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Sprague River Tax Levy Lawyer
Tax debts are always fixable. But if a lot of time has already passed and the Internal Revenue Service (IRS) has not been satisfied despite conducting multiple collection efforts from you, they might resort to a tax levy. Unless you want to lose the things you value, like your house or your vehicle and even your income, you need an Sprague River tax levy lawyer to help you stabilize your debts.
Is it too late already once the IRS notifies you that they will already levy your assets? No. There are still ways to fight for your interests. And if you want to have the best chance to end up with a favorable result, you should heavily consider contacting Defense Tax Partners today.
We are a long-time provider of legal services for taxpayers who are in trouble with the IRS, especially if they are already being notified of a tax levy. We have extensive experience negotiating with the IRS to halt the levy process and settle with a more favorable debt resolution plan with the taxpayer in question.
Take note: once the IRS has sent their final intent to levy, you only have 30 days to fix the situation. You can do this by simply paying the liabilities in full or asking the IRS to agree to a payment plan. If you know you need help, contact Defense Tax Partners today to get a highly competent and experienced Sprague River tax levy lawyer.
Call Defense Tax Partners at (971) 306-4505 for your Free Consultation with an Sprague River Tax Levy Lawyer!
What is a Tax Levy?
A tax levy is an action made by the IRS that involves collecting taxpayers' assets forcibly to pay for their debts. Because this is a harsh means of tax debt collection, the IRS would only resort to this option if the taxpayer has been uncooperative with settling their debts for a significant amount of time.
This is the typical process of a tax levy:
1. The IRS assesses the taxpayer's debt information.
2. They send a tax bill or a Notice and Demand for Payment.
3. If the taxpayer fails to pay the debt, or refuses to negotiate for a payment plan, the IRS will send a Final Notice of Intent to Levy and a Notice of Your Right to a Hearing.
4. The taxpayer is given 30 days to pay the debt in full or lock a debt settlement plan with the IRS. If no action is taken, a tax levy by the IRS will take place.
The IRS will target assets that are valuable enough to pay back the dues you have. Here are some examples:
Bank Levies
A bank levy involves the IRS coordinating with your bank to take the remaining balance of your bank accounts. You are allowed to fix the situation within 21 days, during which they will freeze your account. If the grace period ends and you are still unable to settle the debt or negotiate a payment plan, the IRS will push through with the levy and take your money to pay for your debt.
Property Seizure
The IRS may also be interested in using properties to pay for the debt. These include houses, private vehicles, rental income, retirement accounts, licenses, accounts receivables, dividends, and the cash loan value of life insurance policies if any.
Reduced Tax Refunds
Any state or federal tax refunds you are entitled to receive can also be taken away to pay for your tax debt.
Wage Garnishment
The IRS can also use your regular employee salary to pay your outstanding debt. This process, called wage garnishment, involves the IRS commanding your employer to set apart a portion of your regular income as debt payment.
There are three ways to end a wage garnishment levy. Of course, paying the debt in full immediately finishes the problem. Another way is settling a repayment plan with the IRS. If the statute of limitations has expired and the IRS can no longer make any collection efforts from you, the wage garnishment also ends.
Preventing a Tax Levy
Naturally, paying for the whole debt seals the deal shut immediately. But not everyone has the capacity to do this, no matter how much their resources and options are exhausted.
Fortunately, with the right Sprague River tax levy lawyer by your side, a taxpayer in debt can have a much higher chance of settling their tax debts even if they won't be able to pay them in full immediately.
Whatever debt settlement option you choose, Defense Tax Partners is here to ensure that you get the best opportunities and chances to successfully end with a favorable outcome.
1. Offer in Compromise
2. Installment Plans
3. Innocent Spouse Relief
4. Currently Not Collectible (CNC) Status
If you're wondering what options you have even after the IRS has pushed through with the levy, don't worry. We can still appeal to the IRS for a payment plan, letting them know that the levy is not helping your financial situation at all. We will help you gain their agreement so you can get your assets back. Our main goal is to serve your financial interests first more than anything else.
Call Defense Tax Partners at (971) 306-4505 for your Free Consultation with an Sprague River Tax Levy Lawyer!
Professional Legal Representation
Worry will come to anyone who has received a notice from the IRS that their assets are about to be taken away. But you don't need to feel anxious if you know the smartest thing you can do. Because with a highly competent Sprague River tax levy lawyer guiding you through this process, you have a great chance of fixing your situation with the IRS. Even if they have already given you notice that a levy will take place, there are still many ways to stop this from happening.
If you reach out today, our team of legal experts will immediately start evaluating your situation using your documents and account information. We will present the various options we believe will be the most effective way to solve your tax issues.
Here are the legal services that we offer:
1. Tax Resolution
2. Offer in Compromise
3. Wage Garnishment
4. Penalty Abatement
5. Bank Levy Removal
6. Innocent Spouse Relief
7. Audit Representation
8. Passport Reinstatement
9. Tax Preparation
10. Tax Lien Removal
We are ready to offer these services to you even if you are protecting high-value assets or if you think your case has become too complicated for a simple fix. We can be your legal aid even if the situation reaches a litigation court. And if you think your legal needs are small and simple, don't hesitate to call us. We give the best of our expertise no matter how big or small the tax situation is.
Let's Talk Now – Free Consultation
If you are stuck with any problem related to your taxes, the smartest move to make is to get the help of an expert.
Tax levies are one of the scariest actions the IRS can impose on your assets. If you've received a notice for a tax levy, get an Sprague River tax levy lawyer from Defense Tax Partners as soon as you can to avoid escalating your situation to more complicated states. We are dedicated to helping you protect your financial interests and gain control over your assets again.
Call Defense Tax Partners at (971) 306-4505 for your Free Consultation with an Sprague River Tax Levy Lawyer!


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The ICC Office of the Prosecutor (OTP) opened a preliminary examination in Colombia in June 2004. It has considered alleged killings, enforced disappearances, imprisonment, torture, and other grave crimes committed by both government and rebel groups from November 2002 onward. In 2012, the OTP found a reasonable basis to believe crimes against humanity and war crimes had been committed by the Colombian army, guerrilla actors like FARC and the National Liberation Army, and paramilitary groups.
Developments in Colombia suggest the potential for ICC preliminary examinations to motivate reform efforts at the national level, including national investigations into crimes falling under ICC jurisdiction. Colombian authorities have provided the OTP with 206 judgments against members of paramilitary groups and members of the armed forces issued between 29 June 2010 and 11 September 2017 by different Colombian courts, including Justice and Peace Law ("JPL") tribunals. These judgments address multiple forms of conduct that fall under the Rome Statute Jurisdiction.
Colombia does not have specific legislative provisions for cooperation with the ICC but does have laws on international cooperation in criminal matters. Furthermore, Colombia has ratified the Agreement on Privileges and Immunities of the ICC to facilitate the work of ICC and ASP personnel in the field.
In 2011, Colombia became the first Latin American country to sign a voluntary cooperation agreement with the ICC on enforcement of ICC sentences.
The Justice and Peace Unit (JPU) was established in 2005 with several Justice and Peace Tribunals (JPTs) to prosecute members of illegal armed groups that demobilized between 2004 and 2006. Its investigations and confessions shed light on the configuration of paramilitary structures and the relationships between these groups, government actors, business figures, and other actors.
The JPU evolved with the passage of new laws addressing some of its shortcomings, such as an absence of coordination between judicial and administrative authorities and inadequate technical capacity, expertise, and case databases. Significantly, a 2014 law enabled the 2014 judgment by a JPT against Salvatore Mancuso and other paramilitary leaders in 175 cases of sexual violence in conflict.
The Office of the Attorney General and its directorates have also reported investigations, prosecutions, and convictions in numerous enforced displacement cases against paramilitary leaders, hundreds of convictions of members of the national armed forces for extrajudicial killings, and numerous cases, investigations, prosecutions and some convictions of civilians and state agents not members of the public forces for crimes related to the promotion, support or financing of illegal groups.
In relation to proceedings relating to "false positives" cases, The Office of the Attorney General informed was reportedly conducting a total of 2,314 active cases, against 10,949 members of the army, involving 3,966 victims of "false positive" killings. As of September 2020, 1,749 members of the army had been reportedly convicted.
Regarding proceedings relating to sexual and gender-based crimes, the SJP reported that as of October 2020, the Panel had accredited 73 victims of sexual violence in three of macro cases concerning SGBC before the Panel for Acknowledgement of Truth.
