text:
Fathers of the Church
Letter XVI: to the Bishops of Sicily
by Leo the Great in 447 | translated by Charles Lett Feltoe, M.A
Leo the bishop to all the bishops throughout Sicily greeting in the LORD.
I. Introductory.
BY GOD's precepts and the Apostle's admonitions we are incited to keep a careful watch over the state of all the churches: and, if anywhere ought is found that needs rebuke, to recall men with speedy care either from the stupidity of ignorance or from forwardness and presumption. For inasmuch as we are warned by the LORD'S own command whereby the blessed Apostle Peter had the thrice repeated mystical injunction pressed upon him, that he who loves Christ should feed Christ's sheep, we are compelled by reverence for that see which, by the abundance of the Divine Grace, we hold, to shun the danger of sloth as much as possible: lest the confession of the chief Apostle whereby he testified that he loved GOD be not found in us: because if he (through us) carelessly feed the flock so often commended to him he is proved not to love the chief Shepherd.
II. Baptism is to be administered at Easter-tide and not on the Epiphany.
Accordingly when it reached my ears on reliable testimony (and I already felt a brother's affectionate anxiety about your acts, beloved) that in what is one of the chief sacraments of the Church you depart from the practice of the Apostles' constitution by administering the sacrament of baptism to greater numbers on the feast of the Epiphany than at Easter-tide, I was surprised that you or your predecessors could have introduced so unreasonable an innovation as to confound the mysteries of the two festivals and believe there was no difference between the day on which Christ was worshipped by the wise men and that on which He rose again from the dead. You could never have fallen into this fault, if you had taken the whole of your observances from the source whence you derive your consecration to the episcopate; and if the see of the blessed Apostle Peter, which is the mother of your priestly dignity, were the recognized teacher of church-method. We could indeed have endured your departure from its rules with less equanimity, if you had received any previous rebuke by way of warning from us. But now as we do not despair of correcting you, we must show gentleness. And although an excuse which affects ignorance is scarce tolerable in priests, yet we prefer to moderate our needful rebuke and to instruct you plainly in the true method of the Church.
III. One must distinguish one festival from another in respect of dignity and occasion.
The restoration of mankind has indeed ever remained immutably fore- ordained in GOD'S eternal counsel: but the series of events which had to be accomplished in time through Jesus Christ our LORD was begun at the Incarnation of the Word. Hence there is one time when at the angel's announcement the blessed Virgin Mary believed she was to be with child through the Holy Ghost and conceived: another, when without loss of her virgin purity the Boy was born and shown to the shepherds by the exulting joy of the heavenly attendants: another, when the Babe was circumcised: another, when the victim required by the Law is offered for him: another, when the three wise men attracted by the brightness of the new star arrive at Bethlehem from the East and worship the Infant with the mystic offering of Gifts.
And again the days are not the same on which by the divinely appointed pasage into Egypt He was withdrawn from wicked Herod, and on which He was recalled from Egypt into Galilee on His pursuer's death. Among these varieties of circumstance must be included His growth of body: the LORD increases, as the evangelist bears witness, with the progress of age and grace: at the time of the Passover He comes to the temple at Jerusalem with His parents, and when He was absent from the returning company, He is found sitting with the ciders and disputing among the wondering masters and rendering an account of His remaining behind: "why is it," He says, "that ye sought Me? did ye not know that I must be in that which is My Father's," signifying that He was the Son of Him whose temple He was in. Once more when in later years He was to be declared more openly and sought out the baptism of His forerunner John, was there any doubt of His being GOD remaining when after the baptism of the LORD Jesus the Holy Spirit in form of a dove descended and rested upon Him, and the Father's voice was heard from the skies, "Thou art My beloved Son: in Thee I am well pleased?" All these things we have alluded to with as much brevity as possible for this reason, that you may know, beloved, that though all the days of Christ's life were hallowed by many mighty works of His, and though in all His actions mysterious sacraments s shone forth, yet at one time intimations of events were given by signs, and at one time fulfilment realized: and that all the Saviour's works that are recorded are not suitable to the time of baptism. For if we were to commemorate with indiscriminate honour these things also which we know to have been done by the LORD after His baptism by the blessed John, His whole lifetime would have to be observed in a continuous succession of festivals, because all His acts were full of miracles. But because the Spirit of wisdom and knowledge so instructed the Apostles and teachers of the whole Church as to allow nothing disordered or confused to exist in our Christian observances, we must discern the relative importance of the various solemnities and observe a reasonable distinction in all the institutions of our fathers and rulers: for we cannot otherwise "be one flock and one shepherd," except as the Apostle teaches us, "that we all speak the same thing: and that we be perfected in the same mind and in the same judgment."
IV.The reason explained why Easier and Whitsuntide are the proper seasons for Baptism.
Although, therefore, both these things which are connected with Christ's humiliation and those which are connected with His exaltation meet in one and the same Person, and all that is in Him of Divine power and human weakness conduces to the accomplishment of our restoration: yet it is appropriate that the power of baptism should change the old into the new creature on the death-day of the Crucified and the Resurrection-day of the Dead: that Christ's death and His resurrection may operate in the re- born, as the blessed Apostle says: "Are ye ignorant that all we who were baptized in Christ Jesus, were baptized in His death? We were buried with Him through baptism into death; that as Christ rose from the dead through the glory of the Father, so we also should walk m newness of life. For if we have become united with the likeness of His death, we shall be also (with the likeness) of His resurrections," and the rest which the Teacher of the Gentiles discusses further in recommending the sacrament of baptism: that it might be seen from the spirit of this doctrine that that is the day, and that the time chosen for regenerating the sons of men and adopting them among the sons of GOD, on which by a mystical symbolism and form, what is done in the limbs coincides with what was done in the Head Himself, for in the baptismal office death ensues through the slaying of sin, and threefold immersion imitates the lying in the tomb three days, and the raising out of the water is like Him that rose again from the tomb. The very nature, therefore of the act teaches us that that is the recognized day for the general reception of the grace, on which the power of the gift and the character of the action originated. And this is strongly corroborated by the consideration that the LORD Jesus Christ Himself, after He rose from the dead, handed on both the form and power of baptizing to His disciples, in whose person all the chiefs of the churches received their instructions with these words, "Go ye and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghosts." On which of course He might have instructed them even before His passion, had He not especially wished it to be understood that the grace of regeneration began with His resurrection. It must be added, indeed, that the solemn season of Pentecost, hallowed by the coming of the Holy Ghost is also allowed, being as it were, the sequel and completion of the Paschal feast. And while other festivals are held on other days of the week, this festival (of Pentecost) always occurs on that day, which is marked by the LORD'S resurrection: holding out, so to say, the hand of assisting grace and inviting those, who have been cut off from the Easter feast by disabling sickness or length of journey or difficulties of sailing, to gain the purpose that they long for through the gift of the Holy Spirit. For the Only-begotten of GOD Himself wished no difference to be felt between Himself and the Holy Spirit in the Faith of believers and in the efficacy of His works: because there is no diversity in their nature, as He says, "I will ask the Father and He shall give you another Comforter that He may be with you for ever, even the Spirit of Truth;" and again: "But the Comforter which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things and bring to your remembrance all that I said unto you;" and again: "When He, the Spirit of Truth, is come, He shall guide you into all the Truth." And thus, since Christ is the Truth, and the Holy Spirit the Spirit of Truth, and the name of "Comforter" appropriate to both, the two festivals are not dissimilar, where the sacrament is the same.
