Every day we meet our full day children at Rocks Lane Multi Sport Centre in Barnes for breakfast. After a hearty and filling breakfast we will don our waterproofs and walk across the rugby field to our magical forest setting.
Activities in the forest can range from creating mud pies, treasure hunts, bark rubbing, mini beast exploration, experimenting with science, dressing up and creative role play to reading stories, mark making and mathematics in the forest. We are always on the move, balancing, running, climbing, coordinating and are always learning more about our world.
We enjoy our morning snack, lunch and afternoon snack out in the forest, then towards late afternoon we make our short walk back to Rocks Lane Tennis Pavilion. Here we take time to reflect upon our day and discuss with the children what they enjoyed the most, using these discussions to help us plan our activities for the next day.
We take children once they have turned two and we have a cosy rest area available for those children who need time during the day to relax or catch a quick cat nap. We do however recommend to get the most out of our forest experience that children wait to join us in the forest until they have dropped their long nap or are able to manage with a shorter sleep to ensure they don't miss out on all our forest action.
In order to keep our experience magical for the children we limit the number of children attending each day to 20 children.
There are two options for attending Little Forest Folk Barnes, a Full Day or a Sessional Day. Full Days run 8am to 6pm, include breakfast, lunch and dinner, whereas Sessional Days are shorter days running 9.30am to 3:30pm, that include lunch. Both include a morning and afternoon snack. We ask for a minimum commitment of at least two days per week per child.
We are based in the Rocks Lane Tennis Pavilion centre in a brand new fantastic space with wonderful views over the fields and forest. Our beautiful outdoor areas are just a few minutes walk away and contains a great variety of vegetation giving us an incredible environment to laugh, play and learn.
Depending on your circumstance there are different ways to fund your child's place at Little Forest Folk.
As a social-purpose business, Little Forest Folk offer a limited number of free places for full-time childcare to qualifying two-year-old children. If you are eligible for two-year-old government funding you will be eligible for our Little Forest Folk programme of free places.
There are two options for attending Little Forest Folk Barnes, all year round Full Day or Term time only Sessional Day. Full Days include breakfast, lunch and dinner, whereas Sessional Days are shorter days that include lunch. Both include a morning and afternoon snack. We ask for a minimum commitment of at least two days per week per child.
We run holiday camps during school holidays at our Barnes nursery. We have a limited number of places per day so if you would like your child to attend, we would advise booking as early as possible to avoid disappointment.
If you'd like to learn more about our holiday camps, please follow the link below.


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text:
Q: Storing file path in core data throws exception I am trying to store the file path of files that are in the device's documents folder in a core data entity, it is inserting properly but when i am trying to fetch records using a predicate on the path attribute it throws me an exception.
Terminating app due to uncaught exception 'NSInvalidArgumentException', reason: 'Unable to parse the
 format string "filePath==/Users/****/Library/Application Support/iPhone Simulator/5.1/Applications
/8C1B07FD-E372-4CD8-9A02-FDA321ECE629/Documents"'

The attributes are properly stored in Core Data DB.
Code to Fetch out.
    NSFetchRequest *fetchRequest = [[NSFetchRequest alloc] init];
    fetchRequest.predicate=[NSPredicate predicateWithFormat:[NSString stringWithFormat:@"filePath==%@",Path]];
    NSSortDescriptor *sortDescriptor=[NSSortDescriptor sortDescriptorWithKey:@"fileName" ascending:YES];
    fetchRequest.sortDescriptors=[NSArray arrayWithObject:sortDescriptor];
    NSEntityDescription *entity = [NSEntityDescription entityForName:@"File"
                                              inManagedObjectContext:self.managedObjectContext];
    [fetchRequest setEntity:entity];

    NSArray *fetchedObjects = [self.managedObjectContext
                               executeFetchRequest:fetchRequest error:nil
                               ];

A: Maybe the file path contains characters, such as white spaces, that prevent proper parsing. Try this:
[NSPredicate predicateWithFormat:@"filePath = '%@'", path];

A: Examples in the NSPredicate class reference use double quotes for strings, e.g.
Simple comparisons, such as grade == "7" or firstName like "Shaffiq"

The error shown contains a predicate without quotes - maybe the source of the issue?

redpajama_set_name: RedPajamaStackExchange


text:
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text:
The Doctrine of the Fathers of the Church on the Right of Private Property
by Charles F. Aiken, S.T.D.
Descriptive Title
What Do the Fathers of the Church Say About Private Property?
In this article, Fr. Aiken discusses the Church Fathers' teachings on the right of private property. He begins with an exposition of the Gospel's teaching on wealth, and then summarizes the teaching of such Fathers as St. Clement, St. Cyprian, St. Basil, St. Ambrose and St. Jerome. He concludes that the possession of private property is legitimate provided that the rich man gives abundantly to the poor. The Fathers teach that the rich man does not truly own his wealth, but it was given to him by God so that he could clothe the naked and feed the hungry. Thus St. Basil explains that the rich man who ignores the poor man is a thief, for all men are entitled to the goods of creation. The Fathers agree, however, that the highest perfection of Christian charity entails a life of voluntary poverty.
Larger Work
Publisher & Date
The Catholic World, May 1912
What view did the Fathers of the Church take in regard to the right of private property? What was their attitude towards riches? Did they, as we sometimes read in works dealing with economic questions, denounce every rich man as a robber, and condemn all individual ownership of property as, an injustice? Or, on the other hand, was it the abuse rather than the possession of wealth that they made the object of their denunciation?
