text:
Affordability and How Financial Aid Can Help
When you are admitted to UCLA, you and your family might have a lot of concerns about how you'll cover the costs of tuition, housing and other necessities. Our financial aid professionals will make every effort to help you afford to pay for your education. Our office is dedicated to helping each family create a strategy that works for them. Thanks to the numerous options available, your education can be affordable.It Costs Less Than You Think
Most families pay less than the full price. In fact, 44% of our undergraduate students pay no tuition at all. We even offer an array of housing options and meal plans—as well as financial aid for housing—so that you have flexibility as to how much you pay for room and board.
In addition, UCLA offers payment plan options for both tuition and housing so that families can make smaller, regular tuition payments throughout the academic year instead of larger, lump-sum payments.
Estimated costs for the academic year 2016-17
(Note: all fees are subject to change)
|Tuition and Fees*
|Room and Board**
|Books and Supplies
|Health Insurance
*In addition, the Nonresident Supplemental Tuition is $26,682, bringing the total estimated cost for non-CA residents to $60,744. **Housing costs may vary depending on the room type and meal plan chosen.
Free Application for Federal Student Aid
Before you do anything else, fill out the Free Application for Federal Student Aid (FAFSA). Make sure that you complete the application before the UCLA priority deadline (March 2nd). As an office of the U.S. Department of Education, Federal Student Aid ensures that all eligible individuals can benefit from federally funded financial assistance for education beyond high school.Continue to FAFSA
UCLA offers financial support that may be awarded based on need, academic merit, background, specific talents or professional interests:
- UCLA Regents Scholarships (merit-based)
- UCLA Alumni Scholarships (merit-based)
- UCLA Achievement Scholarships (merit- and need-based)
Some other important scholarship resources include:
- The Gates Millennium Scholars: A program that awards 1,000 scholarships per year
- UCLA Scholarship Resource Center: Located on campus near the student residence halls, the center helps students identify scholarships available regardless of income level
- Fastweb: A website that matches personal profiles to available scholarships
Don't forget to check organizations in your hometown, such as The Rotary Club and AmeriCorps, that offer scholarships for community service.
Grants are awards that the recipient does not have to repay. Sources include the federal and state governments, as well as UCLA. Most are awarded based on need and require submission of the FAFSA by March 2nd. Some grants include:
- University of California Blue and Gold Opportunity Plan
- Pell Grants (Federal)
- Supplemental Educational Opportunity Grants (Federal)
- Cal Grants (FAFSA and GPA verification due March 2nd)
- Middle Class Scholarship Program (MCSP)
Scholarship Recognition Awards/University Grants: These grants are awarded to entering freshmen and transfer students who complete their FAFSA before the priority filing deadline. These awards recognize stellar academic achievement and assist students with financial need.
For Non-Residents: If you are not a California resident, your home state might still offer college grants even if you attend an institution in another state. Check the U.S. Department of Education website for a list of state higher education agencies that can direct you to the proper resources.
Student Loans
In 2014, graduating seniors in the U.S. had an average student loan debt of $29,400. But for UCLA seniors, the average was much lower—just over $20,000.
The federal government offers low-interest student loans for higher education, such as:
There are flexible payment options and other discounts, as well as delayed repayment options. Interest on student loans is tax-deductible.
Part-time Student Jobs
Having a part-time job can help pay for textbooks and day-to-day living expenses. You might have access to work-study awards, too, for which a portion of your wages are paid by the federal government. Work-study positions are available on and off campus.
What Parents Can Do
Parents might have access to a number of resources, including some that include tax benefits.
Parent Loans
Parents may take out low-interest education loans from the government and private loans from various sources, including banks or other private lending institutions. For parents, loans may provide flexibility to help manage costs.
Tax-Free Accounts and Tax Benefits
Many families set up special college savings accounts, such as Coverdell Education Savings Accounts and 529 plans, which enable them to put away money tax-free for college tuition and related expenses.
Families can also withdraw money from their 401(k) or 403(b) retirement savings accounts. These withdrawals are penalty-free when the money is used to pay for education.
The government offers tax benefits for education, which effectively reimburse families for money they spend on college tuition. In addition, interest on student loans is tax deductible. For details, please consult your tax advisor.
We're Here to Help
We are dedicated to helping make your UCLA education affordable. If you have questions about financial aid, email firstname.lastname@example.com.


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September 24, 2012
17 Tisch School Alumni Also Win 2012 Emmy Awards
Danny Strong, adjunct faculty in New York University's Undergraduate Film & Television Division of the Kanbar Institute at the Tisch School of the Arts, won a 2012 Primetime Emmy for Outstanding Writing for a Miniseries or Movie for the HBO film Game Change. The film won a total of five Emmys in all, including Outstanding Miniseries or Movie. In addition, 17 alumni from NYU's Tisch School also walked away as winners at the 2011-2012 Emmy Awards held in Los Angeles. In all, 63 members of the Tisch School community received 77 nominations this year in the Primetime and Creative Arts categories. For the complete list, visit http://alumni.tisch.nyu.edu/object/pt_emmy_nom2012.html.
Strong teaches Adaptation: A Screenwriting Workshop at the Tisch School. He adapted the script for Game Change from the book with the same title, written by Mark Halperin and John Heilemann. Previously, he was nominated for an Emmy for his script for Recount, an HBO film about the 2000 presidential election. He won a Writers Guild of America award for Best Original Screenplay for a Television Movie for Recount. He began his career as an actor and is particularly known for roles he played on Buffy the Vampire Slayer and Gilmore Girls. He also recently had a recurring role on Mad Men.
The winners of the 64th Annual Creative and Primetime Emmy Awards from the Tisch School are:
Outstanding Comedy Series
Modern Family
Paul Corrigan '94 (BFA, Kanbar F&TV) / Writer, Producer
Brad Walsh '94 (BFA, Kanbar F&TV) / Writer, Producer
Bill Wrubel '94 (MFA, Kanbar, Goldberg DDW) / Writer, Producer
Outstanding Miniseries Or A Movie
Game Change
Amy Sayres '76 (Kanbar F&TV) / Producer
Danny Strong (Adjunct Faculty, Kanbar F&TV) / Writer, Co-Executive Producer
Outstanding Variety Series
The Daily Show with Jon Stewart
Lauren Sarver '04 (BFA, Kanbar F&TV) / Associate Segment Producer, Segment Producer
Steve Bodow '95 (MPS, Kanbar ITP) / Supervising Producer, Co-Executive Producer
Brennan Shroff '00 (BFA, Kanbar F&TV) / Producer
Outstanding Special Class Programs
65th Annual Tony Awards
Allen Kelman '77 (BFA, Kanbar F&TV) / Line Producer
Outstanding Special Class: Short-format Live-Action Entertainment Programs
Childrens Hospital
Jonathan Stern '89 (BFA, Kanbar F&TV) / Executive Producer
David Wain '91 (BFA, Kanbar F&TV) / Executive Producer
Outstanding Writing For A Variety Series
The Daily Show With Jon Stewart
Steve Bodow '95 (MPS, Kanbar ITP) / Writer
Elliott Kalan '03 (BFA, Kanbar, Goldberg DDW) / Writer
Outstanding Nonfiction Special
George Harrison: Living in the Material World
Martin Scorsese '64 / '68 / Hon. '91 / (Dean's Council) / Director
Outstanding Directing for Nonfiction Programming
George Harrison: Living in the Material World
Martin Scorsese '64 / '68 / Hon. '91 / (Dean's Council) / Director
Outstanding Casting For A Comedy Series
Jennifer Euston, CSA '97 (BA, Cinema Studies) / Casting
Outstanding Single-Camera Picture Editing For A Drama Series
Homeland - Pilot
Jordan Goldman '93 (BFA, Kanbar F&TV) / Edited by
Outstanding Original Music And Lyrics
65th Annual Tony Awards - Song Title: It's Not Just For Gays Anymore
David Javerbaum '95 (MFA, MTW) / Lyrics by
Outstanding Special Visual Effects in a Supporting Role Boardwalk Empire – Georgia Peaches
Richard Friedlander '82 (BFA, Kanbar F&TV) / VFX Producer
Outstanding Technical Direction, Camerawork, Video Control For A Series
Saturday Night Live - Host: Mick Jagger
Barry Frischer '72 (F&TV) / Camera
Outstanding Technical Direction, Camerawork, Video Control For A Miniseries, Movie Or A Special
Memphis (Great Performances)
Barry Frischer '72 (F&TV) / Camera
This Press Release is in the following Topics:
Tisch School of the Arts
Type: Press Release
Press Contact: Richard Pierce | (212) 998-6796

subset: commoncrawl


text: I care a lot about using computers to do better science. To give you a sense of what I mean, here is one of my favorite quotations, by the eminent physicist Paul Dirac: "In science one tries to tell people, in such a way as to be understood by everyone, something that no one ever knew before. But in poetry, it's the exact opposite."Read More About Aaron


text:
I recently started (it's purely self-education) reading a "Mathematical programming and optimizations" book, did a vast part of the exercises related to the theoretical part and at one moment I got the following question about convex sets:
I'm almost sure this statement is correct, but unfortunately, couldn't find something similiar on the internet and I tried to prove it, but I couldn't.
Assume we have some set $S \subset \mathbb{R_n}$ and for this set: $S = \overline{S}$ (set closure equals the set itself).
Now, there exists only one projection of arbitrary point $y$ which doesn't belong to the set $S :$
$\forall y \in \mathbb{R_n}, \space y \notin S: \space \exists ! \space p = \pi_S(y) $
This should mean that $S$ is a convex set.
Could someone please point me if I'm wrong (or right, but with some limitations for this statement) and help me proving it if I'm right.
I also understand that this question be a too "basic" to post here, but I've just started educating myself in this sphere and hope that sometimes I'll get smart enough to ask really bright questions :)
Thank you.


text: Hello people! I am really excited for the topic today. I will be showing you to draw Howl from Howl's Moving Castle (in case you didn't figure it out from the title) Howl is a 27 year old wizard who gave his heart to a fire demon named Calcifer when he was young to keep the demon alive. In return, Calcifer runs Howl's castle. Howl has several aliases. He is known as Wizard Howl in Market Chipping, Wizard Pendragon in the capital Kingsbury, and Jenkin the Sorcerer in lower-class Porthaven. His real name is Howell Jenkins. With that aside, let us commence with the tutorial!


