text:
I really praise the Lord for the opportunity this morning to share again out of the Word with you; but I have to admit at the very beginning that this is one of the most difficult messages I've ever had to preach. It's difficult for a very unusual reason. Some messages I find very difficult, because the part of the Scripture we're dealing with is complex or because you have to preach on a subject that you're not really having victory on in your own life, and that's convicting. But the reason that this is difficult is because the message this morning deals with six reasons why the preacher should be paid...
So...and I would never choo...in fact, in seven years, I've never preached on this; but it happens to be in 1 Corinthians chapter 9, so I'm gonna go ahead, since we were in chapter 8 last week; and you can rest assured that we'll be in chapter 10 sometime in the future, as soon as we finish with this subject. But I wanna say at the very beginning, just put a little preface in if I can, that what I say this morning does not have reference to me. The grace of our Lord Jesus Christ has been extended abundantly to me through the gifts of the people at Grace Church. I receive far more than I am worthy of and far more than I would ever ask for and far more than I earn or far more than I deserve, so this is not an application to me; and I know some of our first-time guests are gonna say, "You got to church once a year, Martha, and the preacher's speaking about giving him money. That's what I told you. They're hypocrites." You know, and all of that.
So, Martha, try to straighten him out, will ya? This is... this is not the norm. This is what's here in the Scripture. I have a commitment in my heart, and that is that we are to teach the whole counsel of God, and that the Spirit of God has a reason and a purpose for having us talking about certain things at certain times, and I just leave it in His hands.
We're gonna look at verse 1 to 18 this morning and next Lord's Day morning, and it's really incomplete today. I...I say that often to you, but it...to get the whole picture, you have to come back next time, because we have to put all of that together so that it makes sense. But we're gonna be talking about the freedom of not using your freedom; and in reference to that, Paul gives the illustration that we're going to discuss in chapter 9.
Now, you'll remember, we're studying 1 Corinthians, and you remember that, in this letter, Paul is answering questions that the Corinthians asked, at least in the middle section. One of the questions they asked regarded eating meat that had been offered to an idol. In that pagan society, people would sacrifice meats to idols. Now, the meat that wasn't burnt on the altar would wind up in a marketplace somewhere. The priest would take it and sell it, or the people would take it back and sell it, or they would take it back and serve it on their table. So Christians were in situations where they would be eating meat that had been offered to an idol; and some of the Christians were wondering whether this was right or not.
Well, the Corinthian people, the mature ones, the strong Christians were saying, "What's the difference? There are no such thing as other God's anyway. An idol isn't anything, and God isn't really too concerned about food. It isn't what goes in you that defiles you. It's what comes out of you. So it isn't any big deal. Eat up; but some of the brand new baby Christians who had just been saved out of idol worship, and just come to Christ out of paganism, found it very difficult to do that, because that whole thing represented a way of life that was distasteful to them, that they had rejected and turned their back on; and to see some Christians just eating up and having a great old time eating this meat became very offensive to them, because they were so antagonistic toward that way of life from which they had been delivered; and so there were some Christians who had the right to eat. I mean the Bible didn't forbid it. They were right. It was all right; but there were other Christians who were being injured by it. So Paul introduces a principle in chapter 8, which we studied last time, and the principle is this. You may have the freedom to do something, but don't do it if it's gonna hurt somebody else. Don't do it if it's gonna wound somebody else. Don't do it if it's gonna grieve somebody else.
In Romans 14, he uses the illustration of drinking. He says, in effect, there, you know, there's nothing wrong with wine; but if it's gonna make somebody stumble, think less of your Christian faith, if it's gonna cause them to drink, and they can't handle it, and they become drunken, then you have been an occasion to their stumbling. You're better not to do it. So the Christian has a freedom. There are some things that are definitely wrong. The Bible tells us what they are; but in the gray area, you know, the area that the Bible doesn't forbid, we have freedom. We have complete liberty, but love becomes the limiter of our liberty. We don't wanna do something that makes somebody offend or that causes somebody to fall into a sin that they can't handle. Maybe there are some things you can handle that they can't handle. Maybe you could go to a feast and eat meat offered to an idol, and...and you'd just be eating there; but maybe another Christian would go to this little feast, and they'd have meat offered to an idol, and he would get caught in the whole orgy that went with the feast, because he was so weak.
So, yes, we have liberty in Christ, but our liberty is limited by love. I will not do some things that I have the right to do simply because somebody'd be offended, and...and I've been the cause of somebody stumbling. That's verse 13 of chapter 8, and that's how he closes out the principle. Look at it with me, and we'll just start there. "Wherefore, if food makes my brother offend, I won't even eat...he says...I don't wanna do anything to make him offend. As long as the world stands, I don't wanna make my brother offend. Now this is a super Christian principle that we, as Christians, have a responsibility to other folks to live lives that are not offensive to them. To live lives that don't purposely go about doing whatever we want, because we have the liberty to do it in Christ, no matter how it affects someone.
Now, having stated that tremendously important principle, Paul wants to illustrate it. I told you that he states the principle in chapter 8. He illustrates it in chapter 9 through chapter 10 verse 13, and he applies it from 10:14 to chapter 11 verse 1. So he states the principle, and now he is going to illustrate it. He's great at illustrations, and he wants us to understand what this principle is like, and he gives two illustrations. One is from the life of Israel, and one is from his own life.
The one from his own life makes up chapter 9, so all of chapter 9 is an illustration from the life of Paul of how he had a liberty that he could've used, but he didn't use it, because somebody would've been offended. What is that liberty? What is that right? It is the right to support from the church. He had the right to expect the Corinthian church to pay him money for his ministry, to support him, to underwrite him, to provide his needs. He had the perfect right for that, but he chose not to use that right; and he chose, rather, to make tents all through his ministry and earn his own living; because he felt, in his case, in the early birth of the church, that to demand that right would've become a terrible offense to many people; and he was afraid that some people wouldn't even become Christians because they would see Christianity as some kind of a movement fostered by this man who did it to get people to give him money. So he was so conscientious about how he would come across that, throughout his entire ministry, he never exercised the right he had to ask for support, and he worked with his hands, always earning his own way.
Now, he's gonna tell us about that liberty that he set aside. But, first, he gives in verses 1 to 14, six reasons why the minister is worthy of support; and then he shows in verses 15 to 18 why he didn't choose to use that liberty. Now, we'll see how that all applies to today as we go, and then next week in particular.
Let's look, first of all, at these six reasons why Paul could have asked for support and expected it; and we could kinda title this thing, "Six Reasons to Pay the Preacher." "Six Reasons to Support a Missionary." "Six Reasons to Take Care of the Ministers." That's just what he's talking about. Why is it that a minister of God, a servant of God, whatever ministry he has, is worthy of the support of the people?
Reason No. 1 in Paul's case is that he was an apostle. That's No. 1. He was an apostle. Let's look at verses 1 to 6 where he opens that up to us. Verse 1. Now, you'll notice two questions begin verse 1, and in the...in the original manuscripts, those questions would be reversed. He starts out by saying, "Am I not free? Am I not free?" Now, just think about that a minute. The...the Corinthians have been saying, "Hey, man, we're free to do anything we want. We can go eat meat offered to idols. We can go up to one of the pagan feasts. We don't have to do what they do. We can still eat their food. We're liberated people, man. We can just go out and do whatever we wanna do," and so Paul says, "All right, I'm in your boat, too. Am I not free? Could I not do whatever I want? I'm not just a Christian like the rest of you. Am I not an...what?...an apostle. As a specially appointed apostle by Christ, do I not at least have the liberty that you do, and maybe just more? Am I certainly any less than you in my liberty? Don't I have the same freedom you do?"
And he's about to say, "Hey, I have the same liberty you do; and, yet, I set it aside; and I'm not demanding you to do anything that I haven't done myself. Am I not also free? Am I not even an apostle? And, yet, I set my liberty aside. I set my freedom aside, because I don't wanna offend somebody.
Now, some of them may have said, "Well, I'm not sure you're an apostle, fella." So he says in verse 1, "Am I not free? Am I not apostle?" And then he gives two reasons or two verifications of his apostleship. "Have I not seen Jesus our Lord? Have I not seen Jesus our Lord?"...Now, the qualification for an apostle was that he be appointed by the resurrected Christ. An apostle had to be appointed by Jesus Christ personally, which means he would've had to have seen the resurrected Christ, Paul would've.
Had Paul ever seen the resurrected Christ? He says, "I've seen the Lord." In Acts 1:22, it says that whoever was to be appointed as an apostle to take up the place of Judas had to be a witness of the resurrected Christ. To be an apostle, you had to see Jesus Christ. Paul had that experience. In Acts chapter 22 in verse 17, he says this, "Came to pass when I was come again to Jerusalem and while I prayed in a temple, I was in a...a trance; and I saw Him saying unto me, 'Make haste and get quickly out of Jerusalem. They will not receive your testimony'...and so forth...and I said, 'Lord.'"
So it was in Jerusalem in Acts 22 that Paul was having a little conversation with the Lord. The Lord appeared to him. In Acts chapter 9, earlier in the Book of Acts, Paul was walking along on the Damascus road, just on his way to persecute a few Christians. The Lord stopped him in his tracks. He fell down. He saw the blazing glory of the Lord and was blinded, and he said, "Lord...what wilt Thou have me to do?" Saw the Lord on the Damascus road. He saw the Lord later in Jerusalem.
There was a third place that he saw the Lord; and, interestingly enough, it was in the city of Corinth. In the 18th chapter of Acts and the 9th verse, when Paul was in Corinth, it says, "Then spoke the Lord to Paul in the night by a vision. 'Be not afraid, but speak and hold not thy peace, for I am with thee.'" There, a third time, he saw the Lord. He had a vision of the Lord; so he had seen the resurrected Lord three times at least; and he says, "This is proof that He called me into the apostleship. I have seen Him. I am a witness of the living Christ. I am a witness that He has arisen from the dead."...
Now, the second thing that he uses to verify his apostleship is in chapter 9 of 1 Corinthians, in the last statement of verse 1. "Are not you my work in the Lord?" Not only was the seeing of Christ a verification of his apostleship, but so was the Corinthian church. "If you have any doubts about my apostleship," he says, "look at yourselves. Where do you think you came from? Aren't you the fruit of my labor? Aren't you the...the verification of my ministry?"
Look at verse 2, he further describes this truth. "If I am not an apostle unto others - I mean if you wanna deny me that in other cases, if you wanna say that I'm not really an apostle in other cases, doubtless I am to you. I certainly was a sent one." The word apostle means a sent one. "I certain was a sent one from God, and I brought the message to you, and you are the seal of my apostleship. You in the Lord. The fact that you're saved, the fact that you're in Christ, the fact that you've been born again, the fact that you're in the family of God, that you're a church oughta be proof enough that I'm an apostle, because I brought you the message. You oughta look at your own selves. You're my seal."
You know, in those days, whenever they wanted to accredit anything, they put a seal on it. If you were bagging beans, even, and you were shipping beans out on a boat somewhere, you'd close up your bean bag, and you'd stick a little deal of wax on it. You'd put your seal on it, and that would prove those were genuine beans, you know, or whatever. If you were boxing up a commodity and crating it up, you'd put a deal on that so...so that people would know that was the genuine thing. If you were writing a letter, and you wanted somebody to know that it was an authentic letter, you'd seal it with wax and put your seal in it. A seal was a mark of genuineness. So Paul says, "The mark of the genuineness of my apostleship are you in the Lord. You're a living seal to prove to everyone that I'm a genuine apostle."
Now, "As an apostle," he's saying, "do not I have liberty? Do not I have as much freedom as you and maybe even more?" And, of course, the implication is, "Well, yes." And then in verse 3, you take the two last words, "Is this," and put 'em on the front of the verse, and it'll make more sense. "This is my answer to them that do examine me." The word examine is a legal term. Talks about making an investigation before you make a decision. "So when anybody wants to try to decide whether I'm an apostle, here's the evidence I give them. One, I saw the Lord. Two, look at the results. I'm an apostle," he says.
"Now, as an apostle, I have liberty. I have freedom. I have freedom to do whatever I want; and one of the things that I have the freedom to do," he says, "is ask you for money. Is to ask you to support me." Verse 4. Now watch him. "Have we no right to eat and to drink?" And he's a little bit sarcastic with 'em at this point, just a little bit ironic. He's saying, "Now that you know that I'm an apostle, that's been established, are you saying that I have no right to food and drink?"
Verse 5, "Have we no right to lead about a sister, a wife," and what it really means is, "Have we no right to take a Christian sister as a wife and lead her about." Now, that doesn't mean, you know, a deal through the nose, "Come, Dear." That kinda deal. When it says to lead her about, it means, "Have we no right to take a Christian sister and marry her as a wife and take with us on our journeys? Why, the other apostles do it. The brothers of our Lord do it, and Cephas, or Peter, does it. Are you saying that I only and Barnabas have no right to stop working? Everybody else can receive support, and everybody else can marry a Christian sister and take her on the journey, and the...and the believers will not only support him, but her, as well? But we can't?"
No, what he's saying is, "I have a right to support from you, and if I wanted to...he wasn't married at this time. His wife had most likely died...if I wanted to, I could take a Christian sister as a wife and expect that you would support her, as well. That's my liberty. That's my right to ask of you." Now this is interesting. He is saying that the church has the responsibility to support its leaders, its pastors, its evangelists, its missionaries; and I believe that. One of the reasons when we receive an offering here at Grace Church that we always say, or most always, "If you're a guest and a visitor with us, please don't feel any coercion to give. We would feel very, very badly if you felt that you had to give. That's for us to take care of. That's for us to share. That's the joy that we who know the Lord and who are a part of this family and this fellowship, that's our joy. That's our privilege, and, in addition, a great privilege of ours is to have you as a guest, and don't take that privilege from us. Be our guest. We don't wanna make the Gospel chargeable to the world; but the church does have the responsibility and the man of God does have the right to ask the church for support."
Now, I add a footnote, please, I'm not asking for more money. Don't give me more money, please...That...that is not the point. I'm already far, you know, and beyond whatever could be expected, and I praise God and thank Him; and it puts on me the responsibility being a steward for what you generously give; but I'm merely stating the principle, that the man of God has the right to be supported by the church in which he ministers.
Now, the sad thing, that just the...the heartbreaking thing, is that so many abuse this, and there...there are charlatans, and there are religious phonies, and there are people in the ministry for money. Believe me, there are; and there will always be abuse of this thing; and I think that the abuse of it is what tends to make us very restrictive in how we really operate; and we have to find a balance.
So Paul is saying, "As a...as an apostle, I have liberty. I have the right to ask for food and drink." That would be daily necessities, sustenance. "I even have the right to ask you to support my wife." Isn't it interesting in verse 5 that he says to take a sister as a wife? And what he means by sister is a Christian sister. There was never any other conception in the mind of a Christian in the early church. If a Christ was gonna marry, he would marry only a what? A Christian sister. I mean there wasn't any other thought. There would never be a mixed marriage, a marriage between a believer and an unbeliever. That was foreign to them. In...in chapter 7:39 says the same thing. "Marry only in the Lord."
So he says, "If I wanna take a Christian sister along with me, you should be able to support that sister, as well." And I think what you have there is a verse that affirms the right of a minister to have an unemployed wife. That's practical, isn't it? I mean that's not up there in the foggy theological area. That's just saying, "Pay the preacher so that his wife doesn't need to work." Doesn't need to have employment. That's a tremendous truth. So many churches, I don't think, see the vision of that, and instead of paying the man of God so that he may support his whole family, they expect the wife to work when the Bible says he has a right to ask support even for the Christian sister he's taken as his wife. Not only to support her, but to take her along with him; and you know something? The apostles apparently took their wives. The other apostles, the brothers of our Lord who would be James and...and Jude and other brothers of Jesus Christ, half-brothers, of course, children of Mary and Joseph, but not of virgin birth as Jesus was. And Peter...Peter took his wife along with him. I...you ever know Peter had a wife? Sure, he did. His mother-in-law got sick, so if you got a mother-in-law, you got a wife...I'd like to meet Mrs. Peter. She must have been some lady...must be...she must be the living example of patience.
But, anyway, Paul says, "You know, the other apostles are taking their wives with 'em," and that's super. You know, I think the church has the responsibility to recognize this, even with missionaries, with anybody. You know, I...I...I feel like so many times someone will ask me to speak someplace, and they'll say, "You know, we want you to fly, for example, to Cleveland, Ohio, and there's a tremendous opportunity for a Bible conference here, and we'd like you to come, and we'd like to bring your wife as our guest, as well." You know, I really appreciate that, because me and my wife are one flesh, you know? And when she's with me, I'm a lot better off. I really am. I'm happier, easier to get along with. I can concentrate better on what I'm doing in ministry, and she can be supportive of me, and we share our life together, and that's an important thing.
And I feel, as a church, when we ask someone to come and speak here, it would be the thing to do to say, "Would you like to bring your wife? We'd be more than happy to support the coming of your wife so she could share these days with you." It's a question of generosity. It's a question of having the right attitude, and when somebody has asked us for support for some ministry or some mission or something, it oughta be with that kind of generosity and concern that, not only his needs are met, but those of his wife, so that they may minister together. I think a reason that you have divorces among people even in the ministry so many times is because you got one of 'em running around all over the place, never paying any attention to the other. And I don't think it's a question always of counseling. It may be a question of dollars so that the wife could go along.
This is really important. Well, so he says, "I have a right to food to drink, and I have a right to take my wife with me if I had a wife, which I don't, and I don't want one, 'cause I have the gift of celibacy." That's the last chapter or 7th chapter. But there's a principle here anyway, okay?
Now, verse 6, he says, "You're certainly not saying that everybody can do it but Barnabas and me. We have to work. That what you're saying?" Well, they couldn't say that. I mean they had liberty. They could ask of...of the church and expect to get money. Barnabas was his buddy. They had been co-pastors in Antioch; and when the call of the Lord came to go as missionaries to the Gentile world, Barnabas went with Paul. Two of 'em, and he's saying, "You're sure not gonna say that we're the two that have to work while everybody else is supported by the church." No.
So reason No. 1, Paul, said, "That I have the liberty to ask for support is I'm an apostle." Now watch reason No. 2 in verse 7. Reason No. 2 is it's the usual custom. It's the usual custom. "Who goes to war at any time at his own expense?" Did you ever know a soldier who fought the war all day and then went to work at night to earn his living? No, if a guy's in the Army, they're gonna pay him. Not a lot, but they're gonna pay him enough. They're gonna sustain him and get him food, lodging, and whatever clothing he needs, and they're gonna give him a little bit of money. Nobody goes to war and pays himself. In other words, it is human custom that a man earns his living by his work. That's all he's saying.