None of the Fathers attempt an economic discussion of the right of private property. They were, first and last, expounders of Holy Scripture and preachers of the moral law. They were Christian moralists, and it is from the point of view of practical morals that they speak of property ownership and its obligations as directly affecting the conduct of their fellow-Christians. They had in mind two distinct ends: first, the end incumbent on all of so conforming one's conduct to the will of God as to secure salvation, and secondly, that held out to nobler souls of imitating the spirit of self-renunciation exemplified in the life of Jesus, thus attaining to a higher grade of Christian perfection. For the former end, the Fathers call to mind what is of strict moral duty; for the latter, they gently urge, but do not enjoin, the counsels of perfection, one of which is voluntary poverty.
Again, in order to understand the severe tone in which the Fathers sometimes speak of riches and of its obligations, we must bear in mind that the social world in which they lived was greatly different from our own. The wonderful industrial developments that have taken place in modern times have led to an enormous production of wealth, the possession of which by private individuals rests on honorable titles. In the days of the Roman Empire, the acquisition of wealth was but too frequently secured by the spoliation of conquered lands, by extortionate tax collecting, by excessive usury, by the exploiting of defenseless widows and orphans, and by other dubious means. The result was that, in the popular mind, a certain stigma attached to the possession of great wealth. It was a popular saying, "the rich man is either an unjust man or the heir of one (dives iniquus aut iniqui heres)."
There was then a proportionately larger number of unfortunate individuals, reduced to dire straits through illness and lack of industrial employment, who were dependent for the bare necessities of life on the charity of more favored persons, and on the ministrations of the clergy of the local churches, each of which maintained by voluntary contributions a treasury for the poor. There did not then flourish the great variety of asylums, hospitals, bureaus of assistance, which are the glorious flowering in medieval and modern times of the spirit of Christian charity. And so, in earlier times, the duty of aiding the poor bore more directly and more urgently on the wealthy individual. And it was the obligations of the property owner, rather than his rights and privileges, which engaged the attention of the Fathers.
The Church Fathers were careful students of the New Testament and faithful exponents of its teachings; what they have to say on the moral aspect of the possession of wealth will always be in harmony with the teachings of Christ and His apostles.
Now, what is the New Testament teaching on this important matter? For here, too, advocates of communism have fancied they have found a justification of their system of economic reform. The New Testament teaches that the possession of great wealth is generally an obstacle to salvation, being very apt to lead to sensuality, pride, neglect of God, and indifference to the needs of those in distress. Hence the saying of Christ: "It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven." (Matt. xix. 24.)1 Our blessed Lord uses this figure to imply great difficulty, not absolute impossibility, for He supplements the statement with the words, " With men this is impossible, but with God all things are possible." Our blessed Lord warns the rich to make friends of the mammon of iniquity (Luke xvi. 9), that is, to use wealth as stewards rather than absolute owners. In this way the rich man can become a worthy member of Christ's kingdom, though there is a still more perfect way, by imitating Christ's poverty and detachment from worldly pleasures. Thus to the rich young man, He said, "If thou wilt be perfect, go sell what thou hast, and give to the poor… and come, follow me." (Matt. xix. 21.) But Christ did not demand renunciation of wealth as a requisite for salvation, provided that it was subordinated to the proper service of God and made to minister to good deeds. Salvation came to Zacheus, who, being touched by the love of Christ, restored four-fold what he had wrongly gained, and gave but half of his legitimate possessions to works of charity. Among the followers of Christ were numbered men of wealth like Nicodemus and Joseph of Arimathea. To the wealthy class, too belonged Mary and Martha and Lazarus, all of whom Jesus loved so dearly.
In like manner, in the Apostolic Church, we find that riches, when rightly used, were not viewed as an impediment to church membership. The church in Jerusalem, being largely made up of poor persons, who on account of their Christian faith had been cast out of the synagogue and thus deprived of their former source of help, had to provide a common fund for their relief. We read of the generosity of certain well-to-do Jewish converts who sold their possessions and gave the proceeds to the Apostles to form a treasury for the relief of the needy.2 It would be a great mistake to infer from this that a communistic mode of life was laid on primitive Christians. In maintaining the common treasury for the poor at Jerusalem, each Christian who had means gave freely and in such measure as his generosity prompted. This is plainly shown by the story of Ananias and Saphira, who incurred divine punishment, not because they wished to retain possession of their goods, but because while keeping back a part, they made pretense of giving all, and thus lied to St. Peter and to the Holy Ghost. The story of St. Peter's release from prison indirectly shows that Mary the mother of John, surnamed Mark, lived in a house of considerable comfort. Cornelius, the converted centurion, distinguished for his liberality, was, and apparently remained, a man of means. In the Gentile churches, established by St. Paul and others, there is absolutely no trace of a communistic mode of life. Private ownership is implied both in the Agape or love-feast of the primitive Church of Corinth, and in the voluntary contributions collected in the churches of Asia Minor, Macedonia and Greece for the poor of Jerusalem. Among the devout converts of St. Paul were people of wealth, such as Crispus and Chloe of Corinth, Lydia, the seller of purple at Philippi, and Philemon of Colossae, whose runaway slave was the occasion of St. Paul's beautiful letter to his Christian master.
It was not the rich, but the covetous rich, that St. Paul excludes from the kingdom of heaven (1 Cor. v.11). The right of private property, even in slaves, he does not call in question. But the holders of property in every form are reminded of their strict obligations so to possess wealth that it may redound to the spiritual and temporal welfare of others as well as of themselves. He encourages all to be content with little, and not to give their heart to the pursuit of wealth; in like manner he writes to Timothy (1 Tim.vi. 17-18).
Let us now turn to the writings of the Church Fathers, and see if what they have to say on the private ownership of property is in harmony or at variance with the teachings of Christ and His Apostles.