V. S. Peter's example as an authority for Whitsuntide baptisms.
And that we do not contend for this on ours own conviction but retain it on Apostolic authority, we prove by a sufficiently apt example, following the blessed Apostle Peter, who, on the very day on which the promised coming of the Holy Ghost filled up the number of those that believed, dedicated to God in the baptismal font three thousand of the people who had been converted by his preaching. The Holy Scripture, which contains the Acts of Apostles, teaches this in its faithful narrative, saying, "Now when they heard this they were pricked in the heart, and said unto Peter and to the rest of the Apostles, what shall we do, brethren? But Peter said unto them, Repent ye and be baptized every one of you in the name of Jesus Christ, unto the remission of your sins, and ye shall receive the gift of the Holy Ghost. For to you is the promise, and to your children and to all that are afar off, even as many as the LORD our GOD shall call unto Him. With many other words also he testified and exhorted them saying, Save yourselves from this crooked generation. They then that received his word were baptized, and there were added in that day about three thousand
VI. In cases of urgency other times art allowable for baptism.
Wherefore, as it is quite clear that these two seasons of which we have been speaking are the rightful ones for baptizing the chosen in Church, we admonish you, beloved, not to add other days to this observance. Because, although there are other festivals also to which much reverence is due in GOD'S honour, yet we must rationally guard this principal and greatest sacrament as a deep mystery and not part of the ordinary routine: not, however, prohibiting the licence to succour those who are in danger by administering baptism to them at any time. For whilst we put off the vows of those who are not pressed by ill health and live in peaceful security to those two closely connected and cognate festivals, we do not at any time refuse this which is the only safeguard of true salvation to any one in peril of death, in the crisis of a siege, in the distress of persecution, in the terror of shipwreck.
VII. Our LORD'S baptism by John very different to the baptism of believers.
But if any one thinks the feast of the Epiphany, which in proper degree is certainly to be held in due honour, claims the privilege of baptism because, according to some the LORD came to St. John's baptism on the same day, let him know that the grace of that baptism and the reason of it were quite different, and is not on an equal footing with the power by which they are re-born of the Holy Ghost, of whom it is said, "which were born not of blood, nor of the will of the flesh, nor of the will of man, but of GOD." For the LORD who needed no remission of sin and sought not the remedy of being born again, desired to be baptized just as He desired to be circumcised, and to have a victim offered for His purification: that He, who had been "made of a woman(3a)," as the Apostle says, might become also "under the law" which He had come, "not to destroy but to fulfil(3b)," and by fulfilling to end, as the blessed Apostle proclaims, saying: "but Christ is the end of the law unto righteousness to every one that believeth." But the sacrament of baptism He founded in His own person, because "in all things having the pre-eminence," He taught that He Himself was the Beginning. And He ratified the power of re-birth on that occasion, when from His side flowed out the blood of ransom and the water of baptism. As, therefore, the Old Testament was the witness to the new, and "the law was given by Moses: but grace and truth came through Jesus Christs;" as the divers sacrifices prefigured the one Victim, and the slaughter of many lambs was ended by the offering up of Him, of whom it is said, "Behold the Lamb of God; behold Him that taketh away the sin of the world;" so too John, not Christ, but Christ's forerunner, not the bridegroom, but the friend of the bridegroom, was so faithful in seeking, "not His own, but the things which are Jesus Christ's (9a)," as to profess himself unworthy to undo the shoes of His feet: seeing that He Himself indeed baptized "in water unto repentance," but He who with twofold power should both restore life and destroy sins, was about to "baptize in the Holy Ghost and fire(9b)." then, beloved brethren, all these distinct proofs come before you, whereby to the removal of all doubt you recognize that in baptizing the elect who, according to the Apostolic rule have to be purged by exorcisms, sanctified by fastings and instructed by frequent sermons, two seasons only are to be observed, viz. Easter and Whitsuntide: we charge you, brother, to make no further departure from the Apostolic institutions. Because hereafter no one who thinks the Apostolic rules can be set at defiance will go unpunished.
VIII. The Sicilian bishops are to send three their number to each of the half-yearly meetings of bishops at Rome.
Wherefore we require this first and foremost for the keeping of perfect harmony, that, according to the wholesome rule of the holy Fathers that there should be two meetings of bishops every year, three of you should appear without fail each time, on the 29th of September, to join in the council of the brethren: for thus, by the aid of Gov's grace, we shall the easier guard against the rise of offences and errors in Christ's Church: and this council must always meet and deliberate in the presence of the blessed Apostle Peter, that all his constitutions and canonical decrees may remain inviolate with all the LORD'S priests.
These matters, upon which we thought it necessary to instruct you by the inspiration of the LORD, we wish brought to your knowledge by our brothers and fellow-bishops, Bacillus and Paschasinus. May we learn by their report that the institutions of the Apostolic See are reverently observed by you. Dated 21 Oct., in the consulship of the illustrious Alipius and Ardaburis .
Taken from "The Early Church Fathers and Other Works" originally published by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in 1867. (LNPF II/XII, Schaff and Wace). The digital version is by The Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.


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These are the wreaths we have a t home. The one on the left is a store-bought but the one on the right is homemade. My daughter and I decorated it ourselves. Wishing you all a Merry Christmas!
I wish you all a peaceful and merry Christmas. I pray that the families who lost their loved ones in Connecticut will find peace despite the horrific tragedy.

subset: commoncrawl


text: Shannon V. Davidson wrote: > > Michael H. Frese wrote: >> At 08:31 AM 1/16/2008, Jeffrey B. Layton wrote: >>> - With multi-core processors, to get the best performance you want to >>> assign a process to a core. >> >> Excuse my ignorance, please, but can someone tell me how to do that on >> Linux (2.6 kernels would be fine)? > > sched_setaffinity(2) > taskset(1) > numactl(1) Hi, As an aside to this, do 2.6 kernels make some efforts to keep a process on a specific core anyways recognising the benefits to the cache of doing so (I suspect they do but maybe I just dreamed it up)? As a further aside, some MPI libraries (OpenMPI comes to mind) seem to make some efforts to keep processes on the same cores also (or can be instructed to via a run-time option). I'm wondering how much of a performance benefit there is to using the above-mentioned OS commands to set affinity (versus the trade-off in setting this up). -stephen -- Stephen Mulcahy, Applepie Solutions Ltd., Innovation in Business Center, GMIT, Dublin Rd, Galway, Ireland. +353.91.751262 http://www.aplpi.com Registered in Ireland, no. 289353 (5 Woodlands Avenue, Renmore, Galway)


text:
Anu Pehrson is an amazing builder. This particular creation of hers, based on Paro Taktsang in Bhutan, was my favorite build at BrickCon this year. The attention to detail and the faithful representation of the original made this creation something special to behold. I found myself drawn to it over and over. Every time I stopped to look, I noticed more interesting details.
If it's a little hard to tell the size, here's Anu standing beside it at BrickCon.
On a side note, Anu also made "a little friend" at BrickCon. I hear that he was impressed as well.


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Website terms and conditions template
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- Length:12 pages (3600 words)
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Your website is an interface for buyers and providers of a specialist service. The service may be ordered via a computer, smartphone, tablet or any other mobile device.
This website terms and conditions template sets out the relationship between your business and service providers who use your website to sell. The service bought and sold could be anything.
Examples are:
- hgv training;
- financial or investment advice;
- insurance recommendations;
- mobile apps;
- a ten session examination tutorial system;
- an automated personality test;
- customised medical advice;
- children's sports lessons
- some technical diagnostic service.
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Services will be provided either online (personality test), or by download (investment information) or delivered personally (HGV training or sports lessons) or even by telephone.
Providers upload necessary information to your site or complete your pre-set data entry boxes. Any other arrangement could be accommodated provided it is via Internet or other electronic medium.
We have provided for basic contract procedures, but information on how the service is provided must come from the providers as it will differ in every case.
You might specialise in one product, or you could sell a wide range of products. You do not need to have more than one provider client but we assume that you will. Most of your providers probably use your services because they do not have an internet facility for taking money or because your marketing service is better than they could achieve. You are simply marketing and collecting money.
This is one of the two T&C documents you'll need if you operate a website that provides a marketplace. This document sets out the terms of use for your providers, and the obligations that a provider has, to a buyer who comes through your website.
Because each marketplace website has its own business model, we provide separate agreements for terms with buyers and providers. You should therefore pair this document with the most suitable provider side marketplace T&C document we offer. See below.
It is possible that some of the providers who use your market place service also have their own contract with each client you introduce. If you have many providers, each will have his own T&C contract. You may need to provide for that in your website structure. We cannot help you because we do not know what terms a provider might need.
