elegant and gorgeous shoes

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For Jon Gosselin’s Mentor

Christian Audigier and his wife Ira relax in Saint Tropez — on their yacht, of course — awaiting a get-together with Jon Gosselin and his girlfriend Hailey Glassman.

Gosselin flew to France with 22-year-old Hailey Saturday morning to spend time with the fashion designer whose Ed Hardy By Christian Audigier line of clothes and accessories has become a favorite of the Jon & Kate Plus 8 star.

Read More About Jon & Hailey

Jon is so attached to the Ed Hardy look, he is now featured on the company’s website. Hailey has her own fashion-designing ambitions.

And Kate’s back in Pennsylvania with the kids.

Honor Warren is a Juicy Couture Cutie

Jessica Alba carries her adorable daughter Honor, 13 months, as they catch a departing flight out of LAX airport in Los Angeles on Tuesday morning (July 14).

The 28-year-old Fantastic actress carried a Juicy Couture baby bag on her shoulder with little Honor on her hip.

Jessica recently admitted she doesn’t have a Twitter account but her husband does! She shared, “Honor keeps me a little too busy to tweet right now, but Cash signed up and is quite addicted…lol. Follow him at @cash_warren.”

measure to rewrite the history

Several hundred years ago, at the northern Italian port of Genoa, local sailor dress like a local production of rough and sturdy work pants made of fabric, known as “Jean”. 1953, LEVI’S use of this material produced the world’s first pair of jeans, as the texture of tough, strong wear resistance, these trousers have been welcomed by U.S. miners. LEVI’S and saw the company successful, then quickly set up a LEVI’S STRAUSSANDCO, the main production of jeans, denim material to really participate in the change history of a century which the fashion.

Have the same and have the denim legend is Ed Hardy  chiffon, nylon clothing, etc. We are now commonplace in the material. These have been inadvertently used in clothing materials, because of its outstanding functionality, in large measure to rewrite the history of fashion, innovation of the clothing of civilization, so rich people’s way of life. Century fashion history, if cut the first half is brought forward, then, after fifty years is the Ed Hardy  fashion-led materials.

Now, Lady GaGa is also planning to launch

Lady Gaga from New York, the bright lights of the city to give her beautiful style of life, and many of the youth rebellion, the 22-year-old Lady Gaga full of bold avant-garde and alternative, and even the eyes of ordinary people is a bad girl dressed, but Lady Gaga at the same time is also a pianist and songwriter, creator of the popular. Lady Gaga music at a young age to show the high sensitivity: 4-year-old self-taught at the Institute will rely on both ears to listen to piano playing, 13-year-old wrote the first song lyric writing, the following year on the occasion in the open microphone picked up concert; to super-excellent results, 17-year-old jumped Lady Gaga-class students to enter the New York University Department of Music. Lady Gaga the age of only 20 by Interscope Records on her, to help check its singer / songwriter music groups.

Lady GaGa bold avant-garde alternative to wear, wearing a deep V-favorite to open the assembly Siamese color pantyhose panties out of her dress were criticized taste but also sought after by many young women.

Lady GaGa is a matter of fact, some taste, Ed Hardy  are regarded Maison Martin Margiela, Hussein Chalayan, Viktor & Rolf and so avant-garde fashion designers. Now, Lady GaGa is also planning to launch their own fashion brand, but more interesting is the first product line may be pants.

Lady GaGa was joking, said the U.S. version of “Sister Ed Hardy  Lotus”, do you think? Can you accept Lady GaGa’s “fashion taste” it?

Breaking the Cease-Fire Between Science and Religion

What is portrayed as the debate between religion and science feels increasingly like watching the very bitter dissolution of a doomed marriage. The relationship started out all roses and kisses, proceeded to doubts and regrets, then fights and silences, a mutually agreed separation, and finally to curses and maledictions: “I wish you were dead!”