One of the great exponents of Christian ethics in the early Church is St. Clement of Alexandria. In his interesting treatise entitled, What Rich Man may be Saved? he shows that the possession of riches is not of itself wrong, and need not be an obstacle to salvation. Some rich men, he observes, not understanding the saying of Christ, that it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven, despair of salvation and give themselves wholly to the pleasures of the world. This is a great mistake. When Christ, in the Gospel, tells the rich young man, "if thou wilt be perfect, go sell thy possessions," He does not, as some lightly think, bid him throw away all that he owned. He rather bids him banish from his soul the absorbing fondness and anxiety for wealth, through which true spiritual life is stifled. Poverty of itself does not save, for a man may be poor and still be a slave to passions; he may be greedy of wealth, though not having it in hand.
Riches, then, which benefit also our neighbors, are not to be thrown away. For they are possessions inasmuch as they are possessed, and goods inasmuch as they are useful and provided by God for the use of men; and they lie to our hand, and are put under our power as material and instruments which are for good use to those who know the instrument.
While thus justifying the possession of wealth by the Christian so long as he makes good use of it, St. Clement does not hesitate to enjoin its renunciation on those who find it an inevitable occasion of sin. "Do you see yourself overcome and overthrown by it? Leave it, throw it away, hate, renounce, flee." But for the right-minded owner of riches, he has the following words of praise:
He who holds possessions and gold, and silver and houses as the gifts of God and ministers from them to God, who gives them for the salvation of men… is blessed by the Lord and called poor in spirit, a meet heir of the kingdom of heaven.3
In the writings of St. Cyprian, the illustrious Bishop of Carthage in the middle of the third century, the rights as well as the duties of private property find fitting recognition. When he renounced the errors of paganism to become a Christian, he sold the greater part of his landed estates, which he had inherited from his wealthy parents, and devoted the proceeds to the relief of the poor. The remainder of his property he kept in his own name, employing the income chiefly in works of charity, while he himself lived a life of great simplicity. In a letter written from his secret place of refuge to his church in Carthage, urging the priests and deacons to take good care of the needy, he tells them he has left with the priest rogation money of his own to be used to help indigent strangers, and that lest it might not be enough, he has sent them another sum by Naricus the acolyte.4
He was put under arrest on the eve of his martyrdom in his private gardens. So it is plain he saw nothing wrong in the private ownership of property, provided it was so used as to redound to the benefit of the needy. In the beautiful exhortation to almsgiving, which is among his extant writings, he teaches the rich that the wealth they possess is not for themselves alone, but must be made through liberal works of charity to minister to the common welfare. He reprehends not the ownership of wealth, but its miserly possession. The ideal use of property he finds in the manner of acting of the primitive Christians, who willingly sold their houses and lands to provide a common fund for the needy.5
This praise of a general communication of goods, prompted by charity, is not to be confounded with compulsory communism wrongly thought to be demanded by justice. St. Cyprian has in mind a generous use of the right of private property. To abolish it as an evil is far from his thought.6
In his treatise On the Dress of Virgins, he says:
… Lend your estate to God; give food to Christ... Otherwise a large estate is a temptation unless the wealth minister to good uses, so that every man, in proportion to his wealth, ought by his patrimony rather to redeem his transgressions than to increase them.7
That St. Gregory Nazianzen recognized private ownership of material goods to be in harmony with the law of Christ is shown by His example as well as by His teaching. His parents, who are numbered among the Saints of the Church, had considerable property, and were distinguished for their liberality to the poor. They bestowed on their two sons, Gregory and Caesarius, respectable fortunes. Though St. Gregory, like his bosom friend St. Basil, cultivated a life of strict asceticism, he retained through life possession of property sufficient to maintain him and enable him to perform works of charity. Before his death he drew up a will, bequeathing the greater part of his property to the Church of Nazianzus for the benefit of the poor, setting free a few faithful slaves, and providing them and his kinsman, Gregory, with small legacies.
While St. Gregory condemned in severe language the class of rich Christians who lived for themselves alone, and took no thought of their needy brethren, he had only words of praise for those who in their abundance gave generous help to the poor and destitute.
In his thirty-sixth sermon, he warns the rich that their use of wealth must be made honorable by almsgiving and liberality. "You, who are aiming at wealth," he says, "give ear to what the prophet says: 'If riches abound, set not your heart on them.' Bear in mind that you are leaning on a frail support. Lighten the boat somewhat that it may sail the more easily."8
While St. Gregory thus plainly taught both by word and example that the possessor of wealth can at the same time be a good Christian, it is but fair to note that he viewed private property as little better than a concession to human weakness. His ideal, which he felt to be no longer feasible for fallen humanity, was the equality of condition that existed in the beginning, before men set their heart on calling things their own. In his sermon on the Love of the Poor, after urging his rich hearers to imitate the way of God in nature, who sends rain and sunshine on all alike, and allows beasts, birds, and fishes common access to the fruits of land and sea, he reminds them that the custom of hoarding riches, often with cruel disregard of those in need, did not exist in the beginning. He would have them bear in mind that " the distinctions of want and riches, of freedom and slavery, like common diseases, were later experiences' of the human race, being the accompaniments and the inventions of wickedness."9 What St. Gregory has particularly in mind in this strong passage is the abuse of the right of property, resulting in the unjust accumulation of wealth and in slave ownership. Did he consider the right of property itself to be attained in its origin? It is possible, for, as we shall see, this was the opinion of St. Basil and St. Ambrose. But if he did, he certainly recognized that it had come in process of time to rest on a legitimate foundation, for not to speak again of his personal example and of his teaching elsewhere, he leads his hearers in this very sermon to the conclusion, not that property ownership must be abandoned as something wicked, but that it must be associated with works of charity.10
St. Basil, the life-long friend of St. Gregory, came also of a wealthy family. His parents owned property both in Pontus and in Cappadocia. A fair share of this property fell to St. Basil, who was one of ten children. He was still a young man when he adopted the ascetic life of a hermit. He sold the greater part of his patrimony and gave the proceeds to the poor. But that he might be assured a meagre income sufficient to meet his few daily wants, the family house, with the farm and a small number of slaves, was committed to the care of Dorotheus, his foster-brother, the son of his slave-nurse, on condition that he should pay St. Basil every year a fixed sum of money. Among the extant letters of the Saint are two that were written to an official of the province, asking him to see that this property of his foster-brother should not be exposed to excessive taxation.11 In other letters, we find him interceding for friends that their property may be saved from impending loss.12
Thus St. Basil, who has more than once been set up as a patristic advocate of socialism, while seeking perfection in a life of voluntary poverty and asceticism, both respected and helped to defend the right of property honorably exercised by others. It would, then, be an extraordinary inconsistency if we were to find him denouncing in public what he approved in private. In his sermons, it is true, he deals severely with the question of riches, but it is the abuse of riches, not the right of property, that he holds up to condemnation.