It is important not to confuse the service you provide through your market place website, on the one hand, and the service you sell through your website on behalf of others, which is no part of your business.
This document serves two purposes:
- First it protects you in law from a huge array of potential problems arising from disputes between your provider and his client. So far as the European Union (Consumer Information, Cancellation and Other Rights) Regulations 2013 concerned, we have provided as far as possible for your providers to be responsible for compliance with the Regulations, so as to minimise the weight on you. If you sell only to business, you can easily remove the provisions relating to the Regulations.
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Website terms and conditions are probably the best example of a legal document where use of plain English strengthens the legal effect of the document. If a dispute should arise, it would be hard for a user of your site to claim that he did not understand, even if English is not his first language.
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text:
Many of the great ruins that grace the deserts and jungles of the earth are monuments to progress traps, the headstones of civilizations which fell victim to their own success. In the fates of such societies – once mighty, complex, and brilliant – lie the most instructive lessons ... they are fallen airliners whose black boxes can tell us what went wrong.
Ronald Wright
A Short History of Progress
The world is full of ancient ruins and monuments to past civilizations, many of which remain mysterious and only reveal their meaning one stone or grain of sand at a time. Stonehenge, the various stone circles in Scotland and the Pyramids are ready examples.
The one mystery that intrigues me the most are the monolithic stone carvings of Easter Island, called the Moai.
"Archaeologists," according to Wikipedia (sic), "believe that the statues were a representation of the ancient Polynesian's ancestors. The Moai statues face away from the ocean and towards the villages, as if to watch over the people. The exception is the seven Ahu Akivi, which face out to sea to help travelers find the island."
The third chapter, of "A Short History of Progress" called, appropriately, "Fools" Paradise," examines the rise and fall of two civilisations, Sumer and Easter Island. Both flourished, but collapsed due to resource depletion; both societies were able to see their land, as it eroded, but were unwilling to reform. On Easter Island, logging, in order to erect statues and build boats, destroyed their ecosystem and led to wars over the last planks of wood.
If you look at photographs of the statues, you will note that some are more heads, set or sinking, in the ground, than full bodies. One even looks like Bart Simpson if one stretches the visual cortex imagination centre or, maybe, that was the alcohol taking effect. In any case, not one of the faces appears joyful or happy, but austere, bleak or foreboding. If they had arms and fingers, their stone digits would likely be pointing at us in a "tsk, tsk" manner.
I have my doubts that the ones facing the ocean are to help travelers reach shore. My own take is that they could be warnings to stay far away.
As for stone faces pointing toward the inhabitants and their being there, in the first place, could represent a last gasp ritual by the quickly falling society to appease their gawds. This is much like the Mayans and other lost societies who in their final days turn to their gods even as it seemed those gods and their human conveyors, the local priests or shamans, had no power at all to avert the oncoming ecological disaster and societal collapse. These monuments stand as ceremonial burial sites - "we were here ... and by the way don"t be as stupid as us." Black boxes indeed.
As the world stands on the brink of several climate-tipping points, perhaps we slide towards the same end. Our "burying our heads in the sand" monuments, like the statues on Easter Island, may well be our Olympic structures. In Greece, something like 21-of-24 legacy venues from their Olympics stand empty and unused, at a cost of several million dollars per year each to maintain. Are these more black boxes?
In such desperate times, one can never overlook the warnings of our poets who may have better insight and power than any priests or shamans. In that regard, one of my favourite poems is from Percy Bysshe Shelley, "Ozymandias,"
I met a traveller from an antique land
Who said: Two vast and trunkless legs of stone Stand in the desert. Near them, on the sand,
Half sunk, a shattered visage lies, whose frown,
And wrinkled lip and sneer of cold command,
Tell that its sculptor well those passions read
Which yet survive, stamped on these lifeless things,
The hand that mocked them and the heart that fed:
And on the pedestal these words appear:
"My name is Ozymandias, king of kings:
Look on my works, ye Mighty and despair!"
Nothing beside remains. Round the decay
Of that colossal wreck, boundless and bare
The lone and level sands stretch far away.
Given the outrageous costs of Sochi's Winter Games 2014, these thoughts I could not suppress, even if I am guilty of burying my own head in the sand.
Let the Games begin.
I do enjoy the competitive nature of the Olympics. Watching the "slope style snowboard" competition, one is in awe at the beauty as well as the risks involved in seeing young bucks fly through the air, twisting and turning and landing, something this old fossil will never attempt in this lifetime!
Alas, it has also gotten a bit crazy re the flag-waving and emphasis on the medal count. Although the games remain a much more positive engagement between countries than war, I was struck by one TV clip from Russia wherein the country's Olympic athletes were being blessed by the clergy, smoke and hand-signs in full swing, while Putin smiled and gave his support to the "troops." It reminded me of the ritual of sending soldiers off to the Crusades!
Ice Hockey: women
Few would predict a gold medal final that doesn't pit the American forces against those of Canada. Women's hockey still is in development, in many nation states and the Yanks and Canucks should dominate. Perhaps, as home country, the Russians we should not disregard them, nor should the Finns or the Swedes.
The odds-makers suggest that Canada, in both men's and women's hockey, will repeat as gold medalists. Favourites, however, do falter.
In preliminary games between the US and Canada, the Americans, without their best player, kind of creamed us. T'is true, Canada was dealing with a new coach mid-exhibition season and time has passed since. With nothing at stake, Canada said they were experimenting and not showing their true Olympic game plan.
There are strong rules about hitting and so forth, but the refs seem to ignore those rules once the puck drops against these two rivals, who pretty much disdain each other with a deep passion.
Some of our players are getting a little long in the tooth. "Hayley's Comet" is no longer the dominate player of old. Yet, she still has game and who knows; maybe she'll shine on the International stage one more time. We will need our recent youth movement to come up big, as well as our usual suspects. Our goalie may have to steal one.
Alas, dear friends, I am going to pick the USA. It'll be close; maybe it'll even take overtime or a Shoot-out to win.
I hope I'm wrong. Go Canada Go!
Ice Hockey: men
Okay, unless there are dark forces afoot, the following teams aren't "threats" to any one's homeland security: Slovenia, Austria, Norway and Latvia.
The Czechs
There are two unknown KHL goalies and Pavelek from the Winterpeg Jets. Unless one of the KHL goalies is a dark horse, Pavelek will have to play better than he has so far this season in the NHL.
Defence is adequate but certainly not overwhelming. Thomas Kaberle? Well ya never know who might rise out of ashes when they put on their country's uniform.
This team has a few good forwards who will likely need to keep the puck in the other team's end, a great deal. Speaking of ancient, how bout Peter Nedved!
Prediction: the Czechs could surprise any team in a winner-take-all one-game quarterfinal, remember Nagano? Alas, I would give the Slovaks a better chance at that and thank world politics that these players have separate countries now!
In nets, it is likely to be Halak or Budaj. Either one, especially Halak, could carry his team to the medal round.
The Big Z, Chara, will not only carry the flag into the stadium opening ceremonies, he will carry many opponents into the corner. He'll play in every important situation and likely won't leave the ice unless he has to pee. Even then, don't count on that. Meszaros and Visnosky aw well as Sekera will aid and abet Zedano on the Blueline.
Upfront, Marian Hossa is the most recognizable name. Again, there are European players who are unknown factors. This is where a good coach can come in and meld a "team." Yet, although they have a definite edge in my opinion on defence and in goal, in comparison to the Czechs, it may be a struggle to put the black rubber thing in the opponent's net.
Prediction: I like the Czechs; the Slovs could make it to the medal round if they get hot goal-tending and timely goals. They've played the underdog role well in previous world tournaments. Overall, however, any medal round entry would have to be considered an upset, as in 2010 when they knocked-off the Swedes in the quarter-finals and almost did the same to Canada in the semi-finals.
The Swiss
I usually have a habit of misspelling that as "Swizz." Many teams, including Canada, have misread this team's strengths, at times, almost to their demise. Almost is the word. Can they be a surprise, dark horsey thing? Don't misspell this name. "Zees" are for snoozers. Snooze and ya lose.
