The objective nullity of some putative marriages is a reality. You can’t marry your sister. You can’t kidnap your wife and force her to wed. You can’t be married to someone else. You need to be sober when saying your vows. Etc.

Nevertheless, annulments should be difficult, time-consuming, and expensive to obtain.

A healthy culture of marriage demands that Church and State assume the validity of all publicly celebrated marriages. That is the wisdom behind the “presumption of validity” that the Church has always maintained toward every civil marriage, even marriages that are purely natural and non-sacramental. A culture of marriage, protected by marital indissolubility and the presumption of validity, is necessary for the protection of children, the most innocent and helpless among us. The procreation and education of children is the primary purpose of marriage. That is to say: it is greater than the secondary purpose of marriage, which is the union and mutual help of the spouses. Therefore, it makes sense that the Church and human society arrange things in such a way that protects children from parental abandonment and the burden of illegitimacy.

All marriages are subject to difficulties, conflicts, trials, and crises of various kinds. That’s why the vows say “for better, for worse, for richer, for poorer, in sickness and in health, until death do us part”. Everything is covered, even the very worst. A valid sacramental marriage cannot be dissolved for any reason whatsoever, no matter what the future may hold. It is absolutely essential, psychologically, that divorce and/or annulment never be considered an option in the minds of married people. When you say the vows, you accept every possible danger the future may bring – period.

Why is this so important? Because for most people, the married state is their means of salvation. The salvation of souls depends upon spouses enduring and persevering through the trials and tribulations of marriage. The Christian experience proves that marriages can survive their difficulties if spouses will only persevere in charity. But if one or both spouses has one eye on the annulment door, there is little incentive to persevere. It is just too easy to throw in the towel, and many do. The new “presumption of invalidity” for troubled marriages – reigning now for 40+ years and brought to a climax by the devastating motu proprio of Pope Francis – has become a classic “self-fulfilling prophecy”, achieving that which it assumes.

If the Church has failed to catechize marriage properly, the response should be a restoration of orthodox catechesis, not the normalization of of fast, cheap, drive-through annulments. In the eyes of the faithful, let the presumption of marital validity stand. Unfortunately there can be no presumption of validity for contemporary annulments.


02:45

Dumsday and Vallicella on Neo-Scholastic Essays [Edward Feser]

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At Notre Dame Philosophical Reviews, philosopher Travis Dumsday kindly reviews my book Neo-Scholastic Essays.  From the review:

Edward Feser writes as an historically informed Thomist who is also thoroughly conversant with the analytic tradition…

[T]his volume nicely exhibits Feser's clear writing style and uncommonly strong facility with both the Scholastic and analytic traditions. Those of us attempting to integrate these traditions can profit from his example.

Summarizing and commenting on the contents of the book, Dumsday focuses on those essays concerned with topics in metaphysics, philosophy of nature, and natural theology.  When discussing my essay on Aristotelian and Newtonian accounts of motion, he summarizes one of the points I make as follows:

Aristotelian natural philosophy and Newtonian science are addressing different domains: the former seeks underlying causes and natures, while the latter seeks merely the accurate mathematical description of observed regularities. As such they cannot conflict.

Dumsday then goes on to comment:                                                

I would dispute that fifth point, at least when taken as a characterization of the aims of contemporary physicists. It smacks of the anti-realist perspective that remains far too prevalent in analytic philosophy of science; in fact physicists are typically after underlying causes and real natures, not merely mathematical description and accurate prediction. For better or worse, Scholastic philosophy of nature and the natural sciences constitute partially overlapping magisteria. (Elsewhere in this volume Feser seems to turn away from scientific anti-realism; see especially his approving comments concerning the work of Nancy Cartwright on 82, 191, and 328. There is a tension here. However, in Feser's most in-depth discussion of the disciplinary boundaries of physics (Scholastic Metaphysics 2014, 12-18) the tendency is again toward anti-realism, or at best a version of structural realism.)

A couple of remarks in response to this: First, where philosophy of physics is concerned, I wouldn’t call myself an anti-realist, certainly not as a way of characterizing my general position.  If one insists on a label, “a version of structural realism” (as Dumsday suggests in passing) would be a better one, though here too qualifications would be in order.  Anyway, I agree that “Scholastic philosophy of nature and the natural sciences constitute partially overlapping magisteria.” 

But second, I’m reluctant to endorse any single, across-the-board label, because the different areas of modern physics (not to mention modern science more generally) each raise difficult metaphysical issues of their own and to some extent need to be treated in a case-by-case way.  (The difficult issues arise, by the way, whether or not one is an Aristotelian.  Needless to say, modern science is, empirically, a great success story.  But metaphysically it is something of a mess.)  Anyway, this is a set of topics I will be saying much more about in the book on the philosophy of nature on which I am working.