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Net Making on St. Helena Island
Location:St. Helena Branch
Date & Time:Tuesday, February 5, 2013 - 3:30pm
The library will host Mr. Joseph Legree, Jr. who will talk abou the history of net making on the island and he will have examples of his work to view. Program is open to everyone. Call 255-6487 for more information.


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How to choose the best bulbs to replace incandescent
|Halogen 43 watt 750 Lumens bulb. (Michael Bryant/Philadelphia Inquirer/MCT)
The incandescent bulbs in wide use ever since Thomas Edison received a patent for his version in 1880 are being phased out. A federal law passed in 2007 ends incandescent manufacturing and importing in the U.S. by the end of 2014, though stores will be allowed to keep them on shelves until they're sold out.
In their place are more energy-efficient replacements that come in a dizzying array of hues and shapes. But you'll want to choose carefully. Those CFLs might be with you for nine years or so. And if you spring for an LED bulb, you're really in it for the long haul.
So as those last incandescents flicker out in your lamps and light fixtures, how do you decide what will replace them? Read on:
Cost: (one bulb): Less than $1; (to run for one year): $7.32
Life: 1,000 hours
Pros: It's the warm, soft light you grew up with.
Cons: A hot-blooded energy hog. Federal law is phasing them out after 2014.
Cost: (one bulb): $2-$3; (to run for one year): $5.18
Life: 1,000-3,000 hours
Pros: The closest still-legal thing to the soft glow of an incandescent light. They're now "the designer's choice in bulbs," says Lowe's spokeswoman Jaclyn Pardini.
Cons: You're not gaining much in life span or efficiency over incandescents.
(compact fluorescent lamp)
Cost: (one bulb): $1-$2.50; (one year): $1.57
Life: 10,000 hours
Pros: Here's where energy efficiency really steps up. CFLs use less energy than incandescents.
Cons: Early CFLs got a bad rap for being slow to warm up and casting harsh light. But they've improved a lot. Still, you reduce the life span a bit if you turn the light on and off a lot (less than 15 minutes of on time). Using CFLs in an enclosed fixture can also reduce their life span, but some newer models have overcome this. Check the packaging for the bulb you're considering. Disposal can be a hassle. Each CFL contains a small amount of mercury, so you need to recycle old bulbs. Several retailers offer this service, and many municipalities allow drop-off at their household hazardous waste facilities. (Check search. earth911.com for listings.)
(light-emitting diode)
Cost: (see note) (one bulb): $10-$30; (one year): $1.50
Life: 20,000-50,000 hours
Pros: Extremely long life. Cutting-edge technology.
Cons: Much higher upfront cost than other bulb types. But, Jaclyn Pardini says, "the potential return in energy savings and your time in changing out light bulbs is far greater over time. So it's more of a longer-term investment." Like CFLs, some LED bulbs can deteriorate in the heat of an enclosed fixture, so consult the packaging.
Note: Cost figures are averages and based on 60W-equivalent single bulbs. Annual cost and life span based on three hours of use daily.
SOURCES: Lowe's Home Improvement, Home Depot, energystar.gov, eartheasy.com, Consumer Reports
CFL and LED bulbs come in a variety of colors ("color temperature" is the correct term) that will really affect the look of the room you're illuminating.
Here are your options, with tips on what will put each room of your home in the very best light.
Soft white/Warm white
Where to use: Living areas, bedrooms, dining spaces. This is the most common color temperature, and closest in color to the traditional incandescent bulb. Works well with earth tones like brown and tan.
Cool white/Neutral/Bright white
Where to use: Office and work areas. Fine for general lighting. Works well with neutral tones like gray and beige.
Where to use: Reading areas or for display lighting. Complements bold colors like blues, greens and purples; shows color with the most accuracy.
Here are some stats from the Environmental Protection Agency's Energy Star program, which adds its stamp to light fixtures and bulbs that are at least 75 percent more efficient than traditional lighting.
By replacing your home's five most frequently used bulbs, you can save $70 each year.
The average U.S. home has about 30 light fixtures; a switch to Energy Star lighting can save more than $400 a year on your electric bill.
If every American household replaced its five most frequently used light fixtures or the bulbs in them, the national savings would be $8 billion each year in energy costs, and that action would prevent greenhouse gases equivalent to the emissions from 10 million cars.
You can save energy in 3-way and dimmable fixtures, too. Look for CFL and LED bulbs in packages marked "dimmable" or "3-way" to make sure you're getting a bulb that will work.
With the phaseout of incandescent bulbs, the term "watts" is fading from importance. Now the word to know is "lumens" - a unit of measure for the brightness of light that a bulb produces. This watt conversion chart will make shopping easier. The wattage equivalent is still listed on the packaging of newfangled bulbs, but can be hard to find sometimes.
150W 2,600 lumens
100W 1,600 lumens
75W 1,100 lumens
60W 800 lumens
40W 450 lumens
SOURCE: Federal Trade Commission
©2013 The News & Observer (Raleigh, N.C.)
Visit The News & Observer (Raleigh, N.C.) at www.newsobserver.com
Distributed by MCT Information Services
PHOTOS (from MCT Photo Service, 202-383-6099): lightbulbs
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- Weekend of 'Monster Destruction'
- Imagine a future when machines have all the jobs
- The Great Reset: Practically human
- Family play time: Piece together fun memories with puzzles
- Wait 'til Monday for mail? We just might go postal
- Love actually, not virtually: unlikely romance
- Setting the right mood
- Rose is a rose is a rose on Valentine's Day
- Pardon me Miss, but I've never done this, with a real fake girl
- Indoor Mini Golf back in Woodbury


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I just upgraded from a 2010 13" MBP to a 2011 15" MBP.
When I boot off the Snow Leopard DVD and go into Disk Utility to erase the drive, should I do a simple erase or should I also zero out the drive?
I just upgraded from a 2010 13" MBP to a 2011 15" MBP.
When I boot off the Snow Leopard DVD and go into Disk Utility to erase the drive, should I do a simple erase or should I also zero out the drive?
Zeroing out the drive is typically done for security purposes, but there is also another benefit to zeroing out an SSD - performance. The firmware of an SSD does a lot of complicated tricks to increase disk performance and reliability, but they become less effective the more data the drive has to retain. Since deleting a file or reformatting a disk does not actually turn the bits on the disk back to zero, the drive firmware must still manage that data. If you zero out the drive, you allow the firmware to stop managing all that data and in turn it's able to offer better performance on the data that you have.
You want reinstall your old MBP, because want sale it? So zero out.
Want install OS X into the new MBP - don't need zero.
"Zero out" is for the security. see here too. And if you come from the DoD, CIA etc.. ;) and you have classified informations on you notebook - use the multi-pass zero-out. ;)
For those who have heard that there is someone who has seen such a person who knows how wear-leveling works, ;) TAKE IT EASY :)
I show you how wear-leveling works when erasing a whole SSD sector-by-sector. (and not file-by-file).
For the simplicity imagine than your SSD has only 10 sectors, with numbers from 0 up to 9.
The scheme is the following:
for the fresh ssd we have usage count "0" for all sectors. (in reality this is not true, but for this example it is ok), and we haven't any data on the SSD.
Ok, after a while of usage of normal usage of SSD we get for example the next:
so, we have physically occupied sectors# 2,3,6 (so, my data ARE really in these sectors, and does not matter what OS think where they are) and the SSD maintain his usage table. You can see the usage table (bottom row) is nearly leveled. (why is not exactly leveled does not matter for this example, and also we not need discuss how SSH maintain the his free sector table, but need to know, than the SSD's free sectors table has nothing with the OS's free sector table).
So, come erase the whole SDD sector-by-sector. What this mean? The OS will write some data (not always zeroes) into each sector sequentially on SSD.
The OS send a command to SSD "write these zeros onto sector 0". The SSD's wear leveling choose on block with the lowest number of writes and write the zeros into. In our small example this will be sector 8, so we get:
I draw with '-' the written sector for the erase process. So the OS "think" than got erased the sector 0, but this is not true, because the wear-leveling erased the sector 8.
Next, the OS want erase sector "1". The wear leveling choose the first sector with lowest number of write, so sector 0 in our example.
for the sector 2 - got written into sector 4
sector 3 -> 5
sector 4 -> 8 (AGAIN got a write into sector 8, because it has the first sector with the lowest number of writes)
sector 5 -> 9
sector 6 -> 0
sector 7 -> 1
sector 8 -> 2
sector 9 -> 3
As you can see, after the 1st pass, (the OS think than got erased all sectors) but in the reality sectors 6 and 7 got not touched.
In the next pass, the sector number 6 still not get erased. But in the 3rd pass GOT erased. In the reality it is more complicated, but the base principe is:
Now i show, why some users get confused about the erase. Imagine:
But with the multi-pass erase of the ALL sectors (sector-by-sector) in SSD, you will get cleared all sectors and all sectors will have the same write-count at the end. (and the oldest FILE get erased first).
Just ask, if something is not fully clear.
What I've read on this subject is that it doesn't matter so much what the sectors contain (whether it be 1's or 0's) so much as whether or not the device controller knows that the sector has been erased (as alluded to on this ocz forum post.
In this case, the device controller thinks you actually want to store all zeros in all those sections, so it actually doesn't help (it does the opposite of what you want).
Instead you need to use a special utility to inform the controller that everything has been erased. See this thread
Please note: I haven't actually tried any of this stuff myself. I just have been doing research in anticipation of purchasing an SSD for my 2011 MBP.
I'm not sure why everyone jumped on the idea that this concerned an SSD...
Still, while I can't speak to Kyle's answer, as Apple's firmware and hardware differ from other SSD's on the market...unless you're paranoid and intend to sell the older unit, I wouldn't bother with it (7 & 35 pass wipes exist because 0 pass is not infallible).
Back on topic, though: It's worth noting that the normal 2010 MBP 13" didn't come with SSD. That said: Erase, re-partition (1 partition, GUID), and reinstall. Enjoy!


