I had 4 nodes on 3.0.14 and I had to upgrade 2 of them to 3.11.2 and decommission the other 2. First I decommissioned the 2 nodes, one-by-one. After that I stopped cassandra 3.0.14 on the other 2 nodes and installed the 3.11.2 version alternately. However, in the system logs of both the nodes, I see the following:
The ContextLoader mechanism comes in two flavors: the ContextLoaderListener and the ContextLoaderServlet. They both have the same functionality but differ in that the listener version cannot be reliably used in Servlet 2.3 containers. Since the Servlet 2.4 specification, servlet context listeners are required to execute immediately after the servlet context for the web application has been created and is available to service the first request (and also when the servlet context is about to be shut down): as such a servlet context listener is an ideal place to initialize the Spring ApplicationContext. It is up to you as to which one you use, but all things being equal you should probably prefer ContextLoaderListener; for more information on compatibility, have a look at the Javadoc for the ContextLoaderServlet.
Things 3.11.2
This object represents any resource object that is not already described in SIF AU by an existing object (such as RoomInfo or LearningResource). It is intended for use with ResourceBooking, so it can represent any bookable resource; but it is not limited to that usage. While the obvious type of equipment described for booking purposes are things like computers and projectors, the types of equipment that can be booked depends on the educational organisation, and can easily extend to things like vehicles or animals.
Items in a list are sequenced from left to right, providing an inherent order. The lists 1;2 and 2;1 are different. SQL is based on sets, which are inherently unordered. This distinction leads to some subtle differences between the semantics of queries on q tables versus the analogous SQL queries. The inherent ordering of lists makes large time series processing natural and fast in q, while it is cumbersome and slow in standard SQL due to the need to place things in order.
A list not only acts like a map, it is a unary map whose notation is the same as function application. This is a useful way of looking at things. We shall see in Chapter 4 that a nested list can be viewed as a multivalent map.
The notation of complex lists is reflected in nested parentheses. For pedagogical purposes, in this section only, we shall often use general notation to define even simple lists since the parentheses make things manifest. However, the console always displays lists in the most concise form.
1. John, the disciple of the Lord, preaches this faith, and seeks, by the proclamation of the Gospel, to remove that error which by Cerinthus had been disseminated among men, and a long time previously by those termed Nicolaitans, who are an offset of that knowledge falsely so called, that he might confound them, and persuade them that there is but one God, who made all things by His Word; and not, as they allege, that the Creator was one, but the Father of the Lord another; and that the Son of the Creator was, forsooth, one, but the Christ from above another, who also continued impassible, descending upon Jesus, the Son of the Creator, and flew back again into His Pleroma; and that Monogenes was the beginning, but Logos was the true son of Monogenes; and that this creation to which we belong was not made by the primary God, but by some power lying far below Him, and shut off from communion with the things invisible and ineffable. The disciple of the Lord therefore desiring to put an end to all such doctrines, and to establish the rule of truth in the Church, that there is one Almighty God, who made all things by His Word, both visible and invisible; showing at the same time, that by the Word, through whom God made the creation, He also bestowed salvation on the men included in the creation; thus commenced His teaching in the Gospel: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was nothing made. What was made was life in Him, and the life was the light of men. And the light shines in darkness, and the darkness comprehended it not. John 1:1, etc. All things, he says, were made by Him; therefore in all things this creation of ours is [included], for we cannot concede to these men that [the words] all things are spoken in reference to those within their Pleroma. For if their Pleroma do indeed contain these, this creation, as being such, is not outside, as I have demonstrated in the preceding book; but if they are outside the Pleroma, which indeed appeared impossible, it follows, in that case, that their Pleroma cannot be all things: therefore this vast creation is not outside [the Pleroma].
