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Thursday July 25, 2024
Case of the Week
Lucky Lucy Lindstrom's "Northern Long Shot" Charity Diversifies
Lucky Lucy Lindstrom finished college and headed west. She started as a financial analyst with a large company in Seattle. After just four years, she became a Registered Investment Advisor (RIA) and began advising clients. Lucy also managed her own investments. With her keen insight into financial markets, Lucy soon began to move from traditional stocks and bonds into futures and commodities markets. Lucy was so successful in these markets that she now only manages her own large personal portfolio. Somewhat late in life, Lucy discovered the wonderful world of philanthropy. She volunteered at her favorite charity and learned that giving someone in need a helping hand is even more gratifying than making another million in the futures market.Lucy had invested $1,000,000 in stock in a renewable energy company with the name Northern Long Shot, Inc. This company designs and manufactures energy solutions for companies across the far north. Recently, the stock rose from the $1 per share that she paid to over $5 per share. After this success, Northern Long Shot decided to "spin off" a smaller company with a portion of their energy systems. Lucy exchanged her $5 million in stock for 60% of the stock in Northern Long Shot II, Inc. After the exchange, Lucy decided to give the Northern Long Shot II stock to a private charitable foundation to help those in need.
Lucy discussed several options with her attorney. She asked her attorney about the ability of her private foundation to receive the Northern Long Shot II, Inc. stock. Her attorney noted that private foundations are subject to various rules on self-dealing, minimum distributions and excess business holdings. They also must not invest in a way that would jeopardize the charitable interest.
Lucy said, "Wow! There are a lot of rules for private foundations. Why would my private foundation have to be careful with the type of investments? After all, I am an RIA who has been very successful with investments."Solution:
Her attorney explained that the trustee of a private foundation generally has a lot of flexibility when investing a private foundation's assets. Investments are proper so long as they are permitted by the private foundation's organizational documents and state law and do not "jeopardize the carrying out of any of its exempt purposes." Sec. 4944. An investment jeopardizes a private foundation's exempt purposes if it is overly risky. This risk determination is made on an investment-by-investment basis. Possible jeopardy investments which are closely scrutinized include trading securities on margin, trading in commodities futures, purchases of puts, calls, straddles and warrants and selling short.If a foundation makes a jeopardy investment, the foundation is subject to an excise tax on the amount invested. In addition, a foundation manager who knowingly participates in a jeopardy investment is subject to an excise tax on the amount of the investment. If the private foundation does not subsequently remove the investment from jeopardy, an additional excise tax on the amount invested is imposed on the foundation. Any foundation manager who knowingly participated in the investment is also subject to an excise tax on the amount of the investment.
Fortunately, there is an exception for property transferred to Lucy's private foundation by gift. Since the Northern Long Shot II stock was given to her private foundation, rather than purchased by the foundation, the jeopardizing investment rules do not apply. Reg. 53.4944-1(a)(2)(ii)(a).
Lucy thought about these rules. After giving the Northern Long Shot II stock to her foundation, it sold the stock tax-free and her private foundation invested the proceeds in a diversified portfolio. Lucy now makes grants from her private foundation's income and growth. She realizes that the private foundation needs to follow prudent investor guidelines and may not have the complete freedom she enjoys with her personal investment portfolio.
Published March 10, 2023
Previous Articles
Lucky Lucy Lindstrom's "Northern Long Shot" Foundation
Lucky Lucy Lindstrom's "Hurricane Grants" Idea
Lucky Lucy Lindstrom's "No Self-Dealing" Charity


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The deployment of tens of thousands of Russian troops along their country's western border with Ukraine worries the new government in Kiev and its Western allies, including President Obama.
In a phone call Friday, he asked Russian President Vladimir Putin to pull those forces back, a demand likely to be repeated by Secretary of State John Kerry when he meets with his Russian counterpart in Paris Sunday.
But people in the Russian border city of Belgorod, one of the places where troops have been gathering, say they can't understand why the U.S. is making such a fuss.
Armored vehicles belonging to Russian paratroopers were recently spotted on a train crossing an overpass outside Belgorod.
A man who asked not to be identified because he feared police retribution says the military vehicles — which were headed toward the nearby border with Ukraine — took residents by surprise.
"We only see paratroopers on national holidays," he says.
But resident Elena Gupalova says she's happy to have Russian soldiers nearby so they can protect Belgorod from the strife across the border.
The sales clerk says what's happening in eastern Ukraine is really terrible. She talks of right-wing extremists murdering people, which she heard about from friends who live in the Ukrainian city of Kharkiv, an hour's drive away.
"We want to feel calm and walk on our streets without fear," Gupalova adds.
She and others here say they also want stability for eastern Ukrainians, whom they call "brothers."
It's not just an expression, says Viktor Sapryka, who heads the Cross-Border Cooperation research center at Belgorod State University.
"I think 75 percent have relatives in Ukraine," Sapryka says. "Different political situation of course, but relations are the same because we have very close contact."
Sapryka says his parents, for example, live in Kharkiv and routinely cross into Russia to visit his grandparents in Belgorod.
Local publisher Oleg Shevstov, who also has relatives in Kharkiv, says the local Russian-Ukrainian connection goes far beyond social ties.
He estimates that salaries in Belgorod, which is a key supplier of Russian pork products, are three to four times higher than in eastern Ukraine. The publisher says given flexible visa and work rules for Ukrainians in Russia, many of them come to his city to work.
Belgorod residents, on the other hand, go to Kharkiv to shop and eat at restaurants or visit night clubs, because it's a lot cheaper there, Shevstov says.
"We depend on each other and maybe it can change, but I don't think so," Shevstov says.
For now, there's a lot of nervousness in Belgorod. Thousands of Russian-speaking Ukrainians are reported to have moved in with relatives here. Border crossings in at least four nearby Russian towns and villages are said to be closed to all but bus and foot traffic.
At the main bus station in Belgorod, drivers say the number of Russians traveling to Ukraine is down by half.
One Ukrainian driver, who refuses to give his name, blames the new government in Kiev for his economic trouble and says he'd like to see eastern Ukraine go the way of Crimea and become part of Russia.
But none of the Russians interviewed by NPR want a military attack or annexation. Instead, what they hope is that Ukraine will become a loose federation with strong ties to Moscow.
"People of west Ukraine, people of north Ukraine, people of east Ukraine, and south Ukraine — they are all different," Sapryka says. "They have different political understanding, different, actually, blood, because a lot of people of east of Ukraine have Russian roots, of course."
That's why the West needs Russian help, he adds, if it wants to resolve the ongoing crisis.
Copyright 2021 NPR. To see more, visit https://www.npr.org.

subset: commoncrawl


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How to Floss with Braces
The Dr. Brian Hurd team knows that oral hygiene is important, whether you have braces on your teeth or not. But if you are a person who wears braces, caring for your teeth and gums can become somewhat challenging. Without daily oral hygiene practices, you may become prone to cavities and tooth decay during your time in braces.
Naturally, you know that brushing your teeth each morning and night, as well as after you eat, will help keep your mouth healthy and clean during the months you wear braces. But flossing is also an important part of your hygiene routine. Flossing with braces can be tricky, but it's not impossible. Dr. Hurd, your general dentist, or your dental hygienist can help you become more comfortable and adept at flossing your teeth during the months you wear braces.
Flossing Tips for Those with Braces
- Use Tools Provided by Our Office. A floss threader is a small, plastic needle that will help you floss between the wires and your teeth. Thread a 12-to-18-inch piece of floss onto the needle, and use the needle to get the floss easily behind the wires.
- Flossing Under the Wires. Once the floss is behind the wires, use your hands to manipulate the floss. Move it up and down along the wires to remove food particles.
- Flossing Between Your Teeth. Floss between your teeth as you normally would without braces. Move the floss up and down between your teeth, using a clean section of floss for each tooth.
- After You Finish Flossing. Your orthodontist may have suggested that you use a water pik or proxy brush after you finish brushing. Either of these tools will help remove any loosened food particles to ensure that your teeth and braces are clean.