Coalition members have actively campaigned for full implementation of the Rome Statute during Colombia's peace process. Civil society highlighted shortcomings of the country's existing transitional justice in the mid-2000s and acted as key authors of a 2014 law incorporating more expansive definitions of sexual and gender-based crimes as crimes against humanity, including forced pregnancy, sterilization, and forced nudity.
Civil society along with the ICC-OTP have monitored the peace process in Colombia to ensure that, among other issues, the agreement's allowance of political pardons does not undermine its prohibition of amnesty when pursuing justice in cases of grave international crimes.
Following the rejection of the peace accord in 2016, civil society called on all sides to continue negotiations to avoid a return to war.
Deferral of war crimes jurisdiction at odds with Rome Statute
Colombia ratified the Rome Statute in 2002, but was also one of only two states to invoke the Statute's transitional provision—article 124, deleted in 2015—deferring ICC jurisdiction over war crimes in Colombia or by Colombian nationals. Various Coalition members strongly opposed the inclusion of the provision, noting that it weakened the jurisdictional regime of the ICC and was incompatible with the object and purpose of the Statute.

subset: commoncrawl


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Join us for Teen Choice where you can choose your own creative adventure! Teen Choice is a time to continue working on the activity from the previous week's Teen Time; explore something new using the supplies and games on hand in the Teenspace; or sharing your passion and teaching other teens about something you love. No matter what you choose, the location's Teen Specialists will be there to support everyone! For teens in grades 6-12.


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Kids' DUI Risk Rises If Parents Drink at Home
Teens with parents who drink even an occasional glass of wine at home are more likely than others to drink and drive as adults, a new study shows.
Researchers found that about 6 percent of teens whose parents drank even sporadically later reported driving under the influence at age 21, compared with just 2 percent of those whose parents did not drink.
"The home is a really important source for these kids," study researcher Mildred Maldonado-Molina of the University of Florida's College of Medicine said in a statement. "[Parents] may not perceive their drinking as negative, but it influences what is acceptable behavior."
The data was based on the responses from 9,559 adolescents who participated in the National Longitudinal Study of Adolescent Health Waves I (from 1994–1995) and Wave III (2001–2002), as well as responses to a parent survey.
The study also focused on the influential role that peers' behavior has on driving under the influence. Having friends who drink alcohol was a risk factor for driving under the influence — particularly for kids whose parents did not drink. However, if a teen's parents were even occasional drinkers, what their peers did had less of an impact, Maldonado-Molina said.
Having both parents and friends who drink alcohol resulted in the highest risk factor for future drinking and driving, with about 11 percent of those teens reporting that they drove under the influence when they reached their 20s.
The researchers found no significant difference in risk factors between the men and women.
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"The main idea is that parents' alcohol use has an effect on their kids' behavior," Maldonado-Molina said. "It's important for parents to know that their behavior has an effect not only at that developmental age when their kids are adolescents, but also on their future behavior as young adults."
To help prevent future "driving under the influence" occurrences, the researchers suggest that parents begin discussing these dangers with their children before age 15 so that they are fully aware of the consequences of getting behind the wheel after drinking alcohol. Parents should also consider how their own drinking habits may influence their children's decisions later in life.
The study is published in the current issue of the journal Accident Analysis and Prevention.
You can follow LiveScience writer Remy Melina on Twitter @remymelina. Follow LiveScience for the latest in science news and discoveries on Twitter @livescience and on Facebook.


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Lane G. Tipton
Ordained Servant: June–July 2008
Also in this issue
by Gregory E. Reynolds
The Voice from the Pulpit: John Calvin and Preaching
by Steven Doe
by Bryan D. Estelle
The Divine Voice: A Review Article
by Gregory E. Reynolds
Incarnation, inspiration, and pneumatologyhow do these theological realities relate to one another? How should one be distinguished from the other? While each topic is clearly worth a study in and of itself, precisely how we relate these three theological realities is important as well. Indeed, at stake is a proper understanding of Scripture, not to mention the person of Christ.
I propose in this essay what I take to be a Chalcedonian incarnational model and draw some meaningful analogies to the nature of inspiration. My thesis is that the proper analogy to the incarnation with reference to inspiration and hermeneutics resides not first in anthropology but in pneumatology. The incarnational analogy ought to yield both a theology of Scripture and a hermeneutic that take into account the primary theological and hermeneutical significance of the Holy Spirit's agency, on the one hand, and the subordinate theological and hermeneutical significance of human agency, on the other hand. The primacy of the divine in pneumatology finds a clear analogue in the primacy of the eternal person of the Son of God.
Therefore, the proper and central theological category from which to draw an analogy to the event of the incarnation is pneumatologythe divine person and work of the Holy Spirit. And it is the centrality and primacy of the divine that must always and at every point frame the human, placing the human and historical in proper theological context. The eternal persons of the Godhead remain primary, whether we speak of the human nature assumed by the eternal Son of God in the incarnation or whether we speak of the human agents inspired by the eternal Spirit of God in inscripturation. The person of the Son and the word of the Spirit remain divine in both the acts of incarnation and inspiration/inscripturation, while relating truly and meaningfully to the human and historical.
Chalcedonian orthodoxy offers us much more about the incarnation than a statement regarding the full deity and true humanity of the Son of God. Chalcedon also provides a formulation that maintains both the proper distinction and the real relationship between the eternal person of the Logos and the assumed human nature.[1]
According to Chalcedon, and as later affirmed by the Westminster divines, in the incarnation the eternal Son of God assumed a human nature, without ceasing to be a divine person, "so that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, composition, or confusion. And this person is truly God, and truly man, yet one Christ" (WCF 8.2). Chalcedon affirms with admirable clarity and cogency both the dual natures and unipersonality of the God-man, avoiding the errors typically associated with Nestorianism, on the one hand, and Eutychianism, on the other hand.
But this formulation raises the question how we ought to relate the eternal person of the Logos to the assumed human nature. Understanding more precisely how the divine and human relate in the incarnation will allow us to develop a sufficiently nuanced incarnational model, from which we can begin to draw appropriate analogies to inspiration.
Moving in the proper direction Chalcedonian orthodoxy maintains that the Son of God is essentially and eternally divine, yet contingently and truly human. This is the baseline logic of the incarnation.[2] This affirmation is reflected in the Westminster Confession of Faith (8.2) where it states that "the eternal Son of God became man." The Son of God preexists that point in history in which he assumed a human nature. For this reason, the Son of God is essentially divine, yet contingently and truly human, by virtue of the hypostatic union.[3]
More specifically, the human nature of Christ has no personality in itself, but derives personality from its union with the eternal person of the Logos.[4] As such, there is no human personality of Christ per se. Nor is it possible to speak coherently about the human nature of Christ apart from its union to the eternal Logosthe Logos asarkos. To isolate the human nature of Christ as a thing in itself, or to focus on the human nature of Christ independently of its assumption into the person of the eternal Logos, is an abstraction.
Chalcedonian Christology, therefore, ought to constrain our Christological formulations in at least two ways. First, we must never construe the human nature of Christ to have any significance independent of the divine person of the Logos to which it is united in the hypostatic union. Second, we must always maintain that the eternal person of the Son of God remains the primary theological category. The divine and human in the God-man, therefore, are not equally ultimate, existing in some sort of parity with one another. The divine is primary; the human, while real, is subordinate.[5]
How might we go about correlating this incarnational model with a theology of inspiration? I believe we do well to recognize this guiding principle: in the strict sense, the hypostatic union remains distinct from all other divine-human relations. While there may be analogies between incarnation and inspiration, there certainly can be no identity regarding the relationship between the divine and human in the incarnation of Christ, on the one hand, and the divine and human in the inspiration of Scripture, on the other hand. Any analogy we suggest will need to be clearly articulated, carefully qualified, and presented in a way that avoids ambiguity and misunderstanding. In other words, the incarnational analogy is something that needs carefuleven painstakingtheological articulation and is therefore not to be introduced or applied in a popular or loose way. The issues are too complex and far too important for such a treatment.