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Rowan Yarns Range
Spring Summer 2016 Yarns
Spring Summer 2016 includes two new yarn ranges for this season, Summerlite DK & Softyak DK
Softyak DK
76% cotton, 15% yak and 9% nylon means Softyak DK has a stunning soft handle and is a perfect transeasonal yarn.
Summerlite DK
100% cotton with a beautiful soft, matt finish. This yarn knits to a standard DK tension on 3.75mm needles.
Super Fine Merino DK
100% wool made with high quality extra fine merino, which boasts a natural elastic quality allowing for movement.
Big Wool Silk
Adding a little extra luxury to our popular Rowan Big Wool, this yarn is 70% wool and 30% silk, giving a beautiful sheen to the knitted fibre.
Spring Summer 2016 Yarns
Find a Yarn
Browse Yarns
Fibre Content
Fibre Content
- Alpacas (16)
- Bamboo (2)
- Cashmere (5)
- Cottons (27)
- Linen (6)
- Milk Protein (2)
- Mohairs (11)
- Hemp (1)
- Silks (14)
- Soybean Protein (1)
- Synthetics (23)
- Viscoses (8)
- Wools (48)
- Yak (1)
Tension/Gauge Stitch Count Category
Tension/Gauge Stitch Count Category
Yarn Season Category
Yarn Season Category
Yarn Weight Category
Yarn Weight Category


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Woody Guthrie's 100th birthday would have been a few weeks ago. This would-be event was momentous enough for NPR to have a special feature on his life and music – At 100, Woodie Guthrie Still Resonates. The singer and songwriter grew up in Oklahoma and was forced out during the Dust Bowl, along with thousands of other displaced Americans. He worked on a farm in California before recording music at the beginning of WWII. He wrote "This Land Is Your Land" among thousands of other songs. In 1943, the folk singer was hailed by The New York Times as a national treasure — "part of the best stuff this country has to show the world."
NPR's story was interesting enough for me to search for Guthrie's music on Pandora, and having a six-month-old I naturally opted for the result that said "children's" next his name. Within seconds I was caught somewhere in between Santa Barbara and the Great Depression, an illogical time between ipods and old-timey record players, LIDAR-guided autonomous cars and cars that you start with a crank.
As I listened to the first song Pandora threw at me, a tune about Guthrie's sweet ride, I realized that although horns don't sound like "a-wooga" anymore, music and cars is a timeless combination.
Luckily for me, Babydyne loves them both. The little guy hasn't figured out what kind of creature our cat is yet, but he can certainly tell a good road trip song. We hope that he will someday outgrow his insistent preference for "Wheels on the Bus," but for now I humor him. It's a fair trade to see his face light up and his eyes sparkle as he waits for me to do the "whooshing wipers."
We really tested this magic of babies and cars and music last week. We were headed home from our first weekend of camping with Babydyne. It had been a 5 hour car ride and we were less than thirty miles away. I was daydreaming about my bed and a warm shower when all of a sudden we hit bumper to bumper traffic and Babydyne suddenly needed a diaper change. What song would you choose in a moment like that? I can't say I remember which tunes brought us home that day. But Woody Guthrie would have been a good choice.


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Seven children from Louisville will be thrust into the spotlight this August in the timeless rags-to-riches musical "Annie," presented by Derby Dinner Playhouse.
Showing now through Aug. 12, local child actors, along with seasoned adult veterans and children from the Indiana area will dazzle audiences with stunning song and dance routines while delivering a heart-warming message of love and hope.
The Voice-Tribune caught up with some of the show's rising talent to find out more about the iconic musical and what they love most about the story of America's favorite redhead.
For showtimes and information on "Annie," call 812.288.8281 or visit www.derbydinner.com.
– Ashley Anderson, Staff Writer
Bailey Pierce, 11 (Duffy)
Did you know the story of "Annie" before the show? What do you like most about the story?
Yes, I knew the story because two years ago I was in the orphan chorus of Annie that Music Theatre Louisville did. I had also seen the movie. I like that the story is so optimistic and that there's hope for everyone.
Lauren Petrey, 14 (Annie)
To play Annie, did you have to dye your hair for the show? How does it feel to be a redhead?
Yes, I did cut and dye my hair for the show. I was a bit nervous about it at first because I didn't know how red would look on me, but it turned out just fine. I like being a redhead! It makes me feel … spunky. My friends and family like it as well. They didn't get to see me before my first performance, so the red hair was a bit shocking at first! But they've learned to love it.
Carolyn Dodd, 8, youngest cast member (Molly)
How far did you have to travel to attend rehearsals throughout the week? How often did you rehearse?
Thirty minutes each way. It has taken longer since the bridge is being worked on but that's OK. I was excited about going and wanted to leave early to get there. We rehearsed every day for two weeks except Sundays. It was cool because some days we left after it was dark outside.
Kelly Claire Gray, 11 (July)
What's it like working with someone else who's also playing your role? Do you all help each other rehearse?
I like that the part is double cast. We did rehearse together and it is comforting to know that someone else is there in case there is an emergency and I can't make it to the show.
JonMarie Johnson, 12 (Tessie)
What has it been like working with a cast of people your age, along with adult actors?
(I enjoy) working with the adult professional actors, and learned so much from them. (I have) also enjoyed the choreography from Heather. As far as the young actors, (I have) made some lifetime friends from "Annie" as well as "The Sound of Music" at Derby Dinner last year.
Taylor Thomas, 13 (Duffy)
What's your favorite song in "Annie"?
Oooh, tough question, I like "Hard Knock Life," "Hooverville," "Easy Street," "Tomorrow;" I really like them all.
Ava Hundley, 10 (Pepper)
Is this your first time working with Derby Dinner Playhouse? What do you like about working with the company?
This is my first time working with Derby Dinner. I like that Derby Dinner is very professional, that we all stay on task, and I work with REALLY nice people! It feels like home!
It's only fitting a musical about family would feature four talented relatives among the show's cast and crew. Heather Folsom and sister Holly, along with cousin Brittany Carricato and Holly's daughter Kennedy Kruse will come together this summer in "Annie," presented by Derby Dinner Playhouse.
This isn't the first time "Annie" has been a part of the kin's life, however. Nearly three decades ago, Heather and Holly were featured in a local article after the two entered an orphan Annie look-alike contest. Though neither won the top honor, the two now have the chance to help bring the musical to life, all while sharing the moment with family.
"I had never been in the show 'Annie,'" Heather said. "This is my third time choreographing it, but there is nothing that brings me more joy than seeing my niece live out that dream. It literally brings tears to my eyes."
Heather, who opened Folsom Academy for the Arts with father J.D. 15 years ago, serves as the resident choreographer at Derby Dinner Playhouse, while cousin Brittany is a featured dancer and member of the "Annie" ensemble. Holly, a stylist in Versailles, Ky., was asked to cut and color the hair of her 10-year-old daughter Kennedy, who will play the lead role of the beloved redhead, Annie.
It's a collaboration that's never happened before in their family, but one they're excited to experience. And, for Kennedy it makes acting a little bit easier standing alongside her relatives, as well as her new family in the show.
"Working with my family makes me feel very comfortable because they are always there for me if I need help," Kennedy said. "The rest of the cast has become family to me as well. They are all so nice to me and I love being with them."


text:
Apologies for such basic questions, but google really doesn't seem to be my friend today.
I am a long-time programmer, new to GIS. I am trying to get a feel for various aspects of GIS. In addition to my question about database, I am wondering about a GUI.
The sort of applications I am liable to code would things like:
- fleet management (land or ocean based vehicles)
- employee tracking
- inventory control (at a granularity of a physical position accurate to with a metre or so)
- errm, that's about it, really
I would normally expect to be tracking no more than 1 few hundred (maximum, possibly a few thousand) items. Sometimes the items will be located in the same (large) building, series of building, city, country or world-wide, depending on the application.
I will be visually representing them either on a custom floor plan of a building but, more likely, in Google Earth or something similar.
moderator note [Please make these separate questions you will get better answers from users]
Question: what are the major alternatives, given that I wish to develop a marketable product? (which implies a stable GUI with good support)
Question: which of these would be cheapest for me as a developer? (e.g, I believe that Google Earth is free up to a certain number of views, but some more commercial rivals may require me to invest a few $k in their software long before I can develop my app & see return on my money)
Question: given the sort of applications which I am liable to develop, which system would best meet the needs of my end users, rather than me as a developer?
Question: given that it is a business app, would a Windows desktop program be acceptable or should I be looking only at browser based, given the trend towards slate PCs and smartphones?
Question: I have done some reading, but was thinking of taking an online course. This one looks excellent, but alas is not currently available. Can anyone recommend another, preferably free, or a good online source of information and training?
Thanks very much in advance, and apologies for asking such a basic question. I did google, but with no conclusive result, so thought that I would ask the experts.


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Reviewed By Greg C (Lenoir City, TN) Reviewed for a 2013 Subaru XV Crosstrek —4/5/2016 3:16 AM
This is a very nice product. Easy on and off my standard skewer mount bike carries. Holds the bike thru axle very securely. Very pleased.
Reviewed By Thomas M (SOUTH WILLIAMSPORT, PA) Reviewed for a 2004 Subaru Forester —3/21/2016 6:34 PM
Holds the bike nicely. Not too difficult to put onto the vehicle. I haven't had any wind noise or anything like that. Even though it doesn't lock, it would be easy to put a cable through one of the existing holes and lock onto the vehicle cross bar.


