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Windows XP Media Center Edition Review
Harpreet writes "It took 2 months but someone finally published an informative review of the new
Windows XP Media Center Edition operating system. AnandTech's
review has got everything you could want, including pictures galore. It looks
like the folks who make the Linux based Video
Disk Recorder have a new standard to live up to." Update: 01/08 21:06 GMT by T : Read on below for a different (Free software, CD-based) approach to computer-A/V integration.
Trunkboy writes "There are a lot of PVR projects out there (Freevo, TiVo, Dave&Dina, etc... but MoviX is a little different. MoviX is an entire distribution (linux of course) that is designed to play avi/mpg/mp3/etc files from a computer. Upgrading is easy, because it boots from a CD! Videos/music can be stored on a local hard drive, or on a network share. This project is incredible, but needs more developers. Stop in and give Roberto a hand -- MoviX shows some great potential!"
Yakov Smirnoff Brings His One-Man Broadway Show To Chicago, IL Chicago, IL - Yakov Smirnoff, the famous Russian Comedian, brings his one-man Broadway show, "As Long As We Both Shall Laugh", to Chicago, Illinois, beginning Friday, January 10, 2003. "As Long As We Both Shall Laugh" will be playing January 10 through January 26, 2003, for a limited engagement, at Noble Fool Theater which is located in the heart of Chicago's Downtown Theater District. Shows are at 8:00 PM on January 10, 11, 15, 16, 17, 18, 22, 23, 24, & 25 and at 3:00 PM on January 11, 12, 18, 19, 25, & 26. America's favorite Russian, Yakov Smirnoff, who has been performing in Branson, Missouri to sell out crowds over the last nine years, is embarking on a new adventure, a one man Broadway Show that hits Broadway in late February of 2003. Yakov says, "I'm going to Chicago on my way to Broadway. We'll be back in Branson on April 16, 2003, but right now, I want to showcase "As Long As We Both Shall Laugh" to selected audiences on my journey to New York." During "As Long As We Both Shall Laugh" Yakov delivers humor for the heart over and over again while taking a sensitive look at the dynamics between men and women. Yakov provides heartfelt comedy with his uplifting insight into the American soul, the happiness that can be found inside oneself, and his roller coaster ride of hilarious humor. He shares a vision of the world where laughter is truly the best medicine and conveys a celebration of the spirit of life. Yakov, revered for his relationship building efforts between Russia and the United States, now turns his attention to encouraging dialogue between the genders. Yakov says, "The laughter and humor between Soviet President Mikhail Gorbachev and President Ronald Reagan helped bring down the Berlin Wall. Now it's time to break down the walls between the genders. The barometer of a good relationship is the amount of laughter between two people. If you're ready to go on a gender bender, bring your loved ones to my show at the Noble Fool Theater and see how your relationship measures up on my laughter barometer." In his breakthrough routine as the funny philosopher for the sexes, Yakov takes the audience on a trip "From Enlightenment to EnLaughterment"! Yakov says, "I've been researching and doing a little hands on experimenting with relationships over the last four years, and the time has come to take these life changing lessons, gift wrap them in laughter, and share them with the world." It has been quite a journey for the man who became an American citizen on July 4, 1986, when he was sworn in at the Statue of Liberty. The immigrant who, in 1977, landed in this country with his parents and less than $100 in his pocket has grown to become a command performer at the White House, a respected comedic voice, cultural observer, family man and a Branson, Missouri favorite. During this pre-Broadway tour, Yakov takes everyone on a comedic journey offering unique insights into relationships between men and women. As Yakov says, "What A Country!" We say, "What A Show!" Tickets are $ 25.00 ($ 29.00 on Friday & Saturdays) and there is limited seating. Purchase tickets for Yakov's pre-Broadway tour in Chicago, Illinois by calling 1-312-726-1156. For Immediate Release - January 2, 2003 Contact: Lovely Jewsbury, 800-336-6542, ext 211 Cindy Merry, 417-739-4925
tThe first for the mostest. Down with George W.
(Sponsored by cheeseSource for President 2012)
From a khtml based browser, because gecko is teh suck!