Continue Good Oral Hygiene Habits
Good oral hygiene habits you use while wearing braces will help you achieve the beautiful smile you and the Dr. Brian Hurd team have been working toward. Once your braces are off, it may be tempting to slack off on the brushing and flossing. Don't let yourself fall into any habits that will have a negative impact on your oral health or the attractive smile you waited for throughout the months you wore braces. See your general dentist for regular cleanings, and continue to brush and floss your teeth each day.


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Back 4 Blood - PS4
warnerYou are at the centre of a war against the Ridden. These once-human hosts of a deadly parasite have turned into terrifying creatures bent on devouring what remains of civilization. With humanity's extinction on the line, it's up to you and your friends to take the fight to the enemy, eradicate the Ridden, and reclaim the world. Fight your way through a 4-player co-op story campaign where you must work together to survive increasingly challenging missions. Play with up to 3 of your friends online or go solo and lead your team in battle. Choose from 8 customizable Cleaners and a range of lethal weapons and items to strategize against an ever-evolving enemy. Play with or against friends in PvP. Become a Cleaner or switch sides and play as the horrific Ridden. Both sides come with unique weapons, abilities and perks.


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I bought an electrical device a few months ago. A few weeks ago, it failed, complete with the release of magic smoke. I contacted the company, and they've had me mail it to them and have been investigating the failure.
Today they contacted me asking to have an electrician come to my house and take some measurements; they said that they've talked to experts and they "...have indicated that a grounded neutral in a house with wiring like yours may create a scenario that could cause something like this."
My house was built in 1959, and while some circuits are grounded, the room where the device was plugged in has two-prong outlets, and the cable going to the receptacles is ungrounded. The device used a two-prong plug.
I'm inclined to let them do the measurements, but before I do, I'd like to know:
What is a 'grounded neutral'? My main breaker panel only has two breakers, one 30-amp for the A/C and one 100-amp breaker for the subpanel that powers the rest of the house; I'm pretty sure that Neutral and Ground don't touch inside the subpanel, but I haven't looked inside it for a couple of years.
Is there anything else I should know?


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The PC simulator "Professional Farmer 2014" takes the player to the countryside and gives hobby farmers full control in the comfort of their home. Farm management, cultivating fields, planting crops, animal husbandry and buying and selling produce are just a few of the major game elements this simulator offers.Starting out with a small estate, the player begins their career as an up-and-coming farmer and little by little acquires new fields, tractors, machines and animals, and can either specialize or make use of all options that farming has to offer. The key to success lies in good planning by season, expert knowledge that you acquire throughout the game, and skill and good old-fashioned hard work. As a farmer, the player learns to live with the forces of nature, accept the weather and respond so as to perfect the yield from fields, care for the animals and prepare the budget for new investments. Many tractors and farm machines (combine harvesters, field choppers, attaching parts and trailers, etc.) by renowned manufacturers are available to cultivate the farm and manage all the work. Only good planning and hard work will turn fallow earth into a flourishing and fertile soil. Of course, you can drive and control all machines yourself, be it hooking up the plough, re-filling the tractor or unloading the harvest."Professional Farmer 2014" has a broad variety of crops, depending on the environment and climate, with which the farmer can cultivate the fields diversely, effectively and with a high yield. Even crop rotation plays an important role in planning! The integrated seasons influence the game and provide the player with a constant stream of tasks and jobs.The local farmers market is your first stepping-stone to success! After just a short time, you should take our home grown and harvested produce to the market and earn your first money by selling it. As you sell more, you will soon see more and larger machines in your fleet and be able to grow larger quantities of produce. Gradually, you will even be able to construct new buildings and acquire new fields.
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The Founding Fathers: Connecticut
Oliver Ellsworth, Connecticut
Oliver Ellsworth was born on April 29, 1745, in Windsor, CT, to Capt. David and Jemima Ellsworth. He entered Yale in 1762 but transferred to the College of New Jersey (later Princeton) at the end of his second year. He continued to study theology and received his A.B. degree after 2 years. Soon afterward, however, Ellsworth turned to the law. After 4 years of study, he was admitted to the bar in 1771. The next year Ellsworth married Abigail Wolcott.
From a slow start Ellsworth built up a prosperous law practice. His reputation as an able and industrious jurist grew, and in 1777 Ellsworth became Connecticut's state attorney for Hartford County. That same year he was chosen as one of Connecticut's representatives in the Continental Congress. He served on various committees during six annual terms until 1783. Ellsworth was also active in his state's efforts during the Revolution. As a member of the Committee of the Pay Table, Oliver Ellsworth was one of the five men who supervised Connecticut's war expenditures. In 1779 he assumed greater duties as a member of the council of safety, which, with the governor, controlled all military measures for the state.
When the Constitutional Convention met in Philadelphia in 1787 Ellsworth once again represented Connecticut and took an active part in the proceedings. During debate on the Great Compromise, Ellsworth proposed that the basis of representation in the legislative branch remain by state, as under the Articles of Confederation. He also left his mark through an amendment to change the word "national" to "United States" in a resolution. Thereafter, "United States" was the title used in the convention to designate the government.
Ellsworth also served on the Committee of Five that prepared the first draft of the Constitution. Ellsworth favored the three-fifths compromise on the enumeration of slaves but opposed the abolition of the foreign slave trade. Though he left the convention near the end of August and did not sign the final document, he urged its adoption upon his return to Connecticut and wrote the Letters of a Landholder to promote its ratification.
Ellsworth served as one of Connecticut's first two senators in the new federal government between 1789 and 1796. In the Senate he chaired the committee that framed the bill organizing the federal judiciary and helped to work out the practical details necessary to run a new government. Ellsworth's other achievements in Congress included framing the measure that admitted North Carolina to the Union, devising the non-intercourse act that forced Rhode Island to join, drawing up the bill to regulate the consular service, and serving on the committee that considered Alexander Hamilton's plan for funding the national debt and for incorporating the Bank of the United States.
In the spring of 1796 he was appointed Chief Justice of the Supreme Court and also served as commissioner to France in 1799 and 1800. Upon his return to America in early 1801, Ellsworth retired from public life and lived in Windsor, CT. He died there on November 26, 1807, and was buried in the cemetery of the First Church of Windsor.
Image: Courtesy of Independence National Historical Park
William Samuel Johnson, Connecticut
William Samuel Johnson was the son of Samuel Johnson, the first president of King's College (later Columbia College and University). William was born at Stratford, CT, in 1727. His father, who was a well-known Anglican clergyman-philosopher, prepared him for college and he graduated from Yale in 1744. About 3 years later he won a master of arts degree from the same institution and an honorary master's from Harvard.
Resisting his father's wish that he become a minister, Johnson embraced law instead--largely by educating himself and without benefit of formal training. After admittance to the bar, he launched a practice in Stratford, representing clients from nearby New York State as well as Connecticut, and before long he established business connections with various mercantile houses in New York City. In 1749, adding to his already substantial wealth, he married Anne Beach, daughter of a local businessman. The couple was to have five daughters and six sons, but many of them died at an early age.
Johnson did not shirk the civic responsibilities of one of his station. In the 1750s he began his public career as a Connecticut militia officer. In 1761 and 1765 he served in the lower house of the colonial assembly. In 1766 and 1771 he was elected to the upper house. At the time of the Revolution, Johnson was disturbed by conflicting loyalties. Although he attended the Stamp Act Congress in 1765, moderately opposed the Townshend Duties of 1767, and believed that most British policies were unwise, he retained strong transatlantic ties and found it difficult to choose sides. Many of his friends resided in Britain; in 1765 and 1766 Oxford University conferred honorary master's and doctor's degrees upon him; he had a strong association with the Anglican Church; he acted as Connecticut's agent in Britain during the years 1767-71; and he was friendly with men such as Jared Ingersoll, Sr., who were affiliated with the British administration.
Johnson finally decided to work for peace between Britain and the colonies and to oppose the extremist Whig faction. On that basis, he refused to participate in the First Continental Congress, to which he was elected in 1774, following service as a judge of the Connecticut colonial supreme court (1772-74). When hostilities broke out, he confined his activities to peacemaking efforts. In April 1775 Connecticut sent him and another emissary to speak to British Gen. Thomas Gage about ending the bloodshed. But the time was not ripe for negotiations and they failed. Johnson fell out of favor with radical patriot elements who gained the ascendancy in Connecticut government and they no longer called upon his service. Although he was arrested in 1779 on charges of communicating with the enemy, he cleared himself and was released.