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Comment out ununused debug code.
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Changed almost all CPP HPP and H files to reduce warnings from Ubuntu build involving whitespace in code. All assignment operators should now be surrounded by spaces, all comments should be preceded by a space, all for loop constructs should have whitespace surrounding all statements.
Fix solaris studio build for istringstream.
Removed no-deprecated and permissive flags, then changed deprecated headers with recommended.
Really put svn:keyword Id...
Add svn 'Id'.
Replace 3.14159* with PI everywhere
Copied revision 1006 from shibi to nceas. Old version control will now be only read only. This will be the primary version control.


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Report: Star Wine Director Belinda Chang In at Monkey Bar
She'll also be serving as the celeb-studded restaurant's new GM.
She'll also be serving as the celeb-studded restaurant's new GM.
A defendent's offer of a tray of jerk chicken gets accepted by a judge in lieu of a sentence.
Someone called 911 on Garrett's Popcorn.
Fat people blamed for global warming.
Prosecutor turned thriller writer Alafair Burke's latest novel, 'Angel's Tip,' is based on the club killings of Jennifer Moore and Imette St. Guillen.
Can they go up against the Thompson LES with its Susur Lee venture?
Who knew that flipping burgers could mean medical, dental, vision, a 401(k), flex spending, and revenue-sharing?
A series of classes teaches you how to surf the wave of food blogs, shows, and podcasts.
The Knitting Factory is moving to Brooklyn, but residents may not get the Greenwich, Connecticut peace and quiet they're hoping for.
Herb Wilson was spotted smooching Star Jones at the U.S. Open yesterday.
Franklin Becker's new project, who will cook in the old Dani, and more restaurant news for a packed autumn.
More details on the shooting outside of the lounge's weekly hip-hop party.
The search continues for a location that's seedy enough to be called Siberia.
Trendy 'Purple' magazine is having its Fashion Week party there, but details about the venue are scarce.
A bar constructed of salvaged bowling-alley lanes, too.
Well, the catalog does anyway.
In the current restaurant economy, it may be easier to score a prime table, but Frank Bruni says it's all an illusion.
The Iron Chef is producing a line of lunch bags. And they aren't eyesores!
Turns out the 'butcher shop' was a movie set.
The city may soon have two less Hogs & Heifers knockoffs.


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Dating back over two millennia, the koi species and their relatives, the carp, have a history shrouded in speculation. Some references claim that koi are descendents of a black fish called Magoi, and that color mutations did not take place until the 18th or 19th centuries.
Koi did not originate in Japan, as is commonly thought, even though today they hold the title as the national fish of Japan. Their name Nishikigoi is a contraction of the Japanese words for colorful and carp.
Some of the oldest Asian and other Far Eastern paintings, carvings, and other artwork depict this colorful fish. The earliest written records of koi have been found in China.
Although often thought of as another form of goldfish, koi differ in their origins and in some physical characteristics. Koi grow larger than goldfish and koi have two pair of barbels (specialized fleshy structures covered with taste buds), while goldfish have none.
Koi-keeping did not become popular until the 20th century, with Japan leading the world in developing new varieties. Some of the most ardent koi-keepers are located in the United States and the United Kingdom.
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TOPEKA, Kan. (WIBW) – Dana Chandler, 51, appeared in a Stephens County, Okla., courtroom Tuesday where she did not fight extradition.
Chandler will be transported to Topeka for arraignment in the next two weeks.
Family members of Karen Harkness and Michael Sisco called Monday "a good day."
It's the day they learned authorities had made an arrest in the couple's July 7, 2002 murder.
Shawnee County District Attorney Chad Taylor issued a news release Monday to announce the arrest of 51-year old Dana Chandler on two counts of first degree murder. Chandler is Sisco's ex-wife. Chandler was taken into custody in Duncan, Oklahoma by a task force of Topeka Police officers and agents with the Oklahoma Bureau of Investigation and Kansas Bureau of Investigation. Taylor was in Duncan to witness the arrest. He said Chandler appeared sullen and unresponsive during the encounter.
Harkness and Sisco were shot multiple time while they slept in their southwest Topeka home. In October 2009, the CBS show "48 Hours Mystery" profiled the case. During the episode, Chandler and Sisco's daughter, Hailey Sisco, said she believed her mother was responsible for the killings.
Taylor declined to say what new information finally lead them to arrest and charge Chandler. He said further details would be revealed during a preliminary hearing.
The arrest is a huge step forward for Karen Harkness' family. Family members told 13 News they were in regular contact with the Shawnee County DA's office. Karen's father, Harold Worswick, and her brother, Mike Worswick, said they were called to a meeting Friday to inform them of new developments and what would be forthcoming. Monday morning, they received phone calls about Chandler's arrest.
They declined to comment on camera, but Harold Worswick said, "It is a good day."
Mike Worswick said, "We're all absolutely convinced that the right person has been arrested and we're all hopeful that justice will be served."
Sisco's cousin, Dave, echoed comments of other family members that the arrest is a step toward closure.
"We're happy there's been some movement on it," he said. "It's been a long dry spell. I'm sure everybody in the family has been waiting for this for nine years."
Dana Chandler remains in the Stephens County, Oklahoma jail. She will likely appear at a hearing Tuesday and say whether or not she fill fight extradition to Topeka to face charges.


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Molly Weasley II
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Molly Weasley was the elder daughter of Percy and Audrey Weasley. She has a younger sister, Lucy. She is named after her paternal grandmother.[2]
Behind the scenes
- Her cousin, Lily Potter is also named after her paternal grandmother, Lily Evans.
- She is named after her grandmother, but Molly is also the middle name of her aunt (Percy's sister) Ginevra Molly Potter (née Weasley).
Molly is an English name of Irish origin, meaning "sea of bitterness," and is a diminutive form of Mary, with the Latin meaning "star of the sea".
Notes and references
- ↑ Percy´s family was present on Kings Cross in 2017. So, at least one of the children was probably ready to start at Hogwarts. Molly, being the elder of Percy's offspring, may have been the same age as Albus - 11 - or may have been older; however, she cannot be born any earlier than 3rd May 2000 (as Victoire was born the day before, on May 2nd, 2000, and is the oldest) and cannot be born any later than August 31st, 2006 (as this would make her too young to be attending Hogwarts).
- ↑ Times Online - The Unwritten Story of Harry's Friends and Their Children


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Why is the 13th (or the 6th) of a Cm chord A, not Ab?
When a 13th is written in a chord name, this always refers to the major 13th, which is the same as a major 6th - in this case an A natural. This is one of the conventions of how chords symbols are written. It may seem a little odd that the 6th or 13th of a minor chord is major, but there are a number of situations like this. For instance, 7ths are always flattened (minor) sevenths, when only a "7" is written, whether this is on a major or minor chord; if you want a major 7th, you have to write "maj7". (You're probably familiar with this, and wouldn't even think twice about it.)
This is simply the way these chords are written.
But, this has advantages; it means that we always know what interval a 13th (or 7th or 9th or anything else) is going to add to a chord, no matter what the other notes of the chord are. In particular, we know what interval to add even if the tonality or modality of surrounding chords, other parts of the chord itself, or written parts (eg. bass line or melody), might suggest a different interval.
I can see two reasons why you might think a Cm13 chord has an Ab; let me deal with both:
Lastly, it is worth mentioning where this misunderstanding arises; through trying to work out what intervals are in a chord by using a supposed mode/scale containing these notes, rather than choosing a mode to use which fits the chords (the harmony). The second way is how we actually play. The chord symbols tell us exactly which notes the composer wants in the harmony at any particular point in a piece/song, we then choose a mode for improvisation or creating a melody, bass or harmony line to fit the chord, not the other way around. For instance, Cm13 suggests the notes C Eb G Bb D (F) A (as a 13th chord is built using tertian harmony - sorry if you don't know anything about that yet!), this in turn would suggest that C Dorian would be a good scale to use with it.
To sum up. When reading a chord, don't worry about the key the piece/song is in, and which mode or scale this might suggest, or the character of the surrounding harmony. The chord you are reading might not relate closely to these anyway! Instead, follow some simple conventions for working out what the intervals in that chord are. The following intervals are presumed to be major unless adjusted with a flat or sharp: 2, 6, 9, 13. (Be aware, though, that the flat or sharp adjustment is relative to the major interval - eg. a 6 on E is G#, so a b6 is G natural!) Thirds are notated in the first bit of the chord itself: so C something-or-other is major, with a major third; Cm something-or-other is minor, with a minor third. Fourths, fifths and 11ths are presumed to be perfect unless adjusted. 7ths are the weird ones; they are presumed to be flattened (minor) unless marked as major - this is because the most common use of 7th chords traditionally is on dominant chords, and 7ths on dominant chords are minor - again, this is a whole other area of discussion and probably merits some study too (this post is useful, but there is also loads on the web…)
You should probably read up on how tertian harmony works, to fully understand which notes you usually put in 9th, 11th and 13th chords, and which ones can be safely left out (very important for guitarists!)
This is one of the weird bits with chords. With a maj.6 on C, it's C E G A. With a min.6 on C it's C Eb G A. It's the chord that's minor, not the 6th interval.The minor 6th interval is Ab rather than G# anyway. So for 6th or 13th, which is effectively and in reality the same note - possibly different octave - seems to depend on one's persuasion - its going to be A natural.It would never have been G in any case, as G is the 5th or 12th , and that is in the original triad.
On the subject of notes in scales, in the melodic minor,(classical) ascending, the 6th note IS A natural.
This is not an exception or something illogical. There are many scales whose 1, 3, and 5 form a minor triad. Some of these have a major 6, some a minor 6. A C minor chord could, for example, appear in the key of B flat, where an A natural occurs in the key signature. People reading chord symbols want to be able to connect the symbol with a specific chord, so we use specific rules about what the symbols mean. The rule is that in a 13th chord, the 13 (6) is major.
There's the closely related notation Cm6. Note that if you interpreted Cm6 as having an Ab in it, you'd get C Eb G Ab, which would sound to most people like an Ab maj7 chord, not a C minor triad.