B. B. Warfield is helpful along these lines. Regarding the limitations of an analogy between incarnation and inspiration, he observes that
it has been customary among a certain school of writers to speak of the Scriptures, because thus "inspired," as a Divine-human book, and to appeal to the analogy of our Lord's Divine-human personality to explain their peculiar qualities as such ... Between such diverse things there can exist only a remote analogy; and, in point of fact, the analogy in the present instance amounts to no more than that in both cases Divine and human factors are involved, though very differently.[6]
Commenting with greater precision, Warfield observes:
There is no hypostatic union between the Divine and the human in Scripture; we cannot parallel the "inscripturation" of the Holy Spirit and the incarnation of the Son of God. The Scriptures are merely the product of Divine and human forces working together to produce a product in the production of which human forces work under the initiation and prevalent direction of the Divine.[7]
Certainly Warfield is basically correct. The hypostatic union is ontologically unique, and the analogy between incarnation and inspiration is in a sense remote. But this raises the question: What does a Chalcedonian model of the incarnation actually yield in terms of an incarnational analogy for Scripture? What is the "remote analogy" between incarnation and inspiration? Can we state more precisely the sense(s) in which the analogy might prove useful?
I suggest that the incarnational model outlined earlier demands that we correlate as closely as possible Christology and pneumatology in the development of an incarnational analogy, recognizing the appropriate limitations in such a correlation.
Laying some groundwork for this observation, Vern Poythress has recently observed that, strictly speaking, there is no human author of the Decalogue. The oral form of delivery is simply the divine voice, whereas the written form of delivery is the finger of God. And this model becomes paradigmatic for divine communication to and through prophets. Hence, the formula of the prophet, "Thus says the Lord."[8] Divine authorship is therefore paradigmatic and central for understanding Old Testament prophetic literature.
The well-known locus classicus for the doctrine of inspiration, 2 Timothy 3:16, offers a conception of Scripture that is thoroughly and unapologetically pneumatic, focusing on the Spirit's agency in the divine authorship of Scripture. Scripture is the "expiration" (or out-breathing) of the eternal Spirit of God, the third person of the ontological Trinity. And this pneumatic qualification supplies the most basic category for our understanding of the nature of Scripture. What we understand Scripture, as a whole, to be follows from Scripture's own self-witness to its pneumatic origin; it is God-breathed, the product of the Holy Spirit.
It is at this point that the incarnational analogy seems warranted and useful. Just as Christ's person remains divine in the act of incarnation, so also the Spirit's Word remains divine in the act of inspiration. Just as assuming a human nature in the incarnation in no way compromises the divinity of the incarnate Word, so also using human intermediaries in the act of inspiration in no way compromises the divinity of the inspired Word. Jesus Christ remains truly divine, even though he assumes a human nature in the incarnation. The Spirit's Word remains truly divine, even though he employs subordinate human authors in the act of inspiration.
Notice the extremely close correlation of Christology and pneumatology that grows out of a Chalcedonian incarnational analogy. Just as the primary theological category for classifying the incarnate Word is the divinity of the Son in his person, work, and words, so also the primary theological category for classifying the inscripturated Word is the divinity of the Spirit in his person, work, and words. The eternal Son assumes a human nature; the eternal Spirit inspires human authors of Scripture. This is one area where the incarnational analogy appears both warranted and useful.
Therefore, the primary locus for our discussion of both incarnation and inspiration is the divinity of the person and word of the Son and Spirit, respectively. The primacy of the divine with respect to inspiration does not deny human authorship of Scripture any more than it denies the assumed humanity of Christ. But it does deny that divinity and humanity are equally basic, or share some sort of ontological parity, when it comes to either incarnation or inspiration. The divine is always primary in matters pertaining to incarnation and inspiration, since the divinity of the Son and the Spirit supply the presuppositions for the possibility of incarnation and inspiration.
And this critical fact of the inspiration of the Scriptures must provide the presuppositional point of departure for understanding the analogy between the incarnate and inscripturated Word in relation to mere human persons and texts. For example, if we investigate the phenomena of Scripture in relation to ancient Near-Eastern literature, we must begin with the categorical uniqueness of Scripture as the divine Word of God. Likewise, if we investigate the phenomena of Jesus in relation to his Jewish context, we must begin with the categorical uniqueness of Jesus' divine person. We must never temporarily suspend the full truth of biblical revelation as the Word of God in order to investigate historical matters in some neutral manner (i.e., in the sense of being blind to that revealed truth). On the contrary, we must affirm from the outset the non-negotiable ontological distinction between the Word of God (incarnate and inspired), on the one hand, and all other human beings and human documents, on the other hand.
These assertions are not some species of Docetism, which would imply a denial of the humanity of Christ or human authorship of Scripture. We must never lose sight of the human nature the Son of God assumed in the act of incarnation nor the human agents the Spirit used in the acts of inspiration. But we must always recognize that the human aspect of both the incarnation of the Son and the inspiration of the human author is nonetheless subordinate to the divine in theological importance and hermeneutical significance.
In fact, certain theologians within the Dutch Reformed tradition have argued in precisely this way. A Chalcedonian and Reformed incarnational analogy has accented the essentially divine, yet contingently and truly human, character of both the incarnate Word and the inspired Word. Abraham Kuyper is representative on this point. He says:
In Christ and the Holy Scripture we have to do with related mysteries. In the case of Christ there is a union between divine and human factors. The same is true of Scripture; here, too, there is a primary author and a secondary author. To maintain properly the relationship between these two factors is the great work of dogmatics ... Everything depends here on the right insight that the Word has become flesh in Christ and is stereotyped in Scripture.[9]
Richard B. Gaffin Jr. pinpoints Kuyper's concern nicely when he observes:
The basic thrust ... is plain: Scripture, like Christ, is both truly human and truly divine. Yet in the case of Scripture, as for Christ, these two factors are not equally ultimate; the priority and originating initiative belong to the divine, not the human. Specifically, the Word, in his antecedent identity as the Word, became flesh; and God is the primary author of the Bible, in distinction from the secondary human authors. This specifies the "related mysteries" of of Christ and the Bible.[10]
In short, then, a Chalcedonian/Reformed incarnational analogy turns on the fact that both in Christ and in Scripture, the divine and human are not equally ultimate. Rather, the priority and originating initiative belongs to the divine, not the human. And this entails God's primary authorship of Scripture, with human authorship being an important, yet subordinate, consideration.
What implications can we draw from the line of reasoning pursued up to this point? Let me briefly outline three areas where I believe we need to be particularly careful as we develop a Reformed incarnational analogy.
First, I believe we need to correlate as closely as possible the Spirit's word in relation to historical context(s), on the one hand, and the person of the Son in relation to the assumed human nature, on the other hand. Just as the assumed human nature of Christ is related to the unconditioned, yet all conditioning, divine person of the Logos, so an analogy emerges in the case of divine inspiration. The human author, and the culture in which he operates, are related to the unconditioned, yet all conditioning, divine Person of the Spirit. Both the divine Word that becomes incarnate and the divine Word that becomes inscripturated provide the eternally unconditioned, yet all conditioning, context in terms of which we frame the human and the historical. This means that just as the human in the incarnation is not ultimate, so also the historical in inspiration is not ultimate. Both the human and the historical are subsumed under the primary divine categories of Christology (the divine person and work of the Logos) and pneumatology (the divine person and work of the Spirit).
Therefore, my suggestion is simply that the way Christ's assumed human nature relates to his eternal person as the Son of God provides a paradigm for understanding the way human agents and historical context relate to the eternal person of the Spirit. In this sense, pneumatology is a powerful antidote to historicism and skepticism. The divine person and work of the Spirit supplies the ultimate context framing all hermeneutical considerations; the historical is not ultimate.
Second, we must recognize the primary hermeneutical significance of the dual authorship of Scripturethe divine primary, the human subordinate. Pneumatology, not anthropology, provides the most basic interpretive category for our understanding of a host of hermeneutical issues, including the New Testament use of the Old Testament, particularly when viewed in light of the analogy to the incarnation.
To clarify this point, the Spirit freely uses unique men in diverse historical circumstances as secondary human authors, but these men and places remain subordinate to the divine meaning and intention of the Spirit as the primary author of Scripture. This is true, even though access to divine intention involves discerning, as best we are able by the Spirit's illumining agency, human intention and meaning.[11]
Third, perhaps it is worth raising the question regarding the adequacy of a merely incarnational model. Incarnation is simply one aspect of the humiliation of the Son of God, and the humiliation of the Son of God cannot be artificially isolated from his resurrection and exaltation. An incarnational model must, perhaps ironically, include more than the incarnation alone; it must include the full complex of what is involved in Jesus' humiliation, as well as its outcome in resurrection and glorification. Because of this, our pneumatology must include a hermeneutic of the cross and resurrection to account for the Spirit's agency in regeneration and illumination (as well as the Spirit's agency in giving general illumination by common grace for understanding any fact whatsoever). Biblical hermeneutics, then, to the extent that it is truly incarnational, must press on in developing a much fuller pneumatological approach to hermeneuticsone that is God-centered to the core and safeguards at every point a rebellious assertion of human autonomy.