Once the passions of war had ebbed, Johnson resumed his political career. In the Continental Congress (1785-87), he was one of the most influential and popular delegates. Playing a major role in the Constitutional Convention, he missed no sessions after arriving on June 2; espoused the Connecticut Compromise; and chaired the Committee of Style, which shaped the final document. He also worked for ratification in Connecticut.
Johnson took part in the new government, in the U.S. Senate where he contributed to passage of the Judiciary Act of 1789. In 1791, the year after the government moved from New York to Philadelphia, he resigned mainly because he preferred to devote all his energies to the presidency of Columbia College (1787-1800), in New York City. During these years, he established the school on a firm basis and recruited a fine faculty.
Johnson retired from the college in 1800, a few years after his wife died, and in the same year wed Mary Brewster Beach, a relative of his first bride. They resided at his birthplace, Stratford. He died there in 1819 at the age of 92 and was buried at Old Episcopal Cemetery.
Image: Courtesy of The National Portrait Gallery, Smithsonian Institution
Roger Sherman, Connecticut
In 1723, when Sherman was 2 years of age, his family relocated from his Newton, MA, birthplace to Dorchester (present Stoughton). As a boy, he was spurred by a desire to learn and read widely in his spare time to supplement his minimal education at a common school. But he spent most of his waking hours helping his father with farming chores and learning the cobbler's trade from him. In 1743, 2 years after his father's death, Sherman joined an elder brother who had settled in New Milford, CT.
Purchasing a store, becoming a county surveyor, and winning a variety of town offices, Sherman prospered and assumed leadership in the community. In 1749 he married Elizabeth Hartwell, by whom he had seven children. Without benefit of a formal legal education, he was admitted to the bar in 1754 and embarked upon a distinguished judicial and political career. In the period 1755-61, except for a brief interval, he served as a representative in the colonial legislature and held the offices of justice of the peace and county judge. Somehow he also eked out time to publish an essay on monetary theory and a series of almanacs incorporating his own astronomical observations and verse.
In 1761, Sherman abandoned his law practice, and moved to New Haven, CT. There, he managed two stores, one that catered to Yale students, and another in nearby Wallingford. He also became a friend and benefactor of Yale College, and served for many years as its treasurer. In 1763, or 3 years after the death of his first wife, he wed Rebecca Prescott, who bore eight children.
Meanwhile, Sherman's political career had blossomed. He rose from justice of the peace and county judge to an associate judge of the Connecticut Superior Court and to representative in both houses of the colonial assembly. Although opposed to extremism, he promptly joined the fight against Britain. He supported nonimportation measures and headed the New Haven committee of correspondence.
Sherman was a longtime and influential member of the Continental Congress (1774-81 and 1783-84). He won membership on the committees that drafted the Declaration of Independence and the Articles of Confederation, as well as those concerned with Indian affairs, national finances, and military matters. To solve economic problems, at both national and state levels, he advocated high taxes rather than excessive borrowing or the issuance of paper currency.
While in Congress, Sherman remained active in state and local politics, continuing to hold the office of judge of the Connecticut Superior Court, as well as membership on the council of safety (1777-79). In 1783 he helped codify Connecticut's statutory laws. The next year, he was elected mayor of New Haven (1784-86).
Although on the edge of insolvency, mainly because of wartime losses, Sherman could not resist the lure of national service. In 1787 he represented his state at the Constitutional Convention, and attended practically every session. Not only did he sit on the Committee on Postponed Matters, but he also probably helped draft the New Jersey Plan and was a prime mover behind the Connecticut, or Great, Compromise, which broke the deadlock between the large and small states over representation. He was, in addition, instrumental in Connecticut's ratification of the Constitution.
Sherman concluded his career by serving in the U.S. House of Representatives (1789-91) and Senate (1791-93), where he espoused the Federalist cause. He died at New Haven in 1793 at the age of 72 and is buried in the Grove Street Cemetery.
Image: Courtesy of The National Portrait Gallery, Smithsonian Institution


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The first thing to know about the XX Eagle Transmission chain is that it's one of the strongest SRAM has ever made. Specifically engineered to optimize Eagle Transmission, this all-new T-Type design features a unique flat top shape that maximizes shifting performance. The chain features a hollow pin design and is finished in a long-wearing, high durability chrome
- Long-wearing hard chrome finish
- Smooth shift bottom profile for ultimate shifting performance
- Hollow pins save precious grams of weight
- Includes PowerLock connector
Part Numbers
Option | UPC | MPN | Store SKU |
Silver / 126 / 12-speed | 710845891472 | 00.2518.056.010 | XXT12580127E |


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Experience Merryvale Vineyards
Join us in beautiful St. Helena for an incredible wine journey specifically designed for you!
Contact & Directions
1000 Main Street
St. Helena, CA 94574
707 963 7777 -
Make a Reservation
Merryvale Vineyards takes your wine tasting to the next level with programs that feature great wine, a little history and a lot of fun!
Winery Events
Don't miss these authentic wine country experiences held throughout the year.
We invite you to join our Wine Club so that we can share the best of Merryvale with you.
Join the club-
Pure Napa Valley
"Our wines have always been an expression of this remarkable place. The climate, soil profile, and unique spirit of Napa Valley create the perfect environment for growing wine grapes. I am also honored to call this special place my home."
Rene Schlatter, Proprietor
Wine is made in the vineyard
"Great wine starts in the vineyard, and great wine must always begin with a truly great vineyard."
Andrew Wright, Winemaker
Perfection in every bottle
"Winemaking is a true labor of love. From the cultivation of each individual vine to the special magic that occurs in the barrel, each step in the winemaking process is a part of a journey not unlike life itself. Think of wine as a living, breathing thing – and make it your own."
Laurence Schlatter, Proprietor
The People Behind Merryvale
Merryvale's proprietors, the Schlatter Family, are winemaking traditionalists with a deep respect for Napa's winemaking legacy and a dynamic vision for the future of Napa Valley. They are committed to preserving the winery's rich history without compromising their forward-looking plans. Working closely with Winemaker Andrew Wright, they have sharpened their focus on Bordeaux varieties, the wines for which Napa is most renowned.


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Sri Lanka – Expert Panel Nominated to Monitor Transitional Justice Mechanisms from Victims' Perspective : TGTE
Monitoring Panel
COLOMBO, SRI LANKA, November 17, 2015 /EINPresswire.com/ —
The Transnational Government of Tamil Eelam ("TGTE") has nominated a panel of five legal experts to monitor the design and implementation of the transitional justice mechanisms in Sri Lanka, including the judicial measures to investigate and prosecute war crimes, crimes against humanity and genocide ("Monitoring Accountability Panel" or "MAP"). Following the Report of the OHCHR Investigation on Sri Lanka, dated 16 September 2015, and the UN Human Rights Council Resolution on 'Promoting reconciliation, accountability and human rights in Sri Lanka,' dated 1 October 2015, the Sri Lankan Government undertook to establish accountability mechanisms to address the crimes committed during the Sri Lankan armed conflict. These will include a special criminal court with foreign judges and prosecutors./ —
The MAP will provide independent monitoring, advice, and recommendations, focusing on the effectiveness of accountability measures from a victims' perspective. It will also consider issues of fair trial and due process for suspects and accused persons. The views and recommendations of the Panel will enable victims and other stakeholders to participate more effectively in the process and thus enhance the legitimacy of the measures. The MAP shall formulate its opinions independently – irrespective of party political considerations or the agenda of any specific group (including the TGTE) – according to the interests of fair justice, applying international standards and best practices. The initial mandate of the Panel shall run from November 2015 to December 2016. Further detail of the Panel's mandate can be found in the attached Terms of Reference.
The Members of the Monitoring Accountability Panel have been selected for their legal expertise in international criminal law and human rights, national war crimes courts, and regional criminal cases. The Panel Members (in alphabetical order) are:
Marie Guiraud (France) Peter Haynes QC (UK)
Richard J Rogers (UK)
Heather Ryan (USA)
Justice Ajit Prakash Shah (India)
Geoffrey Robertson QC will act as a consultant to the Panel, providing
additional independent advice.
