Re: Beyond Compare
Golda Barocio
Beyond Compare is a cross-platform proprietary data comparison utility. The program is able to compare files and multiple types of directories, as well as archives.[1] Beyond Compare can be configured as a difftool and mergetool of version control systems, such as git.[2]
In an April 2009 review, Beyond Compare received four out of five rating stars from CNET. The reviewers initially found the user interface to be "a little overwhelming," but they "quickly got the hang of it" after using the program for a while.[3] PC World writer Michael Desmond included the program in a 2005 list of utilities for a "Trouble-Free PC" and praised its "watch list" feature.[4] Beyond Compare also was featured in the March 2005 issue of the Windows IT Pro magazine in the "What's Hot" section.[5]
Scott Mitchell, writing for MSDN Magazine, identified the program's comparison rules as its most powerful feature.[6] The customizable rules control which differences between two files should be flagged as such. A set of predefined rules is included for the comparison of common file types, such as C++ source code, XML, and HTML files.[6]
in windows I am able to use winmerge as the external diff tool for hg using mercurial.ini,etc.
Using some options switch that you can find in web(I think it's a japanese website)Anyway, herefor example:
I also found that it is important to NOT include Beyond Compare in extdiff section so it will use beyondcompare3 from the merge-tools section with diffargs arguments. (I have beyondcompare3 specified in both ui.merge and tortoisehg.vdiff)
If you are having trouble getting your configuration to parse correctly please note that any space for any variable or section name will cause the configuration to parse incorrectly. I kept copying and pasting different configures and continued to get errors. It just ended up that spaces were added before many of the variables and it caused it not to parse.
If you are using TortoiseHg, you can set the merge tool to Beyond Compare by choosing File -> Settings, and then on the TortoiseHg choice, select Visual Diff Tool and Three-way Merge Tool. This setting affects merges which are set through the command line as well.
Up until recently, when I compare a file in the latest commit on the currently active branch with an earlier commit on the same branch, the earlier commit file would show in source tree in a temp directory, such as C:\Users\Peter\AppData\Local\Temp\Mxm5Gc_requestHandler.cfc.
It was messy in as much as it took a long time to figure this out and several uninstalls / reinstall of git and sourcetree before it eventually seemed to realise that it was using the new (older) version of Git.
Remember. Take a look back over the titles of each post in this series. What depth this God has. He is not just our Comforter, not just in Control, but all these things and so much more too. He is beyond compare.
A friend, exploring the Faith, particularly in relation to the Theotokos, presented some concerns about her role and work as viewed, expressed, and experienced by the Church. Here is a summary of his concerns:
As the first Eve had received the words of death from the angel of death, turning from the Spirit in disobedience, so now the second Eve receives the words of life from the angel of life (Gabriel) and becomes the dwelling place of the very Word of God, as she submits herself in love and wonder by her fiat to the Holy Spirit who comes upon her.
The tree of the knowledge of good and evil, in the center of the garden (paradiso) became the tree of death, its fruit the fruit of disobedience, disunion and death; and in redemption, the cross, the tree of death in the garden of death (Golgotha) becomes the tree of life, as death is trampled upon and destroyed, because the Fruit of the tree is the Son who offers himself to the Father and to creatures. Paradise is regained.
Eve was the mother of all living who became the mother of all who are dead while living. The Second Eve, who bore the Second Adam (1 Cor 15:45, Rom. 5:14) becomes the mother of all truly living because she is the mother of the Living One, the One Who Is.
We begin to learn about definitions of fundamental Christian belief and theology when the Church (1) had the ability to discuss such things, after the cessation of persecution in the 4th century (no earlier) and (2) was challenged to do so because of significant heretical movements.
Not surprisingly, we learn about those things which such movements questioned, but not so much about other fundamental beliefs which were not challenged. For example, which council defined infant baptism? Prayer to the saints? Justification by grace through a living faith which includes the working of love? The Eucharist as the literal Body and Blood of Christ? Etc.
In other words, the fact that writings (technically, anonymous) about the life of Jesus were attributed to Matthew, Mark, Luke and John and canonized as the Gospels of Scripture, makes evident that this was done by the authority of the Church in whom indwells the Holy Spirit.