I have sketched what I believe to be the proper analogue to the incarnation with reference to inspiration, which is found in the divine person and work/word of the Holy Spirit. The way forward in both biblical and systematic theology is a recovery of the theological and hermeneutical function of divine authorship. What Reformed theology needs at this juncture of its development is more, not less, attention given to the reality and theological-hermeneutical implications of divine authorship. The way out of the maze of postmodern historicism and relativism lies in a full-blown development of pneumatology in both the production and interpretation of Holy Scripture, the very Word of God written.
[1] Chalcedon refers to the orthodox doctrinal formulations emerging from the fourth ecumenical council of the Christian church, held at Chalcedon in 451.
[2] Cf. Scott Oliphint, "Something Much Too Plain to Say: A Systematic Theological Apologetic," in Resurrection and Eschatology: Theology in Service of the Church: Essays in Honor of Richard B. Gaffin, Jr. eds., Lane G. Tipton and Jeffrey C. Waddington (Phillipsburg, New Jersey: P&R, 2008), 361-382.
[3] The Westminster Shorter Catechism, answer 21, sums up the hypostatic union as follows: "The only Redeemer of God's elect is the Lord Jesus Christ, who, being the eternal Son of God became man, and so was, and continueth to be, God and man in two distinct natures, and one person, forever."
[4] This statement encapsulates the dominant Reformed view of anhypostatic (literally "no person") Christology. Louis Berkhof writes, "The Logos furnishes the basis for the personality of Christ. It would not be correct, however, to say that the person of the Mediator is divine only. The incarnation constituted him a complex person, constituted of two natures ... The human nature has its personal existence in the person of the Logos. It is in-personal rather than impersonal ... His human nature is not lacking in any of the essential qualities belonging to that nature, and also has individuality, that is personal subsistence, in the person of the Son of God ... the Logos assumed a human nature that was not personalized, that did not exist by itself" (Systematic Theology [Grand Rapids: Eerdmans, 1986], 322, emphasis added). In addition, Francis Turretin makes precisely the same point when he observes, "By this union ... the human nature (which was destitute of proper personality and was without subsistence [anypostatos] because otherwise it would have been a person) was assumed into the person of the Logos ... (the Logos may be said to have communicated his own subsistence to the flesh by assuming it into the unity of his own hypostasis so that the flesh is not a hypostasis, but real [enypostatos]; not existing separately, but sustained in the Logos [as an instrument and adjunct personality joined to it] in order to accomplish the work of redemption)" (Institutes of Elenctic Theology, vol. II [Phillipsburg, New Jersey: P&R, 1994], 311, 317, emphasis added). Herman Bavinck summarizes anhypostatic Christology within the Reformed tradition with characteristic penetration: "This, now, is how Christ's human nature is united with the person of the Son. The Son does not just become a person in and through human nature, for he was that from eternity. He needed neither the creation nor the incarnation to arrive at himself, to become a personality, a spirit, or a mind. The incarnation does mean, however, that the human nature that was formed in and from Mary did not for an instant exist by and for itself, but from the very first moment of conception was united with and incorporated in the person of the Son. The Son increated it in himself and, by creating, assumed it in himself. Yet that human nature is not for that reason incomplete, as Nestorius and nowadays still Dorner assert. For though it did not complete itself with a personality and selfhood of its own, it was nevertheless from the start personal in the Logos" (Reformed Dogmatics: Sin and Salvation in Christ [Grand Rapids: Baker, 2006], 306-307, emphasis added). John Murray observes: " ... the consciousness of his intradivine Sonship is in the foreground as defining the person that he is. And the inference would seem to be that our Lord's self-identity and self-consciousness can never be thought of in terms of human nature alone. Personality cannot be predicated of him except as it draws within its scope his specifically divine identity. There are two centres of consciousness but not of self-consciousness" ("The Person of Christ" in Collected Writings of John Murray [Carlisle, Pennsylvania: Banner of Truth, 1977], II:138, emphasis added). John Owen makes virtually identical observations when he says, "We deny that the human nature of Christ had any such subsistence of its own as to give it a proper personality, being from the time of its conception assumed into the subsistence with the Son of God" (The Works of John Owen, vol. 12 [Carlisle, Pennsylvania: Banner of Truth, 1979], 210, emphasis added). In addition, Owen makes a critical and nuanced distinction between the assumption of the human nature and hypostatic union proper (cf. Works, I:225-226 [my thanks to Carl Trueman for these references from Owen]). The quotations above, spanning the 17th to the 20th century, represent the historic Reformed doctrine of anhypostatic Christology. Revisionists, who are impacted by actualistic ontology and deny the Logos asarkos and extra Calvinisticum (e.g., Bruce McCormack, "Grace and Being: The Role of Gracious Election in Karl Barth's Theological Ontology" in The Cambridge Companion to Karl Barth, ed. John Webster [Cambridge: Cambridge University Press, 2000], 97-102), may assert that the quotations above do not express the historic Reformed view on the matter. Such a position, however, would prove indefensible if primary sources were properly understood.
[5] As G. C. Berkouwer asserts, expressing agreement with Herman Bavinck, "The human nature, though without any deficiency, is thus subordinate to the Logos" ("The Impersonal Human Nature" in The Person of Christ [Grand Rapids: Eerdmans, 1973], 311).
[6]B. B. Warfield, The Inspiration and Authority of the Bible (Phillipsburg, New Jersey: P&R), 162.
[7] Ibid.
[8] Vern Sheridan Poythress, "The Presence of God Qualifying Our Notions of Grammatical-Historical Interpretation," a paper presented at the November 2005 annual meeting of the Evangelical Theological Society, 5.
[9] Richard B. Gaffin Jr., God's Word in Servant Form: Abraham Kuyper and Herman Bavinck on the Doctrine of Scripture (Jackson, MS: Reformed Academic Press, 2008), 22.
[10] Ibid.
[11] For an extended and insightful discussion of this point consult Vern Sheridan Poythress's article, "Divine Meaning of Scripture" in The Right Meaning from the Wrong Texts: Essays on the Use of the Old Testament in the New, ed. G. K. Beale (Grand Rapids, Michigan: Baker Books, 1994), 82-113.
Lane G. Tipton is associate professor of systematic theology at Westminster Theological Seminary in Glenside, Pennsylvania. Ordained Servant, June-July 2008.
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Ordained Servant: June–July 2008
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Why First Nations Movement Is Our Best Chance for Clean Land and Water
As Attawapiskat Chief Theresa Spence enters her fourth week of a hunger strike outside the Canadian parliament building, thousands of protesters voice their support in Los Angeles, London, Minneapolis, and New York City. Spence and the protesters of the Idle No More movement are drawing attention to deplorable conditions in native communities and the recent passage of Bill C-45, which sidesteps most Canadian environmental laws.
Put it this way: Before the passage of Bill C-45, 2.6 million rivers, lakes, and a good portion of Canada's three ocean shorelines were protected under the Navigable Waters Act. Now, only eighty-seven are protected. That's just the beginning of the problem, which seems not to have drawn much attention from the general public.
"Flash mob" protests with traditional dancing and drumming have erupted in dozens of shopping malls across North America, marches and highway blockades by aboriginal groups and supporters have emerged across Canada and as far away as New Zealand and the Middle East. This weekend, hundreds of native people and their supporters held a flash mob round dance, with hand drums and singing, at the Mall of America in Minneapolis, again as a part of the Idle No More protest movement. This quickly emerging wave of native activism on environmental and human rights issues has spread like a wildfire across the continent.
Prime Minister Harper's push for tar sands and mining
A group of natives from Aamjiwnaang First Nation in Sarnia, Ontario, pitched a pickup truck across the tracks of a Canadian National Railway spur and blocked train traffic Friday in support of the Idle No More protest in Ottawa. The blockade began just after Boxing Day, that famed Canadian holiday, and has continued.
The Aamjiwnaang blockade is one of hundreds. A center of controversy is the proposed Northern Gateway pipeline, which would cost $6 billion and bring tar sands from Alberta to the Pacific. The pipeline will cross over 40 native nations, all of whom have expressed opposition. The legislative changes could expedite approval of this and many other projects—all of which are in aboriginal territories.
