Plymouth Heights is in step with a larger trend of declining evening attendance in evangelical denominations that long have cherished a heritage of worshiping twice on Sunday. Some evening services are more intimate; others have been cancelled or replaced by an alternative.

Researchers wrote that the data "seems to suggest evening service attendance has become optional."

"Many churches are substituting evening worship and putting their energies into other things," said Jeff Meyer, pastor of Crosswinds Community Church, a 4-year-old CRC congregation in Holland, Mich., that, like many new churches, does not conduct evening worship.

"We just saw incremental diminishing returns (in attendance)," Smith said. "Younger families were much busier with all the humming and bumming of life and they found other ways to refresh themselves. The evening service was a wonderful thing back in its heyday, but it cannot continue to function in the same form that it has historically. For a lot of churches, that's really a harsh reality."

The harsh reality, in the Rev. David Engelsma's view, is that churches that drop evening worship are ignoring their spiritual inheritance. The retired seminary professor calls the trend "plain evidence of the great apostasy that Christ has predicted."

"The two services is a way to frame the whole day as belonging to Lord," Rienstra said. "The decline of Sunday evening worship is a marker alongside many that our culture is becoming more popularly secular. We've lost a sense of sacred time that is being offered back to God."

More interestingly, his foundation has also invested millions in sterilization technologies that have been called a "temporary castration" solution. By reducing birth rates (through sterilization technologies) and increasing vaccine penetration throughout the world population (by using sweat-triggered nano-vaccines), his stated goal of reducing the world population by 10 to 15 percent could be reached within just a few years.

"May the undertaker bury you, your table and your body, which has soiled the world," he said using language in Iran reserved for hated enemies.

Several top U.S. officials including Adm. Mike Mullen, chairman of the U.S. Joint Chiefs of Staff have said in recent months that the military option remains on the table and there is a plan to attack Iran, although a military strike has been described as a bad idea.

Ahmadinejad often resorts to provocative statements to lash out enemies. He has already compared the power of Iran's enemies to a "mosquito," saying Iran deals with the West over its nuclear activities from a position of power and he has likened the United States to a "farm animal trapped in a quagmire" in Afghanistan.

Academics from across the world have recorded audio of Babylonian epics, poems, and even a magic spell to the Internet in an effort to help scholars and laymen understand what the language of the ancient Near East sounded like. The answer? Cambridge University's Martin Worthington told The Associated Press that it's "a bit like a mixture of Arabic and Italian."

Babylonia was among the world's first civilizations and produced some of its earliest pieces of literature. Its people also play a central role in the Bible. Babylon's soaring, pyramid-shaped Temple of Marduk is thought to have inspired the tale of the Tower of Babel, while their conquest of the Kingdom of Judah in the early sixth century B.C. led to the deportation and exile of the nation's Jewish population.

The Babylonian language, written on clay tablets in cuneiform script, dominated the Near East for centuries before it was gradually displaced by Aramaic. After a long decline, it disappeared from use altogether sometime in the first century A.D. - and was only deciphered nearly two millennia later by 19th-century European academics.

"I think it's a wonderful idea," said Woodard, who counts Babylonian among his languages. "There are just a few people in every generation who are the keepers of this knowledge, and by putting it on the Internet it's possible for a great many more people to be exposed to it, which in the end would help with the preservation of this knowledge."

According to FrontPageMag.com, Warren knows about his being listed on the site and "refuses to demand its deletion and offers no apology for its existence."

ISNA, The Islamic Society of North America, lists Warren amidst some controversial Muslim leaders and at least one unindicted co-conspirator in the war on terror.

Warren addressed ISNA's national convention last year, saying, "Muslims and Christians can work together for the common good without compromising my convictions or your convictions. I am not interested in interfaith dialogue but interfaith projects," said the pastor of the 24,000-member Saddleback Church in Lake Forest, Calif., who is widely known for his bestseller "The Purpose-Driven Life."

"Talk is cheap ... but love is something we do together," he added. "As the two largest faiths on this planet - more than 1 billion Muslims and 2 billion Christians - as Muslims and Christians, we must believe in this. As more than half the world, we must do something to model what it is to live in peace, to live in harmony."

The latest Pew Religious Landscape survey says that "More than one-quarter of American adults (28 percent) have left the faith in which they were raised in favor of another religion - or no religion at all." At the same time, bolstered by events like Oprah's recent highly watched webinar, "Spirituality 101" with author and spiritual guru Eckhart Tolle, the appreciation of spirituality has come more to the forefront.

When participants were asked "what it primarily means to them to be spiritual," United States respondents said it meant "believing there is a purpose to life" (41 percent) and "believing in God" (33 percent).

According to some, surveys like the Pew and Search Institute are indicating that this quest for meaning to life appears to be at the root of many young folks' desire for spirituality. But at the same time they apparently don't want all the baggage of organized religion.

"The number of people who self-identify using the long-popular phrase 'spiritual but not religious' is still growing. In 1998, 9 percent of American adults told the General Social Survey they were spiritual but not religious. By 2008, it had risen to 14 percent. Among those ages 18 to 39, the increase was even more dramatic, and 18 percent now say they are spiritual but not religious."

She notes an explanation by Duke University professor of sociology, religion and divinity, Mark Chaves, who says, "The growth is not because people are less likely to identify as religious, but because nonreligious people are more likely to say they are spiritual."