2. John, however, does himself put this matter beyond all controversy on our part, when he says, He was in this world, and the world was made by Him, and the world knew Him not. He came unto His own [things], and His own [people] received Him not. John 1:10-11 But according to Marcion, and those like him, neither was the world made by Him; nor did He come to His own things, but to those of another. And, according to certain of the Gnostics, this world was made by angels, and not by the Word of God. But according to the followers of Valentinus, the world was not made by Him, but by the Demiurge. For he (Soter) caused such similitudes to be made, after the pattern of things above, as they allege; but the Demiurge accomplished the work of creation. For they say that he, the Lord and Creator of the plan of creation, by whom they hold that this world was made, was produced from the Mother; while the Gospel affirms plainly, that by the Word, which was in the beginning with God, all things were made, which Word, he says, was made flesh, and dwelt among us. John 1:14
4. And that we may not have to ask, Of what God was the Word made flesh? He does himself previously teach us, saying, There was a man sent from God, whose name was John. The same came as a witness, that he might bear witness of that Light. He was not that Light, but [came] that he might testify of the Light. John 1:6 By what God, then, was John, the forerunner, who testifies of the Light, sent [into the world]? Truly it was by Him, of whom Gabriel is the angel, who also announced the glad tidings of his birth: [that God] who also had promised by the prophets that He would send His messenger before the face of His Son, Malachi 3:1 who should prepare His way, that is, that he should bear witness of that Light in the spirit and power of Elias. Luke 1:17 But, again, of what God was Elias the servant and the prophet? Of Him who made heaven and earth, as he does himself confess. John, therefore, having been sent by the founder and maker of this world, how could he testify of that Light, which came down from things unspeakable and invisible? For all the heretics have decided that the Demiurge was ignorant of that Power above him, whose witness and herald John is found to be. Wherefore the Lord said that He deemed him more than a prophet. Matthew 11:9; Luke 7:26 For all the other prophets preached the advent of the paternal Light, and desired to be worthy of seeing Him whom they preached; but John did both announce [the advent] beforehand, in a like manner as did the others, and actually saw Him when He came, and pointed Him out, and persuaded many to believe in Him, so that he did himself hold the place of both prophet and apostle. For this is to be more than a prophet, because, first apostles, secondarily prophets; 1 Corinthians 12:28 but all things from one and the same God Himself.
9. These things being so, all who destroy the form of the Gospel are vain, unlearned, and also audacious; those, [I mean,] who represent the aspects of the Gospel as being either more in number than as aforesaid, or, on the other hand, fewer. The former class [do so], that they may seem to have discovered more than is of the truth; the latter, that they may set the dispensations of God aside. For Marcion, rejecting the entire Gospel, yea rather, cutting himself off from the Gospel, boasts that he has part in the [blessings of] the Gospel. Others, again (the Montanists), that they may set at nought the gift of the Spirit, which in the latter times has been, by the good pleasure of the Father, poured out upon the human race, do not admit that aspect [of the evangelical dispensation] presented by John's Gospel, in which the Lord promised that He would send the Paraclete; John 14:16, etc. but set aside at once both the Gospel and the prophetic Spirit. Wretched men indeed! Who wish to be pseudo-prophets, forsooth, but who set aside the gift of prophecy from the Church; acting like those (the Encratitæ) who, on account of such as come in hypocrisy, hold themselves aloof from the communion of the brethren. We must conclude, moreover, that these men (the Montanists) can not admit the Apostle Paul either. For, in his Epistle to the Corinthians, 1 Corinthians 11:4-5 he speaks expressly of prophetical gifts, and recognises men and women prophesying in the Church. Sinning, therefore, in all these particulars, against the Spirit of God, Matthew 12:31 they fall into the irremissible sin. But those who are from Valentinus, being, on the other hand, altogether reckless, while they put forth their own compositions, boast that they possess more Gospels than there really are. Indeed, they have arrived at such a pitch of audacity, as to entitle their comparatively recent writing the Gospel of Truth, though it agrees in nothing with the Gospels of the Apostles, so that they have really no Gospel which is not full of blasphemy. For if what they have published is the Gospel of truth, and yet is totally unlike those which have been handed down to us from the apostles, any who please may learn, as is shown from the Scriptures themselves, that that which has been handed down from the apostles can no longer be reckoned the Gospel of truth. But that these Gospels alone are true and reliable, and admit neither an increase nor diminution of the aforesaid number, I have proved by so many and such [arguments]. For, since God made all things in due proportion and adaptation, it was fit also that the outward aspect of the Gospel should be well arranged and harmonized. The opinion of those men, therefore, who handed the Gospel down to us, having been investigated, from their very fountainheads, let us proceed also to the remaining apostles, and inquire into their doctrine with regard to God; then, in due course we shall listen to the very words of the Lord.
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