Next one, "Who plants a vineyard and eats not its fruit?" I mean if a guy plants a vineyard, he doesn't work as a farmer all day long and then go to...to work at night to earn a living. He gets his living from his farming. Out of that labor comes his living.
Third thing he uses is, "If somebody feeds a flock, doesn't he drink the milk?" Sure. He just uses three illustrations: a soldier, a farmer, and a shepherd. All three were cared for out of their occupation, and his conclusion is, "So why not the servant of God? Why shouldn't the servant of God be equally cared for out of his occupation?"...It's just human custom, as well as apostolic right.
But let's go to a third principle. A third reason is in verse 8. In fact, verse 8 through 11, and this is really interesting. "Say I these things as a man?" In the Greek ques--the form of that question in the Greek implies a negative answer. "No, I'm not just talking in human terms. I gave you the illustration of human custom in verse 7, but I'm gonna go beyond that. I'm not just saying these things as a man, or saith not the law...and he means the law of God...the same thing? Is thus just human reasoning, or does God's law say the same thing?" And the second question has implied in it a yes answer. Greek, the way they form a Greek question in the Greek language will give you an idea as to whether it's to be answered yes or no. This second question has a yes answer. "Do I say these things as a man?" No, "or doesn't the law say the same thing?" Yes, God's law, "For it is written...verse 9...in the Law of Moses." Yes, there is something in the Law of Moses. This isn't just a human analogy or human reason. God has something to say. You say, "What did he say?" Well, he quotes the Law of Moses. God's Old Testament, Deuteronomy 25:4, he quotes, "Thou shalt not muzzle the mouth of the ox that treads out the grain." Now, you say, "What does that have to do with anything? What is he talking about? Muzzling an ox."
The Egyptians, that's a quote from Deuteronomy 25:4, and it was an Old Testament principle. Now, the Egyptians had an interesting custom that the Israelites picked up. Whenever they wanted to separate the grain from the husk, they would throw all of the stuff on a great floor, a great flat area, and they would get oxen, and they would tie to the oxen a great big, round, flat stone, and the oxen would just walk all over that grain, dragging that stone, crushing the husks and releasing the grain out of it. That's the way the separated it, and the law said, "Don't muzzle the mouth of the ox that treads the grain." You wanna have one frustrated ox, you just muzzle him and make him tread that grain. You'll really frustrate him. That would be inhumane. That would be unjust. If the ox is gonna drag that rock around all day, he oughta be able to take a few bites now and then. That's the point, see.
In other words, the...the principle, the metaphor is a person ought to earn his living out of his labor. His sustenance should come from out of his labor. There shouldn't be a labor, and then some other source of sustenance. He oughta be supported in what he does. If the ox is climbing on the grain, he oughta be able to eat a little of it while he's doing it. If the farmer owns the vineyard, and he's out farming, he oughta take a grape or two. If the soldier's fighting in a war, he oughta be able to...to get paid for his efforts. If the guy has a flock, he oughta be able to drink a little of the milk himself...
And, you see, this is exactly what the principle of the Bible says, not just human custom, but the Bible says, "Don't muzzle the ox." Now, that's a quote from Deuteronomy 25:4, as I told you; and I don't think it even is talking about animals there. I think it's strictly an analogy. It's strictly a metaphor; and it says at the end of verse 9, "Does God take care for oxen?" I mean is the meaning of this passage to apply to an ox? Are all the oxen supposed to get around and look at Deuteronomy 25:4, and...and take this personally? Well, who is this for?
I don't think God had an ox in mind. Now, God is not anti-ox. I want you to...to know that. God...God does care that the oxen are...are, you know, get what oxen need. In fact, in Psalm 147 verse 9 and Job 38 verse 41, it said God...it says, "God feeds the beast of the field." God wants the oxen to have something to eat. God does care about animals. God is not anti-animal. He feeds the birds. Matthew 6 talks about it. God takes care of the animals; but the purpose of this verse, Paul says, is not to relate to oxen.
Verse 10, "Or saith He it altogether for our sakes?"...Yes, "For our sakes, no doubt, this is written." Stop right there. When God wrote that, He wasn't really talking about oxen. He was talking about people, and it's, incidentally, in...in Deuteronomy 25, there's no mention of animals anyway. It's talking about social and economic relationships between men; and it just puts this one in a metaphor. Men oughta be able to earn their living from their labor. Simple principle. If God requires that an ox, spending his strength serving man, should get his reward, how much more a man who spends his strength serving God? If an ox shouldn't be muzzled, why should a man of God? Why should a minister? And, you know, there's a built-in incentive, too, I think in this. I think when a man gains his living out of his labor, it may tend to make his labor all the more diligent...
I think sometimes that when a person in Christian service has to go out and earn his living, and he knows that in his Christian service he's not earning his living, he tends to be slothful there, because his success is not really that significant in terms of accruing to himself earthly benefit, and so that's a simple Biblical principle.
And now look at verse 10 again. He says, "This is written...pick it up right in the third line there...This is written: that he that plows should plow in hope." In other words, the guy plowing the field oughta be able to hope that, out of his plowing, he's gonna gain a reward. "He that threshes in hope should be a partaker of his hope." In other words, he should be working, realizing there was gonna come something in the future. He'd have a hope for something in the future, and, indeed, it would come. Hope for the servant. Applying this to himself, Paul is simply saying this. "I oughta be able, and so should every missionary and every pastor and every minister, we oughta be able to labor with the anticipation that, out of that labor, is gonna come our financial need. That outta the labor is gonna come reward. That outta that labor is gonna come provision. We shouldn't have to have additional provision other than that."
Now, Paul makes a direct application, verse 11. "If we...and this is really straight...if we have sown unto you spiritual things, is it a big deal if we reap your material things?" Now, that's an interesting statement. He says, "Look, Corinthians, if we sowed unto you the things of the Spirit, life-transforming things, eternal things, forever things, is it any big deal that you would give back to us some material things?"
It's an obvious question, isn't it? No, I mean it's no big deal. But so many times the mentality of Christians in history has been, "Make sure the servant of God can barely make it. Don't give them too much. After all, they're serving God." And ra...you say, "My philosophy on the thing is, 'Hey, if he's serving God, I mean what higher calling? Give him a whole bunch.'" Sometimes somebody'll come to speak somewhere, and I may be in the discussion, and they'll say, "Well, let's see, it'd be gas to his car, rejbuhbuh. And we'll need to kick this around in some group somewhere. We're talking about a camp or a conference with difference pastors or something. Somebody'll say, "Well, it'll only cost rububububub. Well, let's see, we'll give him extra fif. Oh, he can get away for $150.00." And I'll usually say, "Well, that'll be good. Let's give him $350.00." "Ahhhhh, what...what's he gonna do with the extra?" What would you do with the extra? "Oh, well, let's see, I'd buy the, fix, pay my bill." That's what he'll do with the extra...
You see, the point is not just, you know, make sure he never has enough, but give him more than he needs, and then you let him worry about how he's a steward of it. You let him... generosity...You know, we think about a missionary and, invariably, you know, you say, "Well, we don't wanna...don't wanna overdo it. After all, they're only missionaries." And the missionary comes home, and you say, "My brother, I...I know you need a new suit, and I've got one here that I don't wear anymore. It's...it's peg-legged and it's double-breasted, and, really, brother, I got...I got these real thin ties that you'll just love; and let's face it. The Zulus don't know the difference, right?"
In your income tax, you write off $45.00 suit given to missionary. Hum, real good. Real good...Yeah, what you oughta do is take him down and buy him one just like he'd like to have, and then you worry about how he's a steward of the suit you gave him. Don't you worry about keeping him poor; but I think somehow the reason we feel this way is because it's been misused, and because we're...we're stewards, too, aren't we? And we wanna make sure that we're being a steward and not, you know, putting our money into something that isn't really right.
So there's that balance there. But, boy, the...the only attitude is the attitude of generosity. Look with me at 2 Corinthians chapter 8; 2 Corinthians chapter 8, this is just really super. I'd like to just meet with some of these people who were in on this, because I think they must be the sweetest people just in...in temperament and in attitude. But here were a...a group of very poor Christians in Macedonia, verse...verse 1. Churches of Macedonia. Now, these people were really poor. I mean they were destitute. They had nothing...and look at what happened.
Verse 2, "In a great trial of affliction," now, they were under persecution. They were in difficult times. They didn't have anything, "But the abundance of their joy," they were so thrilled with spiritual realities, they were so blessed by what the ministers of God had given to them, they were so happy in their Christian life that, out of their deep poverty, abounded riches. Do you see it there? "Out of the deep poverty abounded the riches of their liberality." Here they were, just as poor as anything. They were just as destitute as they could be; but when they all got together, out of that deep poverty came riches, and they pooled all their resources to give to the servants of God; and Paul says, "Lemme tell you something, folks...in verse 3... I...lemme be witness, I bear witness that beyond their ability or their power, they were willing."
I mean it was way beyond what they could've given. It was way beyond what the budget allowed. I mean they weren't just saying, "Well, how much have we got in the budget? We don't wanna overdo it. We might get in..." They just...they gave way beyond what they could've given. They gave what they didn't have and couldn't replace; and you know what the reaction of the man of God was? "I can't take that. We can't accept that. Why, you can't give me that. I don't need that much. That's...that's too much."
But look at verse 4. What's the first word? "Beseeching or begging us with much entreaty that we would receive...what?...the gift." They said, "No, no, no, we want you to have it." "Oh, I can't take - that's too..." "No, we want you to have it. Please take it." "But I mean it's all you have. You're so poor. I only want..." Do you see the spirit of Macedonian church? You know where this spirit comes from? It comes from verse 5, watch this. "And this they did, not as we hoped, but first gave themselves to the Lord and then unto us by the...what?...the will of God." How do you think God wills that you give? How do you think God wills that the church give to somebody? Abundantly, wouldn't you think? Liberally. More than you have. Out of deep poverty to give riches of liberality, to super-abound; and then if they say, "I can't take that," beg them to take it; and when they take that, you can say, "We first gave ourselves to the Lord, and it was His will that we give that way."
It's always God's will that we be generous. It's always God's will. Listen. Who is the greatest example of giving that ever was? God who gave His unspeakable gift. Would you say it was generous? How much giving? How much giving could He give? He could...He gave everything. How much grace did God give? All grace. How much mercy? All mercy. What kind of inheritance do you as a Christian inherit? All things. You see, God only knows one way to give, and that's generously. God never gives Christians just enough grace to get by so you don't fall into hell. Just enough mercy so you don't, you know...No. God's all grace, all sufficiency, all mercy. You're complete in Him. "You lack nothing pertaining to life in godliness," Peter said; and that's what God says is the pattern; and that's my will; and that's how you oughta give. If you see somebody who has a need, don't give just enough to get by. Give him more than you give, more than you thought you could give...
See, in verse 7, he says, "You abound in everything. You abound in faith." And that came from God. "You abound in utterance." That's from God. "You abound in knowledge." That's from God. "You abound in diligence, and you abound in love. See that you abound in this grace also." What grace? The grace of giving that he's talking about. If God's gonna give all this, then that's the way you oughta give.
Look at chapter 9 there, and verse 6. Remember this verse? Second Corinthians 9:6? "This I say: He who sows sparingly shall reap...what?...sparingly. He who sows bountifully shall reap bountifully." Now, I think this refers to my giving to the Lord in the church; but I think it refers to the church is giving back to the man of God. You wanna be blessed as a church? Be generous. You wanna be blessed as a church, be generous. Be generous to missionaries. Be generous to ministers. Be generous to those who minister and labor among you, as well as those guests that come and minister in our midst. Generosity oughta be the mark of those who love the Lord Jesus Christ, because they first gave themselves to Him.
In Philippians chapter 4, the Philippians had sent Paul a... a lotta money; and he says, "I didn't want this money. In fact, I don't need it. You gave me way too much; but I...I'm glad you sent it. You know why? Because it shows the mark of your spirituality; and because you've given more than you should have given, my God shall supply...what?...all your needs according to His riches." You can't out give God, and the liberality and the generosity that those Philippians and those Macedonians extended toward the apostles was something very, very pleasing to God; and that's the way it ought to be.
So Paul's saying, "Hey...back to 1 Corinthians 9...I have a right to ask for funds. No. 1, I'm an apostle, and I have that freedom. No. 2, that's human custom...verse 7...No. 3, it's the law of God." And then he gives No. 4, and I'm just gonna mention this briefly to you. No. 4 reason to support the ministry is it was done to others. Paul says in verse 12, "If others be partakers of this right over you, are not we also? If other people receive this, shouldn't we? Shouldn't we receive it as well as the others?" There had been precedent, you see, Apollos, one of the other pastors there; Peter undoubtedly was being supported by them; many others surely were being supported. He's saying, "Everybody else is receiving it, shouldn't we?" And especially since Paul was the founder of the church and their one spiritual father.
Now, we'll go back to...to the second part of verse 12 next week. Let's look at verse 13 and see the fifth reason. The fifth reason for supporting the ministry is that this is the universal pattern. This is the universal religious pattern. Verse 13, "Do you not know," and this is God-ordained, too. This is right out of God's law. "Do you not know that they who minister about holy things live of the temple, and they who wait at the altar are partakers with the altar?" What's he saying there? He's saying it's always been God's way that God's priests were supported by their priesthood.
For example, a priest is in the temple; and people are bringing offerings, the Old Testament. The man would...would bring a burnt offering. There were five different offerings that the Jews would bring. Let's say he'd bring a burnt offering. Now, this alone was the one that was totally burned up. The only thing left would be, according to Genesis 32, the stomach, the entrails, and the sinew from the thigh, and that you wouldn't particularly want. But what was left out of the burnt offering was the hide, and the priests would take the hides, and they would use those hides to sell to make money to live. So out of the burnt offering came the hide of the animal. The second offering that the Jews gave was the sin offering. Only the fat was burned, and the priest kept all the rest of the meat. The third offering was the trespass offering. The same thing, the fat was burned. The priest kept the rest of the meat. There was the meal offering, where they brought flour and wine and oil. A small token of it was burned. The rest of it went to the priest. The peace offering, which is the fifth one, where the fat and the entrails were burned. The priest received the breast and the...they said the right shoulder, and that all has symbolic meaning; and all the rest of it went back to the worshipper.
So in every case, there was something for the priest in order that his livelihood and his support and his sustenance might come out of his service. The priest received the first fruits of barley, wheat, grapes, figs, pomegranates, olives, honey, all of those things. Some of the first fruits of everybody's crop had to go to the priesthood to support them in the Old Testament. They received one-tenth of the Levites tithe. They received what was called the teruma, which was the one-fiftieth of any crop. They received what was called the kallah, and that had...that had to do with dough. When anybody made bread, one-twenty-fourth of the batch had to go to the priest. If you were a baker, one-forty-eighth, 'cause you were making more bread.
And so the priest in the Old Testament, according to these truths, and you can find them in Numbers 18, Deuteronomy 18, and many places, they were sustained by their ministry; and so he says in verse 13, "Don't you know that those who minister about holy things live of the temple, and those who serve the altar are partakers with the altar?" In other words, the support comes right out of that ministry. Simple truth. So he says, "I have liberty to ask for support. No. 1, I'm an apostle. No. 2, it's human custom. No. 3, it's the law of God. No. 4, you've had precedents...verse 12...you've done it to others; and No. 5, that's the way the priests of the Old Testament did it." But now, climactically, No. 6, and we'll close with this one, he says, "I have right to ask for support, because the Lord Jesus...ordained it. The Lord Jesus ordained it."
"Even so...verse 14...hath the Lord ordained that they who preach the Gospel should...what?...live of the Gospel." Now, people, that verse has been so misconstrued, it's terrible. You hear people say, "If you preach the Gospel, you should live of the Gospel." In other words, your life oughta match your sermon. You know, that's true. Your life ought to match your sermon; but that's not what this is saying. It's saying is this, "They who preach the Gospel should derive their living from the preaching of the Gospel." Support the preacher. Support the man of God. Support the missionary. This is the Word of our Lord. The Lord ordained it. This is not human reason. This is not just Old Testament proverb. This has been reiterated by the Lord Himself.
You say, "When was that?" I don't know. Maybe Paul is making an allusion to...to Matthew 10 where the Lord talked about the support of the two that went out, the seventy that went out, two by two; but probably this is just a direct statement from the Lord that came to Paul. The Lord ordained that, "They who preach the Gospel should live of the Gospel."
Paul says, "My beloved Corinthians, I'm just as free as you are; and I have a right to ask you for support; but...but.." Look at verse 12 in the middle. "Nevertheless we have not used this right." Look at verse 15. "But I have used none of these things." Stop there. Paul gave six reasons why he had a right to be supported, and then he said, "But I didn't use any of 'em. I never took anything from you, even though I had a right to do it. You know why? Love for you limited the exercise of that liberty. I felt that it would be a hindrance, and so I didn't take the right that I had." And that, people is his principle here. As Christians, we have rights, rights that can be defended. I mean that's a tremendous defense of his right, isn't it, but a right that equally can be set aside.
Beloved, as we...as we live with each other, and as we love each other, and as we serve each other in the church, and as we remember the world around us, one of the things we have to do is this. We have to recognize that there are some things that aren't wrong to do in themselves; but they are offensive; and, thus, they become wrong for us; and sometimes we have to limit our liberty for love's sake; but it's a small price to pay; because I would think to myself that the joy experienced in loving my brother would be infinitely superior to the joy in exercising my liberty to the harm of my brother. Wouldn't you? Let's pray.
Father, we just thank You for our time this morning, and I know that this message has been really different; and not easy from my heart, because it could be misrepresented; but I just pray, Lord, that Your Holy Spirit would be our teacher. I wanna thank You for everybody who's here this morning. Some know and love You with all their heart, soul, mind, and strength. Some just beginning to...to love You, and some as yet are on the outside kind of looking in; and maybe, as we've talked about the generosity of Christians and the love that we're to share and how we're to respond to each other by generosity, maybe it's just giving 'em a little glimpse of the beauty of the Christian experience. We pray, Father, that those who are Christians would find their...their hearts touched by these truths; and how to apply them might come directly from Your Spirit. Those that aren't Christians might get a glimpse of the standard of Christian life that's so unusual in this world...and they might be drawn to Christ. We pray that we might search our hearts to find these truths that apply to us and that we might be different because we've been here. We pray in Christ's name. Amen.
This sermon series includes the following messages:
Please contact the publisher to obtain copies of this resource.Publisher Information