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How do I remove "Launch blog program to post" from the SharePoint 2010 blog page??? Any suggestions will be GREATLY appreciated. Thanks!!!
Since you didn't specify your SharePoint version I'm assuming 2010.
Adding the following CSS code will hide the link:
You can either add the above code directly to your masterpage, e.g. by using SharePoint Designer.
Or you can add a Content Editor or Simple Form WebPart to the page and paste the code into the source view of the WebPart. I prefer the Simple Form WebPart, BTW.
UPDATE: Assuming you are using the default masterpage, the above CSS code will also work with SharePoint 2007 but only for Webbrowsers other than Internet Explorer (no matter which version).
If you need to get it working with SharePoint 2007 and IE you need to resort to a JavaScript based solution.
Alternatively, replace the webpart with a content editor and just include the links you want


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12 Handheld American Flags: 11" x 7" for $3.99 + free shipping
Political gridlock? Downgraded credit rating? Forget it! America is still the world's greatest nation. After all, we invented the hot dog and baseball. Enough said! Celebrate the home where the buffalo roam with this set of 12 American flags. Seriously, that's 12 flags for just $3.99!
Each flag is made of 100% polyester, with bright red, white, and blue colors.
13 Comments add a comment
Where is this made? China? And why would we want to wave flags like the communist regimes? (Tongue-in-cheek).
@lll0228: We don't like the idea of giving our hard earned money to China, or even the OPEC countries for oil, but what options do we have at this point.
@losparkz: Not much. Other than learning from the mistakes, gain some humility and learn from others' success, and keep moving forward.
Or we can give up, of course. That's up to the masses.
Clearly these are for putting in those fine delicious American sized burgers. Mmmm...nothing says America like an American Flag in a 100% all beef burger right off the grill.
OOOohhhh, "The Freedom Kit"!!
Yes, be sure to check where this is from. The ONLY place that still makes American flags in the USA is in my state, Ohio.
Abortions for some, miniature American flags for others!
@superstargoddess: I believe you are mistaken. Annin Flagmakers have their headquarters in Roseland, NJ with manufacturing plants in Coshocton, OH, South Boston, VA, and Verona, NJ and Star Fields embroidery facility, located in Cobbs Creek, Virginia. Link: http://www.annin.com/about.asp
Yet more disrespect for the "living" symbol of our country. People think they are being all "patriotic" but they are just showing their ignorance as they disgrace our flag. Idiots! "The flag should ONLY be allowed to fly free..." Oh, right, we don't care about our freedoms either. Feh!
@ckeilah: We agree! We use these small flags on grave sites such as my Dad's, friends and relatives who were veterans, and at our front door on specific holidays. Flag etiquette link: http://www.usflag.org/flagetiquette.html
And the link leads to a toilet nite lite? Not cool.
I wonder if they are on flagsticks, or just the flag itself?
@flyingguy: The sale is over, but they are on sticks.