Monitoring Accountability Panel, Members' Bios:
Marie Guiraud (France) – Panel Member:
Marie Guiraud, a French lawyer, has worked on human rights and international criminal law for fifteen years. She is currently the Civil Party Lead Co-Lawyer for the victims at the UN-assisted Extraordinary Chambers in the Courts of Cambodia (ECCC). Representing the interests of nearly 4,000 victims who participate in Case 002/02, Marie serves as the co-lead court advocate. She has been heavily involved in the design and implementation of judicial reparations for victims of crimes under the Khmer Rouge regime. Prior to her current role, Marie worked at a major international human rights organization and then as a private lawyer in criminal litigation, both before French and foreign Courts: In France, she represented both defendants and victims in complex and serious criminal cases. Abroad, Marie represented victims of international crimes before Ivorian and Congolese Courts and was a Civil Party Lawyer in case 002/01 before the ECCC.
Peter Haynes QC (UK) Panel Member:
Peter Haynes QC is a British barrister with more than 30 years' experience in domestic and international criminal courts. He currently acts as the Lead Counsel for Jean Pierre Bemba at the International Criminal Court (ICC) and is the Lead Legal Representative of Victims at the Special Tribunal for Lebanon (STL). He is one of the very few practitioners who have led cases before the International Criminal Tribunal for the Former Yugoslavia (where he appeared for the defence of General Vinko Pandurevic in relation to the Srebrenica massacre), the ICC and the STL. He has appeared in cases involving genocide, war crimes, crimes against humanity and international terrorism. He has been responsible for development of the jurisprudence, practice and procedure of the representation of victims in international / hybrid courts. Peter regularly lectures on the functioning of international criminal courts and, in particular, victim representation.
Richard J Rogers (UK) – Panel Member and Secretary:
Richard Rogers, a USA (California) and UK qualified lawyer, has 20 years experience in international criminal law and human rights. He has held senior positions in the UN and OSCE: He was the OSCE's Chief legal system monitor in post-conflict Kosovo, the Principal Defender at the UN's Extraordinary Chambers in the Courts of Cambodia, and the head of legal support for the Appeals Chamber at the UN's International Criminal Tribunal for Yugoslavia. Richard is currently assisting several victim groups before the International Criminal Court and has worked with national war crimes courts in Bangladesh, Bosnia and Herzegovina, Croatia, Kosovo, and Uganda. Richard has recently provided expert testimony before the US Congress House Committee on Foreign Affairs, and spoken to human rights issues before the European Parliament's human rights committee and the Bosnian Parliament. He is a founding partner of Global Diligence LLP.
Heather Ryan (USA) – Panel Member:
Heather Ryan, a US lawyer, has been working in the field of international law for over 15 years. She is currently a special consultant for the Open Society Justice Initiative monitoring the Extraordinary Chambers of the Courts in Cambodia (ECCC), a hybrid tribunal set up to prosecute senior leaders of the Khmer Rouge Regime responsible for mass atrocities form 1975-1979. She has been involved since 2005 in evaluating and reporting on the development and implementation of the ECCC in terms of compliance with international fair trial standards, as well as the court's effectiveness in meeting its goals with respect to the victims and public. Her experience also includes work at the Carr Center for Human Rights Policy at Harvard's Kennedy School, Global Greengrants Fund, The Coalition for International Justice, teaching international criminal law, as well as private law practice.
Justice Ajit Prakash Shah (India) – Panel Member:
Justice Shah, a renowned Indian jurist, has been practicing law as an advocate and judge for around 40 years. Following his practice as a lawyer in Bombay, Justice Shah was elevated to the bench in 1992, becoming a permanent Judge of Bombay High Court in 1994. He was promoted to Chief Justice of the Madras High Court in 2005 and Chief Justice of Delhi High Court in 2008. He retired from the bench in 2010. Until August 2015, Justice Shah was the Chairman of the 20th Law Commission of India, a body established by the Indian Government to promote legal reform throughout the justice system. He was also the Chairperson of the Broadcasting Content Complaints Council, a self-regulatory body for non-news TV channels set up by the Indian Broadcasting Foundation in consultation with the Ministry of Information & Broadcasting. Monitoring Accountability Panel, Consultant's Bio: Geoffrey Robertson QC – Consultant:
Geoffrey Robertson QC is founder and joint head of Doughty Street Chambers. He has had a distinguished career as a trial and appellate counsel, an international judge, and author of leading textbooks. He has argued many landmark cases in media, constitutional and criminal law, in the European Court of Justice; the European Court of Human Rights; the Supreme Court (House of Lords and Privy Council); the UN War Crimes courts; the World Bank's International Centre for Settlement of Investment Disputes (ICSID) and in the highest courts of many commonwealth countries.
Geoffrey has, as a jury advocate, appeared in many criminal trials at the Old Bailey and libel trials in the High Court. He has appeared in several hundred reported cases in the Court of Appeal (both civil and criminal divisions) and in judicial reviews in the High Court, and in subsequent appeals. He has a large advisory practice, for clients including governments, media corporations, NGO's and local councils.
For media inquiries please contact:
• Mr. Visuvanathan Rudrakumaran, Prime Minister of the Trannational Government of Tamil Eelam – firstname.lastname@example.com
• Richard J Rogers, Panel Secretary – email@example.com
Background and Overview:
1. The Panel of Experts to Monitor Accountability in Sri Lanka ("Monitoring Accountability Panel" or "MAP") has been established at the request of the Transnational Government of Tamil Eelam ("TGTE") to provide independent monitoring, advice, and recommendations on the transitional justice mechanisms in Sri Lanka, following the end of the civil war in 2009.
2. The overall mandate of the MAP is to monitor, advise and report on the design and implementation of the judicial and non-judicial measures for transitional justice established by the Sri Lankan Government pursuant to the Report of the
OHCHR Investigation on Sri Lanka ("OISL Report"), dated 16 September 2015, and the UN Human Rights Council Resolution (A_HRC_30_L.29) on 'Promoting reconciliation, accountability and human rights in Sri Lanka,' dated 1 October 2015. Whilst the MAP will focus on the effectiveness of accountability measures from a victims' perspective, it will also consider issues of fair trial and due process for suspects and accused persons.
3. The UN Human Rights Council1 and the UN Special Rapporteur on Transitional Justice2 have called for broad participation and consultation in the design and
4. The MAP shall garner the views of victims inside and outside Sri Lanka. It shall formulate its opinions independently – irrespective of party political considerations or the agenda of any specific group (including the TGTE) –according to the interests of fair justice, applying international fair trial standards and best practices.
5. The MAP's Legal Experts shall agree all reports prior to publication or distribution. The initial mandate of the MAP shall run from November 2015 to December 2016. Specific Terms of Reference:
Re: The judicial mechanism with a special counsel:
6. To monitor, evaluate, and make recommendations on the establishment of the "judicial mechanism with a special counsel to investigate allegations of violations and abuses of human rights and violations of international humanitarian law."3 The monitoring shall focus on the need for full and fair accountability, victim reparations, as well as fair trial and due process.
7. Subject to available information, particular attention should be given to:
a. The concerns and expectations of victims;
b. The treatment of victims within the system, particularly victims
c. The mechanisms for victim participation in the process and for
d. The participation of foreign judges and the set-up of judicial
e. The participation of foreign prosecutors and investigators and
f. The selection process and qualifications of national judges;
g. The procedures for selecting suspects for prosecution;
standpoint, for transitional justice measures depend, to a large extent, on the willingness of victims and others to participate, for example, by sharing pertinent information with the relevant
institutions. It is also necessary from the standpoint of effectiveness, for the measures, after all, should respond to the needs and expectations of their potential beneficiaries. And it is called
for in terms of their sustainability for these are inevitably long-term projects that will likely depend on the willingness of stakeholders to defend them over time from the contingencies of politics. This is more likely to happen if the stakeholders can claim ownership over them." h. The application of international standards of fair trial and due
i. The mechanisms for witness protection.