Canada often touts a sort of "better than thou" human rights position in the international arena
"Idle No More" is Canadian for "That's enough BS, we're coming out to stop you," or something like that. Canada often touts a sort of "better than thou" human rights position in the international arena and has, for instance, a rather small military, so it's not likely to launch any pre-emptive strikes against known or unknown adversaries, and has often sought to appear as a good guy, more so than its southern neighbor. More than a few American expatriates moved to Canada during the Vietnam war, and stayed there, thinking it was a pretty good deal.
That is sort of passé, particularly if you are a native person. And particularly if you are Chief Theresa Spence. Spence is the leader of Attawapiskat First Nation—a very remote Cree community from James Bay, Ontario, which is at the bottom of Hudson Bay. The community's 1,549 on-reserve residents (a third of whom are under the age of 19) have weathered quite a bit, including the fur trade, residential schools, a status as non-treaty Indians, and limited access to modern conveniences such as toilets and electricity. This is a bit commonplace in the far north, but it has become exacerbated in the past five years.
Enter DeBeers, the largest diamond mining enterprise in the world. The company moved into northern Ontario in 2006. The Victor Mine reached commercial production in 2008 and was voted "Mine of the Year" by the readers of the international trade publication, Mining Magazine. The company states that it is "committed to sustainable development in local communities." But this is where the first world meets the third world in the north, as Canadian MP Bob Rae discovered last year on his tour of the destitute conditions in the village. Infrastructure in the subarctic is in short supply. There is no road into the village eight months of the year; during the other four months, during freeze up, there's an ice road. A diamond mine needs a lot of infrastructure. And that has to be shipped in, so the trucks launch out of Moosonee, Ontario. Then, they build a better road. The problem is that the road won't work when the climate changes, and already stretched infrastructure gets tapped out.
There is some money flowing in, that's for sure. A 2010 report from DeBeers states that payments to the eight communities associated with its two mines in Canada totalled $5,231,000 that year. Forbes magazine reports that diamond sales by the world's largest diamond company "increased 33 percent, year-over-year, to $3.5 billion" and that DeBeers "reported record EBITDA of almost $1.2 billion, a 55 percent increase over the first the first half of 2010."
As the Canadian Mining Watch group notes, "Whatever Attawapiskat's share of that $5 million is, given the chronic underfunding of the community, the need for expensive responses to deal with recurring crises, including one that DeBeers themselves may have precipitated by overloading the community's sewage system , it's not surprising that the community hasn't been able to translate its … income into improvements in physical infrastructure." Last year, Attawapiskat drew international attention when many families in the Cree community were living in tents.
The Canadian aboriginal youth suicide rate is five times the national average.
The neighboring village of Kashechewan is in similar disarray. They have been boiling and importing water. The village almost had a complete evacuation due to health conditions, and as Alvin Fiddler, Deputy Grand Chief of the Nishnawbe Aski Nation, a regional advocacy network, told a reporter, "fuel shortages are becoming more common among remote northern Ontario communities right now." That's because the ice road used to truck in a year's supply of diesel last winter did not last as long as usual. "Everybody is running out now. We're looking at a two-month gap" until the ice road is solid enough to truck in fresh supplies, Mr. Fiddler said.
Kashechewan's chief and council are poised to shut down the band office, two schools, the power generation center, the health clinic, and the fire hall because the buildings were not heated and could no longer operate safely. "In addition, some 21 homes had become uninhabitable," according to Chief Derek Stephen. Those basements had been flooded last spring, as the weather patterns changed. (Just as a side note, in 2007, some 21 Cree youth from Kashechewan attempted to commit suicide, and the Canadian aboriginal youth suicide rate is five times the national average.)
Both communities are beneficiaries of an agreement with DeBeers.
The lost boys of Aamjiwnaang
Back at Aamjiwnaang, the Ojibwe have blockaded the tracks. Those are tracks that are full of chemical trains, lots of them. There are some 62 industrial plants in what the Canadian government calls Industrial Valley. The Aamjiwnaang people would like to call it home, but they've a few challenges in their house.
There's a recent Men's Health magazine article called, "The Lost Boys of Aamjiwnaang." That's because the Ojibwe Reserve of Aamjiwnaang has few boys. Put it this way: In a normal society, there are about l05 boys to l00 girls born. That's the odds for a thousand years or so. However, at Aamjiwnaang, things are different.
Between 1993 and 2003, there had been two girls born for every boy in the tribal community, one of the steepest declines ever recorded in birth gender ratio. As the reporter for Men's Health notes, "These tribal lands have become a kind of petri dish for industrial pollutants."
The Ojibwe have faced a chronic dosage of chemicals for twenty-five years, and are concerned about the health impacts.
This trend is international, particularly in more industrialized countries , and the odd statistics at Aamjiwnaang are indicative of larger trends. The rail line known as the St. Clair spur, carries Canadian National and CSX trains to several large industries in Sarnia's Chemical Valley. Usually four or five trains move through each day, all full of chemicals. The Ojibwe have faced a chronic dosage of chemicals for twenty-five years, and are concerned about the health impacts. They are also concerned about proposals to move tar sands oil through their community in a pre-existing pipeline known as Line Nine.
The Idle No More movement is further spurred by what Clayton Thomas Muller, a representative of the movement, calls "the extremist right wing government of Steven Harper," a government that seems intent on selling the natural wealth of the Canadian (aboriginal) north to the highest bidders in a multinational market. The recent passing of the omnibus budget Bill C-45, which gutted thirty years of environmental legislation, was approved by the Senate in a 50-27 vote.
Aboriginal leaders charge the Conservative government with pushing the bill through without consulting them. They note the bill infringes on their treaty rights, compromises ownership of their land, and takes away protection for Canada's waterways and most of the environment. Since Canada's economy is largely based on exploiting natural resources at an alarming rate, moving into a leading position in the world in terms of greenhouse gas emissions, fracking and lacing pristine water with cyanide for new mines, it's convenient to gut the environmental laws. It's also convenient to violate the international laws which are treaties.
Start seeing Indians
In the United States, the native community has been coming out in numbers and regalia to support the Canadian native struggle to protect the environment—drawing attention at the same time to similar concerns and issues here in the U.S. For instance, Ojibwe from the Keewenaw Bay Community in Michigan rallied against a Rio Tinto Zinc mine project, while Navajo protesters in Flagstaff, Ariz., continued opposing a ski project with manufactured snow at a sacred mountain.
"The first Nations are the last best hope that Canadians have for protecting land for food and clean water for the future," said Pamela Paimeta, a spokesperson for Idle No More.
Pamela Paimeta, a spokesperson for the Idle No More movement in Canada, urges the larger community to see what is occuring across the country as a reality check.
"The first Nations are the last best hope that Canadians have for protecting land for food and clean water for the future," she said. "Not just for our people but for Canadians as well. So this country falls or survives on whether they acknowledge or recognize and implement those aboriginal and treaty rights. So they need to stand with us and protect what is essential."
Meanwhile , Chief Theresa Spence is still hoping to meet with Prime Minister Stephen Harper, urging him to "open his heart" and meet with native leaders angered by his policies.
"He's a person with a heart but he needs to open his heart," she said. "I'm sure he has faith in the Creator himself and for him to delay this, it's very disrespectful, I feel, to not even meet with us."
The reality is that Attawapiskat, Aamjiwnaang, and Kashechewan are remote native communities that receive little or no attention until a human rights crisis of great proportion causes national shame.
Facebook and social media equalize access for those who never see the spotlight. (Just think of the Arab Spring). With the help of social media, the Idle No More movement has taken on a life of its own in much the same way the first "Occupy Wall Street" camp gave birth to a multitude of "occupy" protests with no clear leadership.
"This has spread in ways that we wouldn't even have imagined," said Sheelah McLean, an instructor at the University of Saskatchewan and one of the four women who originally coined the "Idle No More" slogan.
"What this movement is supposed to do is build consciousness about the inequalities so that everyone is outraged about what is happening here in Canada. Every Canadian should be outraged."
Actually, we all should be outraged, and Idle no More.
Winona LaDuke is an internationally renowned writer, speaker, activist, focusing on Indigenous rights, environmental justice, and sustainable tribal economies. She is executive director of Honor The Earth, founder of the White Earth Land Recovery Project, and a former two-time vice presidential candidate. LaDuke is a YES! contributing editor.