text:
Sherman Dam
Sherman Dam is located in Bone County, and physically separates Sherman Reservoir from the remaining waterways in San Andreas. This enormous structure is based on Nevada's Hoover Dam, and provides nearby Las Venturas with hydroelectric power. It is featured prominently in the mission Dam and Blast. The dam's generator room can be accessed by entering one of the buildings atop the dam itself, however, during the mission Dam and Blast, a completely different entrance is used.
Events of GTA San Andreas
After arriving in Las Venturas to meet with Wu Zi Mu at his new headquarters, Carl Johnson begins planning a heist of Caligula's Palace, located just up The Strip from Wu Zi Mu's Four Dragons Casino. Caligula's is being taken over by the Leone Family, giving Carl the opportunity to gain the trust of Salvatore Leone and provide himself a cover for planning the heist.
As part of the preparations he makes, Carl sets off to plant remotely detonated explosive charges on the generators providing the city's power, which will allow his team to access Caligula's vault under the cover of darkness and the resulting confusion. In order to plant the explosives, Carl boards a Nevada waiting for him at Las Venturas Airport, flies out to the dam, and parachutes his way onto the dam quay, where he discreetly makes his way into the complex. Once there, Carl sneaks past security guards and plant technicians in order to place the explosive charges. On his way out, Carl is trapped on the top of one of the dam's control towers, and is forced to perform a swan-dive into the dam's outlet channel to the south (often mislabeled as Sherman Reservoir) in order to evade capture.
- Dinghy - At a dock near Las Brujas
- Hotdog - In the parking lot near the memorial
- Sea Sparrow - At the south end of the rocky outcropping on the southeast side of the dam (opposite the quay)
- Skimmer - Next to Sea Sparrow
- Flowers - Between the memorials
- Night Vision Goggles - In the dam's generator hall
- One Oyster
- The name of the dam is a reference to another Dam in the original Transformers TV Series, where the Autobots fought the Decepticons in its second episode.