While associating Christian perfection in its highest grade with voluntary poverty, he admits the lawfulness of private wealth when not excessive, and when used for the benefit of the needy as well as for personal enjoyment.13
While laying great stress on the duty of helping the poor, he advised against indiscriminate almsgiving. He speaks with contempt of professional beggars, who displayed their sores and maimed limbs for the purpose of gain.14
Wealth, then, when united with a generous exercise of charity towards the deserving poor, was pronounced by St. Basil to be in harmony with the law of Christ. But to have his full approval, the wealth of any individual should not be excessive. The Saint was no admirer of great fortunes.15
In the sermons of St. Basil, there are a few passages which, taken by themselves, have a decided communistic ring, but which, when read in their context and in their historic setting, are seen to call for a different interpretation. They belong to sermons that were preached during one of the worst famines that ever afflicted the country about Caesarea. It was a time for the rich to give quick and generous help to their suffering brethren. Yet many held back. In his sermon on the death of St. Basil, St. Gregory Nazianzen relates that some of the wealthy dealers in corn and other food products even took advantage of the great scarcity to raise the prices, and thereby increase their infamous gain. Touched to the core by this spectacle of human misery on the one hand and of hardheartedness on the other, St. Basil delivered several powerful sermons in which he pleaded with vehement eloquence the cause of his starving people. In this common necessity, the superfluous goods of the wealthy belonged not so much to themselves as to the starving.
In his Homily to the Rich, he says: "The right-minded man ought to hold the view that wealth has been given, not to squander in pleasure, but to use in works of charity, and that even if their riches should give out, they should be glad of being rid of what belongs to others rather than grieve at losing what is their own.16
More striking still is the language he employs in his powerful homily of the text of Luke xii. 18, "I will pull down my barns and build greater." After reminding the rich that they are the stewards of the wealth that God has committed to their care, he exhorts them not to put off their benefactions to another year. Meeting the common objection that the rich man may do what he likes with his own, St. Basil says:
The rich man argues, Whom am I wronging so long as I keep what is my own? Tell me, just what things are your own? Where did you get them to make them an inseparable feature of your life?… If every one were to take for himself simply what sufficed for his use, and left what was over and above to the man in want, there would be no distinction of rich and poor. Were you not born naked? Shall you not return naked to the earth? Whence, then, the goods you now possess? If you ascribe them to fate, you are godless, neither recognizing the Creator nor being grateful to the giver. But you acknowledge they are from God. Tell us then the reason why you received them. Is God unfair in the unequal distribution of the good things of life? Why is it that you are rich and that another is in need? Isn't it wholly that you may win the reward of kindness and of faithful stewardship, and that he may be honored with the great prize of patience? Now after seizing all things in your insatiable greed, and thus shutting out others, do you really think you are wronging no man? Who is the man of greed? He that is not content with a sufficiency. Who is the thief? He who seized everybody's goods. What are you but a greedy miser? What are you but a thief? The things you received to dispense to others, these you make your own. The man who steals a coat from another is called a thief. Is he who can clothe a naked man and will not, worthy of any other name? The bread, which you keep in the store, is the hungry man's bread. The cloak, which you guard in the chest, belongs to the naked man. The sandals rotting in your house belong to him who goes barefoot. The silver you hide away belongs to the needy. Thus it is that you are wronging as many men as you might help if you chose.17
This is strong language, but it is the language of an impassioned orator pleading the cause of a starving people committed to his care. It is not the language of an economist calmly discussing the nature of the right of private property. While St. Basil seems to have held the view that private property was in the beginning a selfish appropriation of what was meant to be used in common, and that the destitute, for this reason, had a certain claim of equity on the rich, he recognized the legitimacy of private property so long as it was combined with the charitable help of others. In the passage cited above, St. Basil's object was to move his rich hearers to a sense of compassion, and to persuade them not to renounce wealth ownership, which he felt and taught to be lawful, but to give freely of their abundance when the extreme necessity of others made that help a matter of justice as well as of charity.18 That his purpose was attained, we know from the sermon preached on his death by his friend St. Gregory.
We now turn to a distinguished contemporary of St. Basil, st. ambrose. St. Ambrose was an ardent admirer of St. Basil, and a diligent reader of his works. St. Ambrose has given proof both by word and example that he saw in the possession of property, even of great wealth, no obstacle to Christian piety. After his elevation to the episcopacy, he was moved by the spirit of Christian charity to donate what silver and gold he possessed to the Church to swell the treasury of the poor. But the extensive estates, which belonged to the family he continued to own conjointly with his sister, Marcellina, a consecrated virgin, and his brother, Satyrus. After the death of his brother, he kept much of this property in his own name for his own support and for that of his sister. In the touching treatise he wrote in memory of his deceased brother, he mentions with approbation the care with which Satyrus maintained his property rights, and the spirit of poverty which he observed in the midst of riches.19
Nor do we find a different view of private property expressed in other parts of his writings, where he assumes the office of bishop teaching in the name of Christ. In Letter 63 to the Church of Vercellae, then without a bishop, after insisting that greater deference is not to be shown to any person on the mere ground of riches, he commends poverty of spirit to the rich, and declares that wealth and virtue can go hand in hand.20
In his treatise On the Duties of the Clergy (book 1, ch. 149 ff), he gives advice as to the proper use of riches and the proper exercise of liberality. Among other things he says:
Blessed indeed is he who forsakes all and follows Him, but blessed also is he who does what he can to the best of his powers with what he has.21
In his Treatise Concerning Widows (ch. 12), he plainly teaches that the renunciation of wealth is not demanded as a means of salvation, but, like voluntary chastity, is recommended as a step to higher perfection.22
In his Exposition of the Gospel of St. Luke, xix. 2, he assures the rich that by a proper use of wealth they can become worthy members of the Church. Let them learn, he says, to associate blame, not with riches, but with the wrong use of riches.