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The Domestication of Animals… and of Man
A CrimethInc. Special Report
Throughout the history of Western civilization the relationship of human beings to other animals has never been particularly "civil." What was once an uneasy coexistence swiftly became a relationship of domination and exploitation as humankind became more organized and technologically developed. In recent years, animal rights activists have brought international attention to the treatment and living conditions of animals in factory farms, zoos, circuses, and laboratories, but a serious discussion has yet to begin about the lives of the animals that exist in an environment that strikes much closer to home–the lives of domesticated animals, of our own household pets. A consideration of the lives our pets must lead reveals that they too are exploited in their relationship with human beings; but more than that, it also reveals something to us about ourselves.
Certainly there are plenty of happy, well-adjusted domesticated animals who manage to lead lives that are, for them, exciting and fulfilling. Still, history shows us that human beings in the worst of conditions, even during such periods of suffering and abomination as the Holocaust, have often managed to enjoy life, to fall in love and forge friendships, to find meaning in their day to day existence; for human beings are durable and resilient, and like all animals will adapt as well as they can to survive and thrive in any situation. So the fact that many animals–or humans, for that matter–are happy in our homes is by no means adequate reason to set aside a consideration of the merits of domesticated life.
Let us consider the usual contents of the lives of today's domesticated animals. Life begins, for most of them, in what we would refer to in human terms as a "broken home." Young dogs and cats are routinely taken from the company of their mothers and siblings at an extremely early age and thrust into an alien environment, whether it be a crowded, chaotic pet shop or the home of their new owner. Many of them are mistreated and abused (it is not at all uncommon for a dog, house cat, or parrot to have a phobia of human males, for many of them are abused by men in their youth), and many more are orphaned. More often than not, when domesticated animals reproduce it is looked upon as an unplanned inconvenience by their human owners, and the unwanted offspring are treated accordingly. Consider how difficult it is for young men and women who grow up in "broken homes," or in the adoption agency/youth reform program circuit, to become happy and self-confident, and it will become clear how difficult growing up must be for today's domesticated animals.
But a difficult childhood is the only the beginning of a difficult and unnatural life for today's typical house cat, gerbil, or parrot. For not only are the environments (i.e. cages, little glass boxes, six-room apartments and houses with climate control, and–at best–suburban back yards with the lawns mowed and bushes trimmed) which they must inhabit drastically different from those for which nature prepared them, but their role in the lives of the human beings who control their fate is itself unnatural. Most human beings who keep animals regard them as if they were, in some senses, toys rather than real animals. That seems like an unfair charge, but consider the usual relationship of these humans and animals, and the assumptions upon which the human owners keep these animals. Certainly these owners try to provide for the animals' needs, and often offer affection, but the fundamental role these animals play in the homes and lives of these people is the role of entertainment (and, often, of surrogate family/friends as well). That is, the animals are kept by the human beings in the expectation that they will bring some sort of fun, and perhaps love, in their owners' lives. Their role is not to be animals, that is, to hunt mice, to fly south for the winter, to chase down elk, to sharpen their claws where they please, to mark their territory with urine and court members of the opposite sex. Rather, they are expected to be modern court jesters or courtesans in the Western household.
The ramifications of this relationship between animals and humans are many, but we can see that this arrangement is not exactly in the best interest of the animals involved when we consider the "adjustments" human beings customarily make to their pets to make these pets fulfill their domestic roles more effectively. House cats are the most obvious example: their owners routinely declaw and sterilize them so they will better fulfill their role as polite toys, rather than real animals, in the home. Having and using claws is a pretty basic part of being a cat; a cat without claws is like a human being without fingers: it may get used to the situation, and even figure out how to enjoy life despite the alteration, but something will be missing from its life forever.
Similarly, though some say that sterilization is humane and makes life simpler for these animals, is this a simplification any of us would willingly choose for ourselves? Sterilization affects more than just the sex lives of animals; it changes their hormonal balance, changing their very personalities. A sterilized cat will often gain weight, slow down, become less spirited. Sterilized cats and dogs are easier for their owners to deal with in a number of ways, but this must come at a cost to their enjoyment of life itself. A frustrated female cat in heat may not seem to be enjoying life very much, but if you take away a being's desires, what meaning is left for it to find in life? Left with its natural inclinations either surgically removed or frustrated by an environment much different than the one for which nature designed it, the sterilized cat will often become dull, grouchy, and fat–for eating the food its master provides is the only pleasure left to it.
Most of us can quickly call to mind an overweight, pathetic, neurotic dog or similarly maladjusted house pet that we have met at some time in our lives. These animals are the casualties of the exploitative relationship that exists today between humans and domesticated animals. Expected to be content as mere playthings, to eat standardized pet food that comes out of a box, and to live in quarters that are painfully cramped compared to their natural environments, it should come as no surprise that these animals are no longer as energetic or as passionate as wild animals. Once healthy and self-sufficient in their natural environment, these animals are now forced into humiliating dependence upon human beings who do not–cannot–permit them to live the lives that they would find fulfilling.
This is not to say that there is any truly viable alternative to domestication for these animals today. The "outside world" is no place for them to run wild or reproduce in; their natural habitats, for those animals who could still adapt back to them, have been changed beyond all recognition by pollution and other forces. The emerging new global environment, pockmarked by fields of asphalt, forests of steel, and cliffs of concrete, is only hospitable to pigeons and cockroaches. Compared to life in the "outside world," domesticated life is a lesser of two evils for house cats and parakeets alike.
And this is what is most tragic about this situation: there is no way out of the technological, over-organized world we have created; no way out for animals or humans. For we are really not much different from the animals we keep in cages and fishtanks in our homes: We too live in small, climate-controlled boxes, called apartments. We too buy standardized food to eat at McDonalds, food much different from the food our ancestors had evolved to eat. We too can find no outlet for our spontaneous, "wild" urges, castrated and declawed as we are by the necessities of living in cramped cities and suburbs under cramping legal and cultural restrictions. We too cannot wander far from our kennels, leashed as we are by 9-to-5 jobs, by apartment leases, even by political boundaries. And if we did wander far, what would we find? Forests, jungles, wild plains, majestic canyons? These are swiftly disappearing as we work around the clock to wrap our world in a skin of concrete, to make sure that all the grass is watered by sprinklers and all the swamps are drained and surveyed to be turned into office space. And what we don't transform into bigger cages and fishtanks for ourselves, we will surely make useless with pollution, if we do not reconsider and redirect our actions on a massive scale.
Perhaps we can learn about ourselves from the example of our own pets. We might do well to learn from them that real happiness does not follow from merely providing for food, physical health, and safety, but from much more complicated elements of life. The solution to the problem of the emotional poverty of domesticated life for animals, and for humans, is clearly not a simple one. We must begin by reevaluating what life should be for humans and animals alike, and what our society must be so that our lives can be meaningful and fulfilling. And we do not have too much time to waste; for already we have bred dogs that do not know how to survive without leashes, and soon there may not be any going back for us either.
"You [white folks] have not only altered and malformed your winged and four-legged cousins; you have done it to yourselves. You have changed men into chairmen of boards, into office workers, into time-clock punchers. You have changed your women into housewives, truly fearful creatures. I was once invited to the house of one. 'Watch the ashes, don't smoke, you'll stain the curtains. Watch the goldfish bowl, don't lean your head against the wallpaper; your hair may be greasy. Don't spill liquor on that table: it has a delicate finish. You should have wiped your boots; the floor was just varnished. Don't don't don't' That is crazy. You live in prisons you have built for yourselves, calling them 'homes, offices, factories.'"
-John (Fire) Lame Deer and Richard Erdoes, Lame Deer Seeker of Visions. New York: Simon and Schuster, 1994 [1972], 121.


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Grover Cleveland (1837-1908), who served as the 22nd and 24th U.S. president, was known as a political reformer. He is the only president to date who served two non-consecutive terms, and also the only Democratic president to win election during the period of Republican domination of the White House that stretched from Abraham Lincoln's (1809-65) election in 1860 to the end of William Howard Taft's (1857-1930) term in 1913.
Cleveland worked as a lawyer and then served as mayor of Buffalo, New York, and governor of New York state before assuming the presidency in 1885. His record in the Oval Office was mixed. Not regarded as an original thinker, Cleveland considered himself a watchdog over Congress rather than an initiator. In his second term, he angered many of his original supporters and seemed overwhelmed by the Panic of 1893 and the depression that followed. He declined to run for a third term.