A toast to the latest and the greatest of the Linux distros...Ninnle!
Microsoft's Digital Media Department review YOU.
Oh, I see. You're saying that open source software is never top notch.
Nice troll.
The race isn't always to the swift... but that's the way to bet!
and my PC was like, BLEEEP, BLEEEP, BLEEEP, BLEEEP. and I was like, bummer man. MS sucks. And I had to download Windows media 9, and it wasn't as good as Quicktime was. So I took some more allergy medication.
sToRIEs aER tO bE pOstED.
hTIs iS tO bE vHERY gHEY fOR tEH sLASHkITTY. sHOEs n E oNE?
(`>
/( )
LL
Forget DRM... I'm just waiting for the XP Bidet Edition.
I mean, c'mon... They've got my eyes, my hands, and my ears covered with XP flavors, so why not my butt?
Hrm. "flavors" and "butt" so close together makes me feel funny.
Your post is just crap. Seriously.
I really dont use Windows media but my two cents on it is that this fact is so manifest, from the manner in which the Scripture speaks of each, as to need but brief discussion.
:
The mere use of the names Father and Son points out a relation between two persons. That to each of them is ascribed the attributes of character, such as love, hate, goodness, mercy, truth, and justice, which can only exist in, and be exercised by persons, shows separate personality. Neither, except through distinct personal relation, can mutual love be said to be exercised, as by Christ to the Father, John 14:31; and by the Father to Christ, John 3:35; 5:20; 10:17; 17:24. Manifestly, also, there must be two persons, when one is said to send, and another to be sent; one to give, and another to be given; one to teach, and another to be taught; one to show, and another to perceive what is shown; one to receive power, and another to bestow it; and one to be declared, with respect to another, to be "the effulgence of his glory and the very image of his substance," Heb. 1:2; and, because in the form of that other, to have "counted it not a prize to be on an equality with God." Phil. 2:6.
We have here, therefore, not the one God, manifesting himself sometimes as Father, and sometimes as Son; but a distinction of persons in the Godhead, in which we are taught that in that Godhead there exists a personal relation of Father to Son, and Son to Father, with a distinct individuality and personality of each.
V. THE HOLY SPIRIT A PERSON.
The Scriptures designate, by several very similar terms, the third personality revealed in the Godhead. He is called "the Spirit," " the Spirit of God," " the Holy Spirit," " my Spirit," " the Spirit of the Lord," "the Spirit of Christ," " thy good Spirit," " the Spirit of glory, "the Spirit of grace," " the Spirit of knowledge and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord," "the Holy Spirit of promise," "the Spirit of truth," and "the Spirit of wisdom." Christ also called him "the Comforter," and "another Comforter."
The divine Spirit, thus denominated, must either be some power or influence exerted by God, or a distinct person in the Godhead. It cannot be simply the spiritual part of God, as is the spirit in man, for God is not compounded of spirit and body. This is manifest from his immateriality. Neither can it be in any way a part of his spiritual nature, as sometimes a distinction is made in man, between his mind and spirit, or his soul and spirit. The perfect simplicity of God, which forbids all composition, makes this impossible. It is, therefore, either God himself exercising some power or influence, or a person in the Godhead. An examination of the Scripture shows that it is the latter.
1. The evidences of personal action show that the Spirit is not merely a power or influence from God, but is either God himself or a divine person.
(1.) The Scriptures speak of the Spirit as in a state of activity. Gen. 1:2; Matt. 3:16; Acts 8:39. The language in these passages may be anthropomorphic, but the state of activity taught is undoubtedly real.
(2.) They declare that the Spirit teaches and gives instruction. Luke 12:12; John 14:26; 16:8, 13, 14; Acts 10:19; 1 Cor. 12:3.
(3.) The Spirit is also spoken of by them, as a witness of Christ to his people. John 15:26.
(4.) They also assert that he witnesses to believers that they are the children of God, and becomes the earnest of their inheritance. Rom. 8:16; 2 Cor. 1:22; 5:5; Eph. 1:13, 14; 4:30.