Jonas Hiller is likely going to have the job in goal. Retto Bera, of the Flames will be the next best bet. Hiller will be a UFA in the NHL this summer unless the Ducks sign him. In any case, he will be displaying his talents as best he can under the big top. Look out if he gets hot.
Hey look! The Canucks may feature two defencemen, in Weber and, recently, acquired Diaz. Alas, Weber is hurt and his chances of playing now are not high. The other NHLers are Streit and Josi. The former has been a bit of a disappointment in Philadelphia. Josi is from Nashville Cats Nation. Nuff said. The Preds are masters at developing excellent d-men. The other four players are from the Swiss league. Ergo: who knows, the Swiss will need everybody at the top of their game, or even Hiller will not survive.
Upfront here is where we get back to the "team" concept. Only 2 NHLers - Brunner and Niederrieter, but a whole whack of Swiss league-guys who may already have a lot of chemistry together. In a short time span, team chemistry can go a long way.
Prediction: depending on how things go in the first round, I would make these guys the definite dark horse ahead of either the Czechs or Slovs. No one expects the Spanish Inquisition. No one will expect a Swiss Army Knife either. Take this team lightly and you'll be checking your boarding pass home.
Team Teemu Selanne aka Finland
Now, we're getting into serious challengers, starting with the Finns goalies as well as Tuukka Rask, Antti Niemi or Kari Lehtonen. Rask or Niemi will get the nod as numero uno. Niemi has won a Cup, but Rask may be the lead contender. Perhaps all three will get a game in the first round; maybe the best threesome in the tournament.
The weakness however may be on the blue line. The two with the most NHL experience, Sami Salo and Kimmo Timonen are getting a little long in the tooth. Everybody says the larger ice surface will be a determining factor. Speed can and will kill. Supporting NHL cast are Vatanen (Ducks) and Maatta (Pens). It will depend on the pairings and the talent of the unknown European players who will fill out the other four spots.
Again, with four KHL players upfront it's not easy to completely assess the overall strength of this team's offensive prowess. Let's just say that the line-up doesn't send shivers up my spine, down my back, or into my jockey shorts. What we do know is, as always, the Finns come prepared to boogie. Their stature at all international levels has gone from "close but no cigar" to hoisting medals, including Gold.
Prediction: Canada is the only known opposition in the opening round, the Finns will finish no lower than second in their grouping. From there, with all teams, it depends on whom one dances with and what music they choose. There will be some surprises, upsets, as well as some teams growing better as the competition moves into the elimination round. I think the dream ends here for the Finns - in the quarterfinals - no matter the match-up, but one great game by Rask or Niemi could put much sad faces on the opposing team.
Team USA
Miller, Howard and Quick are the goaltending tandem. Miller was arguably the best goalie in Vancouver. Quick took the Kings to a Cup. Little Jimmy can be brilliant but is likely third man here. Both Quick and Howard have had injuries. Are they healthy? Quick has suffered from a lack of scoring in L.A., to which Miller might reply, "Tell me about it"! Despite tending goal for the worst team in the league, Buffalo, Miller has excellent numbers. As the silver-medalist in Vancouver, it's his job to lose in my opinion. He will be heavily motivated to get to the next level on the podium.
This is the first team herein that has a full complement of NHLers on defence. While there were rumblings about Handle and others overlooked, this is more than a fine selection of blue liners. With Miller in nets, most games should be low-scoring affairs, which will make the Yanks a definite contender.
Upfront, again, all NHL calibre players as well as a combination of leadership, grit, speed and scoring ability. Yikes!
Prediction: the Americans, barring an upset, should make it to the final four. None of the other projected semi-finalists should get comfortable if they have to face them. Personally, if it comes down to a showdown between Canada and the US, let it be in the Gold Medal game.
The Rooskies
Bobrosky or Varlamov will battle it out for the starting job unless the Russians go back-and-forth, which may not be a bad strategy given the number of games in such a short time-span. Neither has faced this kind of pressure ever!
IF the home squad has a disadvantage, it may be on defence. In this area, I would put the Americans ahead of them. With the goal-tending not as experienced as some of the other contenders, the Rooskies will have to rely on that home field advantage and their crowd cheering them to victory.
Upfront, they have Malkin, Ovechkin, Semin, Kovalchuk and, if healthy, the master, Datsyuk. Throw in a Ragulov and others from the KHL and the other teams must be ready for an onslaught. Under no circumstances can any team take a penalty, when playing the Russians.
Prediction: another Gold Medal possibility if all goes swimmingly. That has not always been the case. The knock against previous Russian All-Star teams is their penchant for playing like the puck has their name and only their name, on it. Everyone wants to be the hero. If they gel, they could out-score opponents enough to stand on the highest podium level. If they falter, they could go out in the quarterfinals. For me, they are the most vulnerable of the four possible contenders for hockey gold.
Lundqvist, Gustavsson and Enroth may lead many to think the Swedes have a chance at Gold. Yep, but the road to the podium goes through or more so does not go through the five-hole. Well, let's be brutal. If King Henry isn't at his best, the other two do not scare me in the least. These are famous last words!
No Hedman or Brolin on defence, but that's no problem. This contingent may be the best of the tournament. Whom do you sit? Maybe King Henry doesn't have to steal a game. Team Canada got some timely goaltending from Louie in 2010 but he was hardly thee best goalie. Again, however, the Swedes have to hope that their main man doesn't get the flu or Tommy Salo-like jitters.
Things just keep getting better for the Swedes, as we move to the forward position; there's a grand mix of youth and experience, some grit and defensive strength here. Blimey! Too bad Henrik Sedin will not be there. Nor will "the Mule," Franson.
Prediction: it is going to be supremely difficult to keep these players off the podium. Be Bold. Unless they face Canada in the semi-final, the Swedes will play for Gold.
Team Canada
The biggest potential for group gulping is over Canada's chances in nets. None of the three selected are having great Januarys, as evinced by Price and Luongo? Well, I heard Marty Turco make a convincing argument why it might be, should be, Mike Smith. He likened him to Brodeur, the 2002 Marty Brodeur. His ability to play the puck up ice, which Turco says is a definite plus on the big ice surface; his skating ability and his will to win. One wonders. I'm certain all three will get playing time in the first three games. Unless there is a very leaking boat, Canada should win their first two games and then battle Finland in the third game for quarterfinals placement. Until the real competition starts and even thereafter, goaltending may be our Achilles Heel or Heal if you prefer. Of course, Carey Price is saying "Chill." Does he mean the champagne or the icebox, where he goes, if we lose?
The good news is on the blue line. The top 8 here is like reading a who's who Fortune 500 list.
We've already reviewed the forwards post selection day. Since then, Stamkos was ruled out. Replacing him will be Marty St. Louis. Coach Babcock said that was a unanimous decision. It certainly was the right one morally. We'll see if it was the right one from a hockey standpoint.
Prediction: repeating as Olympic Champs will be no easy feat. This is a capable team, as good as or better than, the one that won in 2010. If the goaltending holds, my only concern would be meeting the Yanks in the semi-finals. Though no potential semi-finalists is a pushover and we better not take any quarterfinal opponent lightly, because it could be one of those favourites, Canada should get the chance to play for Gold. I suspect, as Fate usually has had it, we'll meet the Rooskies, at some point along the road to Gold. We pretty much embarrassed them in Vancouver. Let's not count on that happening again.
Of course, Canada will win! Yet, if we don't, let's not start building any statues or other monuments, in fear that the world is ending.
Go Canada GO!
Bob Stark is a musician, poet, philosopher and couch potato. He spends his days, as did Jean-Paul Sarte and Albert Camus, pouring lattes and other adult beverages into a recycled mug, bearing a long and winding crack. He discusses, with much insight and passion, the existentialist and phenomenological ontology of the Vancouver 'Canucks,' a hockey team, "Archie" comic books and high school reunions. In other words, Bob Stark is a retired public servant living the good life on the wrong coast of Canada.
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Grid-Tie Solar Electric System with Hyundai 280W Panels and Sunny Boy SB3000TL-US Transformerless Solar Inverter
Package includes the major components for installation as outlined above plus Unirac, PCM or similar Module Mounting hardware for standard shingle roof. The Balance of System [BOS] components may be purchased separately a la carte, as a package when purchased with the Engineering option, or may be supplied by the installer.