subset: commoncrawl


text:
– NO!!! I don't want it!
– But….
– NO! Don't spoil it with some freaking flowers!!!! For that matter I WON'T EAT ANY FLOWERS!!! Make the one I like, you know the chocolate one? Mmmm… chocolate….
Well, that's kind of our standart conversation, when I try to introduce a novel, "suspicious" ingredient in our kitchen. It's like a tiny little war that I nearly always win (yes, yes, I know…. the infamous onion problem…). Fortunately the "war times" are basically over, for the last 5 years we went through most of the things you can buy here up North, as well as some that you actually can't. With a touch of nostalgy I remind myself of the times when even a simple broccoli was an enemy on the plate. Nowadays, though, those talks don't happen anymore, or so I though, cause last weekend we just had one.
And all that fuss about lavender, you say? I know that for many of you lavender is a kitchen staple, yet I have never seen it on sale in Finland. Even more, I brought mine from the USA just a couple of weeks ago, so I guess it's a kind of exotic ingredient here. Anyway, over the years, I acquired a perfectly working strategy, that let's me push through whatever I want to be cooked the kitchen (yes, yes…. apart from onion). I like to call it the "peaceful diplomat" strategy 😉 As an answer to Mr No Onion Please poison accusations, I simply murmur "aha, yes, yes, uhumm" and slowly walk away to proceed with my plans anyway. Once I'm done, I approach him joyfully, pretending to suffer from a severe dementia and say in delight:
– Looooook! It worked!, Look what I managed to cook!!!
He doesn't have much choice at this point and that's why it's a perfect way to make him try new things. Yes… so this is the peaceful diplomat strategy… I have a feeling our governments are also pretty fond of it 😉
This lavender and lemon creme brulee was an instant hit, and it surprisingly dethroned even the current favourite – the chocolate creme brulee! It is a definite must try! Mr No Onion Please reccomends, and that means a lot 😉
500ml cream (30% fat)
1 tbsp vanilla paste or seeds from 1 vanilla pod
finelly grated zest from one lemon
2 tbsp lavender
60ml caster sugar
6 egg yolks
some more caster sugar for carmelising on top
1. Heat the oven to 150C. Assemble six shallow ceramic tarts in a roasting pan.
2. Stir the yolks to homogenise, beware not to incorporate air into the mixture.
3. Slowly heat up the cream with sugar, vanilla, lemon zest and lavender. Bring it to simmer and keep for several minutes. Set aside for 10 min and let the lavender infuse the cream. Strain through the sieve.
4. Slowly add small amounts of cream to the egg mixture. Mix well and repeat till you incorporate everything. Try not to make any air bubbles
5. Pour the mixture between the tarts, tapping the roasting pan gently on the counter to settle the custard and remove any air bubbles. Pour hot water into your roasting pan so it comes up roughly as high as the custard.
6. Transfer to the oven and bake till they are set for 20-25min (for my size of ramekins).
7. Take them out, once they are cooled down to room temperature, transfer to the fridge (I find it is best to keep them overnight before you eat them).
8. An hour before serving toss some sugar on the top of each creme brulee and carmelise it with kitchen torch. Cool it down in the fridge again before serving.