(5.) He is spoken of as leading the sons of God. Rom. 8:14.
(6.) He is also said to dwell within them in such a way that his presence is that of God. John 14:16, 17; Rom. 8:9, 11; 1 Cor. 3:16, 17; 6:19.
(7.) We are taught that he is grieved. Eph. 4: 30.
(8.) Ananias is charged with having lied to him. Acts 5: 3.
(9.) Blasphemy against him is the unpardonable sin. Matt. 12:31, 32.
(10.) He is spoken of as resisted by men. Acts 7:51.
(11.) Also as vexed by them. Isa. 63:10.
(12.) As striving with them. Gen. 6:3.
(13.) As inspiring men. Acts 2:4; 8:29; 13:2; 15:28; 2 Pet. 1:21.
(14.) As interceding for them. Rom. 8:26, 27.
(15.) As bestowing diversities of gifts. 1 Cor. 12:4-11.
In all these cases there is personal activity, thought, and feeling. What is thus declared, cannot be true of a mere power, or influence. The only question can be, whether this person is God, distinct from any plurality of personal relations, or whether he is another personality in the divine nature.
2. The Scriptures show that he is a separate person from the Father and the Son.
(1.) It is stated that he proceeds from the Father. John 15:26. A personal being, proceeding from a person, cannot be that person himself. The proofs above given, therefore, of his personal action and emotion, show that this Spirit is another person.
(2.) He is given, or sent by the Father. John 14:16, 26; Acts 5:32, and by the Son, John 15:26; 16:7; Acts 2:33. He that is sent cannot be identical with him that sends.
(3.) He is called the Spirit of the Father. Eph. 3:16; and also the Spirit of Christ, and of the Son. Rom. 8:9; Gal. 4:6, perhaps also 2 Thess. 2:8.
(4.) The Son is said to send the Spirit from the Father. John 15:26; and God is said to send the Spirit of the Son. Gal. 4:6.
(5.) The Spirit is distinguished from the Father, and the Son, in passages which directly connect them with each other. Matt. 3:16, 17; 28:19; John 14:26; 15:26; 16:13; Acts 2:33; Eph. 2:18; 1 Cor. 12:4-6; 2 Cor. 13:14; 1 Pet. 1:2.
(6.) The personality of the Spirit is also ably argued from "the use of the personal pronouns in relation to him," by Dr.Charles Hodge, Sys. Theol., Vol. I, p. 524. Not only are personal pronouns used by the Spirit, and of the Spirit., but there is a departure from grammatical rule, in the use of a masculine pronoun in connection with a neuter noun, unless the masculine is warranted by the fact, that a person is referred to who may be called "he."
VI. THE HOLY SPIRIT IS GOD.
So completely do the Scriptures identify the Spirit with the Supreme God, that the fact of his personality having been established, his essential divinity will at once be admitted. In the discussion of the Trinity, therefore, the point of necessary proof as to the Spirit is his personality, while that as to the Son is his divinity. The abundant proof of the divinity of the Spirit is found
1. In the passages which call him "the Spirit of God" and "the Spirit of the Lord," as well as those in which God calls him "my Spirit." These are conclusive, in like manner, as is the divinity of Christ from those which call him the Son of God. The titles "Spirit of God," and "Spirit of the Lord," are each used about twenty-five times in the Bible. "My Spirit" is used in reference to God's Spirit in Gen. 6:3; Prov. 1:23; Isa. 44:3; 59:21 ; Ezek. 36:27; 39:29; Joel 2:28; Haggai 2:5; Zech. 4:6.; Matt. 12:18; Acts 2:17, 18.
2. The writers of the New Testament declare that certain things, which in the Old Testament are ascribed to Jehovah, were said by the Spirit. Compare Acts 28:25-27, and Hebrews 3:7-9, with Isaiah 6:9, and also Heb. 9:8, with Ex. 25:1, and 30:10.