In a recent Wall Street Journal opinion article, cosmologist Lawrence Krauss declared “the inconsistency of belief in an activist god with modern science.” Krauss’s essay was the latest eruption of a vituperative argument going on in the scientific community over “accommodationism.”

Accommodationists hold that even atheists should present science to the public as an intellectual activity compatible with religion. Critics of this position include those like University of Chicago biologist Jerry Coyne, who lashes out at the accommodationists because, as he wrote in an essay in The New Republic, “a true harmony between science and religion requires either doing away with most people’s religion and replacing it with a watered-down deism, or polluting science with unnecessary, untestable, and unreasonable spiritual claims.”

On the accommodationist side, there are forlorn figures like science journalist Chris Mooney. In a new book, “Unscientific America: How Scientific Illiteracy Threatens Our Future” (Basic Books), Mooney chides popular blogger and University of Minnesota biologist P.Z. Myers, an ebullient atheist, for publicly desecrating a Catholic communion wafer — an “incredibly destructive and unnecessary” act, Mooney complains, “exacerbating tension between the scientific community and many American Christians.”

Anti-accommodationists like bestselling atheist biologist Richard Dawkins, meanwhile, charge the accommodationists with hypocrisy. Says Dawkins in a recent documentary, “They are mostly atheists, but they are wanting to — desperately wanting to — be friendly to mainstream, sensible religious people. And the way you do that is to tell them that there’s no incompatibility between science and religion.” The debate seems to come down to whether religious people are potentially useful idiots, or simply idiots.

Of course, it wasn’t always like this. The origins of modern science, from about 1300 onward, were overwhelmingly religious. Isaac Newton regarded the universe “as a cryptogram set by the Almighty,” in John Maynard Keynes’s phrase. Scientists from Copernicus to Kepler, Boyle, Linnaeus, Faraday, Kelvin and Rutherford all sought to understand God through His creation. Because nature was the product of a mind acting freely, it made sense to them to try to understand that mind through its actions.

In his new book “Signature in the Cell: DNA and the Evidence for Intelligent Design” (HarperOne), my Discovery Institute colleague Stephen Meyer writes about his days as a Ph.D student at Cambridge University, contemplating the entrance to the great Cavendish Laboratory where Watson and Crick elucidated the structure of DNA’s double helix. In 1871, Christian physicist James Clark Maxwell had instructed that the great door be ennobled by an inscription in Latin from the book of Psalms: “Great are the works of the Lord, sought out by all who take pleasure therein.”

On a crash course with this tradition, however, was the Enlightenment narrative, with its insistence that science is destined to push religion to the margins of intellectual life. A turning point came with the triumph of Darwin’s evolutionary theory, purposefully excluding God, over the evolutionary thinking of Darwin’s contemporaries, including such scientific allies as Charles Lyell, Asa Gray and Alfred Russel Wallace, who saw a role for divine creativity in life’s history. In another new book, “The Darwin Myth: The Life and Lies of Charles Darwin” (Regnery), Benjamin Wiker tells this story well. With Darwin’s victory, envisioning a universe without design or purpose, God seemed on the way to being banished from scientific thought.

Over the ensuing century and a half, tension built as the logical consequences for religion became harder to deny. Yet a détente was generally upheld. In 1999, Harvard paleontologist Stephen Jay Gould summed up its terms as a kind of truce under the acronym NOMA, or “Non-overlapping magisteria.”

In this view, science and religion occupy totally separate realms of inquiry. Science is about facts, about reality, while religion is about values. Religion should be respected if it makes no claim to describe anything real and agrees not to challenge any idea accepted by most scientists.

Yet even the terms of NOMA are now being withdrawn. Today in academia, a believer like Evangelical Christian genome scientist Francis Collins, or like Catholic biologist Kenneth Miller at Brown University, can count on being ridiculed by the anti-accommodationists. In academia, where reputation is everything, you would not want to be an ambitious young scientist in their mold.