text: For 40 years, Apotex has been a trusted name in the pharmaceutical community, providing patients around the globe with increased access to quality, affordable medicines. Since our founding, we have been dedicated to maintaining sustainable, state-of-the-art processes – processes that ensure our products meet the highest quality and safety standards in all markets. Through our unwavering commitment to excellence and innovation, we help communities across the world live longer, healthier lives.


text:
Steve Johnson
Steven Lynn Johnson, 50, of Idaho Falls, passed away on Jan. 27, 2014, in Shelley.
He was born Jan. 20, 1964, in Ann Arbor, Mich. to Grover Vaughn Johnson and Sandra Lee Foster Johnson. He was raised in Omaha, Neb. where he attended schools and graduated from Burke High School. He continued his education at Brigham Young University where he received his bachelor's degree and then Colorado State University where he received his master's degree in Business Finance.
On Dec. 15, 1986, he married Kim Marie Jolley in the Salt Lake City LDS Temple. They were married until 2010.
He worked in the fuel distribution industry and was the owner of DBS Inc. Steve was active in the Kiwanis Club where he served as president and also was Grid Kid director where he was a well-loved coach for many years. He coached baseball and served as a Scoutmaster in the Boy Scout program where he touched the lives of many young men.
Steve was a member of The Church of Jesus Christ of Latter-day Saints. As a youth he served as a missionary to the Arizona Holbrook Mission and learned the Navajo language. While on his mission he gained a love for the Southwest Red Rocks, where he spent the last week of his life enjoying their beauty with his sweetheart, Betsy Monson. Steve was very generous with his time and money and performed countless acts of random kindness.
Steve enjoyed golf, watching Nebraska football, Utah Jazz, and going to games with his boys. He also enjoyed running and completed the St. George Marathon.
Survivors are:
fiancee: Betsy Monson of Idaho Falls;
son: Daniel Steven (Chelsea) Johnson, Des Moines, Iowa;
son: Jared Scott (Kylee) Johnson, Idaho Falls;
son: Devin Joel Johnson, Idaho Falls;
parents: Vaughn and Sandra Johnson, American Fork, Utah;
brother: Michael (Sheri) Johnson, Lehi, Utah;
brother: Scott (Lori) Johnson, Peoria, Ill.;
sister: DeAnn Johnson, Brewster, Mass.;
and grandson: Jameson Daniel Johnson.
Funeral services will be held at noon on Friday, Jan. 31, 2014, at the Idaho Falls LDS South Stake Center (2051 S. Emerson) with Bishop Bob Meek of the Summerfield Ward, officiating. The family will visit with friends on Thursday from 6:30-8 p.m. at Wood Funeral Home (273 N. Ridge) and Friday from 11-11:45 a.m. prior to the services at the church.
Burial will be in Fielding Memorial Park. Condolences may be sent to the family online at www.woodfuneralhome.com.


text:
Send an Instant Message to EamonKid Using...
So this is well over due but, I would like to share my personal experience at the 2010 National. My original plan was just to attend the show one day on Saturday. But, I was able to work out with Don and Tony to be able to have a very large spot between their 2 booths. I had never met anyone from this board ever and to say the least, I was a little unsure of what I was getting myself into.
As soon as I got there I was greeted by Dan who helped my right away. Big ups to Dan on that
|iTrader Profile
|Recent Ratings


text:
Privacy Policy
We Are Committed To Safeguarding Client/Customer Information
In order to better serve your needs now and in the future, we may ask you to provide us with certain information. We understand that you may be concerned about what we will do with such information particularly any personal or financial information. We agree that you have a right to know how we will utilize the personal information you provide to us. Therefore, Northwood Realty Services has adopted this Privacy Policy to govern the use and handling of your personal information.
This Privacy Policy governs our use of the information which you provide to us. It does not govern the manner in which we may use information we have obtained from any other source, such as information obtained from a public record or from another person or entity.
Types of Information
Depending upon which of our services you are utilizing, the types of non-public personal information that we may collect include:
- Information we receive from you on forms, agreements and in other documentation and communications to us, whether in writing, in person, by telephone or any other means; and
- Information about your transactions with us, our affiliated companies, or others.
Use of Information
We request information from you for our own legitimate business purpose. Therefore, we will not release your information to non-affiliated parties except: (1) as necessary for us to provide the product or service you have requested of us; (2) as stated below; or (3) as permitted by law. We may, however, store such information indefinitely, including the period after which any client/customer relationship has ceased. Such information may be used for any internal purpose, such as quality control efforts or client/customer analysis. We may also provide all of the types of non-public personal information listed above to one or more of our affiliated companies. Furthermore, we may also provide your name and contact information, only, to companies that perform marketing services on our behalf, on behalf of our affiliated companies, and to other companies with which we or our affiliated companies have a joint marketing agreement. Affiliated companies: West Penn Financial Service Center, Inc. and Everest Settlement. Joint marketing agreement companies: Liberty Mutual Insurance and 2-10 Home Buyers Warranty. This list may, from time to time, be revised.
Former Client/Customers
Even if you are no longer our client/customer, our Privacy Policy will continue to apply to you.
Confidentiality and Security
We will use our best efforts to ensure that no unauthorized parties have access to any of your information. We restrict access to non-public personal information about you to those individuals and entities who need to know that information to provide products or services to you. We will use our best efforts to train and oversee our employees to ensure that your information will be handled responsibly and in accordance with this Privacy Policy. We currently maintain physical, electronic and procedural safeguards to guard your non-public personal information.
Information Obtained Through Our Web Site
Northwood Realty Services is sensitive to privacy issues on the Internet. We believe it is important you know how we treat the information about you we receive on the Internet.
In general, you can visit Northwood Realty Services' or its affiliates' web sites on the World Wide Web without telling us who you are or revealing any information about yourself. Our Web servers collect the domain names, not the e-mail addresses, of visitors. This information is aggregated to measure the number of visits, average time spent on the site, pages viewed and similar information. Northwood Realty Services may use this information to measure the use of our site and to develop ideas to improve the content of our site.
We may use the information that you provide if you register for our My Northwood program or any similar program we may offer in the future, as stated in the Use of Information paragraph.
We will use our best efforts to ensure that no unauthorized parties have access to any of your information. We restrict access to non-public personal information about you to those individuals and entities who need to know that information to provide products or services to you. We will use our best efforts to train and oversee our employees to ensure that your information will be handled responsibly and in accordance with this Privacy Policy. We currently maintain physical, electronic and procedural safeguards to guard your non-public personal information.
Business Relationships
Northwood Realty Services' site and its affiliates' sites may contain links to other Web sites. While we try to link only to sites that share our high standards and respect for privacy, we are not responsible for the content or the privacy practices employed by those sites.
We believe that an open public record creates significant value for society, enhances consumer choice and creates consumer opportunity. We actively support an open public record and emphasize its importance and contribution to our economy. We believe we should behave responsibly when we use information about a consumer in our business. We will obey the laws governing the collection, use and dissemination of data.
We will take reasonable steps to help assure the accuracy of the data we collect, use and disseminate. Where possible, we will take reasonable steps to correct inaccurate information. When, as with the public record, we cannot correct inaccurate information, we will take all reasonable steps to assist consumers in identifying the source of the erroneous data so that the consumer can secure the required corrections. We endeavor to educate the users of our products and services, our employees and others in our industry about the importance of consumer privacy. We will instruct our employees on our fair information values and on the responsible collection and use of data. We will encourage others in our industry to collect and use information in a responsible manner. We will maintain appropriate feasible facilities and systems to protect against unauthorized access to and corruption of the data we maintain.
No response to this notice is required, but if you have questions, please write to: Northwood Realty Services, Attn: Privacy Policy, 9840 Old Perry Highway, Wexford, PA 15090


text:
SED374 Teaching Science in the Secondary School
Constructivist views of science, science learning, and science teaching. Strategies for planning, managing, and assessing instruction especially for pupils demonstrating a wide range of backgrounds and abilities. The course will also include a series of structured instructional experiences intended to further students' first-hand knowledge of secondary schools and schooling.
- 3
- Must be enrolled in the following level: Undergraduate
- Must be enrolled in one of the following majors: Adolescence Ed: Chemistry (441), Adolescence Ed: Physics (449), Adolescence Ed: Math (446), Adolescence Ed: Spanish (447), Adolescence Ed: German (448), Adolescence Ed: Biology (440), Adolescence Ed: Social Studies (445)
- May not be enrolled in the following class: Freshman
* May be taken at the same time


text:
I'm looking for a consistent weekly hitting partner who is available on weekends and in the afternoons during the week. I'm somewhere between a 3.5 and 4.0 player. I live in North Dallas and I usually play at Oak Creek Tennis Center or at high schools in the area. email@example.com
Views: 163
Replies to This Discussion
Would you like to meet at Hebron High School sometime in the evenings or weekends?
I play at Little Elm High School Courts Weekdays after 5 and Sundays after 8 if your interested msg me.
© 2018 Created by Mark / The Mayor. Powered by


text:
Robert Downey, Jr. has no plans to take time off from movie-making when he becomes a father again next year (12), insisting he "can't see that happening" in the near future.
The actor's wife Susan Downey is pregnant with their first child, a half-sibling for the Iron Man star's son Indio, from his first marriage to actress Deborah Falconer.
The baby is due in February (12), but with his busy schedule Robert Downey Jr., 46, admits he'll be a working father for the youngster's early years.
He tells Britain's Live magazine, "It's funny. I used to say that I'd welcome a bullet to the forehead if I ever ended up as a 40-something, remarried, marketable, big-action movie dad living in a cosy cul-de-sac in suburban LA. Now I am that guy.
"It just goes to show that I usually don't know what's good for me in life. But I'm getting better at knowing that stuff. I don't need to rub against the grain nearly as much as I used to. I'm 46 now, so the countdown to my half-century has begun. I'd have to be completely deranged not to stress about that.
"Life is good. With a new baby on the way, maybe I ought to think about slowing down a little. But I can't see that happening in the short term."