System Engineering:
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6 Tips to Reduce the Stress of the Holidays
Maybe you're stressed about something specific, like seeing a certain relative who always pushes your buttons. Or perhaps your stress is more general – the constant feeling that there's just not enough time to get everything accomplished.
Although it can be hard to know how to beat the holiday stress, much of it can be avoided if you find new ways to take care of your physical and mental health. Here are some strategies you can use to reduce stress this holiday season:
1. Exercise as Stress Relief
Over the holidays, it's okay to take a day or two off from working out but do keep in mind that exercise is one of the best stress-busters of all. Don't stop physical activity all together. Instead, do something active that's also fun. Instead of staying indoors with the adults after breakfast, bundle up, go outside and play with the kids. Or this year, why not sing and dance to your favorite holiday songs?
2. Create New Traditions
Sometimes traditions outgrow themselves, but it can be hard to let them go. This year, remind yourself that just because you've always done things a certain way, you don't have to continue doing them that way. To adjust more easily, think ahead of one new tradition you can start this year and one you can let go. Then go ahead and make the change.
3. Use Breathing Exercises to Reduce Stress
One way to stay ahead of stress and reduce the impact of holiday pressures is to practice focused breathing. Deep, abdominal breathing increases oxygen to the brain and relaxes the mind and body. Plus, you can practice it while you are doing other things, such as preparing a holiday meal. Check out the focused breathing techniques at the American Institute of Stress.
4. Avoid Stress Eating
It's common to overeat over the holidays and to feel stressed about it later on. Instead, figure out a strategy you'll use when the food appears. For instance, decide in advance that you'll enjoy your favorite foods but that you won't take a second helping. Or choose to enjoy holiday cookies or other sweets only once a day, such as after dinner, versus whenever they appear.
5. Let Others Help You to Reduce Stress
Don't insist on doing everything yourself during the holidays — not only will it cause you stress, it will probably make others around you stressed too. Instead, delegate holiday tasks to friends and family members. Often, they'll be happy you told them what they can do and will be glad to help.
6. Remain Flexible
Although the holidays require careful planning, especially if you are hosting others at your home, planning and plotting every hour will only make you feel more stressed. If the plan changes, accept it and move on. Remind yourself that plan B often ends up being just as rewarding!


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1 person dead, 2 others hurt after Alabama mall shooting
HOOVER, Ala. (AP) — Police responding to a fight inside an Alabama shopping mall shot and killed a man who had brandished a weapon, authorities said Friday. Two other people were injured, including a 12-year-old girl.
The Hoover Police Department said in a statement that two men were engaged in a "physical altercation" at the glitzy Riverchase Galleria in Hoover late Thursday, when one of the men pulled out a handgun and shot the other man twice.
Two officers who were providing security at the mall heard the gunfire and approached the area. They spotted a suspect waving a pistol and shot him. He died at the scene. His name was not immediately released, but police said he was 21 years old and from Hueytown.
The other shooting victim was an 18-year-old male from Birmingham. He was taken to a nearby hospital in serious condition. A 12-year-old bystander was also shot and taken to Children's Hospital by a Hoover Fire Department rescue squad. She was reportedly in stable condition.
A witness, Lexi Joiner, told Al.com she was shopping with her mother when the gunfire started. Joiner said she heard six or seven shots and was ordered, along with some other shoppers, into a supply closet for cover.
One teen is dead and two others are injured following a shooting at an Alabama mall prior to Black Friday shopping. Hoover, Alabama police say an officer shot and killed one teen, who had shot and injured another teen. (Nov. 23)
"It was terrifying," Joiner said.
Police said the fight occurred on the mall's second floor concourse area, near the entrance to the Footaction shoe store.
Capt. Greg Rector said at a news conference that investigators do not know what sparked the original confrontation between the men.
The officer who shot the gunman has been placed on administrative leave while the Jefferson County Sheriff's Office investigates the shooting. The officer's name has not been released. The officers were not hurt.
The mall, located in the Birmingham suburb of Hoover, reopened at 6 a.m. Friday, a Riverchase Galleria mall security officer said. It bills itself as the largest enclosed shopping center in Alabama, with more than 150 stores.
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ROCKSTAR ENERGY DRINK MAYHEM FEST Official 2014 tour dates
The ROCKSTAR ENERGY DRINK MAYHEM FESTIVAL Announces Official 2014 Cities and Venues
Official Artist Line-Up Announcement Coming in March
The world's biggest heavy music touring music festival, the ROCKSTAR ENERGY DRINK MAYHEM FESTIVAL, is pleased to announce the official venues and cities hosting tour stops this year! The festival will kick off with on July 5th at San Manuel Amphitheatre in San Bernardino, CA and will hit a total of 24 cities, coming to a close in The Woodlands, TX (Houston) at the Cynthia Woods Mitchell Pavilion on August 10th.
7/5 San Bernardino, CA @ San Manuel Amphitheatre
7/6 Mountain View, CA (San Francisco) @ Shoreline Amphitheatre
7/8 Auburn, WA (Seattle) @ White River Amphitheater
7/11 Phoenix, AZ @ Ak-Chin Pavilion
7/12 Albuquerque, NM @ Isleta Amphitheatre
7/13 Denver, CO @ Venue TBA
7/15 Kansas City, KS @ Sandstone
7/16 St. Louis, MO @ Verizon Wireless Amphitheater
7/17 Detroit, MI @ DTE Energy Music Theater
7/19 Indianapolis, IN @ Kilpsch Music Center
7/20 Chicago, IL @ First Midwest Bank Amphitheater
7/23 Saratoga, NY @ Saratoga Performing Arts Center
7/24 Mansfield, MA (Boston) @ Xfinity Center
7/26 Burgettstown, PA (Pittsburgh) @ First Niagara Pavilion
7/27 Hartford, CT @ Xfinity Theatre
7/29 Darien Center, NY @ Darien Lake
7/30 Wantagh, NY @ Nikon Theater at Jones Beach
8/1 Scranton, PA @ The Pavilion at Montage Mountain
8/2 Camden, NJ (Philadelphia, PA) @ Susquehanna Bank Center
8/3 Washington, DC @ Jiffy Lube Live
8/5 Atlanta, GA @ Lakewood Amphitheatre
8/7 Oklahoma City, OK @ Zoo Amphitheater
8/9 Dallas, TX @ Gexa Energy Pavilion
8/10 The Woodlands, TX (Houston) @ Cynthia Woods Mitchell Pavilion
The 2014 ROCKSTAR ENERGY DRINK MAYHEM FESTIVAL will host the most bold and diverse line-up to date, after listening to the fans and their valued suggestions. Visit www.rockstarmayhemfest.com on March 31st for the official artist line-up announcement, as well as some additional special surprises.
Tickets for the ROCKSTAR ENERGY DRINK MAYHEM FESTIVAL go on sale on April 5th.
This year's odyssey will include four stages of heavy music and 19 bands. Also, look for Freestyle Motocross and a Motorsports exhibition area, as well as many other surprises and attractions.
For more information, keep tuned in to www.rockstarmayhemfest.com.


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(Latin parœcia, parochia, Greek paroikia, a group of neighbouring dwellings).