Early Career
Stephen Grover Cleveland was born in Caldwell, New Jersey, on March 18, 1837. He was the fifth of nine children of Richard Falley Cleveland (1804-53), a Presbyterian minister, and Anne Neal Cleveland (1806-82). In 1841, the family moved to upstate New York, where Cleveland's father served several congregations before his death in 1853.
Cleveland left school following his father's death and started working in order to help support his family. Unable to afford a college education, he worked as a teacher in a school for the blind in New York City and then as a clerk in a law firm in Buffalo, New York. After clerking for several years, Cleveland passed the state bar examination in 1859. He started his own law firm in 1862. Cleveland did not fight in the American Civil War (1861-65); when the Conscription Act was passed in 1863, he paid a Polish immigrant to serve in his place.
Sheriff, Mayor and Governor
Cleveland's first political office was sheriff of Erie County, New York, a position he assumed in 1871. During his two-year term, he carried out the death sentence (by hanging) of three convicted murderers. In 1873, he returned to his law practice. He was persuaded to run for mayor of Buffalo in 1881 as a reformer of a corrupt city government. He won the election and took office in 1882. His reputation as an opponent of machine politics grew so rapidly that he was asked to run as the Democratic candidate for governor of New York.
Cleveland became governor in January 1883. He was so opposed to unnecessary government spending that he vetoed eight bills sent up by the legislature in his first two months in office. But while Cleveland was popular with the voters, he made enemies within his own party, particularly the powerful Tammany Hall political machine in New York City. However, he won the respect of New York state assemblyman and future U.S. president Theodore Roosevelt (1858-1919) and other reform-minded Republicans. Cleveland was soon regarded as presidential material.
First Term in the White House: 1885-89
Cleveland won the Democratic presidential nomination in 1884 in spite of the opposition of Tammany Hall. The 1884 presidential campaign was ugly: Cleveland's Republican opponent, U.S. Senator James G. Blaine (1830-93) of Maine, was implicated in several financial scandals, while Cleveland was involved in a paternity case in which he admitted that he had paid child support in 1874 to a woman who claimed he was the father of her child. In spite of the scandal, Cleveland won the election with the support of the Mugwumps, Republicans who considered Blaine corrupt.
Once in office, Cleveland continued the policy of his predecessor, Chester Arthur (1830-86), in basing political appointments on merit rather than party affiliation. He tried to reduce government spending, using the veto more often than any other president up to that point. Cleveland was a noninterventionist in foreign policy and fought to have protective tariffs lowered.
In 1886, Cleveland married Frances Folsom (1864-1947), a student at Wells College in New York who was 27 years his junior. Although Cleveland was not the first president to marry while in office, he is the only one who had the ceremony in the White House. At age 21, Frances became the youngest first lady in U.S. history. The Clevelands would go on to have five children.
The tariff issue came back to haunt Cleveland in the presidential election of 1888. Former U.S. Senator Benjamin Harrison (1833-1901) of Indiana won the election, in large part because of heavy turnout by voters in the industrial states of the Northeast who saw their jobs threatened by lower tariffs. Cleveland even lost his home state of New York in that election. He returned to New York City and took a position in a law firm for the next four years.
Second Term in the White House: 1893-97
Unlike the campaign of 1884, the presidential campaign of 1892 was quiet and restrained. President Harrison, whose wife, Caroline Harrison (1832-92), was dying of tuberculosis, did not campaign personally, and Cleveland followed suit. Cleveland won the election, in part because voters had changed their minds about high tariffs and also because Tammany Hall decided to throw its support behind him.
Cleveland's second term, however, opened with the worst financial crisis in the country's history. The Panic of 1893 began with a railroad bankruptcy in February 1893, followed rapidly by bank failures, a nationwide credit crisis, a stock market crash and the failures of three more railroads. Unemployment rose to 19 percent, and a series of strikes crippled the coal and transportation industries in 1894. The American economy did not recover until 1896-97, when the Klondike gold rush in the Yukon touched off a decade of rapid growth.
Cleveland was inconsistent in his social views. On the one hand, he opposed discrimination against Chinese immigrants in the West. On the other hand, he did not support equality for African Americans or voting rights for women, and he thought Native Americans should assimilate into mainstream society as quickly as possible rather than preserve their own cultures. He also became unpopular with organized labor when he used federal troops to crush the Pullman railroad strike in 1894.
Cleveland was an honest and hard-working president, but he is criticized for being unimaginative and having no overarching vision for American society. Opposed to using legislation to bring about social change, he is best known for strengthening the executive branch of the federal government in relation to Congress.
Final Years
By the fall of 1896, Cleveland had become unpopular with some factions in his own party. Other Democrats, however, wanted him to run for a third term, as there was no term limit for presidents at that time. Cleveland declined, and former U.S. Representative William Jennings Bryan (1860-1925) of Nebraska won the nomination. Bryan, who later became famous as an opponent of British naturalist Charles Darwin's (1809-82) theory of evolution, lost the 1896 election to Governor William McKinley (1843-1901) of Ohio.
After leaving the White House in 1897, Cleveland retired to his home in Princeton, New Jersey, and served as a trustee of Princeton University from 1901 until his death. He refused overtures from his party to run again for the presidency in 1904. His health began to fail rapidly at the end of 1907 and he died of a heart attack at the age of 71 on June 24, 1908. According to two of Cleveland's biographers, his last words were, "I have tried so hard to do right."


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Photo Credit: Dr. Roland Holou (www.RolandHolou.com).
To advocate for something is to plead or argue in favor of that thing. People and organizations usually advocate for causes they care for. For instance, to push their agendas forward, several nations, institutions, and organizations hire professionals that advocate on their behalf for things critical to their well-being (e.g. security, economy, politics, and development). Why does diaspora advocacy for development matter?
While almost every country has an interest in others, millions of people are moving every year to new countries or places without being really engaged in the development of their home country as it should. At the same time, the potential of the diaspora is usually ignored even in their new country of residence. With the globalization of the world's economy and the increasing human migration, the potential of the global diaspora is needed more than ever.
Usually, because they know more about their country of residence than their fellow citizens living in their home country, the global Diaspora can better advocate for their people at key institutions or places in their country of residence. By doing so, advocacy service providers will have a channel to reach the customers that were unknown to them, whereas the Diasporas and their people will finally know who to talk to and how to solve their advocacy problems based on their respective realities.
Each country should have advocacy centers where they should be training and educating its diaspora in helping them carry their developmental agendas. Governmental agencies (e.g. consulates and embassies) should be highly involved in this kind of advocacy initiatives. Unfortunately, the consulates and embassies of many developing countries are mostly known for delivering visas and passports or for negotiating deals that can be better won if their diaspora can be tactically more involved! Several intellectuals living in the diaspora have complained that they never receive a letter or a newsletter from the embassy or the consulate of their country trying to engage them in development conversations. Therefore, the potential of these diaspora pundits is ignored by their own nations that nominate unqualified diplomats to negotiate very complex issues that they (the diplomats) were not trained for. At the same time, the international diaspora neglect to make the first move by approaching their country to start discussions that can develop them.
Normally, in every country, there should be advocacy institutes at least at university levels to help harvest the potential of the professionals in the diaspora as a positive force that can enlighten people and unleash development. By doing so, more advocacy for development jobs can be created in each country and also among the diaspora. The educated people living in the diaspora must be motivated to know that their country of origin needs them no less than their current country of residence where they are sometimes strategically forced to pay a lot for their education and integration before starting to pay high interest for their loans without forgetting their taxes!
This is part of the noble mission DiasporaEngager is carrying: brings together the advocacy industry and the Diasporas as well as their home country to cooperate and resolve their problems. In addition, DiasporaEngager can assist you if you are interested in opportunities related to:
- Advocacy campaign
- Advocacy law or lawyer
- Advocacy mediation
- Advocacy networking
- Advocacy organization
- Advocacy program and services
- Advocacy support and training
- Consumer advocacy
- Diaspora advocacy
- Educational advocacy
- Human rights advocacy
- Immigrant advocacy
- Etc.
Do you have an agenda that you need to push forward?
Do you want to plea the cause of your country?
Do you know that your Diaspora can do the same thing for you?
Do you have any advocacy skills you want to use for any country?
Do you want to advocate on behalf of your country of origin or residence?