For, while wealth is a stumbling block to the evil-minded, in the good it is an aid to virtue. Zacheus, who was called by Christ, was surely a rich man. But by giving half of his wealth to the poor, and restoring four-fold what he had acquired unjustly, he received a reward that surpassed the benefits he conferred.23
While the teaching of St. Ambrose on the lawfulness of private property is thus plain beyond doubt, there are a very few passages in his writings where, like St. Basil, he seems to view the right of private property as the outcome, in the first instance, of selfishness and greed, as an encroachment on the original right of humanity to the common use of the goods of the earth. This original flaw in the title of private ownership was not, however, of a kind to make it invalid. He did not, as we have seen, judge private property to be immoral. He rather saw in it an aid to virtue and an instrument of good, so long as it was rightly used. But he seems to have held that a certain equity urges the wealthy to give alms, on the ground that what is thus given is not altogether their own. Thus while private property need not be renounced, liberal almsgiving, is deemed by him, necessary to make the private ownership of wealth equitable.
Thus in his treatise On the Duties of the Clergy, book 1, ch. 28, he says of the distinction of ownership into public or common, and private:
This is not indeed according to nature, for nature has poured out all things for the common use of all. For God caused all things to be produced in such a way that there might be food common to all, and that the earth might serve as a kind of common possession for all. Nature, then, ushered in the right to things in common, usurpation created the right of private property.
Usurpatio jus fecit privatum. Thus, in the opinion of St. Ambrose, the right of private property originated in acts of usurpation, in disregard of the plan of nature which favored common use and common ownership. To avoid this interpretation, it has been suggested by some that the word usurpatio is to be taken here rather in the sense of use, of legitimate appropriation. But a similar statement found elsewhere in his writings excludes this meaning. In his Exposition of Psalm 118, he declares almsgiving to the poor to be a form of justice, and in proof cites the verse of the eleventh Psalm, "He hath distributed, he hath given to the poor, his justice remaineth for ever and ever."24
This notion that almsgiving is to some extent a debt of justice which the rich owe to the poor by way of compensation for their loss of the original right to the common use of nature's bounties, is strongly emphasized in his treatise on Naboth the Jezrahelite, ch. 12. Referring to Proverbs iii. 28, he addresses the uncharitable rich man in these words:
God says, "Do not say, 'Tomorrow, I will give.'" If He forbids you to say, "Tomorrow I will give," do you think He permits you to say, "I will not give?" You are not bestowing on the poor anything of your own; you are giving back something that belongs to him. For what has been granted for the common use of all, you usurp for yourself alone. The earth belongs to all, not simply to the rich. You are, then, not conferring a gratuitous alms, you are restoring what is due.25
If it be said that St. Ambrose in these passages argues like a communist, it is to be observed that he makes the argument lead to a wholly different conclusion. Like St. Basil and other Fathers, he teaches that the right of private property is legitimate, but only when wealth is so used as to give help to the poor man and thus universalize the benefits of nature, which were originally destined for common use.
St. Jerome is the great exponent of Christian asceticism in the Western Church, as St. Basil is in the Eastern. Like St. Basil he inherited landed estates from his parents, and, while devoting himself as a monk to a life of extreme simplicity, he retained for many years possession of some of this inherited property. In his letter (66) to Pammachius, he tells him that he is building a monastery and hospice, and finding the expense greater than he had anticipated, "he has sent his brother Paulinian to Italy to sell some neglected villas which have escaped the hands of the barbarians, and other property inherited from their parents."26
This example would of itself suffice to show that St. Jerome, whose ethical views inclined to the side of rigor and severity, saw nothing unworthy of a Christian in the possession of property, so long as it was made subservient to charity and religion. The same conclusion forces itself upon us from his attitude towards some of his friends and acquaintances who belonged to wealthy families, and who knew how to combine the use of riches with a life of Christian virtue. For these he had great esteem and words of praise. Such, for example, was the distinguished Roman matron, Fabiola, the founder of a hospital at Portus, of whom he has left a touching eulogy in his letter (77) to Oceanus. Such was Laeta, the high-born daughter-in-law of Paula (letter 107). Such was Lucinius, the wealthy Spaniard, whom he praises for his liberality and right use of riches (letter 71). Such was the Prince Nebridius, whose generous use of wealth in charitable deeds St. Jerome eulogizes in his letter (79) to the widow Salvina.27
Again in his letter (123) to a noble widow of wealth, Ageruchia, in which he advises strongly against a second marriage, St. Jerome, far from insisting that she renounce her wealth, shows how it can be managed without the aid of a husband.28
That the renunciation of wealth is a condition, not of salvation but of perfection, and hence, like a life of chastity, is something to be commended, not imposed as a duty, is clearly stated in St. Jerome's letter (66) to Pammachius, a noble Roman who had given up the badge of the proconsul for the garb of the monk.