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Invalid arguments.
While Matthew Boudway and I were interviewing Cardinal Walter Kasper last month, there came a moment when we simultaneously looked away from the cardinal and at one another: Well, that's going to be trouble. We had asked him about the section of his March address to the consistory in which he asked whether we can presume "that the engaged couple shares the belief in the mystery that is signified by the sacrament and that they really understand and affirm the canonical conditions for the validity of the marriage." We knew his answer would raise a few eyebrows: "I've spoken to the pope himself about this, and he said he believes that 50 percent of marriages are not valid." It didn't take long for the internet to seize on those remarks with something less than complete satisfaction.
Kasper and the pope are trafficking in insult, one critic claimed. Their suggestion that half of Catholic marriages are invalid constitutes "an insult to our natural human ability to marry...an insult to St. Paul, who said that the moral law is written on men's hearts...and it's an insult to God's grace to imagine that our own age is somehow different, that we cannot depend on God's help to live out the vocations He gives us." A canonist called the remark "reckless" and false. Another observer suggested the Holy See silence Kasper for his "shockingly indiscreet" remarks. But one of Kasper's more thoughtful critics is also one of the calmer: Ross Douthat of the New York Times.
In his post, "Against Kasper (I)," Douthat uses survey data to try to disprove the notion that 50 percent of Catholic marriages are sacramentally invalid. He also argues that the pope and Kasper are mistaken because the supernatural graces available to Catholic spouses are not a "one-off infusion" limited to the wedding ceremony. Going further, Douthat claims that because these graces are available to the couple throughout their marriage, even an "immature Catholic couple that doesn't grasp the full import of their vows, and thus might be prime candidates for an annulment if they parted ways...can still grow into a valid, supernaturally-graced Catholic marriage over years of fidelity, childrearing, and mutual love."
Do the statistics Douthat marshals do the work he thinks they do? And has he correctly identified a lacuna in the pope's understanding of sacramental theology that undermines his speculation about the validity of Catholic marriages? I'm afraid the answer to both questions is no.
Let's take the data first. Douthat cites data mentioned in a Mark M. Gray post at the indispensible Nineteen Sixty-Four blog of the Center for Applied Research in the Apostolate. Bear with me as I quote from Douthat at some length:
Among ever-married U.S. adults, 36 percent have gone through a divorce. Among ever-married Catholics, however, the figure is only 28 percent....
Given these numbers, for Kasper's "50 percent" guesstimate to be anywhere near accurate one would first have to assume that every single Catholic marriage that ended in divorce was canonically invalid from the get-go. And then one would have to further assume that that around one-third of intact (or ended-by-death) Catholic marriages are invalid as well.
Yet, as Douthat points out, that data set includes all Catholic adults who have ever gone through divorce--not necessarily all of them had Catholic weddings. So he looks at another survey to try to get at the number of Catholics whose sacramental marriages ended in divorce.
Let's...say that 30 percent of married American Catholics have seen their marriages end in divorce. But per CARA's numbers, only 45 percent of that total were in sacramental marriages to begin with, so (if I'm doing the math right) in the "married-in-church" category Kasper is talking about, the actual divorce-per-sacramental-marriage rate is more like 22 percent. Which in turn makes his claim of 50 percent invalidity yet more remarkable: For it to be true, the rate of sacramentally-married invalidity would be more than double the actual rate of sacramentally-married divorce (let alone the rate of divorce-and-remarriage, which is even lower still).
Later Douthat brings the notion of marital stability into the discussion: "Overall, family instability is much more pervasive in Latin America than in the U.S.A., but most of that instability is driven by the prevalence of cohabitation and out-of-wedlock births, rather than by divorce and subsequent remarriage." What does that have to do with the question of sacramental validity? Earlier in the post Douthat writes that if the 50-percent speculation was true, it would mean that "the supernatural graces taken for granted in Catholic ritual and teaching are no longer nearly as efficacious as the church has traditionally assumed." It seems that for Douthat the grace received in the sacrament of marriage has a stabilizing effect on the couple. That's why he thinks Catholic divorce rates weaken Kasper's claim.
But they don't. They're rather beside the point because divorce does not prove the invalidity of a marriage any more than staying together proves its validity. For all anyone knows, any number of Catholic spouses may be humming along in nuptial bliss for decades without the benefit of a sacramentally valid marriage. Does that mean they're not receiving God's grace? Of course not. The church doesn't teach that sacraments are the only vehicle for grace. What the Catholic Church does say is that in order for a marriage to be sacramentally valid, it must meet certain criteria at the moment the man and woman exchange vows.
It looks like Douthat is confusing the natural bond of marriage with sacramental marriage. The validity of one is not the same as the validity of the other. Either the sacrament is present or it's not. If either spouse was being dishonest about her or his intentions--perhaps one didn't really want to be open to the gift of children, or another thought that divorce was an option should the partnership go south--then the union is not sacramentally valid. Same goes if either one lacked a firm grasp of what he or she was promising the other. This reality is not easily measured by social science.
If a marriage lacks sacramental validity, that doesn't mean the couple can't grow into a deeper bond of natural marriage. But can the marriage go from sacramentally invalid to sacramentally valid? No. "That's why our annulment process does not focus on post-marital breakdowns," one canon lawyer told me. "It's not our theology that a marriage can become invalid after being valid; and validity is determined as of the exchange of vows."
That's because, as another canonist pointed out, canon law is based on Roman contract law. The only way a person can enter into a legitimate contract is to do so with full knowledge, freedom, and power. They can't be too young. They must be intellectually capable of making the decision. They must really know what they're signing up for. And they must do so freely. If any of those elements is missing, the contract is null and void.
Of course, no one could be blamed for putting a foot wrong when writing about Catholic teaching on marriage. There's a built-in equivocation when it comes to the question of validity--the church holds that sacramental marriages are valid in a way that natural marriages are not. Marriage existed long before canon law took stock of it. Then there's the annulment rate, which has led many--at least in the States--to refer to it as "Catholic divorce," a forgivable error, considering the mental gymnastics involved in that aspect of the teaching. (Now free in Cleveland!) And then there's the pope's power to dissolve certain marriages--not to declare that they never existed in the first place, but to dissolve them altogether. It's a bit of a mess. But it would be a shame if the critics of Francis and Kasper gave Catholics the wrong idea about what they're actually saying by calling it "dangerous to the church," as Douthat does.
Francis and Kasper are not making a clericalist judgment about poor benighted laypeople. Rather they are drawing on their own pastoral experience, and that of the priests and canonists they know, to identify a serious catechetical problem--one conservatives have been warning us about for years. How does the ambient culture define marriage? As just another disposable good? What do men and women mean when they profess marital vows? What do Catholic men and women mean? How does the church prepare its people for this sacrament? Is it, as Kasper says, too bureaucratic? Ad hoc? Hit or miss? (I don't have very kind words for my own Catholic marriage prep.) Can't the church offer a deeper answer? That's what Francis and Kasper are asking. Not whether laypeople are smart enough to comprehend the gravity of their nuptial vows, but whether the church is doing all it can to enrich their understanding.
That too might be a vehicle for God's grace.
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When Lady Diana and Prince Charles went through the giant pageant that was their "marriage," was it a sacrament? Was it real? Charles was still in love with Camilla, and Diana knew it. She told her sister she wanted to get out, but her sister said, You're already on the tea towels.
I knew another couple, ordinary people, not royal. The young woman, marrying an older man, knew she was entering a family very different from her own. She told me, after the divorce, that she knew, while walking down the aisle in the cathedral, that it would never work, but she was too embarrassed to turn and run.
I knew another girl, friend from high school, who married a lewzer. Why did you marry him, I asked, after it was obvious that their union was a failure. "Everyone else was out of town that summer," she said.
Etc. Are 50% of marriages invalid? Maybe. In the good old days, 15th century, e.g., life was short. Grow old (36) along with me. The best is yet to be.
Francis and Kasper are not making a clericalist judgment about poor benighted laypeople. Rather they are drawing on their own pastoral experience, and that of the priests and canonists they know, to identify a serious catechetical problem
They may have experience with catechetical orthodoxy, but they have no real experience of marriage.
Having done marriage prep for over two thousand Catholic couples in the 80s and 90s , we as a couple [married 59 years] would say Pope Francis' 50 percent is just about right. Engaged Couples are more candid with married prepers. . Some couples learn more about the sacramental nature as they grow older , using Marriage Encounter, Retrouvaille plus other conversion experiences. .Why, in the 80s and 90s did the unbelievers want to get married in the Church? Grandma would not come to a secular wedding. Now grandma is living unmarried with a boyfriend and tha's why Catholic marriages are down 50%..
However.... since we believe that the marriage sacrament is an ongoing action some couples eventually receive the marriage graces they did not receive at the altar. . Maybe even the valid sacramental marriages have a process of deteriiation and unbelief where the ongoing sacramental process ceases to exist.. we have seen that too. and so has Pope Francis..
Ed & Peg Gleason.
even an "immature Catholic couple that doesn't grasp the full import of their vows, and thus might be prime candidates for an annulment if they parted ways...can still grow into a valid, supernaturally-graced Catholic marriage over years of fidelity, childrearing, and mutual love."
Very nice. The idea that it's not all black and white, one moment this and the next moment that, but that there is a growth "into a valid Catholic marriage" is very useful and could be applied to so many other things. For example, the fertilized egg can grow into a person over time during the pregnancy. The teenager who was confirmed in church and promptly stopped practicing can still grow into the sacrament afterwards. If there is no sharp divide between the "before" and "after", there is a lot of room for thought.
What the Catholic Church does say is that in order for a marriage to be sacramentally valid, it must meet certain criteria at the moment the man and woman exchange vow.
Interesting. When Raber and I went through RCIA, our civil marriage was deemed valid. And outside of proving we had a marriage license, no one asked any questions about whether our marriage met certain criteria at the moment of our vows. Now I wonder why not and whether that might not, to pick up on Grant's last point, have opened up some interesting lines of discussion for us married converts.
Actually, the unit on marriage was sort of jokey in a nervous way, mostly a review of the rules (no abortions, no divorce, annulment is not the same, you can separate and live celibately if you really can't stand it, but don't drag third and fourth parties in without an annulment, and that's not divorce). One of the RCIA ladies said, "Well, once you turn Catholic, you're stuck with each other, ha ha." I think the folks who run these things are sort of stumped about how to speak to people who come into the church who've been married 20 years already.
Nothing about the grace bestowed through a sacramental marriage was offered. Maybe that type of thing is covered in Marriage Encounter, but what I read about it in the Diocesan magazine made it sound incredibly lame and mostly about putting the zing! back in your love life with candles and "date nights," and both of us couldn't imagine doing anything there at our age besides cringing.
We were urged to have our marriage blessed sometime after mystagogia, but we never did because Father always does them as part of a regular Sunday Mass, and people gripe because it means having to sit there for an extra 10 minutes.
Marriage is already hard enough work--30 years for us next month--and the Church simply seems to do little but throw on more layers of duty and obligation, never mind Douthat's statistical averages and Kasper's belief that half of us aren't truly married anyway.
Grant ==
Your main point -- that validity of sacramental marriage is determined at the time of the wedding commitment is exactly what my generation was taught in the '40s and '50s, and so far as I know that has been Church teaching for eons. Sadly, younger Catholics don't seem to have been taught what validity meant and why such a strong committment (acceptance of obligations) was necessary.
We were taught explicitly that if you don't really understand what Church teaching is about marriage, you can't possibly marry sacramentally, even if you go through a Catholic wedding ceremony and truly intend to be a good wife and husband. You can be a good wife and husband, but not one bound by the demands of Holy Matrimony. And there's no such thing as retro-active validity. Private committments can't bind because the committments must be made publicly (with at least some official witnesses) to be effective.
I sometimes think that the reason the Good Lord made Rome the first "capitol" of the Church was so it could take advantage of Roman law, which was so highly developed in some ways at the time, though far from perfect. It's notions of rights and obligations has been a boon, and that includes the notion that marriage partners have rights and duties relative to eech other and their children and that the institution of marriage is not a purely private matter but has civil importance as well.
Also ISTM that assuming that that 22% represents equally the sacramentally-married-and-divorced Catholics of each and all the generations, including the ancients, the boomers, millenials, and X-ers, is not justified. In my experience the understanding of marriage of my very old generation is quite, quite different from that of the younger ones (60s and later -- just look at the other comments in the thread). We do believe that matrimony is till death do us part, but I suspect that a great many of the young and middle-aged Catholics marrried "in the Church" don't agree.