This is despite the fact that both men strenuously deny that there can be any empirical evidence of God’s creativity in nature. Still faithful to NOMA, they affirm that the history of life could have produced intelligent creatures very different from human beings for God to enter into a relationship with. Perhaps “a big-brained dinosaur, or… a mollusk with exceptional mental capabilities,” as Miller has speculated, surrendering the basic Judeo-Christian belief that the human face and body mysteriously reflect the image of a non-corporeal God.

That may sound as if we’ve come to a final parting of the ways between science and religion. However, it all depends on what you have in mind when you speak of “science.”

Must religion indeed accommodate any scientific idea — even if the idea is wrong, even if it’s bad science, ideologically motivated in its origins, intended to explain nature specifically with the view of keeping God out? If that’s what science requires, then of course there can be no reconciliation.

But remember — alongside the secular Enlightenment view of science, there runs a parallel tradition, seeking to explain nature without preconceptions, secular or otherwise. That way of thinking still exists among individual scientists, though it is in need of a good revival. With that tradition — older, grander, more open-minded, even more enlightened, you could say — there is no need for a truce with faith, no need for a separation, no need for a divorce.

While fields of soldiers lay twisted and prone, squinting through tears at the sky above, where was the god to whom so many sent frenzied prayers?

The question has loomed in the background of the Battle of Gettysburg for 146 years, indeed from the time many of those same soldiers might have whispered it in their final breaths.

And it still lacks a definitive answer.

Still, with hundreds of re-enactors and Civil War scholars in Gettysburg for this year’s annual battle commemoration, there was no shortage of educated opinions on the role of God during calamity.

Some said God existed on the battlefield, through small acts of selfless kindness. Some said God saved souls through scripture tracts so prevalent during the war. And some said God worked through the inspirational speeches and religious devotion of the two sides’ leaders.

But people this weekend agreed that, somewhere in those blood-soaked fields, God was there.

The USCC

John Wega long thought something was slightly off with the standard Battle of Gettysburg story. The former bouncer turned molecular biologist said he used to listen to talks on battle strategy and skirmishes, and he took in statistics on the dead and the wounded.

But the standard story is like a two-legged stool, he said - “Something was always missing.”

Further reflection showed him what was missing was an account of the spirituality of the era and how it affected the men who fought, he said.

And further research pointed him unequivocally to one group - the United States Christian Commission.

The USCC was founded in November 1861 through the YMCA, an organization that had come to American from England only a few years earlier. It was born out of a need to help Union soldiers who, until that time, had little access to care after they were wounded, Wega said.

“(The USCC was) focused 70-percent on the needs of the body and 30-percent on the needs of the soul,” Wega said. “And they were loved and appreciated by the troops.”

According to Wega, the USCC fielded a corps of 5,000 delegates over the course of the war, many of whom traveled with the soldiers, often pulling out the wounded under fire. Solely through the work of volunteers, they helped distribute what, in today’s money, would be more than $1 billion worth of goods, Wega said.

They provided everything from socks to stationery, and, through the use of horse-drawn coffee wagons like the one Wega recently had built by Pennsylvania craftsman Keith Whittenberger, members could serve 108 gallons of coffee, tea and cocoa each hour on battlefields to those in need.

“General Sherman called the USCC one of the wonders of the world,” he said.

And it was this selfless service in the name of Christian brotherhood - with USCC members ministering to the wounded on both sides - that compelled Wega to leave 20 years worth of Harvard Medical School seminars and National Institutes of Health work behind and open a museum dedicated to the USCC.

“God’s vision is not shaded by blue or gray,” he said. “And what (the USCC) did during the fighting is a story that needs to be told.”

As the battle moved on from Gettysburg, many of those 20,000 wounded men still strewn across fields and farm lanes, clinging to Bibles and crying out for salvation, found it in the form of the silver badge of the USCC member, Wega said, and that’s an event that cannot be ignored.