To no other creature God has given the full measure of the Holy Spirit so that her own soul, flesh and blood are united forever with the eternal, incomprehensible, infinite God. No seraph ever burned brighter than the true Burning Bush that contains the living God and is never consumed. Not all the angels of creation, together, could become more spacious than the heavens to contain God himself as she did.
Further, from the totality of Scripture (see, e.g., Rev. 12) and Tradition, no creature has ever been blessed and honored as the Theotokos. She is not called blessed by all generations merely in the sense of one more blessed person out of myriads.
She is the blessed one because she is the chosen one,vthe bride of God, the bearer of God the Life-giver, the bearer of the unwaning Light, the marvelous palace of the Master, the bearer of the Healer, who is above the angels. And she chooses back. She submits and reverses the curse, unties the knot.
She is the Mother of the King, and thereby the Queen, the lowly maidservant elevated to the highest heavens, just like lowly fallen human nature has been deified. She is the one lower than the angels who is turned into the very dwelling place of the Most High. She was there at Pentecost, but she did not even have to be.
You also state that, in practice, worship and veneration often become the same thing. I think that is a very bad misunderstanding, if it ever happens; one that has been clearly and exhaustively addressed many centuries ago in the Church. This strikes at the heart of Christian life and worship. If one either mixes the two, or thinks the veneration of the Saints is idolatry, one is not really Orthodox, because then one would reject the life of the Church in the communion of Saints.
They now live to intercede and assist the rest of the Body just as they did in their earthly lives (except that now they are glorified and have no hindrances, fully transfigured and linked to the rest of the Church in the Holy Spirit). We venerate them as holy, as models, as inspiration, as helpers, as intercessors, as loved ones.
And yes, they can hear a virtually infinite number of people at any time, anywhere. Why? Because they do not hear with the physical ear, nor do they process physical sounds in the brain. They are connected to us in the Holy Spirit.
Saints on this earth already can know and hear others who are physically separated from them; they can see their souls, know their hearts. Why? For the same reason. They know in the Holy Spirit in whom they live because of their close communion with Him. There is no temporal or physical barrier.
This is the universal experience of the life of the Church on earth from the the beginning to this day; one needs only to read the life of saints past or present, even living ones. Better yet, have the privilege to meet one of them.
So much more, beyond compare, are the Saints in heaven. They know us and hear us in the Holy Spirit. They live entirely in the Holy Spirit now, to begin with. They intercede for us, speak to us, and help us.
My own patron saint has appeared to more than one person that I personally know. And he is alive and continues to work on my behalf and on behalf of those who ask for his help. This is the universal doctrine and practice of the Church, East and West, since the first century.
O undefiled, untainted, uncorrupted, most pure, chaste Virgin, Thou Bride of God and Sovereign Lady, who didst unite the Word of God to mankind through thy most glorious birth giving, and hast linked the apostate nature of our race with the heavenly; who art the only hope of the hopeless, and the helper of the struggling, the ever-ready protection of them that hasten unto thee, and the refuge of all Christians . . . as the Mother of God Who loveth mankind, show thy love for mankind and mercifully have compassion upon me a sinner and prodigal, and accept my supplication . . . at the time of my departure taking care of my miserable soul, and driving far away from it the dark countenances of the evil demons . . .
It is truly meet to bless you, Theotokos, ever blessed and most pure, the Mother of our God. More honorable than the Cherubim, more glorious beyond compare than the Seraphim, without corruption you gave birth to God the Word. True Theotokos, we magnify you!
The following juxtapositions address the most various aspects of the exhibition in the Bode Museum and invite visitors not only to compare, contrast and interpret the objects, but also to re-examine their own attitudes in making comparisons.
Both of these figures are masterpieces of metal casting, but each expresses that mastery differently. The winged putto balances ingeniously on a shell. Turning on his own axis, he beats out a rhythm on a tambourine. The statuette from Benin is less focused on movement than on a wealth of detail, ornamentation and highly contrasted surface rendering.
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