Grant ==
Your main point -- that validity of sacramental marriage is determined at the time of the wedding commitment is exactly what my generation was taught in the '40s and '50s, and so far as I know that has been Church teaching for eons. Sadly, younger Catholics don't seem to have been taught what validity meant and why such a strong committment (acceptance of obligations) was necessary.
We were taught explicitly that if you don't really understand what Church teaching is about marriage, you can't possibly marry sacramentally, even if you go through a Catholic wedding ceremony and truly intend to be a good wife and husband. You can be a good wife and husband, but not one bound by the demands of Holy Matrimony. And there's no such thing as retro-active validity. Private committments can't bind because the committments must be made publicly (with at least some official witnesses) to be effective.
I sometimes think that the reason the Good Lord made Rome the first "capitol" of the Church was so it could take advantage of Roman law, which was so highly developed in some ways at the time, though far from perfect. It's notions of rights and obligations has been a boon, and that includes the notion that marriage partners have rights and duties relative to eech other and their children and that the institution of marriage is not a purely private matter but has civil importance as well.
Also ISTM that assuming that that 22% represents equally the sacramentally-married-and-divorced Catholics of each and all the generations, including the ancients, the boomers, millenials, and X-ers, is not justified. In my experience the understanding of marriage of my very old generation is quite, quite different from that of the younger ones (60s and later -- just look at the other comments in the thread). We do believe that matrimony is till death do us part, but I suspect that a great many of the young and middle-aged Catholics marrried "in the Church" don't agree.
Sorry about that duplicate. But I still get that message about Try again to sent you post, so I hit Send again.
A theologian in Italy who argued that by the same logic many promises of celibacy and many priestly ordinates should be annulled because of the same considerations, saw his book suppressed!
"Can't we do better as a church? Can't we offer a better, deeper answer? That's what Francis and Kasper are asking... whether the church is doing all she can to support that understanding."
This seems perfectly correct. In one of his (gazillion) interviews (don't remember which), Kasper said when the pope asked him to give a speech at the February consistory, he told the pope that there would be disagreements. To which the pope responded by telling him, basically, "That's okay. But don't give them answers. Instead, ask them questions. Make them think."
And it looks like Cardinal Kasper has done his job well.
Also, doesn't anybody remember? "The 50-percent speculation," that isn't even Francis's original thought. At the press conference during his return flight from Rio, the pope said:
"Cardinal Quarracino, my predecessor, used to say that as far as he was concerned, half of all marriages are null. But why did he say this? Because people get married lacking maturity, they get married without realizing that it is a life-long commitment, they get married because society tells them they have to get married. And this is where the pastoral care of marriage also comes in. And then there is the legal problem of matrimonial nullity, this has to be reviewed, because ecclesiastical tribunals are not sufficient for this. It is complex, the problem of the pastoral care of marriage."
So really, Kasper was simply quoting the pope quoting Quarracino who, by all accounts, is anything but like Kasper in his thinking on, well, pretty much everything.
But I still get that message about Try again to sent you post
Hi, Ann, my experience has been that when that message pops up, your comment already has been received by the blog site. If you refresh your screen, you should see that your comment is posted. That's how it's been for me, anyway.
Grant, thanks for this post, and particularly for the links you provided to some thoughtful objections to Cardinal Kasper's statement. Ed Peters' blog always seems interesting - which, considering he's writing about canon law, is no mean feat :-). Peters makes some interesting comments in that post about annulments granted because of problems with canonical form. That strikes me as something that could be food for thought for the upcoming Synod.
It seems to be the natural conclusion from the rate of anullments. Sometimes I wonder whether there are any sacramentally valid marriages.
Marriage is already hard enough work--30 years for us next month--and the Church simply seems to do little but throw on more layers of duty and obligation, never mind Douthat's statistical averages and Kasper's belief that half of us aren't truly married anyway.
Jean: many congratulations to you and "Raber" (as you always refer to him).
Just think what it is like to keep a relationship together for a long time (I have 42 years as of this past May with my partner) without benefit/support of either church or state. Thank God the "state" part is changing rapidly. The church, though .... as the kids say: whatever.
When Jesus talked about this subject he was concerned that women were very unequal in the divorce allowed up to that point. The ideal is that this should not be put asunder. Except for adultery. One can also argue that abandonment, alcoholism and the like are worse then adultery. Therefore.....
No doubt when people work out a loving, caring relationship, it is God joining together. But when one person goes astray the other person should not be bound. What is hard to understand about that? To unilaterally choose to get out of a commitment can be truly questioned. After all you made a promise to another.
While, especially since the 60's, people have rightly gotten out of abusive or abandoned marriage and married again, the thrust of commitment must remain. If one person refuses to honor, to love and to serve, why should the other be punished?
It is amazing to me how those words of Jesus have been turned into an absolute demand, while the Sermon on the Mount is presented as an ideal. It should be the other way around. Marriage is the ideal. The beatitudes are a command. In marriage there are mitigating circumstances. No such thing with the beatitudes.
Jim, congratulations to you. A lawyer friend of ours counsels gay couples in Michigan who want to protect their assets and rights as much as possible, at least until the state provides more equitable solutions. However, I am not now and never have truly lived within marriage as a Catholic, and this poses difficulties for Raber, who is quite devout. I have offered to consider annulment (I'm sure there are grounds given my having fallen away) that would leave him free to find someone more in line with the Church's ideas. So far, we maintain a kind of religious detente.
So, Jim, why woiuld you as a gay man expect the Church to support your marriage if it doesn't really support anyone else's? Just lays down groundrules you have to obey even when they seem senseless.
(Sorry for the P.S.; I hit "send" while my kid was trying to talk to me about some involved rigmarole having to do with driving to another town to make copies of stuff.)
Grant, are you distinguishing between the legal validity of a marriage and the love commitment that is associated with grace? The first is a public function; the second personal. The factors of knowledge and free consent are common to both. Is the problem that the Church insists that you can't have one without the other when it is demonstrable that you can have the second without the first and you can have the first without the second. There must have been a rationale for the Church's position that God does not grace a union that is not legally valid. Whether the Church controls what God graces is another question. Thanks for the analysis.
Based on the conversations I've had with a very limited number of those who have been granted annulments, it sounds like one of the big reasons that annulments are granted is some variation of "We had no idea what we were getting into when we married." Therefore, they could not give full consent, even if they weren't aware of that at the time. If this is, in fact, grounds for annulment, than it seems to me that the Pope and/or Kasper are being very conservative in their estimations of the number of invalid marriages.
But I think that Douthat's fundamental instinct is pretty good here even if, as Grant well points out, his arguments about "growing into validity" simply are not Catholic teaching. But shouldn't they be? Doesn't that make much more sense than the possiblity that a couple happily married for 60 years may never have been married at all simply because at the moment of their vows there was some kind of subconscious doubt or immaturity, regardless of what happens later? That that long, happy, and holy union was somehow the result of graces other than the matrimonial or sacramental, as if God had to put his jar of "Marriage Grace" back on the shelf and pout out--I don't know what, "Really Good Friends Grace"? Because by the logic of annulments, those couples that I know who got one because they didn't know what they were getting into--even if they had been able to work through their problems and live happily ever after (and certainly many couples in similar situations have) were still never married, whether this was know by them or not. Ergo the riches and struggles of their union for themselves and those around them were not the result of sacramentla grace but......what? This really doesn't make a lot of sense.
Though I strongly support Kasper's move for some more pastoral sensitivity, it really does seem to be placing a band-aid on what is a rather superficial theology of marriage. Perhaps thinking of these matters in terms of ancient Roman law isn't really the way to go about it. Douthat and the other conservatives seem right to me in their sensibility that something is very wrong with our thinking here, but they don't seem to go nearly far enough in figuring out what it is.
And Joseph O'Leary, James Alison claims in an interview published in Commonweal that his vow of celibacy as a priest on similar grounds as the marriage ones I mentioned above is null, though his overall ordination is not. He says that this has been confirmed to him by officials of Roman congregations as well. I have immense respect for him as a theolgian, priest and man, but this doesn't make a ton of sense to me either.
Jean: I don't expect, nor really care (quite frankly) if this or any other church supports our relationship. My parish does; our families and friends do; more and more of the states do. My parish is the only connection with Catholicism that I care to maintain.
Interestingly enough, the Archdiocese of SF changes pastors as of 1 July each year. This year we are getting 2 (yes, 2 ... for a parish of 400 people) Precious Blood priests assigned ... pastor and associate. We found out that their community has a special outreach to the LGBT communities: http://www.kcprovince.org/sent-by-the-blood-2/
"LGBT Ministry
The Precious Blood LGBT Ministry is a collaboration of lay associates and members of the various Precious Blood communities. Founded by a line of prophetic voices and guided by Jesus' example of inclusion, we are called to be compassionate healers and a life giving presence to an alienated and broken world. We bring a radical love to the world through service that affirms LGBT people and works for changes in institutions that cause oppression. In that spirit, the Precious Blood LGBT ministry was developed to foster dialogue and maintain relationships for people who are lesbian, gay, bisexual and transgender.
Motivated by the Gospel's call to justice and rooted in a spirituality of reconciliation, we follow Jesus' example of inclusion by ensuring that people who are lesibian, gay, bisexual, or transgender have a place at the table."
I find it quote (pleasantly) odd that, under the watchful eyes of Salvatore Cordileone, this kind of an appointment was made. We have NEVER had pastors other than local secular priests. Why the involvement of this community now? Why 2 of their priests? What is the story behind the story?
Stay tuned.
not "quote (pleasantly) off " but "quite (pleasantly) odd"
But you had figured that out by now anyway.
Jean, re: religious detente; there's nothing wrong with that. A lot better than a cold war, or a hot war. We were in a state of religious detente for the first 10 years of our marriage. Even after we were both Catholic, we have often found ourselves at different places spiritually. It keeps life interesting. "Detente" implies having enough mutual respect to give each other spiritual space. And that's a good thing (at least I feel that it is!)
JIm P. --
Does "refresh" mean "reload page"?
Ann O.
Growing up , I had a few friends who got married because they were pregnant ;they divorced when they were older. Would that be an invalid marriage? Where they only married because they were pregnant?
Silly, in my view, that one should not stay with a spouse because of differences within the Christian commmunity. Bernard Haring would be outraged by that view. The bvarometer of a marriage is gauged by tenderness and consideration for each other. Anything else is religious ignorance.Which I guess should be respected. But hopefully prevailed against. As you may be doing.
Otherwise, give Raber my number. I'll straighten him out. Smile.
To answer the question about people who married only because the bride was pregnant, I think most tribunals today would rule for invalidity, although it's not a forgone conclusion unless a shotgun or some moral equivalent was involved. Shame or some other moral equivalent of coercion militates against a couple giving free and full Content.
Oops. That "content" was supposed to read "consent."
Bill M., I completely agree with you that "The barometer of a marriage is gauged by tenderness and consideration for each other."
We are worrying way too much about the sacramentality of intact, functional marriages in which the people involved had the intention of contracting a Christian marriage, whether or not they understood all the theological ramifications.
Ann - yes, "reload page". Hope it works for you.
The truth is that leaders in the church have helped countless people in their marriages. On the other hand too many were scared because of the leadership to get out of an abusive relationsip and felt compelled not to engage a spouse again because of that leadership. So the Kennedys et alii were not only allowed annullments and permission to remarry. But were even feted.
Maybe it is too soon for Francis. But one day a pope should apologize to those couples who were forced to stay in terrible marriages.
A great statement of Martin Luther King was that we can not isolate ourselves in our issues. Thus a civil rights leader had to be concerned about the Vietnam War and the treatment of people in the third world.
I Believe we all have responsibility to reduce allowed cruelty and killing of women in places like African and India. I really think we should send all the priests from any underveloped country back to it to help the people there. There is not the need for them here,