RE: Other areas of transitional justice:
8. To monitor, evaluate, and make recommendations on the other judicial and non-judicial transitional justice mechanisms implemented by the Government of Sri Lanka.
9. Subject to available information, particular attention should be given to:
a. Non judicial processes for truth-seeking;
b. Institutional reform, including vetting of public employees;
c. Treatment of prisoners or war;
d. Demilitarisation and demobilization;
e. Security sector reforms;
f. The legality of measures designed to fight terrorism;
g. Measures to prevent torture and sexual violence by the security
h. The response to allegations of enforced disappearances;
i. The treatment of Tamils and Muslims within the Sri Lankan legal
10. The MAP will submit an interim report by March 2016 and a final report by
January 2017 on those matters outlined in this Terms of Reference. It may
issue press releases and position papers as the need arises.


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Homosexuality: Know the Truth and Speak It with Compassion
- Alan Shlemon Co-author, Apologetics for a New Generation
- Updated May 09, 2011
Editor's Note: The following excerpt is taken from Apologetics for a New Generation: A Biblical & Culturally Relevant Approach to Talking About God, in which Sean McDowell, as general editor, has assembled a group of modern Christian thinkers to help you to communicate the gospel in a winsome way that will win those around you. ©Harvest House Publishers. Used with permission. May not be further reproduced. All rights reserved.
It's not surprising people think Christians hate homosexuals. They see the way we often treat them.
Kyle's sad story was similar to others I'd heard. After 25 years of immersion in the gay lifestyle, he wanted out. His choice to follow Jesus meant a day-to-day struggle to stay celibate because simply becoming a Christian didn't change his same-sex desires. With God's help, though, he was winning the battle.
Kyle thought his church would be a safe harbor during the storm. But when he "came out" to his pastor and a counselor, both told him to never speak of his plight again. His church forced him back into the closet.
Fifteen years of celibacy later, Kyle came out a second time. Surely things have changed, he thought. It must be safe now. After all, everyone has struggles and temptations. This time he hoped his new church would come alongside and pray for him. But he was mistaken. They turned a blind eye to his struggle, discouraged him from serving, and relegated him to attending and tithing.
Back into the Closet
Our formula for gays is predictable: Condemn and convert. Rebuke their behavior, blast them with the Bible, and then try to win them over with a cliché.
"Sodomy is sin," we proclaim. Then we quote our "clobber passage," a verse that condemns homosexuals or even commands their execution. "But there's hope," we reassure them. "God hates the sin but loves the sinner." That's not what they hear, though. They hear one word: "hate."
Armed with Bible verses for bullets, we're locked and loaded, ready to fire at the first sign of a homosexual. But there's no grace in a gunshot. Instead of offering hope and healing, we inflict more injury.
We shouldn't be surprised when gays go back into the closet after they try to come out in the church. Worse, many go back into the lifestyle, sometimes through a "gay church" that shows them the love, grace, and respect they had hoped to get from us.
Predictably, younger people often perceive Christianity negatively. The Barna Group found that young people think Christians are not only opposed to homosexuality but also show "excessive contempt and unloving attitudes towards gays and lesbians." Ninety-one percent of young non-Christians and 80 percent of young churchgoers perceive Christianity as "anti-homosexual."
More tragically, the Barna study found that younger Christians complained their church failed to help them apply biblical principles to their friendships with gays. Young people lack arguments and tactics needed to maneuver in conversation and navigate moral dilemmas in a thoughtful but loving way. Consequently, young people think they must choose between their faith and their friends who are gay. If their friendships mean more to them than their theology, they will choose their friends over their faith every time.
Something is wrong here. Clearly, we need a new approach. Our young people think they're faced with a difficult moral dilemma. But they don't have to abandon their gay friends just because homosexuality is wrong. There is a third option, but it's something that's rarely taught or modeled in church.
Know the Truth
Our new approach incorporates two key elements: truth and compassion. Truth speaks to the content of our message. Compassion addresses the manner in which it's conveyed. It's a winning combination based on principles found in 1 Peter 3:15—defend the truth with gentleness and respect.
Truth starts with a biblical understanding of homosexuality. Although there are six main passages on the subject, for strategic reasons I recommend using Romans 1:26-27 as your primary text. It's in the New Testament, so you sidestep the challenge that the Old Testament verses don't apply to us today. Romans also addresses both male and female homosexuality and outlines the real problem: rebellion against God and rejection of His created order. This makes it difficult to argue that the behavior condemned in the passage is something other than homosexuality.
Knowing the biblical truth about homosexuality is important because many people deny that God condemns homosexual behavior. Indeed, they go to great lengths to reinterpret those six passages. Although they're not successful, their claims sound appealing to people who don't carefully interpret the Bible. If we learn and understand these verses, clearing up this distortion is easy.
Religious arguments, however, are often immediately dismissed by non-Christians. So knowing the truth doesn't mean we learn only biblical arguments. An effective strategy also incorporates secular arguments. This includes appeals to natural law, the common good, and public health. If you can base your views on evidence that make sense even to nonreligious people, you'll be able to speak with anyone.
Getting them to consider your ideas can be difficult though. That's why it's critical to present our views in a conversational manner. We're not typically trained to do that. Too often we try to persuade by making statements instead of asking questions. This immediately raises defenses. Suppose you're discussing whether homosexuality is genetic and say, "Even if being gay is genetic, that doesn't mean that it's right."
Your friend replies with, "Sure it does! I can't deny how I've been created." Now what? Another statement? Their defenses are up, and the conversation grinds to a halt.
Questions, on the other hand, are friendly and more engaging. They invite discussion. Rephrase your statement with a question: "I'm curious to know your thoughts on this. Can you tell me why you think if something is genetic, it must be right?" This is disarming. It doesn't provoke the same knee-jerk reaction. Instead, there's a give and take. People naturally respond to questions, and the discussion moves along.
Or you can gently challenge their belief with a question like this: "Do you think any behavior is morally appropriate simply because it has a genetic link?" Notice that even though you're asking a question, you're still making your point. Just because a behavior has a genetic component, that doesn't make it right. Making your point with a question is friendlier.
Another way to incorporate questions into your conversation is to use the "burden of proof" rule. Applying this rule makes discussions about homosexuality less difficult and more engaging. The burden of proof is simply the responsibility to give proof—credible reasons—in favor of a point of view. The rule is simple: The people who offer an opinion bear the burden to give reasons for it. If they make a claim, it is their job to defend it, not yours to refute it.
Too often Christians ignore this rule. Someone says something like, "Christianity is a homophobic religion," and off we go defending ourselves. This is unnecessary. Why should we do all the work, when they made the statement? They made the claim, so it's their job to defend it.
Simply ask, "How did you come to that conclusion?" or "What reasons do you have for thinking that's true?" Then sit back and quietly listen. The question gently shifts the burden back where it belongs—on the person who made the claim. It asks them to give reasons for their view, which is a legitimate request. It also makes our job easier by taking the pressure off us to respond.
Questions allow us to make our points and advance the discussion in disarming ways. When we incorporate questions, our discussions about homosexuality become less intimidating. We can make our points without pushing our views on others. And we spend less time in the hot seat, responding to claims we have no obligation to address.
Speak It with Compassion
We need to add one more critical element to temper our approach. If we know the truth and know how to help others see it, yet we don't communicate it in a way that shows we care, we'll botch the whole thing. We need to be moved with empathy and to express that clearly. It might be difficult for us to relate to having same-sex attractions, but we've all been in tough situations and struggled with things we knew were wrong. When we're not compassionate, we come off as cold and harsh. We forget we're talking to human beings who have feelings just like us.
The combination of truth and compassion works. It's biblically consistent and cultivates healthy relationships with gays and lesbians. This is a delicate balance though. If you come on too strong with your religious views, you'll be labeled homophobic. If you get too friendly with the gay community, you'll be tagged a compromiser by someone in the church. It doesn't have to be that way. You can hold that homosexual behavior is wrong but still have a Jesus-like influence on gays and lesbians by nurturing positive relationships with them.
What does it look like to speak the truth with compassion? Three principles can help us live this out practically. One, treat homosexuals as you would anyone else. Two, don't make the gospel more difficult than it is. And three, aim to make a long-term difference, not just a short-term statement.