Commenting on my essay “Natural Theology Must be Grounded in the Philosophy of Nature, Not in Natural Science,” which calls for a return to Aristotelian-Scholastic foundations in natural theology, Dumsday writes:

While I agree with Feser on the distinctive strengths of a natural theology rooted in Scholastic philosophy of nature, he is too hard on early modern mechanistic thought and its contemporary analogues. As Robert Boyle and others pointed out at the time, certain cosmological arguments can actually be run more simply on an ontology of corpuscularianism + extrinsic governing laws than on hylomorphism. (And contra Feser, these needn't be seen as leading no further than a desiccated deism -- there are potential routes to classical theism here.) Further, the early modern switch from an Aristotelian conception of time as merely the measure of motion to time as a real background condition provided fuel for new cosmological arguments unavailable to Scholastics (e.g., the argument that the persistence of the temporal stream itself requires an extrinsic sustaining cause). And the core Thomistic argument from the real distinction between essence and existence in finite substances can be run on any philosophy of nature. (Admittedly that last claim would require considerable elaboration, including development of the arguably un-Thomistic idea that the essence vs. existence distinction needn't be formulated in terms of potency vs. act.)

Dumsday makes three points here: first, the one about Boyle and cosmological arguments; second, the one about the persistence of the temporal stream as in need of a sustaining cause; and third, the one about the status of the real distinction between essence and existence on non-Aristotelian philosophies of nature.

I am dubious about the first and third points.  I’d need to see the specifics of a cosmological argument run on an ontology of “corpuscularianism + extrinsic governing laws,” and of an appeal to essence and existence which is not “formulated in terms of potency vs. act,” and Dumsday doesn’t offer examples (which is fair enough given that it’s a book review rather than a full-length treatment of the issue).  The essay of mine Dumsday is commenting on purports to show that the theory of act and potency is needed in any successful cosmological argument, so that without offering specifics, Dumsday’s remarks by themselves don’t really give a reason to think that I’m mistaken but only express the opinion that I am mistaken. 

The second point, about time, does offer a specific example, and a very interesting one.  However, I would say that an “argument that the persistence of the temporal stream itself requires an extrinsic sustaining cause” would, when fully spelled out, still require an appeal to the theory of act and potency, so that the example doesn’t really affect the main point of my essay.  Anyway, time is another subject which will be dealt with at length in the forthcoming philosophy of nature book.

Bill Vallicella also kindly calls attention to my book.  Commenting on my workload, Bill writes: “The phenomenal Edward Feser.  How does he do it?”  But Bill should know that the phenomenal Edward Feser is a mere appearance rather than a ding an sich, and that he “does” things only insofar as we bring to bear on our experience of him the category of causality.  What Bill should be asking is how the noumenal Edward Feser does it.  Unfortunately, as Kant showed, that question is unanswerable.

But seriously, ladies and germs, if you’re interested in further information about Neo-Scholastic Essays, the cover copy and table of contents can be found here.

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OnePeterFive XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Opus Publicum XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Over the Rhine and Into the Tiber XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Oz Conservative XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Paths of Love XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Psallam Domino XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
RORATE CÆLI XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
RSS XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Sancrucensis XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Scholastiker XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Semiduplex XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Siris XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Spirit of Teuchtar II XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
St. Conleth's Catholic Heritage Association XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
St. Peter's List XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Steeple and State XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Symposium XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Tęsknota XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Taylor Marshall XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Tea at Trianon XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
That The Bones You Have Crushed May Thrill XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The American Catholic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Badger Catholic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Catholic Dormitory XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Catholic Thing XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The City and the World XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Daily Register XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Deacon's Bench XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Divine Lamp XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Eponymous Flower XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The hermeneutic of continuity XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Jesuit Post XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Josias XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Lepanto Institute XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Low Churchman's Guide to the Solemn High Mass XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Paraphasic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Prosblogion XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Rad Trad XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Remnant Newspaper - The Remnant Newspaper - Remnant Articles XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Sacred Page XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Sensible Bond XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The TOF Spot XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Theological Flint XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
totaliter aliter XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Traditional Catholic Priest XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Transalpine Redemptorists at home XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Unam Sanctam Catholicam XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Unequally Yoked XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Voice of the Family XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Vox Cantoris XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Vultus Christi XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Whispers in the Loggia XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
ZENIT - The World Seen From Rome XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Zippy Catholic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
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February 2015
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January 2015
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December 2014
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November 2014
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October 2014
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September 2014
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August 2014
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July 2014
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June 2014
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May 2014
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April 2014
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March 2014
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February 2014
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January 2014
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December 2013
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November 2013
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October 2013
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August 2013
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July 2013
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June 2013
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May 2013
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April 2013
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March 2013
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February 2013
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January 2013
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December 2012
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November 2012
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October 2012
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September 2012
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June 2012
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May 2012
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March 2012
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February 2012
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December 2011
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November 2011
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July 2011
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April 2011
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March 2011
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November 2010
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August 2010
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June 2010
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January 2010
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December 2009
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November 2009
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