"If thou wilt be perfect [the Lord says] "go and sell what thou hast and give to the poor."…Great enterprises are always left to the free choice of those who hear of them. Thus the apostle refrains from making virginity a positive duty, because the Lord, in speaking of eunuchs who had made themselves such for the kingdom of heaven's sake, finally says: "He that is able to receive it, let him receive it." …If thou wilt be perfect. There is no compulsion laid upon you… If therefore you will to be perfect and desire to be as the prophets, as the Apostles, as Christ Himself, sell, not a part of your substance, but all that you have. And when you have sold all, give the proceeds, not to the wealthy or to the high-minded, but to the poor. Give each man enough for his immediate need, but do not give money to swell what a man has already… It is, moreover, a kind of sacrilege to give what belongs to the poor to those who are not poor.29
Such being the view of St. Jerome regarding the lawfulness of private property, we can readily see how unwarranted it is to detach from his writings one or two sentences, which removed from their context seem condemnatory of wealth ownership, and to set them up as proof that he denounced the possession of wealth as iniquitous.
Thus in his Commentary on Isaias, xxxiii. 13 ff., he says: "It is only through the loss and injury of someone that wealth is heaped up for another."30
Again, in his letter (120) to Hediba, he says: "All riches come from iniquity, and unless the one loses, the other cannot gain. And so the common saying seems to me to be well put: The rich man is either an unjust man or the heir of one."
Now these statements, as used by St. Jerome, cannot in fairness be interpreted as condemnations of the right of private property. For in that case they would be in flat contradiction to his iterated teaching that the ownership of wealth is lawful. The Saint here has in mind not the right of private property, but the abuse of that right in the unjust accumulation of wealth through unscrupulous means, a thing but too common in his day. How far he is from the intention of reprobating the ownership of wealth, in the text just cited from the letter to Hedibia, is plainly shown from what he says immediately afterwards. In answer to her question what a wealthy widow like herself, with children should do to acquire Christian perfection, he says:
If a widow has children, and more still, is of noble family, she should not expose them to want. Let her give, not all her wealth, but a part to her children, and making Christ a fellow-heir with them, reserve a portion for charity. You may say, "This is hard, it is against nature." But Christ says, "He who can take let him take it." It is a condition of perfection. He does not lay it on you as a yoke of necessity, but He makes it a matter of your own free choice… Suppose you do not wish to be perfect, but to hold the second rank of virtue. Give what you possess to your children and relatives. No One finds fault with you if you follow the lower order, provided you recognize your inferiority to the one who may choose the higher… If you have more than suffices for food and clothing, give it away in charity. Ananias and Saphira merited the judgment of the apostle because they held back their own in fear. Is he to be punished, then, who will not give away what he possesses? By no means. They were punished for lying to the Holy Ghost, and for seeking the name of having completely renounced the world, while they kept back things needful for their mode of life. Otherwise one is free to give or not give.31
We might prolong the study of this interesting topic by an examination of the writings of St. Augustine, St. John Chrysostom, and other Fathers. But the result would add nothing to what we have already seen to be the common teaching on the right of private property. We may sum up that teaching as follows: While voluntary poverty was encouraged as a counsel of perfection, the individual possession of wealth was deemed lawful provided that it was associated with deeds of charity. A selfish use of riches with disregard of the sufferings of the poor was absolutely condemned as un-Christian. A few Fathers based the obligation of almsgiving attached to wealth ownership not only on charity and the precept of Christ, but also on equity, for they held that private property originated in a selfish appropriation of what was intended for common use, and hence carried with it the duty of helping the poor and destitute by way of compensation. But so long as the benefits of nature were communicated to all through the charitable use of riches, they recognized private property to rest on a legitimate basis, and to be quite in harmony with the law of Christ.
1 Plato, in his Laws, V., 743, says: "I can never agree with them that the rich man will be really happy unless he is also good; but for one who is eminently good to be extremely rich is impossible."
2 Cf. Acts ii., 44-45; also iv., 34-37.
3 Ante-Nicene Fathers, New York: Scribner's, 1893, vol. ii., p. 595 and 598.
4 Ante-Nicene Fathers, vol. v., Epist. 35.
5 Ante-Nicene Fathers, vol., p. 483.
6 Ibid., p. 478.
8 Orat. 36, no. 12. Migne, vol. xxxvi., col. 279.
9 Migne, vol. xxv., col. 890-891.
10 Ibid., col. 891 ff.
11 Letters 36 and 37.
12 Letters 32, 35, 73, 83, 107.
13 Migne, Pat. Graec., vol. xxix., col. 479-482,
14 Letter 150, Nicene and Post-Nicene Fathers, viii., p. 208.
15 Migne, Pat. Graec., vol. xxxi., col. 282.
18 Nicene and Post-Nicene Fathers, vol. vii., p. 407.
19 Cf. On the Decease of Satyrus, B.L., ch, 55-56; also ch. 59.
20 Nicene and Post-Nicene Fathers, vol. x" p. 470.
21 Nicene and Post-Nicene Fathers, vol. x., p. 25-26.
22 Nicene and Post-Nicene Fathers, vol. x., p. 403.
23 Migne, Pat. Lat., vol. xv., col. 1791.
24 Cf. Migne, Pat. Lat., vol. xv" col. 1303.
25 Migne, vol. xiv., col. 747.
26 Cf. Nicene and Post-Nicene Fathers, vol. vi., p. 140.
27 Nicene and Post-Nicene Fathers, vol. vi., p. 164-165.
30 Migne, Pat. Lat., vol. xxiv., col. 367.
31 Migne, Pat. Lat., vol. xxii., col. 985.
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International Conference on Refrigeration Technology (ICRT in brief), which jointly organized by National Engineering Research Center of Green Refrigeration Equipment (ERCGRE in brief) and State Key Laboratory of Air-conditioning Equipment and System Energy Conservation (ACSKL in brief), has been held consecutively for four sessions since 2010. The 5th ICRT will be held on 5th ~7th Dec. (Register in 5th Dec.) at Pullman hotel, Zhuhai Guangdong China. The 5th ICRT under the theme "Innovation wins future", will focus on technical exchange in the field of international refrigeration equipment standards and regulations, refrigeration and air conditioning control, compressor and motor, simulation design, heat and mass transfer, energy conservation, emission reduction and development of refrigeration technology, discuss the latest progress of relative technology and application, publish 2019 open projects application guide of ACSKL.