“They say the presence of God

was so thick and heavy here then that if a person couldn’t come to the Lord he might never be saved,” he said.

Wega hopes his museum, located at the Jennie Wade birthplace and “the first memorial to those who served,” can now be a place in Gettysburg where visitors find the spiritual resolution for which Wega himself so long searched.

“We’ve lost the reverence for this place somewhere,” he said. “With 50,000 soldiers laying together, praying together, this is one of the most powerful centers of prayer really in the world, but no one realizes it.”

Southern scripture tracts

“With death all around, people tend to look for morality, for something they can hold on to,” said Alan Farley, who has portrayed a chaplain for about 25 of his 30 years re-enacting.

Farley said on both sides of the fighting chaplains served as “the spiritual leader of the troops.” They would minister to the men by reading scripture, answering questions and holding church services based on their particular religious backgrounds, Farley said.

Chaplains also helped distribute some of the more than 200 million pages of gospel tracts printed and circulated through the armies. These were particularly prevalent in the South, Farley said, and soldiers would come together anxiously to talk about and trade whatever tracts they had on them, as each related a different story of love and salvation through God.

One such tract by the chaplain of the 10th Virginia Cavalry titled “Whither Bound?” reads in part, “Would that this tract might make you so uncomfortable and wretched that you would never rest till you found peace in believing.”

Another encourages steadfastness: “A life of piety is not incompatible with the profession of arms. True religion does not interfere with a man’s duty to his country.”

Such urgings served to galvanize the troops for their difficult duty and to put them in touch with a greater power that could help sustain them through fighting, Farley said.

And these loose-leaf pamphlets helped spur in Confederate Civil War camps what has since been called the Great Revival, an event that drew the men closer together and eventually saw more than 150,000 convert and be baptized during the war, Farley said.

In addition, of the 1,200 or so Confederate chaplains, 13 went on to be consecrated as bishops and 12 later were presidents of major colleges, he said.

Farley can’t fully explain why the South, which had only about half as many chaplains as the North, was blessed with such an overwhelming spiritual revolution. But he said it seems God often provides spiritual renewal before a time of great hardship - in this case the Great Revival before Reconstruction.

“And you have to remember, man is fallen by nature,” Farley said. “To just ask where was God during the war misses that in a lot of cases both governments were already not walking his path.”

Farley said questions about God at the Battle of Gettysburg remind him of Abraham Lincoln’s admonishment not to be concerned with whose side God is on but rather to ask, “Are we on God’s side?”

Where is God?

Today, we’ve gone from the power of prayer making Gettysburg the “Altar of the Nation,” to the most haunted town in America, John Wega said. Where once brave men stood steadfast in line and fought for a cause, now merchants sell trinkets, he said, and where once Christians gave up all they had for strangers, now admission is charged.

“We wouldn’t do that at Normandy or the 9/11 site,” he said. “And here we’re talking about death magnitudes higher than in New York.”

The value of small Christian kindnesses so prevalent during the war has been lost, Wega said, and people will continue to suffer until they rediscover its power to heal.

While speaking at his museum, Wega said he recently received a memorable compliment, as a newly diagnosed cancer patient came up to him after his talk saying, “Thank you, thank you, you’re my Chaplain Eastman.”

The story to which she referred, he said, is one of his favorites.

After being wounded in the leg during the fighting at Gettysburg, Chaplain Eastman - who served with the 72nd New York Volunteers - lay in a field thick with the dead and pooled with blood.

He heard someone calling for help, Wega said, but wasn’t able to stand. So the chaplain slowly, painfully rolled across the bloody-wet field until he reached that man and quietly helped him come to Christ.

Later, Wega said, as Chaplain Eastman lay there looking up at the stars in the heavens, he realized even through the shells and the smells and the smoke, “the glory of God still hadn’t dimmed one bit.”

“And it’s never going to,” Wega said. “We just always have to remember where to look for it.”

Brooks Brothers

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