Treat Homosexuals as You Would Anyone Else
This may seem like obvious advice, but many Christians act differently around homosexuals. They get uneasy. Their nonverbal communication, their behavior, and the direction of their conversation all change.
When gay men and women come to church, we create new rules. I remember teaching at a church that asked a lesbian to change seats because she was sitting next to another female. That's strange. I doubt this church splits up people who gossip. It's unlikely they ask unmarried couples living together to sit in different sections. Why treat a gay person any differently?
The simple answer is, we shouldn't. We should treat homosexuals as we would any other person. Show them the same dignity, kindness, and respect you would show someone who isn't gay. Here are two specific suggestions for doing this.
First, make friends with a gay man or woman. Get to know them personally, their dreams, their fears, and their challenges. Play tennis with them. Go to their social gatherings. Get to know their families and friends. Be vulnerable about your own struggles and failings. When you treat them like your other friends, they're likely to reciprocate. They'll be vulnerable too.
I know this may sound radical to some, but it's very powerful. I remember one friendship I had with a gay man. Though he knew about my Christian beliefs, I was sensitive not to bring up homosexuality unless it came up naturally in conversation. I simply focused on our friendship as I would with any other person.
Then one day he brought up his own doubts about the gay lifestyle. He asked me about his options. He asked me about Christianity. That's when knowing the truth—and how to defend it—really helped. We talked for hours about his lifestyle, the truth of Jesus, and where his life was headed. That kind of vulnerability and honesty is what you can expect from a real friendship. When we treat gays and lesbians like anyone else, we build relationships that create healthy intimacy. This increases our ability to make a difference in their lives.
A friend of mine made great friendships with two gay men he worked with, even though he was outspoken about his Christian convictions. He never tried to change them, confront their behavior, or hammer them about their lifestyle. Instead, he treated them like his other friends and waited patiently for an opportunity.
One day his gay friends approached him. "You're different from other Christians we know. Most harass us about being gay, but you treat us like your other friends. We appreciate that." From that point on, his relationship with them turned a corner. There was a new level of honesty in their conversation that allowed my friend to share the truth about this faith with them.
Second, don't expect homosexuals to change their lifestyle before they come to church. Several years ago, two gay men showed up to a church. They walked in, holding hands, and sat down. People next to them went ballistic. "That's disgusting," they snickered. I realize it's difficult for some believers to tolerate homosexual affection, but they should be grateful those men even came to church. Besides, gay men and women don't need to come to church after they're gay, but because they're gay. We're all guilty; we all need transformation and forgiveness. Gays and lesbians are no less welcome than gossipers and gluttons.
By treating homosexuals like anyone else, you create opportunities to speak the truth. This first principle can be put another way: When it comes to homosexuals, our desire for them is not heterosexuality, but holiness. We're not trying to make gays straight. We're trying to lead them straight to Jesus, just as we would anyone else. Once they trust Him, He transforms their life from the inside out. So to know the truth isn't merely about the truth of homosexuality—whether it's right or wrong—but the truth of Jesus and His power to transform men and women.
Don't Make the Gospel More Difficult Than It Is
"The gospel is offensive enough," Gregory Koukl of Stand to Reason says. "Don't add any more offense to it." The basic gospel message is the bad news of sin and judgment before the good news of grace. We all need a pardon. That message doesn't initially give people a warm, fuzzy feeling. In fact, it's offensive to most people. That's a big reason so many reject Jesus. We should never remove the offense that's inherent to the gospel, but there's no need to make it more difficult than it already is.
Here are a few ways we can apply this principle. First, let's stop saying we're "antihomosexual." The Bible isn't antihomosexual; it's antihomosexual behavior. This is a critical difference. When asked, "Are you antihomosexual?" it's better to be precise. Answer that you have nothing against homosexuals—your concern is their behavior. Christians are not antidrunks. We're against drunkenness. We're not antiliars. We think lying is wrong. We're not against the person who sins. Rather, we oppose the sinful behavior. Following Jesus' example, we love and care for people regardless of their shortcomings. Saying we're antihomosexual confuses the issue and compounds an already difficult situation.
Second, let's avoid offensive ways of presenting our arguments. A common tactic to respond to the "since homosexuality is natural it must be moral" argument is to offer a counterexample. "Well, pedophilia is natural to some people, but that doesn't make it moral." Though this response might be technically sound, it is unnecessarily harsh and often misunderstood. People erroneously infer that you mean homosexuals are pedophiles. An alternative and less crass response might be to ask, "If lying to keep yourself out of trouble were natural, would that make it right?" This counterexample makes the same point without the offensive content.
Third, don't treat homosexual behavior as the most detestable crime against God. When we make it the supreme evil, we add unnecessary offense. Gays will conclude that we think all sin is bad, but their sin is the worst. And if their sin is the worst, they'll conclude they are the worst. But the Bible doesn't teach that homosexuality is the greatest evil. In fact, it's listed right alongside stealing, coveting, getting drunk, and lying.
Next, don't call homosexuality a choice. It's not. This is hard to swallow for many Christians. Although homosexual behavior is a choice, homosexual attraction is not. I have no reason to think there's a "gay gene," but I don't believe people choose to be attracted to the same sex. Homosexual attraction is a condition that often begins to develop at a very young age—too early to be a product of choice.
When you say homosexuality is a choice, this is a tip-off that you don't understand homosexuality or homosexuals. It becomes obvious you have no idea what gays and lesbians experience.
"You think it's a choice?" they ask. "Why would I ever choose to be gay? It's painful to be gay in this world. I would never choose this for myself." Not only are they offended, they'll disqualify other things you say because you don't understand them. You'll lose your ability to be an influence.
Sometimes even saying homosexual behavior is a choice will not get you off the hook because it's too easily misunderstood. The problem is, the word "choice," in this context, carries with it the idea of choosing one's sexual orientation. My suggestion is to avoid the word "choice" altogether when talking about homosexuality. It's too confusing.
Finally, avoid the cliché, "God loves the sinner, but hates the sin." It rarely gives hope to gay men and women. One former gay man confessed that he could never process this statement when Christians said it. Gays don't see themselves as people who struggle with a homosexual problem. Being gay is who they are, not just what they do. Telling them that God hates their sin strikes at the core of who they perceive themselves to be. It's unhelpful and produces the opposite effect you intend.
Now that we know what not to do, let's talk about our strategy to move us forward.
Make a Long-Term Difference, Not a Short-Term Statement
I recently taught on apologetics at a university. My goal was to show how to make our message persuasive and yet gracious. After the event, I stopped at a local coffee shop for a dose of caffeine before the long drive home.
The barista served up my coffee and then asked about my day. I told her I gave a talk about how Christians can share biblical truth in a more friendly, relational, and winsome manner.
"Oh! You need to speak at my university," she insisted. "We're sick of 'evangelistic alley.' It's a walkway in the center of campus where Christians hold signs and yell at students. Some of them shout that God is going to judge fags. There's no discussion with them. They just want to be heard. You should teach them."
Though my heart sank, I realized the barista was on to something. The Christians of "evangelistic alley" were settling for a short-term goal—declaring that homosexuality was sin that should be "repented" of—while squandering their long-term opportunities. Stopping sin can be worthwhile, but it isn't the only goal. It certainly shouldn't be pursued at the expense of making a more critical, long-term impact.
The long-term plan with homosexuals should be obvious: Help them to know Christ. It's the same strategy we have with other non-Christians regardless of their sin. But it's not a quick process. It rarely is with any non-Christian, but this is especially true with homosexuals. Yet we often act as if our most important goal is to change homosexual behavior in the short term rather than waiting patiently to make a more significant difference in the future.
God can give you opportunities to speak the truth with compassion anytime in a person's life. Don't try to make a moral statement today if it jeopardizes your chance of influencing people at a more opportune time tomorrow. Think long-term.
One time when I was teaching at a church on homosexuality, the parents of a 25-year-old gay man asked me for advice. "He wants to bring his boyfriend over for dinner," they said, "but we told him that homosexuality is against God's design. He can come over, but his boyfriend must wait somewhere else. They need to know where we stand."