1) Gree Electric Appliances Inc. of Zhuhai.
2) Mitsubishi Electric & Electronics (Shanghai) Co., Ltd.
3) Texas Instruments Semiconductor Technologies (Shanghai) Co., Ltd.
4) Zhejiang Sanhua Intelligent Controls Co., Ltd.
5) The Energy Foundation (United States) Beijing.
6) Technical Trade Barrier Research and Evaluation Base on Refrigeration Equipment, WTO/TBT-SPS Notification and Enquiry of China.
7) Technical Committee on Refrigeration and Air-conditioning of Standardization of Guangdong Province.
Address: No.2029 Jiuzhou West Avenue, Zhuhai, Guangdong Province.
—Zhenyu Yu, Texas Instruments Inc.
4) Performance analysis of R1234yf/ionic liquid working fluids for an absorption refrigeration system.
The conference reports are subject to the agenda.
1) Only online registration (website, Wechat) acceptable. No temporary registration on site. November 30th is deadline for registration online.
2) We will send you the registration-code after we get your feedback. Please be noted that registration on site can be finished only with registration-code.
3) Please contact us if more information needed.
1) Board and lodging are taken care by the conference, fees by the participants themselves.
2) Registration fee shall be paid on site. The title of the invoice is conference fee, which can be supplied one day later.
The recommended hotels are as follows. Please make reservation by registration-code and pay yourself.
one breakfast include	13928010317	No.1150, Yuehai East Road, Gongbei, Zhuhai, Guangdong, about 2.1 km from the venue.
Note: Limited rooms available, please book in advance.


Bear Creek Golf Club will do its best to accommodate all orders as best as possible in a timely manner. Please understand that while we would like to accommodate all preferences and needs from our customers, we cannot always guarantee the availability of particular items. Please feel free to contact our Marketing & Sales Director with any questions or concerns regarding programs or sale items at sales@bearcreekgolf.com.


text:
Legal Malpractice - Marin County, California. October, 2004; Trial and Settlement (No confidentiality) Total Dollar Recovery to clients: $907,500.
Malpractice claim arising out of negligently handled probate and trust administration. Involved two separate acts of legal malpractice.
This case had two separate acts of legal malpractice involving a probate and trust administration. One claim was settled prior to trial. The other claim went to trial, resulted in a hung jury and then settled shortly after the trial.
This case arises out of a large ($15-20,000,000) estate, the main asset of which was a large piece of property located in Marin County, California, which for over 30 years had been owned by a husband and wife through a trust they created in 1990. Following their deaths, the control and administration of the trust was taken over by two co-trustees, two elderly women (both of whom were related to the original owners). Neither of them had any experience managing trusts or assets such as were in this Estate. They were very much guided in all of their Trustee decisions by the negligent attorney, (fictitiously named herein as Joe Smith), who had drafted the trust and had been the long-time personal and business attorney for the original owners. Attorney Smith and his wife were partners in a small law firm, which specialized in trust and estate practice and taxation. It is now out of business.
Attorney Smith represented the co-trustees until his death. The co-trustees then hired a new probate and estate attorney who was the one who discovered the incidents of legal malpractice and contacted us.
Legal Malpractice Claim for the Late Filing of the Estate Tax Return and Tax Penalty:
One of the legal malpractice claims involved the late filing of the Estate Tax Return for the Estate. The required Federal Estate Tax return (Form 706) was filed by Attorney Smith about one month late. Because of the large amount of taxes due, the late filing resulted in a penalty of approximately $500,000, which with interest, grew to about $600,000 by the time of settlement.
Even though the legal malpractice seemed clear, the defense claimed that it wasn't the lawyers who were responsible for the delay, but the estate's accountants, who had failed to provide needed information to the lawyers. The defense also claimed plaintiffs had failed to mitigate damages by not filing for a refund from the IRS for the penalty paid.
Note: As a result of the bankruptcy of Attorney Smith's legal malpractice insurance carrier, this particular claim was handled by CAIGA, California's quasi state agency, which under law cannot be held liable for any bad-faith (which can create problems in settling legal malpractice cases). CAIGA 's responsibility was equal to the limits of the underlying insurance policy (which in this case was $500,000, with "wasting limits", meaning the amount of coverage was reduced by the defense costs expended.
Defendants' claim that the plaintiff co-trustees had failed to mitigate damages drove an interesting and cooperative compromise in which the Estate agreed to accept the then remaining policy limits of $375,000 as a guarantee, and agreed to allow CAIGA to seek a refund from the IRS of the nearly $600,000 penalty paid by the estate. Under the settlement, if CAIGA was successful, it would first recoup the $375,000 paid to the Estate, and the parties would share equally anything beyond $375,000. CAIGA would pay all attorneys fees in pursuing the refund claim.
Legal Malpractice Claim: Recommending an Unreasonable Settlement
The Defendant's second act of legal negligence involved a claim that Attorney Smith had negligently recommended (actually forced) the co-trustees to settle a claim brought by a foreign beneficiary of the estate who claimed the distribution of the estate was delayed. This beneficiary, a distant relative (fictitiously named here as Joseph), was entitled to a 10% distribution of the estate on his own, but also would have been entitled to an additional 8.75% interest if his elderly aunt "survived distribution". She did not. She lived only 17 months after the estate was opened and pursuant to the express terms of the trust, her 8.75% interest was to go to one of the co-trustees.