Here's a question raised by this discussion: Deacons, sometimes priests. often do marriage counseling. If they suspect the couple wasn't married validly (perhaps because they married for frivolous reasons, or reasons of convenience), should the deacon be counseling them to stay together at all? Wouldn't living together in an invalid marriage be a sin abetted by the deacon? Oughtn't he to counsel them that they should have the marriage tested for annulment?
If a marriage is either valid or invalid at the very moment of the vows, and cannot lose or gain validity after that point, isn't where all this is tending? Is the Church moving toward a position of better fewer, purer marriages than all these sham marriages?
Isn't the same thing true of all the sacraments? If you go to confession and lie, the absolution is invalid. If you weren't really a believer when you were baptized, the sacrament is invalid. If you receive and are knowingly not in a state of grace, the sacrament is invalid. And like that.
Jean asks a very interesting question - I will be interested in the responses.
I would also be interested in learning what makes a marriage "sacramental". Is it only sacramental when it takes place in a church and is witnessed by a priest? I was taught that the couple confer the sacrament on one another, and that the priest is only a witness. I also believe that the "sacramentality" (is that a word?) is rooted in the love relationship between the partners, not in canon law or in a promise to be open to having children. It is partly a legal contract, but the "sacrament" is not found in the business aspects of marriage. A marriage between two people who do not wish to have children is just as "sacramental" and holy as is one in which the couple does wish to have children.
If the "sacrament" is rooted in the love relaionship and committment of the spouses, isn't Jim's partnership of 42 years just as much a "sacramental" relationship as my in-the-church marriage which took place the same year he and his partner committed to one another (our 42nd anniversary is coming up)?
I have known people - many in my parents' generation and a couple in my own - whose marriages "died", but they stayed together because of convention or convenience. In my parents' generation, it was primarily fear of condemnation by both the church and the culture at large - plus few women could support themselves on their own at that time, and divorce was also very difficult to obtain. So couples lived under the same roof in a sort of cold war-cease fire relationship (if they were lucky - my parents in law fought all the time - they were miserable to be around - all the way till death did them part after 57 or so years), or simply separated without getting divorced. A close friend of mine is in a similar situation today. Her marriage "died" about 15 years in. She stayed married for purely practical reasons having to do with a child with special needs and the related financial considerations.. It will be 50 years next year since they married, but the "sacramental" part of it, if rooted in the love relationship (as BIll noted - tenderness is part of that) died 35 years ago.
I have to wonder about the whole idea of sacramental marriage. The Lutherans, for example, don't see marriage as a sacrament because it wasn't instituted by Jesus, but they still think marriage is a Holy Matrimony, a union acknowledging the grace of God in a couple's lives. It seems to me that the worth of a marriage can only be determined by the couple themselves and by God (even if God isn't conciously acknowledged as part of the equation). I know of many happy marriages that are not even overtly Chrsitian. The idea that only some never-married celibates in the Catholic church can recognize validity in a marriage seems hard to believe.
A couple, both 92 years of age and married 70 years went to a priest seeking a separartion and even divorce.. "i can't beleive you want to call it quits after 70 years ;so when did the trouble come to pass? the priest asks..
'we have been miserable for 65 years' they answer.... 'we just hung on and waited for the children to die'
That's cute, Ed. A reporter goes to visit the Murphys on their 50th wedding anniversary. "Have you ever contemplated divorce," asks the reporter. "Never!" cries Mrs. Murphy. Then she whispered, "Now, murder ..."
But I'd be more interested in how many couples, if any, you nixed as unready for marriage during your years as a marriage prepper. Probably a lot if you feel that 50 percent is about right. What was the criteria on which you determined fitness for marriage? Did you discourage these couples from contemplating marriage? Did the priest decide not to marry them on your recommendation, or did he discuss things with them himself? What was said about the sacramentality of marriage?
Two thousand couples! You must have some stories, and doubtless insights the rest of us don't have. Give!
To Bill Mazzella: I agree with much of what you said. But I'm curious about that assertion about the Kennedys getting annulments
. There was certainly that one famous case involving a son of RFK, after which the wife wrote a book in protest. Very embarrassing for everybody all the way around. But was this some sort of ongoing Kennedy "thing"? As I recall, Ted Kennedy's petition for annulment was actually denied.
I'm no theologian, but I grew up Catholic back when we learned the nuances as a matter of course, so I think it safe to assert the Church teaches that the sacrament is part and parcel of the marital bond uniting two Christians (i.e., husband and wife). If a valid marital bond exists, and the couple is Christian, it is a sacrament, i.e., a sign symbolizing and mysteriously participating in the bond between Christ and the Church. According to current canon law, if a couple does not consent to this exclusive and indissoluble union for the purpose of having and educating children, the marriage is not valid and therefore not a sacrament. As of now, the consensus is there can be no such thing as a valid marriage between two baptized people that isn't a sacrament, although some theologian have been trying to argue that a baptized person who no longer believes cannot be said to enter into a sacramental bond simply by entering a valid marriage.
Re: Jean's comment @10:03 am: in our archdiocese it is not possible to apply for an annulment before a civil divorce has been finalized; there is no way that one could pre-test for an annulment. My husband is a deacon, and when he was in formation classes they were told that unless they were trained as therapists or marriage counselors, they were pretty much limited to listening to people and talking with them; and knowing when to refer them to qualified professionals. Acquiring a familiarity with the professional resources available in their communities was part of their training. The priest who taught the sessions on marriage said that marriage is a canonical right. If the conditions such as not being married to someone else, not being under any kind of coercion, going through the steps required by the diocese for marriage prep, etc. have been met, the priest can't refuse the couple marriage based on based on his subjective feelings He went on to say that he had married some couples whose chances of having a successful marriage he considered to be pretty sketchy. He had also married a lot of people who seemed to have everything going for them. Some of the sketchy ones were still married and had overcome daunting obstacles. Others whose chances seemed better had bailed out at the first sign of a problem. Go figure. There is what one would call a preferential presumption of validity if the objective requirements have been met. A deacon would not be counseling anyone to leave a marriage because it "might" not be valid. Things such as abuse, crime, substance abuse, etc. are of course another story. I believe it is possible to be overly scrupulous over the validity of sacraments; why not just assume they are valid unless proven otherwise?
" Is it only sacramental when it takes place in a church and is witnessed by a priest?"
Anne --
in the very olden days when the Cajuns in remote bayou land might no see priest for a year or more, the Church permitted couples to marry, but there had to be witnesses and a distinctive ceremony that was clearly meant to say "We're getting married". The ceremony used there was called "jumping over the broomstick". The couple would join hands and jump over a broomstick on the ground as the sign which bound themselves in marriage. Theses days philosophers call jumping over the brookstick a "performative utterance". That is, it not only says something it does something: it says "we are marrying" and the very act seals the agreement.
That the ritual was such an odd one actually makes very good sense -- you don't want couples stumbling into an apparent committment by accident. The very weirdness no doubt accounts for the weird rituals of marriage ceremonies throughout the world.
At any rate, the Church here allowed those couples to contract a valid marriage without a priest being an official witness.
Beverly, I'm not a theologian, either. Can a marriage be valid but not sacramental? Is this why the Church accepts Christian and civil marriages of converts?
Katherine, I guess assuming marriages are valid unless proven otherwise is a prudent course of action; anything else might seem rather intrusive--even inquisitorial. But the notion that about half of all marriages are invalid ... well, that should be cause for concern and response.
The response would depend on what the Church is concerned about. If it's concerned that 50 percent of people ought not to be married to each other, which makes the sacrament a sham half the time, one response should be to tighten up criteria for marriage prep and to bar some couples from marriage. Another response could be to require a couple to live in a civil marriage for five years, the period during which most marriages break up, before allowing the couple to go through the sacramental form. Though it strikes me that these measures might break other canon laws.
If, on the other hand, the Church is concerned about preserving marriages, it could make counseling such as Retrouvaille more readily available and in a format that would accommodate couples in trouble. By the time people get to Retrouvaille, many of them are already at the end of their tether. Telling them they have to wait six months before the next Retrouvaille is offered in their area (or to drive hours away for the earliest session), and then requiring them to rearrange work schedules and hire baby sitters may be more than they feel they can take.
I have to say just hearing a bishop and a veteran marriage prepper like Ed say that half of all marriages are likely invalid must be deeply discouraging to folks who are struggling to keep it together. What's the point of trying if the marriage doesn't exist anyway.
We did the prep for about 25 couples per 'tranch' in San Francisco where the average age was high. Only a very few were under 25. well educated and not very Catholic. about a third were mixed marriages'. It was done in 4 evenings or a weekend Engaged Encounter. We learned from doing Retrouvaille in the 80s that the prep time was not to engage in happy talk and my wife and I used a good cop=bad cop approach. [guess who was bad cop?] We started out saying that the 'happy talk' was to be given by the catter or best man toasting.
We only intervened a few times when we saw a truly disfunctional couple. 9one caught physically fighting in the church parking lot after a session. We also had couples report us to their priest but because of the couples' religious ignorance we were never had clerical admonishment.
we were thanked by some individuals who never went thru with the wedding..
Our bettersession is dividing couples into groups of 5 and put the question 'Part of Christian marriage is to pass on the Faith to your children..... so how are you going to do that.'
When the anwser was sometimes 'we will let the nuns do it' we would say there are no more nuns doing that anymore''
. .
Ed, your experiences would make fascinating article or book-length reading! It would also be interesting to know how some of your former "students" used what they were learned from your "wake up and die right" realism.
(Total side point on semantics: I'm always interested when people talk about others who are "not very Catholic." It implies that there are degrees of Catholicity. I prefer the more black-and-white "good" and "bad" Catholic. I know this irritates others however.)
Jean, I agree with you that "By the time people get to Retrouvaille, many of them are already at the end of their tether." From what I have heard, Retrouvaille is a good program. But in most areas it is only available a couple times of year, if that. I have suggested it to a few people who were venting about their marital problems to me. But no one has ever taken me up on it. One lady said, "I'm not even sure I care enough any more to try something like that." Another said, "It's four months away, by that time we'll either cure ourselves, or you'll read about it in the divorce filings." One couple, actually the one who said she didn't know if she cared enough to try, went to a financial counselor, who helped them get their finances on track. When they were no longer staring bankruptcy in the face they were able to work out their other issues. I realize that to put on something like Retrouvaille there has to be presenters, a venue, and enough people signed up to cover expenses; so it probably can't happen more often. But something is needed to help couples in crisis more immediately. Maybe parishes could subsidize the cost of a private counselor, or have a therapist on retainer in order to help couples who couldn't afford the full fee (which tends to be pretty high). There is also the philosophy of the therapists to be considered; you would hope to have one who sees a marriage as something worth saving. I would much rather have the Church try to help people stay married, than to just say, "The few, the pure, the strong" and only marry people who are already saints.
I think the basic problem is the strange way a marriage becomes a sacrament. a) Take two baptized people. It doesn't matter whether they accepted their baptism or how deeply they know or live their faith. b) Consciously exchange their vow. c) Have sexual relations. d) An invisible bond suddenly appears that cannot be broken without the complicated anulment process, because it is a symbol of the love between Christ and his church. e) It does not matter whether the couple ever manages to be that symbol. Violence, infidelity, or whatever cannot touch that bond, which is visible only in the eyes of the canonists and metaphysicians who concocted the theory.
Solemn nonsense.


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16 Jun 2011 11:34 PM #1
[CLOSED] Bug in PATH setting in Mac OS X installer
The Mac OS X installer copies the PATH settings to ~/.profile. However, on my system this didn't have any effect, since there is a ~/.bash_profile which takes precedence over ~/.profile. This should be considered by the installer.
This was reported before:
For a complete overview of bash config files (there are more variations) that should be considered in the installer, see:
17 Jun 2011 11:03 AM #2
- Join Date
- Mar 2007
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- Frederick, MD
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This is a bug in InstallBuilder which was filed by us, and just recently resolved. We don't manage profile settings directly. Our next release of the tools will place it into .bash_profile, .bashrc, or .profile, in the correct order. This is especially an issue on Leopard, but it will be no problem going forward.
Thanks for reporting this though. For now, you may have figured out to just copy/paste the exports
19 Jun 2011 9:37 PM #3
Yes, I kind of figured that out ;-)
Thanks for replying.