text:
© ® The Nobel Foundation
IPCC honoured with the 2007 Nobel Peace Prize
Phone: +41-22-730-8208/84 e-mail:
An examination and analysis of the climate change-induced vulnerabilities in
Asia has to be undertaken against the backdrop of the physical, economic, and
social environment of the countries in the region. They provide not only the
benchmark against which vulnerabilities are to be assessed but also the potential
for adaptation to them. Surface water and groundwater resources in Asian countries
play vital roles in forestry, agriculture, fisheries, livestock production,
and industrial activity. The water and agriculture sectors are likely to be
most sensitive to climate change-induced impacts in Asia.
As reported in IPCC (1998), climate change in boreal Asia could have serious
effects on climate-dependent sectors such as agriculture, forestry, and water
resources. Climate change and human activities, for example, may influence the
levels of the Caspian and Aral Seas, with implications for the vulnerability
of natural and social systems (Kelly et al., 1983; Golubtsov et al., 1996; Popov
and Rice, 1997). The increase in surface temperature will have favorable effects
on agriculture in the northernmost regions of Asia, and a general northward
shift of crop zones is expected. However, as much as a 30% decrease in cereal
production from the main agriculture regions of boreal Asia by 2050 has been
projected (Budyko and Menzhulin, 1996; ICRF, 1998). A decrease in agriculture
productivity of about 20% also is suggested in southwestern Siberia (ICRF, 1998).
Forest ecosystems in boreal Asia could suffer from floods and increased volume
of runoff, as well as melting of permafrost regions. Model-based assessments
suggest that significant northward shifts (up to 400 km) in natural forest zones
are likely in the next 50 years (Lelyakin et al., 1997; Serebryanny and Khropov,
1997). There also is growing anxiety that significant increases in ultraviolet
radiation, as observed in recent years, could have serious implications for
ecosystems along the Arctic shore of Siberia (Makarov, 1999; Voskoboynikov,
In arid and semi-arid Asia, the climate limits the portion of land that presently
is available for agriculture and livestock production. Croplands in many of
the countries in the region are irrigated because rainfall is low and highly
variable. The agriculture sector here is potentially highly vulnerable to climate
change because of degradation of the limited arable land. Almost two-thirds
of domestic livestock are supported on rangelands, although in some countries
a significant share of animal fodder also comes from crop residues (IPCC, 1998).
The combination of elevated temperature and decreased precipitation in arid
and semi-arid rangelands could cause a manifold increase in potential evapotranspiration,
leading to severe water-stress conditions. Many desert organisms are near their
limits of temperature tolerance. Because of the current marginality of soil-water
and nutrient reserves, some ecosystems in semi-arid regions may be among the
first to show the effects of climate change. Climate change has the potential
to exacerbate the loss of biodiversity in this region.
The major impacts of global warming in temperate Asia will be large northward
shifts of subtropical crop areas. Large increases in surface runoffleading
to soil erosion and degradation, frequent waterlogging in the south, and spring
droughts in the northultimately will affect agriculture productivity (Arnell,
1999). As reported in IPCC (1998), the volume of runoff from glaciers in central
Asia may increase three-fold by 2050. Permafrost in northeast China is expected
to disappear if temperatures increase by 2°C or more. The northern part
of China would be most vulnerable to hydrological impacts of climate change;
future population growth and economic development here may exacerbate seriously
the existing water shortage. Deltaic coasts in China would face severe problems
from sea-level rise. Sea-level rise also will expand the flood-prone area and
exacerbate beach erosion in Japan.
In monsoon Asia, the issue of sensitivity of physical and natural systems to
the hydrological cycle is linked to major stresses caused by projected climate
change on agricultural production and increased exposure of social and economic
systems to impacts of extreme events, including forest die-back and increased
fire risk; typhoons and tropical storms; floods and landslide; and human disease
impacts. These stresses on physical systems translate into key social vulnerabilities,
particularly in combination with unsustainable utilization of resources. For
example, the drawing down of groundwater resources has increased the rate of
relative sea-level change for many of the major cities of coastal Asia, such
as Bangkok and Shanghaithereby increasing the risk from climate change-induced
sea-level rise (Jarupongsakul, 1999). Conversion of natural forests to palm
oil plantations in many southeast Asian countries during recent decades (particularly
Indonesia and Malaysia) increased the probability of uncontrolled forest fires
and increased health and biodiversity impacts during the 1997 ENSO event (Yim,
1999; Barber and Schweithelm, 2000). The ecological security of mangroves and
coral reefs may be put at risk by climate change. Sea-level rise could cause
large-scale inundation along the coastline and recession of flat sandy beaches
of south and southeast Asia. Monsoons in tropical Asia could become more variable
if ENSO events become stronger and more frequent in a warmer atmosphere (Webster
and Yang, 1992; Webster et al. 1998).
Vulnerability relates to social or natural systems and is delineated as such.
The issues of social and physical vulnerability to climate change are directly
related because the major sensitivities of ecological and natural systems across
the regions of Asia translate into risks to socioeconomic systems. Social vulnerability
is defined as the degree to which individuals or groups are susceptible to impacts;
the determinants of social vulnerability are exposure to stress as a result
of the impacts of climate change and the underlying social position (Adger,
1999a). On this basis, the key social vulnerabilities in the Asian context occur:
Table of contents
IPCC Homepage


text:
Veterans Day exhibit opens today
The Veterans Day exhibit's grand opening is today, with the showcase running through Dec. 2 at the Elk County Historical Society's Robinson Museum along Center Street in Ridgway.For Mary Kalinowski, executive director of the Elk County Historical Society, the exhibit was a way to recognize the area's veterans and display local memorabilia."We decided to do a Veterans Day exhibit to honor all of our veterans for all that they've done for us, and for our freedom," Kalinowski said. "We have so much stuff now and it's to the point where we hope to do this every year, and rotate out a lot of stuff from a lot of different people."To meet patrons when they stroll inside the Robinson Museum is a display case paying homage to Paul H. Speer."The airplane here is a model of the one he flew when he shot down a plane in Vietnam as part of an exhibit on him," Kalinowski said.The airplane is a replica of the F8-E Crusader that Commander Speer was flying when he downed a MIG-17 over Vietnam on May 19, 1967. He was flying with the Flying Checkmates of the U.S. aircraft carrier Bon Homme Richard. Commander Speer went on to an outstanding career in the U.S. Navy, retiring as a rear admiral. This replica is dedicated to Commander Speer for his honor and valor by James E. Johnson, friend and classmate, Ridgway Area High School Class of 1946.Another bright spot showcasing the Society's impressive collection is various uniforms lining the walls."We have an awful lot of uniforms, both in the basement and in the house [Center Street museum], and we're trying to move them all over to the house, we're just trying to make the room for it right now and that's a work in progress and getting the volunteers to be able to do that," Kalinowski said. "People do enjoy looking at all the different uniforms and we're lucky to have a lot of them. It's interesting to see the different styles of the men and women in different branches of the service. "We have a flag for Ralph States, he was originally reported missing in action, and then he was killed in action, and this is the flag draped over his casket. We decided to put it with the uniforms that we have on display."The grand opening is today from 1-4 p.m. and Saturday, Nov. 12, from 11 a.m. to 2 p.m. There is a bookstore special with 50 percent off all military books for Friday and Saturday."We hope people will come out and enjoy this, and we will have the exhibit up for the rest of November until we close," Kalinowski said.Museum hours are Tuesday through Thursday from 10 a.m. to 4 p.m., and Friday from 1-4 p.m.Pick up a copy of the Friday, Nov. 11, 2011 edition of The Ridgway Record for more.