A parish is a portion of a diocese under the authority of a priest legitimately appointed to secure in virtue of his office for the faithful dwelling therein, the helps of religion. The faithful are called parishioners, the priest parochus, curate, parish priest, pastor. To form a parish there must be (1) a certain body of the faithful over whom pastoral authority is exercised; the ordinary manner of determining them is by assigning a territory subject to the exclusive jurisdiction of the parish priest. Uncertainty of parish boundaries may work harm and the Council of Trent (Sess. XXIV, c. xiii, de ref.) orders the boundaries of parishes to be defined. The faithful become parishioners by acquiring a domicile or a quasi-domicile (see DOMICILE) within the territory, or by simply living in it for a month (Decree, "Ne temere", on marriage, 2 August, 1907). Travellers, however, may address themselves to the parish priest of the locality, though without detriment to the rights of their own pastor. The exclusive attribution of a territory to a parish and its pastor is not absolutely necessary; certain parishes coexist with others in the same territory, the respective parishes being distinguished by rite or nationality, e.g. in the Orient or in large American cities. There are even rare instances of parishes formed solely of families, without regard to territory. (2) A special priest, having in virtue of his title a mission and authority to give religious succour to the parishioners, is required. In strict law, the care of souls in a single parish must devolve on several priests, and in fact, such was formerly the case in most chapters (q.v.); but the Council of Trent (Sess. XXIV, c. xiii, de ref.) commands bishops to assign to each parish its own individual rector. If the care of souls is entrusted to a moral body, like a chapter, it must be exercised by a vicar, perpetual as far as possible, who is called the "actual" curate, the chapter remaining the "habitual" curate, without right of interfering in any way in the parochial ministry (Sess. VII, c. vii).
The parish priest may have assistants, but the latter exercise their ministry in dependence on him and in his name. If the priest, even when alone, does not exercise his office in his own name, if he is only the delegate of a higher authority, he is not really a parish priest and his district is not a true parish. That is why there are no real parishes (as there are no real dioceses) but only stations in vicariates Apostolic and missionary countries. The same may occur in dioceses during the provisional period which precedes the erection of certain districts into parishes. But the parish exists, when the priest exercises the ministry in his own name, whether his title be perpetual or he be removable at the will of the bishop. From this results (3) parochial law, i.e., the reciprocal rights and duties of the parish priest and parishioners. This constitutes the care of the souls (cura animarum), an essential and constitutive element of a parish, distinguishing a parochial benefice from all others. Finally there is required (4) a suitable church which must have besides the liturgical equipment necessary for Divine worship, a baptismal font (exception is occasionally made in favour of a cathedral or a mother-church; hence in the Middle Ages parish churches were often called baptismal churches), a confessional, and a cemetery. Records of the baptisms, marriages, and burials must be kept, while the entire parish is the object of a liber status animarum, prescribed by the Ritual. Finally, the parish has fixed or occasional contributions for Divine service, the building, liturgical furniture, parochial works, and all that implies an administration. Local laws determine the share of the parishioners or their representatives in this administration. The parish must likewise furnish the parish priest with his presbytery or dwelling.
The canonical legislation relative to parishes is part of the legislation concerning benefices. To the care of souls is annexed by common law a benefice, by its purpose distinct from any other. All parishes are benefices, at least in the wide acceptation of the term; according to canon law, every church should have a stable income, especially land revenues, sufficient to insure not only the Divine service but also the support of its clergy. Every parish priest ought to have a fixed beneficial revenue, his congrua, the minimum of which is fixed by the Council of Trent (Sess. XXIV, c. xiii, de ref.), at one hundred ducats (about one hundred and forty-two dollars), a sum insufficient today; the congrua may be replaced by contributions from the public treasury, in certain countries, paid in return for former ecclesiastical property now confiscated. Parishes without fixed incomes are nevertheless benefices in a broad sense of the term, since they insure a living for their parish priests by gifts and offerings, either voluntary or payable on the occasion of certain acts of the curial ministry, according to rates approved by the bishop. Parishes, like other benefices, may be divided into several classes. Most parishes are "free", i.e. the bishop himself selects the incumbent; but others are subject to the right of patronage; the patrons present to the bishop their candidate. Most parishes are independent, but some are united to other ecclesiastical bodies: chapters, dignities (high ecclesiastical offices), monasteries. By common law they are served by the secular clergy and are hence called secular parishes; but some, united to houses of religious orders, are served by religious and are consequently termed regular. Those confided to religious in virtue of a personal title, are not properly speaking regular.
The care of souls places parochial benefices in a special category, and has led to regulations peculiar to them alone.
(1) Parishes, to be "free", i.e. freely collated, should be conferred by the bishop within six months like other benefices; but his choice is limited by the concursus ordered by the Council of Trent (Sess. XXIV, c. xviii, de ref.).
(2) By common law, a parochial benefice, like other benefices, is perpetual, and the beneficiary irremovable (see IRREMOVABILITY; Decree, "Maxima cura", 20 August, 1910). According to this Decree parish priests who were heretofore removable are now withdrawn from purely administrative transference. Irremovable parish priests may have their faculties withdrawn, without any trial properly so called, when the good of souls demands it. The nine reasons given in the aforesaid Decree as grounds for this withdrawal of faculties relate to corporal or spiritual defects, criminal conduct, serious and prolonged neglect of duty, persistent disobedience; these reasons, however, are not here dealt with as crimes, but solely as obstacles to a useful parochial ministry; hence the parish priest on being removed is to be provided for. This administrative procedure adequately secures the right of initiative necessary for the bishop, and at the same time safeguards the interests of the parish priest. It comprises three stages: the bishop who thinks that a parish priest is no longer working faithfully among his flock, is bound to select as counsellors two of the synodal or pro-synodal examiners, in order of their nomination, and explain the situation to them. If the majority decides to remove the parish priest, the bishop must first officially request him to resign within ten days under threat of pronouncing a decree of removal. The priest may reply to the reasons alleged against him, and his answer is examined by this council; if the reply is deemed unsatisfactory, the bishop issues the decree and notifies the priest. Properly speaking the latter cannot appeal from the decree, but he may present his case to a new council, composed of the bishop and two parish priests as consultors, who examine whether the reasons given for the removal have been proved and whether the formalities demanded by the decree have been observed; a majority vote decides (see Council of Trent, Sess. XXI, c. vi, de ref.).
(3) The same zeal for the welfare of souls inspires special legislation for the erection and division of parishes. The erection of a parish takes place by creation when the district and the faithful assigned to the new parish did not belong previously to any priest. This case is extremely rare, as usually the territory of each diocese is divided into parishes more or less extensive. A parish is created when a centre of religious activity becomes canonically recognized as a parish, as when a vicariate Apostolic is erected into a diocese. The erection of parishes usually takes place by dismemberment or division. While in theory the division of benefices is looked on unfavorably by the law (c. 8 de Præbendis), it is authorized and even necessitated by the welfare of the faithful in the case of parishes. The Council of Trent (Sess. XXI, c. iv, de ref.), referring expressly to the Decree "Ad audientiam" of Alexander III (lib. III, tit. 48, c. 3), desires bishops, if necessary as delegates of the Apostolic See, to establish new parishes, in spite of the parish priest's opposition, wherever distance or difficulty of communication does not allow the faithful to frequent the church. In cities an excessive increase of population necessitates the multiplication of parishes. The Council in such a case desires bishops to oblige the parish priests to have sufficient number of assistants; but if the population is too great for the parish priest, "to know his sheep" (Sess. XXI, c. i), the erection of a new parish is obligatory and the Congregation of the Council has several times recognized this as a legitimate reason. The legal formalities for the erection of a new parish further require the request either of the parish priest whose parish is to be divided, or of other interested persons, if there be any such; the consent of the chapter, unless custom has ruled otherwise; finally the guarantee of a sufficient income for the new parish, either by a partition of the property of the dismembered parish or parishes, or at least by the contributions of the inhabitants of the new one. The erection is effected by an episcopal decree. As a rule a special kinship exists between the old and the new parishes; the old being called the "mother" and the new the "filial" parish, the latter being bound to make certain offerings to the former, generally honorary, e.g., the annual gift of a candle. Special "foundations" of the old parish, created for the benefit, not of the clergy, but of the faithful (alms for the poor) are divided pro rata. Finally, the same procedure is observed for the extinction or suppression of a parish, by its union with another, when the number of the faithful has decreased so as no longer to warrant the presence of a parish priest.