3. The sacred writers of the Old Testament were the messengers of God, and spake for him, yet the influence by which they became such is called in the New Testament the Holy Ghost. Compare Luke 1:70 with 2 Peter 1:21; 2 Tim. 3:16, and Heb. 1:1 with 1 Peter 1:11; also Jer. 31:31, 33, 34, with Heb. 10:15-17.
4. The creation of the world is ascribed to the Spirit. Gen. 1: 2; Job 26:13; Ps. 104:30.
5. He is said to search, and know even the deep things of God. 1Cor. 2:10.
6. He is spoken of as omnipresent. Ps. 139:7-10, and omniscient. Ps. 139:11; 1 Cor. 2:10.
7. The divinity of the Spirit is peculiarly proved by his influences over Christ. It having been shown that Christ the Son is God, the connection of the Spirit of God with Christ, though it were only in his human nature, is a convincing proof that the Spirit, which is not a mere power of God, but a person, as we have seen above, must be also God.
(1.) In his birth. Matt. 1:18, 20; Luke 1:31-35.
(2.) Mental and spiritual influences from the Spirit were predicted. Isa. 11:2, and Isaiah 61:1.
(a) And these were fulfilled at his baptism. Matt. 3:16; John 1:33.
(b) At the time of the temptation in the wilderness. Matt. 4:1; Mark 1:12.
(c) In his preaching. Luke 4:14, 18-21.
(d) In his casting out devils. Matt. 12:28.
(3.) This spiritual influence was without measure. John 3:34.
8. The indwelling of the Spirit in the people of God is said to make them the temple of God. Compare 1 Cor. 3:16, and 6:19 with 2 Cor. 6:16, and Eph. 2:22.
9. The Spirit is expressly called God in connection with the falsehood of Ananias and Sapphira. Acts 5:3, 4, 9.
VII. THE THREE REVEALED DISTINCTLY.
The scriptural proofs of the personality and divinity of the Father, Son and Holy Spirit having now been considered, it is proper to notice a few passages of Scripture in which the Three are revealed distinctly, by being mentioned, or manifested together. [See others under V. 2, (5), p. 132.]
1. At the baptism of Christ are seen the Son, who has just been baptized, and the "Spirit of God descending as a dove," while, from Heaven above, [and therefore from the Father and not from the Spirit, who is thus manifested distinctly from the Father,] is heard "a voice," "saying, this is my beloved Son, in whom I am well pleased." Matt. 3: 17.
2. An equally plain distinction is set forth in the language of Christ, Matt. 28:19, in which he commanded baptism to be performed "into the name of the Father and of the Son and of the Holy Ghost." This act of baptism is such as to involve the divinity as well as the personality of the Three, for it is an act of worship such as can be paid to God only; it is a profession of faith in God and his righteousness, which can be due to God only; and it is a pledge of fealty, such as God has plainly taught he will share with no other.
3. In our Lord's last discourse he promises to send "the Comforter," "even the Holy Spirit," "from the Father, even the Spirit of truth, which proceedeth from the Father." Here the Son sends, the Spirit is sent, and the Spirit proceeds from the Father. He is also referred to as one "whom the Father will send in my name." See John 14:26, and 15:26.
4. The apostle Paul evidently refers to this same Three, when he writes the Corinthians of "the same Spirit," "the same Lord," and "the same God." 1 Cor. 12: 4-6.
5. The benediction, with which Paul closes his second epistle to the Corinthians, also presents unitedly, yet separately, the same Three; certain blessings are invoked, but with no apparent distinction of rank among those of whom they are asked. If there be any prominence, it is given the rather to the Son than to the Father.
VIII. THESE THREE ARE ONE GOD.
Our definition states that these Three are revealed as without division of nature, essence, or being. It is not intended to indicate, by the use of these three words, any wide distinction between them. They are nearly alike. Yet some distinction exists. By nature is meant that peculiar character of being which makes one kind of being to differ from another. Thus we speak of the divine nature, or the angelic nature, or the human nature, or the brute nature; meaning that peculiarity of life, and character, and personal condition, which makes a God, or an angel, or a man, or a brute. By essence is meant, that peculiarity, in the nature itself, which constitutes what is necessary to its existence, so that we cannot say, in the absence of that essence, that such a nature exists. Take away from human nature that which is its essential quality, and it must cease to be human nature. Being is the essence of any nature becoming actually existent in that nature. In God nature and essence must be identical, because everything in the nature of God is necessary to his existence, and consequently the nature can neither be greater nor less than the essence; indeed they must be the same. Neither can being be separated from the nature and essence of God, though it is not identical with them. The necessity of his actual existence is something inherent in his nature. There could be no such nature without necessarily involving the existence of some person or persons in it.