I'm sympathetic to their moral concern, but making a moral statement today might lessen their influence tomorrow. It's also unnecessary. Their son already knows their view on homosexuality. Why hurt his feelings and alienate him? There may come a time when their son is disillusioned about his life and more open to hearing the truth. If his parents have been careful not to judge and harass him unnecessarily, he's more likely to turn to them for guidance. If, however, his parents have burned their bridges with him, he's not likely to turn to them for advice.
Once, while I was teaching at a church on homosexuality, the parents of a lesbian woman approached me. They were pleasantly surprised by my emphasis on truth and compassion. As they told their story, it was clear to me they were living out this principle perfectly.
Their daughter lived at a substance-abuse group home with other gays and lesbians. Every weekend the parents invited their daughter and her gay friends to their home and treated them like family. Their daughter's friends even called them Mom and Dad. Loving them was only the first step, though. These gays and lesbians needed both love and truth. So the parents invited them to church. After several months, the daughter and her friends accepted the offer because the parents showed them the kind of love and acceptance they'd expect from their own family. There wasn't a misguided attempt to make a short-term statement, only the parents' long-term plan to have an influence.
There may be times when you're asked a direct question and you have no choice but to respond in a way that sounds offensive. Sometimes that's unavoidable. But we don't want to unnecessarily damage our relationship with gays and lesbians. Remember to focus on the influence you can have over the course of their life.
The Value of the New Approach
Homosexuality is here to stay. In fact, it's becoming more a part of our culture every day. Each successive generation is more accepting of the gay lifestyle. Barna's research found that "people 35 and younger are…substantially more likely to consider homosexuality an acceptable lifestyle; and notably more likely to approve of clergy conducting or blessing gay marriages." The Barna report concluded that "over the long term, we expect to see a growing acceptance of…homosexuality as Baby Busters and Mosaics, the youngest generation, become more influential in public policy and business policy."
As a result, we need to know the truth and speak it with compassion more than ever. Our youth will be our future leaders. They'll be our doctors, teachers, and lawyers. In 30 to 40 years, one of today's youth will be leading our country as president. The minds of young people today carry ideas that will affect our world tomorrow. Although the Barna Group's findings paint a dim picture of our future, we can brighten our prospects by reaching out to young people in the right way. We'll minimize the drastic changes that are expected in public policy as a result of the influence of pro-gay generations.
Young believers will also find this approach refreshing. Rather than being faced with the choice of keeping their faith or their gay friends, now they'll keep both. Their lasting friendships will give them opportunities to graciously share their convictions about homosexuality and ultimately about Jesus.
The most important reason to use this new approach is this: We know it works. It's been tried and tested. When we know the truth and speak it with compassion, we see the difference it makes. We build lasting friendships with gay men and women. We improve our chances to communicate our convictions on homosexuality. Gays and lesbians reconsider their lifestyle. And people who thought Christians only hate homosexuals now know we care.
We still have a long way to go, but our journey now has more direction. Though we're still locked and loaded, we've exchanged our bullets for truth and our clichés for compassion. Once ill-equipped to meet the challenge of homosexuality, now we're ready to answer the gay community's need for truth and healing. And though we forced Kyle back into the closet, our new approach will reach in to draw him out.
Alan Shlemon is a public speaker and writer for Stand to Reason and has been a guest on both TV and radio on the topic of homosexuality.


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Calvinist Corner | www.mslick.com |
Leviticus 8 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 1 And the LORD spake unto Moses, saying, 2 Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; 3 And gather thou all the congregation together unto the door of the tabernacle of the congregation. 4 And Moses did as the LORD commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. 5 And Moses said unto the congregation, This is the thing which the LORD commanded to be done. 6 And Moses brought Aaron and his sons, and washed them with water. 7 And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound it unto him therewith. 8 And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim. 9 And he put the mitre upon his head; also upon the mitre, even upon his forefront, did he put the golden plate, the holy crown; as the LORD commanded Moses. 10 And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them. 11 And he sprinkled thereof upon the altar seven times, and anointed the altar and all his vessels, both the laver and his foot, to sanctify them. 12 And he poured of the anointing oil upon Aarons head, and anointed him, to sanctify him. 13 And Moses brought Aarons sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the LORD commanded Moses. 14 And he brought the bullock for the sin offering: and Aaron and his sons laid their hands upon the head of the bullock for the sin offering. 15 And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it. 16 And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar. 17 But the bullock, and his hide, his flesh, and his dung, he burnt with fire without the camp; as the LORD commanded Moses. 18 And he brought the ram for the burnt offering: and Aaron and his sons laid their hands upon the head of the ram. 19 And he killed it; and Moses sprinkled the blood upon the altar round about. 20 And he cut the ram into pieces; and Moses burnt the head, and the pieces, and the fat. 21 And he washed the inwards and the legs in water; and Moses burnt the whole ram upon the altar: it was a burnt sacrifice for a sweet savour, and an offering made by fire unto the LORD; as the LORD commanded Moses. 22 And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram. 23 And he slew it; and Moses took of the blood of it, and put it upon the tip of Aarons right ear, and upon the thumb of his right hand, and upon the great toe of his right foot. 24 And he brought Aarons sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and Moses sprinkled the blood upon the altar round about. 25 And he took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right shoulder: 26 And out of the basket of unleavened bread, that was before the LORD, he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right shoulder: 27 And he put all upon Aarons hands, and upon his sons hands, and waved them for a wave offering before the LORD. 28 And Moses took them from off their hands, and burnt them on the altar upon the burnt offering: they were consecrations for a sweet savour: it is an offering made by fire unto the LORD. 29 And Moses took the breast, and waved it for a wave offering before the LORD: for of the ram of consecration it was Moses part; as the LORD commanded Moses. 30 And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons garments with him; and sanctified Aaron, and his garments, and his sons, and his sons garments with him. 31 And Moses said unto Aaron and to his sons, Boil the flesh at the door of the tabernacle of the congregation: and there eat it with the bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it. 32 And that which remaineth of the flesh and of the bread shall ye burn with fire. 33 And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. 34 As he hath done this day, so the LORD hath commanded to do, to make an atonement for you. 35 Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the LORD, that ye die not: for so I am commanded. 36 So Aaron and his sons did all things which the LORD commanded by the hand of Moses. 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Gently cleanse, moisturize and exfoliate your skin with Miklah Sophisticated Suds handmade beauty bar made from essential oil with goat milk-based. The nutrients in the lavender essential oil will have a soothing effect on the skin and the goat milk will have your skin feeling soft, clean, and nourished. Keep your skin looking and feeling great. Experience the difference.
Made In the USA
Ingredients: Lavender Essential Oil, Coconut Oil, Palm Oil, Safflower Oil, Jojoba oil, melaleuca, honeysuckle, Avacado, sunflower, Glycerine (kosher, of vegetable origin), Goat's Milk, Purified Water, Sodium Hydroxide (saponifying agent), Sorbitol (moisturizer), Sorbitan oleate (emulsifier), Oat protein (conditioner), Titanium Dioxide (mineral whitener used in opaque soaps), Carboxymethylcellulose Sodium, Potassium Sorbate
4.85 oz/143.43grams
Thank you for shopping at Mi-K-lah Beauty Products.
If you are not entirely satisfied with your purchase, we're here to help.
We have a 30-day return policy, which means you have 30 days after receiving your item to request a return. If 30 days have gone by since your delivery, unfortunately we can't offer you a refund or exchange.
To be eligible for a return, your item must be unused, unopened, unworn or unwashed, and in the same condition that you received it. It must also be in the original packaging with the original tag and seals intact. If the item was a gift, you'll need the receipt or proof of purchase.
Beauty Product Return or Exchange Policy:
Unopened/unused items can be returned for a full refund within 30 days of purchase. Opened / Gently used items can be returned for store credit within 30 days of purchase.
Robes Product Return or Exchange Policy:
We have a 30-day store credit policy on robes. Please consult our size chart before ordering. For damage or defective item contact us, tell us what went wrong, send along a pic.
To start a return, you can contact us at email@example.com. If your return is accepted, we'll send you instructions on how and where to send your package. Items sent back to us without first requesting a return will not be accepted.