The first Christian communities were founded in cities and the entire Divine service was carried on by the bishop and his clergy; the few faithful outside the cities went to the city or were visited from time to time by clerics from the presbyteries. In the fourth century we find in the villages groups sufficiently large to be served by a resident clergy. Canon 77 of Elvira (about A.D. 300) speaks of a deacon in charge of the people (diaconus regens plebem). In the East at a very early period the churches of the cities and of the country districts were organized; the Council of Neocæsarea, about 320 (can. 13), speaks of country priests and bishops of villages, the "chorepiscopi", who had a subordinate clergy. Such churches and their clergy were originally under the direct administration of the bishop; but soon they had their own resources and a distinct administration (Council of Chalcedon, 451, can. 4, 6, 17). The same change took place in the West, but more slowly. In proportion as the country districts were evangelized (fourth to sixth centuries), churches were erected, at first in the vici (hamlets or villages), afterwards on church lands or on the property of private individuals, and at least one priest was appointed to each church. The clergy and property depended at first directly on the bishop and the cathedral; the churches did not yet correspond to very definite territorial circumscriptions: the centre was better marked than the boundaries. Such was the church which the councils of the sixth and seventh century call ecclesia rusticana, parochitana, often dioecesis, and finally parochia. By that time most of these churches had become independent: the priest administered the property assigned to him by the bishop, and also the property given directly to the church by the pious faithful; from that moment the priest became a beneficiary and had his title. More plentiful resources required and permitted a more numerous clergy. The devotion of the faithful, especially towards relics, led to the erection of numerous secondary chapels, oratoria, basilicæ, martyria, which also had their clergy. But these tituli minores were not parishes; they depended on the principal church of the vicus, and on the archpriest so often mentioned in the councils of the sixth and seventh centuries, who had authority over his own clergy and those of the oratories.
These secondary churches emphasize the parochial character of the baptismal churches, as the faithful had to receive the sacraments and pay their tithes in the latter. The monasteries in turn ministered to the people grouped around them. From the eighth century parochial centres multiplied on the lands of the churches and the monasteries, and the villæ or great estates of the kings and nobles. Then the vill£ were subdivided and the parish served a certain number of villæ or rural districts, and thus the parish church became the centre of the religious and even the civil life of the villages. This condition, established in the eleventh and twelfth centuries, has scarcely varied since, as far as concerns the parochial service. As benefices, however, parishes have undergone many vicissitudes, owing to their union with monasteries or chapters, and on account of the inextricable complications of the feudal order. Parish churches had ordinarily attached to them schools and charitable works, especially for the poor enrolled on the matricula, or list of those attached to the Church. In the episcopal and other cities the division into parishes took place much more slowly, the cathedral or the archipresbyteral church being for a long time the only parochial church. However, numerous the city churches, all depended on it and, properly speaking, had no flock of their own. At Rome, as early as the fourth century, there was a quasi-parochial service in the "titles" and cemeterial churches (Innocent I to Decentius, c. 5, an. 416). It is only towards the close of the eleventh century that separate urban parishes began; even then there were limitations, e.g. baptism was to be conferred in the cathedral; the territories, moreover, were badly defined. The chapters turned over to the clergy of the churches the parochial ministry, while the corporations (guilds) insisted especially on the granting of parochial rights to the churches which they founded and supported.
In the United States and English-speaking lands generally (with the exception of Ireland, Canada, and possibly California), it has not been found advisable as yet to erect canonical parishes. The districts confided to priests having the cure of the souls are technically designated as missions or quasi-parishes, though in common parlance the word parish is employed. The establishment of canonical parishes in these countries was not found possible, owing either to the devastation wrought in the so-called Reformation period or to the fact that, as new lands were slowly evangelized and settled, circumstances did not allow the establishment of the Church's parochial system as prescribed in her canon law.
Certain churches are designated by the bishop which are to be regarded as parish churches (ad instar paræciarum). Over these churches are placed priests provided with the necessary faculties. They are designated missionary rectors, or quasi-parish priests, though familiarly referred to as pastors or parish priests. A certain district around each church is then more or less definitely marked out by the bishop, within the limits of which the pastor is to exercise jurisdiction over the faithful and have care of ecclesiastical buildings. Within the limits of such missions or quasi-parishes, the bishop may institute new ecclesiastical divisions when such action becomes advisable. If the parish be held by members of a religious order, the bishop is not thereby constrained to entrust the newly-formed district to regulars. The institution of new quasi-parishes in English-speaking countries proceeds generally along the same lines as those prescribed by Church law for the erection of canonical parishes. Consequently, the bishop can erect a new parish by way of creation, union, or division. If the territory in question has not yet been assigned to any parish church, the institution is said to be by way of creation. There cannot be the slightest doubt that the bishop can proceed to such action in virtue of his powers as ordinary of the diocese. In creating such new parish, he is bound to provide as far as possible for the proper support of the now incumbent. In English-speaking countries there is no necessity of recurring to the civil power for the creation of a new parish. When the bishop establishes new quasi-parishes by way of division, he is not required to observe all the formalities prescribed by law for the dismemberment of canonical parishes. He must, nevertheless, act on the advice of his consultors, and after hearing the opinion of the pastor whose territory is to be divided. It is obvious that a division which would cripple or impoverish the church would not be in the best interests of religion, yet the bishop can proceed to such dismembering even against the will and advice of the pastor. In that case, however, an appeal against the decree of the ordinary can be lodged with the metropolitan or the Holy See. It is to be noted that, while very specific reasons are laid down in canon law according to which a bishop may divide parishes, yet our bishops are not limited to such reasons. Leo XIII lays down explicitly in his Constitution "Romanos Pontifices" that our missions may be divided by the ordinaries for a greater number of reasons and for less important ones than those specified in the common law of the Church.
When a parish committed to regulars is to be divided, the bishop must hear the opinion of the religious superior before taking action. A right of appeal against the dismemberment of the mission is allowed both to seculars and regulars. In case of the former, generally, the appeal is to be made to the metropolitan, as the bishop acts in virtue of his ordinary jurisdiction; in case of the latter, the appeal is to be laid before the Holy See as the bishop is generally using his powers of papal delegation. No appeal, however, can effect a suspension of the bishop's mandate but only subject it to reconsideration by the higher tribunal. It is possible, however, for the ordinary to act as delegate of the Holy See for seculars as well as for regulars, exempt and non-exempt. In that case the appeal must always be made to Rome. Parishes are sometimes formed by way of union, that is, when several parishes are joined together so as to form, either strictly or loosely, one new parish. The united parishes are simply governed by one pastor without any further change in their status (unio œque principalis); we have frequently a similar arrangement in English-speaking countries, where two or more churches or missions are served by one priest, though otherwise independent of each other. With us, however, such union is preparatory to a division as soon as the revenues of the churches or the number of priests allows of it. As to union by subjection, the usual form this takes among us is when small mission stations are made (for the most part temporarily) dependent on some parish church. The power possessed by the bishop of disuniting parishes formerly joined together is frequently exercised in these countries in the above mentioned cases. As a right of patronage does not exist in the United States the making of new parishes is never complicated by the necessity of consulting an ecclesiastical patron. The counsel, which the bishop must take to ensure validity in the formation of new parishes, must be with his diocesan consultors, where such a body is established, or with the cathedral chapter, when the diocese possesses such a body, as in the British Isles. The regulations of ecclesiastical law by which a new parish or church must pay a certain tribute as a sign of dependence and respect to the church from which it was separated (the relation of the filia to the ecclesia matrix, or mother-church) is generally unknown in missionary countries.
The rectors of missions are not canonical parish priests, though they have been invested with nearly all the privileges of canonical incumbents by particular synods or decrees of Roman congregations. These rectors are of two kinds, removable and irremovable. The common law of the Church requires that every parish should have an irremovable rector, but in countries where the Church is not canonically established, this is not always feasible, and therefore the Holy See permits the appointment of pastors who are removable at the will of the ordinary (ad nutum episcopi). Priests belonging to religious orders, who are in charge of parishes, may be removed either by their superior or by the bishop, without either being constrained to give the reason for his action to the other. On the removal of a regular, his religious superior nominates his successor. It is the expressed desire of the Holy See, that all rectors of parishes should, as far as possible, be endowed with the quality of perpetuity in their pastoral charge and, where this is impossible, that at least a certain number of the rectors of parishes be declared irremovable. The proportion of one out of every ten was determined on as the minimum number in American dioceses. When a certain rectorship has once been declared irremovable, it is not in the power of the ordinary to reduce it to the status of a removable rectorship. This is plain from the Third Council of Baltimore (No. 34), as well as from the general law of the Church, which forbids ecclesiastical superiors to lower the status or condition of churches. When a parish is declared an irremovable rectorship, the appointment of the first rector lies with the bishop after hearing the diocesan consultors. For instituting all other irremovable rectors, it is necessary that a written examination or concursus be held, at which the same questions must be proposed to all the candidates. From among those whom the examiners shall deem worthy after a consideration of their answers and testimonials, the bishop selects one on whom he confers the parish. This rule as to a concursus does not hold, however, in all English-speaking countries. An appeal to a higher tribunal is not stopped by a concursis, for a dissatisfied candidate may lay his complaint before the metropolitan, either on account of the improper judgment of the examiners or of the unreasonable selection made by the ordinary.