When it is affirmed, therefore, that there is no "division of nature, essence, or being," all that is meant is simply that there is but one God; that such is the divine nature that it cannot be multiplied, or divided, or distributed, any more than God can be thus divided in his omnipresence with all things. The divine nature is so possessed, by each of the persons in the Trinity, that neither has his own separate divine nature, but each subsists in one divine nature, common to the three. Otherwise the three persons would be three Gods. So also, in that divine nature, its essential quality is not divided in its relation through the nature to the persons. Were this so, there would be three separate parts of the divine nature. But that this cannot be, is manifest from the identity in God of nature and essence. That it is not so, is declared by the Scriptures, when they teach that there is but one God. In God there is also but one divine being, because there is but one divine essence and nature. There is but one that can have actuality of existence. The being of person, not being identical with that of nature, a fact which is true of all natures, created or uncreated, the unity of the nature, and of the essence does not forbid plurality of persons. The threeness of the persons, therefore, does not destroy the unity of the nature or essence, and consequently, not that of the being of God.
The Scriptures teach everywhere the unity of God explicitly and emphatically. There can be no doubt that they reveal a God that is exclusively one. But their other statements, which we have been examining, should assure us that they also teach that there are three divine persons. It is this peculiar twofold teaching, which is expressed by the word "trinity." The revelation to us, is not that of tritheism or three Gods; nor of triplicity, which is threefoldness, and would involve composition, and be contrary to the simplicity of God; nor of mere manifestation of one person in three forms, which is opposed to the revealed individuality of the persons; but it is well expressed by the word trinity, which is declarative, not simply of threeness, but of three-oneness. That this word is not found in Scripture is no objection to it, when the doctrine, expressed by it, is so clearly set forth.
Am I the only one who has noticed some really bad moderations lately??? This comment has a good point, but has been moderated as
Moderation Totals: Troll=4, Redundant=1, Insightful=1, Interesting=2, Overrated=1, Underrated=4, Total=13.
13 mod points were used on this comment, and it only ended up with a 3 total. Who rated it as redundant anyways? It's the 1st post!
Moderators.. Please read the following before getting click happy...
The moderator guidelines! Definition of redundant Definition of troll Definition of flame bait
Seriously, is it that hard to moderate decently? If you disagree with the post, respond and explain why, don't moderate it down.
-B
Ash and Hickory, straight-grained and true, make excellent bludgeons, dandy for the cudgeling of vegetarians.
Mind you, I felt inclinded to post this even though it will undo my moderations. I guess my wife is right... I am a no-good geek. ;-)
I'm afraid you're mistaken. Aside from the fact that doing tech support for a product does not give you intricate knowledge of the internal function of the system; the Windows 2000 operating system is the Windows NT kernel (originating from Microsoft and IBM's partnered development of OS/2) with the Windows 95/98 interface, with some enhancements, new filesystem support (NTFS is reminiscant of HPFS), and multi-user support enhancements over NT's kludged multi-user capabilities. (The NT kernel, their user interface(s), and their filesystems were not designed initially for multi-user support).
I'd quote history pages for you, but the resources on the Internet are so plentiful I'd just be seen as karma whoring.
Apart from the blatant contradiction of this statement (if they re-wrote it from scratch, what did they "remove"?) - how are we to believe you've come aquainted with this information?
BD Phone Home!
Shameless plug. Like you weren't expecting it.
Moderation Totals: Troll=6, Redundant=1, Insightful=4, Interesting=4, Overrated=4, Underrated=5, Total=24.
Wow, the moderators truly are on crack.
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