text:
Skip to content.
Skip to navigation
Personal tools
Digital Library
Research Resources
What is forced migration?
You are here:
Site map
An overview of the available content on this site. Keep the pointer still over an item for a few seconds to get its description.
Collection Management Policy
Linking Policy
Scope Policy
What is forced migration?
Content removal
Technical problems
Digital Library
What is the Digital Library?
Collection Management
Scope Policy
Cataloguing Guidelines
Case Study
Journal of Refugee Studies
International Journal of Refugee Law
Research Resources
Great Lakes Region
Western Sahara
Asylum in Europe
Climate Change
Country Information Resources
Durable Solutions
Education in Emergencies and Reconstruction
Emergencies and Humanitarian Assistance
Food and Nutrition
Fragile States
Human Rights
Human Smuggling and Trafficking
Indigenous Peoples
Internal Displacement
Islam, Human Rights and Displacement
Legal Instruments
News Sources
Older Persons
Palestinians Register: Laying Foundations and Setting Directions
Protracted Displacement
Psychosocial Issues
Refugee Camps and Settlements
Religion and Humanitarianism
Reproductive Health
Return and Reintegration
Sexual Violence
Small Arms
Urban Displacement
Violence Against Women
World Refugee Day and Refugee Week
Expert Guides
Armed Conflict, Peace Processes and Forced Migrants
Camps Versus Settlements
Children and Adolescents in Conflict Situations
Climate Change and Displacement
Development-induced Displacement and Resettlement
Forced Migration and Electoral Participation
Forced Migration Resources On The Web
Gender and Forced Migration
HIV/AIDS, Conflict and Forced Migration
Human Smuggling and Trafficking
Internal displacement
International Law and Legal Instruments
Local Integration
Palestinian refugee children
Palestinian Refugees in Egypt
Palestinian Refugees in Jordan
Palestinian Refugees in Lebanon
Palestinian Refugees in Syria
Palestinian Refugees in the West Bank and the Gaza Strip
Psychosocial Issues
Public Health
Reparations, Reconciliation and Forced Migration
Reproductive Health
Return of Forced Migrants
Sahrawi and Afghan Children and Adolescents
Sahrawi Refugee Children in a Spanish Host Program
Small Arms and Forced Migration
Sri Lanka
Urban Refugees
Western Sahara
Discussion List
Posting Guidelines
Other Projects
RSC Public Seminar Series: Trinity term 2013
Annual Elizabeth Colson Lecture 2013: Tracks Across Sand: the dispossession of the ‡Khomani San of the southern Kalahari
The deportation of unaccompanied minors from the EU: family-tracing and government accountability in the European Return Platform for Unaccompanied Minors (ERPUM) project
Special seminar: MapAction: Geospatial support for humanitarian disasters
Refuge from Inhumanity Conference
RSC Public Seminar Series: Hilary term 2013
RSC 30th Anniversary Conference: Understanding Global Refugee Policy
RSC Public Seminar Series: Michaelmas term 2012
Special seminar: Humanitarian Innovation Project launch event
Annual Harrell-Bond Lecture 2012: The architecture of refugee protection
Special seminar: Editing the World Disasters Report 2012
Special lecture: Migration consequences of complex crises
Workshop on South-South Humanitarianism in Contexts of Forced Displacement
Policy Briefing launch: Displacement, transitional justice and reconciliation
Annual Elizabeth Colson Lecture 2012
RSC Public Seminar Series: Trinity term 2012
The Arab Spring and Beyond: Human Mobility, Forced Migration and Institutional Responses
RSC Special Seminar 2012: 'How far does non-refoulement go? A discussion on Hirsi v Italy'
Annual Harrell-Bond Lecture 2011
Unlocking Protracted Displacement of Refugees and IDPs: Somali and Iraqi displacements and policy responses
RSC Public Seminar Series: Hilary term 2012
RSC Public Seminar Series: Michaelmas term 2011
IASFM 13 Conference
A Non-Negotiated Solution to the Colombian Conflict
RSC Public Seminar Series: Hilary and Trinity terms 2011
Annual Elizabeth Colson Lecture 2011
North Africa in Transition
Visiting Astor Fellow 2011
Protecting Palestinian Children
Annual Harrell-Bond Lecture 2010
Faith-based Humanitarianism
Rwanda and the Great Lakes
Sudan in the late 1980s
RSC Summer School 2010
Annual Elizabeth Colson Lecture 2010
Relocation of Uyghur Women in China
Annual Harrell-Bond Lecture 2009
Kaberry Lecture
Sahrawi Disappeared
Escaping North Korea
Visiting Astor Fellow 2009
Kurdish Forced Migration in Turkey
Interview with Óscar F. Gil-García
Annual Elizabeth Colson Lecture 2008
Iraq's refugees
Romani Mobilities in Europe
Protecting People in Conflict & Crisis
IASFM 12 Conference
Human Displacement and Climate Change
Iraqis in Jordan
Annual Harrell-Bond Lecture 2007
IASFM 11 Conference
Lord Malloch-Brown
Interview with Professor Elizabeth Colson
Interview with Dr Barbara Harrell-Bond
Elizabeth Colson Lecture series
Crossing the Divide
Migration and Remittances
Uyghurs in Kazakhstan
Silk Road to Guantanamo
Gender Against Men
Crossing the Gulf of Aden
Iraqis in Egypt
Reconstruction in Aceh
Displacement in Papua
West Bank Stories
Playing Between Elephants
Contested Spaces & Identity
Lost Nation: Uyghur Diaspora
Mitrovica: A Divided City
In Search of a Job - Any Job
DRC: No Peace of Mind
27 February Camp
Karen refugees in Thailand
Oruchinga Refugee Camp
Guatemalan Forced Migration
The Saharawi
Western Sahara
Full Photograph Directory
MapAction presentation
The Refugee Experience
Psychosocial Working Group
Group Information Page
Inventory of Key Resources
Copy of intldays
Copy of sphere
RSC Wednesday Seminars 2011
Forgotten in the Mountains
West Bank Stories
Algeria RS map
Map of principle sources of Forced Migration in the World
The Arab Spring and Beyond: Human Mobility, Forced Migration and Institutional Responses
Interview with Dr Barbara Harrell-Bond
Interview with Professor Elizabeth Colson
Annual Harrell-Bond Lecture 2007: HRH Prince El Hassan bin Talal of Jordan
IASFM 11 Conference: Plenary 1
Human Displacement and Climate Change in International Law
IASFM 11 Conference: Plenary 2
IASFM 11 Conference: Plenary 3
IASFM 11 Conference: Plenary 5
Annual Harrell-Bond Lecture 2011
IASFM 11 Conference: Plenary 4
Iraqis in Jordan
Interview with Óscar F. Gil-García
Reputational Hazard: Rescuing Refugees in the Era of Illegal Immigration and Terrorism
Annual Elizabeth Colson Lecture 2008
RSC Astor Lecture (MP3 audio): Obama's policy challenges and the future of US immigration
RSC Astor Lecture (iTunes Enhanced version): Obama's policy challenges and the future of US immigration
Kurdish Forced Migration in Turkey
Escaping North Korea
Sahrawi Disappeared: Dr Dawn Chatty: The Sahrawis
Sahrawi Disappeared
IGS Kaberry Lecture: Peace and Reconstruction in the Middle East: Where are the Women?
IASFM 12 Conference: Boundaries of Identity
IASFM 12 Conference: Boundaries of Policy
Protecting People in Conflict & Crisis: Opening address: Protection space
IASFM 12 Conference: Boundaries of Community
Protecting People in Conflict & Crisis: Plenary 1
IASFM 12 Conference: State of Forced Migration Address
Protecting People in Conflict & Crisis: Plenary 2
Protecting People in Conflict & Crisis: Plenary 3
Annual Harrell-Bond Lecture 2009 (MP3 audio): Beyond Blankets: in search of political deals and durable solutions for the displaced
Annual Harrell-Bond Lecture 2009 (iTunes Enhanced version): Beyond Blankets: in search of political deals and durable solutions for the displaced
Romani Mobilities in Europe: Plenary 1: The Europeanisation of the Roma issue
Romani Mobilities in Europe: Plenary 2: Migration, mobility and Identity
Romani Mobilities in Europe: Plenary 3: Activism, advocacy and research: Roma, Gypsies and Travellers in the UK and Europe
The Relocation of Young Uyghur Women in China
Iraq's refugees - beyond tolerance: Keynote address
Iraq's refugees - beyond tolerance: Session 1
Iraq's refugees - beyond tolerance: Session 2
Sudan in the late 1980s: A personal view from the Oxfam Archive
Rwanda and the Great Lakes: A personal view from the Oxfam Archive
Annual Elizabeth Colson Lecture 2010 (MP3 audio)
International Summer School in Forced Migration 2010: Endnote Lecture
Faith-based humanitarianism: Improving responses: distinctiveness, partnership and professionalism
Annual Harrell-Bond Lecture 2010: Restoring rights: forced displacement, protection and humanitarian action
RSC Wednesday Seminars 2011: Refugees, Exiles and other Forced Migrants in the late Ottoman Empire
Protecting Palestinian children from political violence
RSC Wednesday Seminars 2011: Citizenship, autochthony and the question of forced migration
Where are the Foundations for a Democratic Future for Colombia?
Memoria, Víctimas y Reparación: ¿Cuál es su rol en la construcción de una paz sostenible?
¿Dónde se Hayan los Cimientos de la Democracia en Colombia?
The role of gender change in building a non violent Colombia?
Una solución no negociada al conflicto colombiano: ¿Que significaría para la paz sostenible y el desarrollo?
Annual Elizabeth Colson Lecture 2010 (iTunes Enhanced version)
RSC Astor Lecture: Gendered Violence and the Politics of Memory in Sudan's Conflict Zones
RSC Wednesday Seminars 2011: Reconciling integration and return: Rethinking Palestinian Refugeehood
RSC Wednesday Seminars 2011: 'Collective amnesia' - refugees and the problem of History
RSC Wednesday Seminars 2011: Refugees and the Definition of Syria
RSC Wednesday Seminars 2011: Is deportation a form of forced migration?
North Africa in transition: Session 1
North Africa in transition: Session 2
RSC Wednesday Seminars 2011: Conflict and displacement in Southern Sudan
RSC Wednesday Seminars 2011: Transnationalism: a fourth durable solution?
RSC Wednesday Seminars 2011: Negotiating local emplacement: the silent integration of refugees on the Zambian-Angolan borderlands
RSC Wednesday Seminars 2011: Beyond conventional solutions to the refugee problem: mobility as a strategy for Afghans
Responding to protracted refugee situations: Lessons from a decade of discussion
Protracted Sahrawi Displacement: Challenges and opportunities beyond displacement
Annual Elizabeth Colson Lecture 2011: The vanishing truth of refugees
IASFM 13 Conference: Opening plenary
IASFM 13 Conference: State of the Field of Forced Migration Studies
IASFM 13 Conference: Governance, Gender, Sexuality and Forced Migration
IASFM 13 Conference: Closing Rapporteur's Report
RSC Wednesday Seminars 2011: Stateless diasporas and migration and citizenship regimes in the EU
RSC Wednesday Seminars 2011: International Law and Statelessness in the 21st Century
RSC Wednesday Seminars 2011: The re-invention of the Kurdishness through the transnational Kurdish media
RSC Wednesday Seminars 2011: Caribbean diasporas and statelessness
RSC Wednesday Seminars 2011: The resistance of the Erased: "You cannot fight the system alone"
RSC Public Seminars 2012: Environmental Displacement: Future scenarios and modes of protection re-examined
RSC Public Seminars 2012: Environmental Displacement: Environmental Displacement and the Challenge of Rights Protection
RSC Public Seminars 2012: Migration as an Environmental Policy: pitfalls, opportunities and rhetorics
RSC Public Seminars 2012: Seeing the Person in the Problem: a practitioners perspective on justice the environment and displacement
RSC Public Seminars 2012: Social Scientific Approaches to Equivocal Issue-Areas: the case of the 'environmental migration' nexus
RSC Public Seminars 2012: Pre-Empting Race: climate change, migration and the future-conditional
RSC Public Seminars 2012: Climate Change and Organisational Change in UNHCR and IOM
RSC Public Seminars 2012: Conceptualising Structure and Agency in Environmental Displacement
RSC Special Seminar 2012: 'How far does non-refoulement go? A discussion on Hirsi v Italy'
Unlocking Protracted Displacement of Refugees and IDPs: Welcome and Introduction
Unlocking Protracted Displacement of Refugees and IDPs: Iraqi case
Unlocking Protracted Displacement of Refugees and IDPs: Somali case
Unlocking Protracted Displacement of Refugees and IDPs: Policy overview
The Arab Spring and Beyond: Human Mobility, Forced Migration and Institutional Responses
Annual Elizabeth Colson Lecture 2012
The Future of International Cooperation on Refugee Protection
The perfect storm: the challange of EU obligations on reception of asylum seekers and European human rights norms
Accessing international protection in Europe: can EU policy be reconciled with EU law?
Transnational refugee law and the Common European Asylum System
Displacement, transitional justice and reconciliation: assumptions, challenges and lessons
Contemporary humanitarian action and the role of Southern actors: key trends and debates
Michaelmas Public Seminars: Deportation, crime and the changing character of membership in the United Kingdom
Special lecture: Migration consequences of complex crises
Michaelmas Public Seminars: What is wrong with permanent alienage?
Michaelmas Public Seminars: The citizenship market: trading identities in East Africa and the Great Lakes
Michaelmas Public Seminars: Ireland: forced migration history, forced migration empathy?
Special seminar: Editing the World Disasters Report 2012
Annual Harrell-Bond Lecture 2012
Michaelmas Public Seminars: Deportation, non-deportability and precarious lives: the contemporary status-less child in Britain
Special seminar: Humanitarian Innovation Project launch
Michaelmas Public Seminars: The migrant and the (good) citizen: exclusion, failure, tolerance
Michaelmas Public Seminars: Civic stratification and civil repair: the case of welfare and asylum
RSC 30th Anniversary Conference: Closing Plenary
RSC 30th Anniversary Conference: Opening Plenary
Hilary Public Seminar Series: Protection
Hilary term seminar series: Protection and the ICRC
Hilary term 2013: Flocks without shepherds? Governmentality, sovereignty and the paradoxical politics of IDP protection policy
Hilary term 2013: The Rohingya: a population facing violence, displacement, segregation, and statelessness
Refuge from Inhumanity: Perspectives on Protection Against Refoulement Under International Humanitarian Law
A numbers game: counting refugees and international burden-sharing
Hilary term seminar series: Statelessness and citizenship: camps and the creation of 'political space'
Hilary term 2013: Access to protection and the limitations on extraterritorial border control: the case of refugees at sea
'Here, man is nothing!': Gendered tensions and male failed asylum seekers
Trinity term 2013: Opportunities and risk: enacting socio-cultural transformation in refugee camps in Uganda
Special seminar: MapAction: Geospatial support for humanitarian disasters
Annual Elizabeth Colson Lecture 2013
ERPUM workshop: session I
ERPUM workshop: session II
ERPUM workshop: session III
Trinity term 2013: Evidence about torture in the UK asylum system
Trinity term 2013: Constitutionalism, ethnicity and minority rights in Africa: a legal appraisal from the Great Lakes region
Trinity term 2013: Family ties: remittances and support in Puntland and Somaliland
Photograph Directory
Statelessness and citizenship: Camps and the creation of 'political space'
Last updated Mar 02, 2017
Discussion List
Contact us
Discussion List
RSS Feeds
iTunes Feeds
Related Websites
Refugee Studies Centre
Forced Migration Review
More projects
Manage footer portlets