No examination is required for the appointment of pastors to removable rectorships. When a rector has once acquired the privilege of permanency, he cannot be removed against his will except for causes laid down by ecclesiastical decrees or in such cases as fall under the new Constitution of Pius X, "Maxima Cura" (20 Aug., 1910). Removable rectors, though they are appointed at the will of the bishop, cannot be removed except for grave cause, if such removal would affect their character or their emoluments, and in case of grievance they may have recourse to the Holy See. The First Synod of Westminster (D. 25) warns priests that the appointment to permanent rectorships rests with the bishop, and that no right of preferment is acquired by serving as assistant priest on a mission or even administering it temporarily. On appointment to a parish, an irremovable rector must make a profession of faith. Whether the same obligation rests on removable rectors is disputed by canonists. The profession of faith is explicitly demanded of all rectors by the First Council of Westminster, but there has been no such pronouncement in the United States. The Decree of Pius X "Sacrorum Antistitum" (1 Sept., 1910) is, of course, binding everywhere. All priests having cure of souls are bound to reside in their parishes, and the statutes of some dioceses require the bishop's consent for one week's absence. As our rectors are not canonical parish priests, they are not bound to offer up the Mass gratuitously for their people on Sundays and holy days of obligation. In Ireland and Canada, however, this obligation rests on parish priests, though dispensations are commonly given from offering this Mass on suppressed holy days.
The duty of instructing the young in catechism is insisted on by the synods of Baltimore, and, especially in places where there are no parochial schools, this instruction is to be carried on by means of Sunday schools. Pastors are obliged to establish parochial schools where possible, and they are exhorted to visit them frequently and see to their efficient management. They are also obliged to preach to their people and give them facility for approaching the sacraments. The Westminster Synod exhorts pastors to provide missions and spiritual retreats for their flocks. As our rectors are quasi-parish priests, they have jurisdiction similar to that of canonical parish priests conferred on them by various councils. As regards the sacraments, baptism should be conferred only in the parish to which the person belongs, and the contrary practice is strictly prohibited (II Balt., No. 227); penance cannot be administered, even to his parishioners, outside the diocese to which the rector belongs, though this would be a prerogative of a canonical parish priest; the Paschal Communion may be made in any public chapel or church, unless there be special legislation against it; Mass may be celebrated twice a day, with episcopal permission, when otherwise a considerable number of persons would be deprived of Mass on Sundays and holy days; matrimony is to be administered by one's own pastor for liceity; and when the contracting parties are of different parishes, it is usual for the bishop to designate the parish of the bride as the proper place for the ceremony. These requirements, however, do not affect the validity of the sacrament. As regards funeral rights of pastors, there is no special legislation for the United States, but the common law of the Church is usually followed. The administration of the Viaticum and extreme unction are rights reserved to the pastor, and these rights may not be infringed without penalty. Rectors of parishes are required to keep registers of baptisms, marriages, confirmations, and interments. They are also exhorted to keep a liber status animarum as far as circumstances permit it. In some dioceses, the acceptance of a perpetual foundation for a daily or anniversary Mass is subject to the approval of the ordinary, who is to decide on the adequacy of the endowment.
Pastors are the administrators of the parochial property, but their rights in this regard are subordinated to the episcopal authority, for the ordinary is the supreme administrator and guardian of the ecclesiastical temporalities of his diocese. A financial statement of the condition of the parochial property must consequently be made by the rector to the bishop whenever he requires it. Generally, an annual statement is to be made. Whatever regulations are laid down by the ordinary for the better administration of the temporalities are binding on the pastors. When lay trustees are appointed to assist in the management of the parochial property, the rectors must obtain the episcopal consent for such appointment. In the United States, no outlay exceeding three hundred dollars may be made by the trustees without the bishop's written authorization, if such outlay is for special objects other than the ordinary expenditures. The pastors must see that lay trustees clearly understand that they are in no sense owners of ecclesiastical property and that appropriation of it for their own use entails excommunication. Alienation of all ecclesiastical property, movable and immovable, is unlawful without the permission of the Apostolic See, when such property is of considerable value. In cases involving a sum of not more than five thousand dollars only the bishop's consent is necessary, provided he has the special faculties usually granted to American bishops to that effect. The penalty for unlawful alienation is excommunication ipso facto. The pastor should make a careful inventory of all the parochial property, and file one copy in the parish archives and send another to the bishop. In cases where the civil law would vest the title to church property in lay trustees, it may be necessary that the bishop should hold the temporalities in his own name in fee simple. It is very undesirable that the same should be done by the pastors. As the rectors are the immediate custodians of the parochial property, it is their duty to keep it in proper repair. The Westminster Synods lay down clear and detailed rules in regard to the duty of rectors concerning church property. "Whoever is set over the administration of a mission . . . should keep a day-book of all the receipts and expenses of the mission, both of which should be entered most accurately every day in their proper order. He should also keep a ledger to which he will transfer, every month or three months, all the entries in the other book arranged in order, according to the heads under which each sum received or expended ought to be placed." "Every administrator should keep an open account in some bank in his own name and in the names of two honest persons. Let these know that they are taken only to prevent the money from any peril of loss and that they must not interfere in the administration. If one fail from any cause the two who remain shall take care to have another elected by the bishop to supply the place. The administrator should never keep for longer than ten days on hand more than 201. of money belonging to the mission . . . but he should diligently place it in the bank." "All buildings belonging to a mission should be insured against fire by an annual payment to some society for this purpose." "As soon as any priest enters on his mission let him receive an inventory of all things belonging to the mission from the vicar forane or from some one deputed by the bishop. He is bound to keep the furniture and buildings in good repair, yea, rather to improve them, that he may deliver to his successors as much, at least, as he received himself." "In every mission, the money contributed by the faithful (for seat rents, offertories, house to house collections and special collections) . . . is to be accounted church property and not as gifts given to the priest." By the Constitution "Romanos Pontifices", regulars administering missions must render an account to the bishop of all money given to them with a view to the mission.
All manuals of canon law have a chapter on the parish and the parish priest; the commentators of the Decretals treat the subject in Book III, tit. v, De præbendis, and tit. xxix, De parochis et alienis parochianis; BOUIX, De parocho(Paris, 1867); FERRARIS, Prompta bibliotheca, s.v. Parochia; SÄGMÜLLER, Lehrbuch des kath. Kirchenrechts (Freiburg, 1909), §§ 58, 100; THOMASSIN, P. I, ii, c. 21 sq.; IMBART DE LA TOUR, Les paroisses rurales du IV, au VI siècle (Paris, 1900); LESÊTRE, La Paroisse (Paris, 1908); TAUNTON, Law of the Church (London, 1906), s.v. SMITH, Elements of Ecclesiastical Law, I (New York, 1895); TAUNTON, The Law of the Church (London, 1906), s.v. Missions; Rectors; Col. Conc. Lacensis gives the synods of English-speaking countries.
APA citation. (1911). Parish. In The Catholic Encyclopedia. New York: Robert Appleton Company. http://www.newadvent.org/cathen/11499b.htm
MLA citation. "Parish." The Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company, 1911. <http://www.newadvent.org/cathen/11499b.htm>.
Transcription. This article was transcribed for New Advent by Bobie Jo M. Bilz.
Ecclesiastical approbation. Nihil Obstat. February 1, 1911. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
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