You can always contact us for any return questions at email@example.com.
To return your product, you should mail your product to: Miklah Scrubs, LLC, 720 East 32nd Street , Studio C1, Brooklyn NY 11210, United States
***Please do not send your return to the sender's address on your package. This is not the return address and will affect the processing of your return.***
Since we offer free shipping the majority of the times, you will be responsible for paying the shipping costs for returning your item. Shipping costs are non-refundable. If you receive a refund, the cost of return shipping will be deducted from your refund.
Depending on where you live, the time it may take for your exchanged product to reach you, may vary.
If you are shipping an item over $50, you should consider using a trackable shipping service or purchasing shipping insurance. We don't guarantee that we will receive your returned item.
IMPORTANT: Any customs or import duties are charged once the order reaches its destination country and must be paid by the recipient of the order.
If the item was marked as a gift when purchased and shipped directly to you, you'll receive a gift credit for the value of your return. Once the returned item is received, a gift certificate will be mailed to you.
If the item wasn't marked as a gift when purchased, or the gift giver had the order shipped to themselves to give to you later, we will send a refund to the gift giver after the item is received.
Damages and issues
Please inspect your order upon reception and contact us immediately if the item is defective, damaged or if you receive the wrong item so that we can evaluate the issue and make it right.
Exceptions / non-returnable items
Unfortunately, several types of goods are exempt from being returned. The following items cannot be returned or exchanged: bodysuits, lingerie, robes, personal products (intimate accessories, underwear, bras etc.).
Additional non-returnable and nonrefundable items:
Gift cards
Downloadable software products
Free gifts or promotional items
20% or higher sale items are non-returnable.
All travel sizes are final sale.
The fastest way to ensure you get what you want is to return the item you have, and once the return is accepted, make a separate purchase for the new item.
We will notify you once we've received and inspected your return, and let you know if the refund was approved or not. If approved, you'll be automatically refunded on your original payment method. Please remember it can take some time for your bank or credit card company to process and post the refund too.
Late or missing refunds (if applicable)
If you haven't received a refund yet, first check your bank account again.
Then contact your credit card company, it may take some time before your refund is officially posted.
Next contact your bank. There is often some processing time before a refund is posted.
If you've done all of this and you still have not received your refund yet, please contact us at email@example.com.
We offer standard free shipping and handling every day on U.S. orders over $99* when shipping to the lower 48 states. This free shipping & handling offer excludes Alaska and Hawaii, P.O. Box or APO/FPO/DPO, and International orders. In the summertime or during hotter weather, our Whipped Body Butters are excluded from the free offer as they have to be shipped in cold insulated packaging so they would not melt.
Most orders ship within 2-5 business days after you placed your order unless otherwise stated. Please allow 2-4 weeks for delivery. Your final shipping cost will be available to you during checkout. Our standard shipping method is ground shipping. We will ship your order via any of the major mail carriers, including UPS, FedEx, and the United States Postal Service, etc. At this time we are unable to provide the option to choose your carrier of choice. Please note, some items may require a longer ship-out and/or delivery timeframe. However, you will be notified when your order has shipped out so you can track it.
International: We ship most items within 2-4 business days after you place your order. The delivery timeframe may vary according to the destination and the shipping option selected when you place your order. Each option has a different average delivery time. You will be notified when your order has shipped out so you can track it.


text:
As part of a working visit to Armenia Rosneft President Igor Sechin met with the President of the Republic of Armenia, Serzh Sargsyan. A number of documents, pointed at extending cooperation with the republic, were signed in presence of the Armenian President.
Rosneft announces it repaid part of a loan obtained earlier from a group of international banks to finance the acquisition of TNK-BP. With the early repayment announced earlier, the overall amount paid towards the settlement of the principal debt totaled around USD 5.1 billion.
Rosneft announces that it signed an agreement with NOVATEK to swap assets. 40% of shares in Artic Russia B.V. held by Rosneft will be swapped for 51% shares in Sibneftegas held by NOVATEK.
On December 20, 2013 a Russian 100% subsidiary of Rosneft Oil Company and Morgan Stanley signed a binding agreement to purchase the Global Oil Merchanting unit of Morgan Stanley Commodities division. Financial terms of the transaction were not disclosed.
On December 20, Rosneft's Board of Directors considered interim results of its 2013 business plan performance and approved the business plan for 2014-2015.
Igor Sechin, President and Chairman of the Management Board of Rosneft and Nikolai Tokarev, President and Chairman of the Management Board at Transneft met today to sign the Agreements on the transportation of oil and petroleum products in 2014.
Rosneft announces that it has started early repayment of a part of the loan obtained earlier from a group of international banks to finance TNK-BP acquisition.
Moscow, December 17, 2013. Moody's International Rating Agency announced today that it affirmed Rosneft's Baa1 credit rating and upgraded outlook to stable.
Rosneft and ExxonMobil today signed documents establishing a joint venture to implement a pilot project for tight oil reserves development in Western Siberia as part of the implementation of the agreement on strategic cooperation.
Rosneft President Igor Sechin and Head of the Federal Tax Service of Russia Mikhail Mishustin signed an agreement between the Federal Tax Service of Russia, Rosneft and its five subsidiaries on pricing for tax purposes.


text:
Being higher than the Heavens, more glorious than the Cherubim, and more honorable than the whole creation, the Theotokos by reasons of her surpassing purity became the receiver of the everlasting God, and today she commits her most pure soul into the hands of her Son.
(Hymn of the Vespers of the Feast)
On this day of our commemoration of the Feast of the Dormition, our hearts are filled with hope as we reflect on the holy repose and miraculous translation of the Theotokos and Ever-virgin Mary. We have hope in Christ our Lord because the Theotokos offers us a superb witness of His power. Certainly, her calling to bear the Son of God was unique, but in all aspects of her life and death she offered a beautiful example of how the power and grace of God can transform us from death to life.
This transformation for all of creation began when the Archangel Gabriel appeared to the Virgin Mary and announced the Incarnation of Christ. She was called to this service by God, a calling she freely accepted in faith, because of her purity of heart and holiness of life. On this Feast we honor her for this by singing, "She who by reason of her surpassing purity became the receiver of the everlasting God, today commits her most pure soul into the hands of her Son" (Hymn of Vespers). While her purity of soul was completed through carrying our Lord in her womb, she was already a holy person through her love of God and communion with Him.
The purity and holiness of the Theotokos affirmed and strengthened the true life she experienced in her relationship with God. O Great miracle and mystery! Yes, she bore the Giver of Life, the One through Whom all things were brought into existence, the Son of God who revealed the power of divine life over death. Today we commemorate this by chanting, "Having become the temple of Life, you have obtained life eternal; for you who has born the Life in Person, has now passed over death into life" (Hymns of Matins). But she also knew this eternal life through her faith. She believed in the promises of salvation, and she found hope in the revelation and presence of God. Because of her faith, she was translated from life to life following her repose, and through dying she rose to live eternally with her Son.
It is because of her holiness and her experience of the true life in Christ that the Theotokos is able to be an intercessor for us all. Certainly, we seek the intercessions of all of the Saints, asking them to pray to God on our behalf that He may continue to show us mercy and grace. However, as we acknowledge on this day and in the Feast of the Annunciation, the Virgin Mary is prayerfully addressed as the Mother of our Lord, as one who has a very special and unique relationship with Him. For the Theotokos, this is a relationship of trust in the divine will of God. It is an eternal communion that has come through a life of holiness. It is faith in the love of God, knowing that He will accomplish all things necessary for our salvation.
This is the witness of the Theotokos and Ever-virgin Mary on the Feast of her Dormition. As through her life, she offers in her repose a witness of the priority of living a pure and holy life. Through her miraculous translation, God reveals through her the power of divine life over death. As one who "ceaselessly intercedes on our behalf," she shows us a complete and unyielding faith in the will and power of God.
May we give glory and honor and thanksgiving to Him for the Theotokos as we commemorate her Dormition, and may we find in her a true witness of faith that renews our hope, brings comfort to our struggles, and assures us of the abundant and eternal life we have in the kingdom of God.
by Archbishop Demetrios of America