text:
You Are Here:
Home > Membership
Thanks so much for your interest in becoming a member of America's preeminent voluntary bar association serving the criminal defense profession.
At a time when most of us are looking at our budgets surgically, here are a few of the reasons why membership in NACDL is a sound investment in your career:
Want to know more about our great member benefits program?
Find out what NACDL members are saying about us.
Ready to join now? See member types and join online or download an application form.
Questions? Call the Membership Hotline 202-872-4001 or write firstname.lastname@example.com.
Please Note: Annual Dues are not deductible
as charitable contributions for federal income tax purposes, but may be
deductible as ordinary and necessary business expenses. NADCL estimates
that 1% of your total membership dues are allocable to lobbying activities of
the Association and therefore are not deductible for income tax purposes as
ordinary and necessary business expense. $90 of annual dues applies to a
one-year subscription to The Champion. Contributions to the
Foundation for Criminal Justice are fully tax-deductible.
Join / Renew
Reset Password / Ask for help
Not a Member? Create a Visitor Account
1660 L St. NW • 12th Floor • Washington, DC 20036 • Phone: (202) 872-8600 / Fax: (202) 872-8690© 2018, National Association of Criminal Defense Lawyers™ (NACDL®), All Rights Reserved.


text:
[1:01:04] -
Men talk about what makes a man, plus an interview with Joe White and John Thomas answers a question about showing attraction appropriately. Featured musical artist: Anthem Lights
[34:19] -
I left the studio for this one. Guest host Andrew Hess brought so many friends for this segment that there wasn't room for me. Which is kinda what we intended. Andrew and his buddies gather 'round the table to muse about their manliest influences as children, what inspires them now, how to find community as a guy and more.
[16:03] -
If you've ever met Kanakuk Kamps founder Joe White, you know he gets jazzed about men -- about evangelizing, discipling and mentoring men, in particular. So it was fitting that he joined me in the studio this week to talk about what he's seen in his almost 40 years of working with men of all ages, but especially younger dudes. What are their unique challenges? How have these changed over the years? What is his word for the next generation? Let this husband, dad and leader of Men at the Cross inspire and motivate you to become the man God wants you to be.
[8:01] -
He's convinced that she's convinced that he's not attracted to her. Why? Because he's not super physical with her. But he's just doing his best to evidence integrity and keep the relationship pure. What's a guy to do? Enter John Thomas, who drops his pen this week to answer this guy's question by phone.
Helping young adults mature in Christ and prepare for marriage and family. Learn more
© Focus on the Family 1998-2018


text:
Would Jefferson Have Opposed Thanksgiving?
Visiting Assistant Professor of History John Ragosta pondered the question of whether President Thomas Jefferson would have opposed the official Thanksgiving holiday in an invited column on the University of Virginia Thoughts from the Lawn blog. In the Nov. 15 article titled "A Thankful Thomas Jefferson," he wrote, "Jefferson adamantly opposed proposals that he issue a proclamation for a day of fasting and prayer during a time of national crisis or any other proposal for an official call to prayer." Ragosta is the author of the forthcoming book Religious Freedom: Jefferson's Legacy, America's Creed.
Ragosta reflected that "in the modern era, the holiday has lost much of its religious connotation – commercialism and consumption (Black Friday and over-indulgence) being the real object of devotion. Still, there is a lingering religiosity to the event. In fact, President Obama's Thanksgiving speech in 2011 was heavily criticized in some circles for not being adequately focused on God."
Ragosta closed with this possibility: "Perhaps Jefferson would distinguish between a call to fasting and prayer (which he emphatically rejected in his official capacity) and a general call to thanksgiving – giving thanks to whomever or whatever you believe appropriate for the many blessings that we receive individually and as a nation. I certainly hope so."


text:
Professional Builder's House Review design team weaves function and focal points into the heart of the home.
According to virtually every home buyer survey, the kitchen remains the most important room in the house. That's not surprising since this space is where we really live. As a result, the kitchen must be carefully arranged to not only function as a food preparation area, but also as a gathering place for family and friends. Typically, the idea of a grand kitchen involves a huge area with a massive amount of cabinets, granite countertops, and high-end appliances.
However, a truly grand kitchen can actually be created by paying strict attention to the overall layout and functionality, while creating one or two grand details or focal points. As you'll see in the following examples, a really outstanding kitchen design simply doesn't have to be grand in scale or overall cost.
Grand Kitchen
English Manor
The Chandler
The Walker Residence
Gardner Avenue
For past House Review topics, click here.
Grand Kitchen
ArchitectDonald F. Evans, AIAThe Evans Group407.650.8770
English Manor
ArchitectTodd Hallett, AIA, CAPSTK Design and Architecture248.446.1960Plan sizeHouse living area: 5,800 sfPorches: rear 292 sf; front 127 sfGarage: 1,260 sfWidth: 97 feet, 6 inchesDepth: 80 feet, 2 inches
Are grand kitchens just about surfaces and materials? How about, quality, color, and finish? No. Those are elements of a grand kitchen, but in order to truly make a kitchen grand the room has to be properly planned. I travel regularly all over the country to work with builders, and I see far too many kitchens that have great features with wonderful color palettes but simply do not work. If a kitchen's floor plan is not functional, dramatic, and the core of the design, there will be no way to decorate grandness into it. The kitchen demonstrated today is a current kitchen, designed for today's higher-end buyer that takes advantage of many satellite spaces to become a cornerstone of the home.
The Chandler
ArchitectGMD Design GroupScott Gardner, 919.320.3022Donnie McGrath, 770.375.7351Plan sizeTotal: 4,500 sf
The kitchen is a place for family, friends, and the gourmet chef in all of us to enjoy our everyday lives and special occasions. Today's busy world has a family coming and going in all directions at all times. This grand kitchen, with its pivotal location to all other living spaces and its something-for-everyone features, is designed to naturally draw the family together.
The Walker Residence
DesignerLarry Garnett, FAIBD254.897.3518Plan sizeMain house living area: 3,345 sf
Often the relationship to the family room, dining area, and outdoor living space is what actually defines a grand kitchen. Although not overly large, this kitchen offers plenty of counter space for food preparation and casual dining along the island. While the cabinetry and finishes are exceptional, the focal point becomes the finely detailed vent hood and tile backsplash.
Gardner Avenue
ArchitectRick GarzaRPGA Design Group Inc.817.332.9477Plan sizeTotal: 4,933 sfGarage: 525 sfPorches: 402 sfDecks terrace: 223 sf