Do you want to represent your country somewhere?
If you said yes to any of the above questions, you can solve your problem and/or help someone else use your skills by just connecting with people and opportunities on DiasporaEngager: https://DiasporaEngager.com
All it takes to start using the diaspora advocacy platform is to register a free account. If you are not a DiasporaEngager User yet, please click here to register today: https://DiasporaEngager.com/miniRegister. It is free!
If you already have an account with DiasporaEngager, please log in today (www.DiasporaEngager.com) and post your consulting needs and/or offers.
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We wish you the best!


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Gordon Ramsay wasn't there. The end.
Ok, I didn't really expect him to be there, but I had high hopes of it. Several friends have told me that I really need to share what the experience was like, so here it is. A mere 8 months later, but who's counting?
The process begins a few months out; they announce the call for submissions and allow you to pre-register. I later found out that this pre-registration means you get to pick the time of day you want to show up for the audition, which can be especially significant depending on the city you're going to. Anyway, I completed the application, about 12 pages of it, printed it and held on to it to carry it with me on audition day. You don't submit it ahead of time.
The requirements to try out are pretty simple. No professional cooking experience, i.e., if you've worked in a restaurant you're out. The availability to be their beck and call girl or boy for about 10 weeks, if selected. The completed registration. Oh, yeah, your signature dish, prepared before hand, ready to plate and be judged. No cooking, reheating, no plug-ins, nothing to be done on site. Just plating. That last bit sent me into a tissy.
First of all, signature dish? Me on a plate? I have this really, really bad habit of cooking a kickass dish, loving it, having The Hubbz rave about it, then never making it again. I'm on to something else. For weeks I deliberated over what to make, a decision made more difficult by the fact that it had to be something that would taste just as good if it wasn't hot. Because, let's face it, I'm not a dessert kinda chica. I didn't decide on a dish until about a week before I was supposed to be in San Antonio. More on that later, first let me paint the picture of what was happening leading up to the audition on September 20th.
My day job was nuts and I was traveling to Oklahoma and New Mexico conducting training sessions for most of that month. Then, the weekend before the audition, I went home for this…
Yep. My gorgeous niece tied the knot and I just HAD to be there for the festivities. So, I made it back to Houston on Wednesday, to head on to SanAnton Saturday…, just a tad bit close. The last 2 episodes of the season played while I was traveling, so I caught up upon my return. In hindsight, I probably should've waited until after the audition because that's when I realized that the grand prize was $250,000!!! For some reason, I had it in my head that it was 100K. That was manageable. But $250k just freaked the heck out of me. I almost wimped out. Don't worry. I didn't.
Once my little crisis had passed, I got busy figuring out a way to keep my dishes as hot as possible and shopping for said tools to accomplish that task. I know. I should've done that weeks, months earlier! I know. I bad. Finally on Friday I found what I was looking for and it was just a matter of getting my dish together. Raviolis de Otoe con Cordero Guisado. Is this my signature dish? I don't know. Is this me on a plate? Oh, yes!
This is a dish I came up with a few months ago; I filled pasta with a mash of otoe, one of my favorite root vegetables which is also known as malanga, and a soft cheese flavored with masala spice. It is then topped with a lamb stew I made following my own recipe for Carne Guisada and pickled veggies over top to add another dimension and texture. The dish is me on a plate, without a doubt–I live to take traditional cuisines of the world and spin them a bit with the flavors and ingredients I grew up eating and the flavors on this dish are evocative of my youth in Panama.
So, Saturday morning comes, I wake up waaaay too early for my taste and proceed to cook the raviolis, reheat the lamb and sauté the veggies for the topping. I pack everything up, microwave the heck out of those jelly pouches that conserve the temperature, get dressed and off we go. San Antonio or bust!
Auditions were held at the Embassy Suites, I arrived right around 9am for the 10am group. First thing that struck me was how low key it all seemed. I expected to see a myriad of hopefuls standing in line outside the hotel, but I didn't. Even the valet counter was readily available. Anyway, I walk in and get my official documents and I'm sent to the waiting room. There were about 100 or so people in the room and they would 'audition' you in groups of 20; I went in with the 3rd group.
In the second room, they had set up tables into a U-format and you just lined up around it in numerical order. Someone from the team walks in and gives you instructions about what is and isn't allowed, then starts the timer and you have 5 minutes to plate and clean up your area. No pictures allowed, so the shot above is from my test run.
Round 1: a local chef, I believe, comes by and tastes your food, then asks you questions about the dish. Mine wanted to know if I'd made my own pasta: Yes, Chef, what were some of the flavors in the lamb, I mumbled them off. Then he said I should've cut the veggies a bit larger, as they were slightly overcooked; Damnit, Chef! I'm sorry, Chef! In the end, he complimented me on the dish, saying, and I quote, "This is very good, I really like it and great presentation." Yup, uh huh, that's what he said! I was very happy with my plating, but a bit disappointed in the veggies. Nonetheless, it was good enough to secure me a spot on the 2nd round; the interview with the talent people!
Round 2: The Panel of Personalities Experts. Five of us went in at once. My competition was a cute mom of a toddler, who was also an Army wife, had tried out for several endurance type shows in CA and had a penchant for wearing clothes she made herself out of Disney motif fabrics. Then there was the guy who had taught himself how to cook in a year and documented his weight loss on Instagram and had something like 200k followers. He wasn't sure if it was because of his cooking skills or the fact that he often took bare-chested selfies with the food he made. At least I had 1 more personality than the other 2 people in the room at the time, still, I didn't make the cut.
It was a really fun experience, though. After I was done hyperventilating for weeks on end and even though my nerves got the best of me as I spoke to the various selection people, I loved it. I would do it again and will likely do so this year, if travel permits. I learned that rejection isn't as painful as regret or wondering what might've been. I won't lie and say I don't still sell myself short, I do, but not as short as I used to.
There's a big wide world out there and I'm part of it!
PS: oh, I did have a brush with celebrity…
PS2: I haven't seen any of the people who were in my group either. There's always next year!


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University recognition suspended for Alpha Tau Omega
Effective June 10, 2013 the National Fraternity of Alpha Tau Omega revoked the charter of the Beta Theta Chapter, located at Cornell. As a result, the alumni house corporation has closed the facility located at 625 University Ave., and Cornell University recognition has been suspended. In accordance with the recognition policy, no chapter may take advantage of the benefits of recognition — including the recruitment of new members — without university recognition.
Tommy Bruce
Vice President for University Communications


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Featuring a microemulsion delivery system, Wrinkle + Texture Repair is a high-potency retinol that reactivates the process of skin renewal to restore natural hydration, visibly improving the appearance of wrinkles and refining skin texture.
- Helps reduce the appearance of lines + wrinkles
- Supports the appearance of smooth skin texture
- Improves skin function and the skin's ability to retain hydration
50 ml /1.7 fl. oz
Approximately 5.5
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- 0.5% Retinol: Supports collagen-1 and promotes cellular turnover
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Aqua/Water/Eau, Cetearyl Isononanoate, Cyclopentasiloxane, Glycerin, Cetearyl Alcohol, Cyclohexasiloxane, Steareth-20, Cetyl Alcohol, Pentylene Glycol, Propylheptyl Caprylate, Carbomer, Polysorbate 20, Lavandula Angustifolia (Lavender) Oil, Pelargonium Graveolens Flower Oil, Prunus Armeniaca (Apricot) Kernel Oil), Melilotus Officinalis Extract, Buddleja Davidii Meristem Cell Culture, Ascorbyl Palmitate, Tocopheryl Acetate, Pentaerythrityl Tetra-di-t-butyl Hydroxyhydrocinnamate, Retinol, Cetearyl Glucoside, Acrylamide/Ammonium Acrylate Copolymer, 1,2-Hexanediol, Caprylyl Glycol, Bisabolol, Lecithin, Nylon-12, Polyisobutene, Butylene Glycol, Hydrolyzed Sericin, Phospholipids, Glucose, Disodium EDTA, Sodium Metabisulfite, Sodium Sulfite, Beta-Glucan, Sorbitan Isostearate, Ethyl Nicotinate, Ethylhexylglycerin, Xanthan Gum, Caprooyl Tetrapeptide-3, Dextran, Sodium Hydroxide, Sodium Benzoate, Potassium Sorbate, Phenoxyethanol, Ext. Violet 2 (CI 60730), Citronellol , Geraniol, Linalool, Citral.