Joseph claimed that the co-trustee who was to get the deceased aunt's interest, had purposely delayed the distribution so she could get the aunt's share when the aunt died. Defendant, Attorney Smith represented the estate and fought Joseph's delay claim aggressively but after years of litigating, ended up recommending that the co-trustees pay Joseph $2,000,000. The co-trustees agreed and Joseph was paid an immediate, tax-free $2,000,000 distribution which resolved both his own interest and the claim of the aunt.
Attorney Smith passed away about seven months later. After he passed away and new counsel came in to represent the estate, he raised the issue that the payment to Joseph may have been excessive and improper.
It was determined through discovery in the malpractice case that Attorney Smith, (for reasons never fully known) had failed to fully and properly disclose a significant estate asset in accountings and other documents he filed with the court. The asset, an approximate $2,000,000 piece of property, had been quietly sitting in a bypass trust. The existence of the asset was clearly known to Attorney Smith, but never fully disclosed or valued. The discovery of the omitted asset was finally made to Joseph's attorneys about two months prior to a scheduled mediation. The omitted asset (which the plaintiff co-trustees claimed they never knew had not been disclosed) became the basis of an aggressive attack by Joseph's attorneys against the co-trustees and Attorney Smith. These included charges of trustee fraud, breach of fiduciary duty and trustee malfeasance (mostly made in confidential mediation briefs). At the mediation, Attorney Smith strongly recommended the trustees pay the $2,000,000 demanded by Joseph. The co-trustees claimed they felt they had "no choice" but to settle, and were frightened at the level of aggressiveness and threats being made by Joseph's attorneys, and Attorney Smith's failure to present any defense.
We contended that the $2,000,000 paid to Joseph was significantly beyond anything Joseph's "unreasonable delay" claim was worth. We claimed that Attorney Smith pushed this excessive settlement to avoid the publicity, disclosure, and possible liability he faced for failing to disclose the "hidden asset".
Plaintiffs additionally claimed that Attorney Smith had breached his fiduciary duty by not disclosing to them his own wrongdoing and his own possible exposure for any damages the estate faced. The co-trustee who was to get the Aunt's interest (in her individual capacity) claimed that Attorney Smith had failed to advise her of the various conflicts of interest that existed as a result of Attorney Smith's representation of both co-trustees and her individually.
At the trial of this case, Plaintiffs showed that under a true valuation of the estate's assets, Joseph would have been entitled to approximately $1,200,000 for his actual 10% interest. We therefore claimed that Joseph had been overpaid $800,000 in the settlement, an amount which would have gone to the co-trustee receiving the aunt's share. Expert witnesses established that Joseph's claim of "unreasonable delay" lacked merit, that the co-trustees had done nothing to delay distribution and that had Joseph's claim gone to trial, he would not have prevailed.
Defendants claimed that Joseph's claim of "unreasonable delay" was not frivolous, had at least some merit, that Attorney Smith had properly represented the trustees without conflict. The defense contended that the $2,000,000 paid to Joseph was within the "realm of reason", that settling cases is not an exact science, and that many other factors went into the decision of paying Joseph $2,000,000. They claimed that in any event, Plaintiffs entered into the settlement willingly and knowingly, had been prepared to pay Joseph $1,500,000 even before the mediation and that Plaintiffs complaint of an excessive and unreasonable settlement was nothing but hindsight.
The jury was presented the case on a special verdict form which had a series of questions, the first of which was whether the Defendants were negligent or had otherwise breached their fiduciary duty to plaintiffs. The jury voted 9-3 in favor of Plaintiffs on this question. The second question, the proximate causation issue, essentially asked if the settlement was reasonable notwithstanding the wrongdoing of the defendants. On this question, one of the nine jurors finding in favor of Plaintiffs on the liability issue decided that the settlement was nevertheless reasonable. Two days of jury deliberations failed to break the deadlock. The jury hung 8-4 for Plaintiffs on proximate causation. They never got to the damages issue.
The excessive settlement claim was settled for $407,500 about three weeks after the mistrial.
The tax penalty claim resulted in an interesting cooperative settlement. Defense counsel claimed that the estate might be able to mitigate damages by pursuing a tax refund claim for the penalty using their own client's negligence (that is, Attorney Smith) as the basis for the refund. The parties agreed to a settlement in which the carrier paid $375,000, (then the policy limit) but took on the responsibility of applying for a refund of the penalty (which had been paid by the estate). The carrier's attorney was successful on the refund claim and received $515,000 of the penalty paid, thus recouping the $375,000 it had paid. The parties shared, on a 50/50 basis, the amount over $375,000 recovered. The carrier paid all the attorneys fees in pursuing the refund claim.
As part of the overall settlement, Plaintiffs were relieved of a $125,000 fee claim being made by the Attorney Smith firm.
Total recovery to the clients was $907,500.00


Named after the Mulsanne Corner of the Le Mans racing circuit, the Bentley Mulsanne began production in 2010. The name is also a throwback to the Mulsanne car that was produced throughout the '80s and '90s.
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Or, you can speak to the team directly by calling 01423 500 017.


text:
TriMetals Mining Inc. Starts 6,000-metre Drill Program at Gold Springs with Historic Thor Gold-Vein System as the Initial Focus
July 26, 2016, Vancouver, British Columbia—TriMetals Mining Inc. (TSX: TMI and TMI.B, US OTCQX: TMIAF & TMIBF), (the "Company"), is pleased to announce that it has started drilling at the Gold Springs project located in mining friendly Nevada and Utah. The program will consist of approximately 20,000 feet (6,100 metres) of reverse circulation ("RC") drilling and will take several months to complete.
The initial focus of this year's drill program will be on the Thor area located in Nevada, very close to the Utah border. The Thor area is comprised of gold-vein systems containing multi-gram samples as previously reported, so has the potential for higher-grade mineralization than the average grade of our existing resource estimate at Gold Springs.
As indicated by the ZTEM resistivity geophysical survey, we believe the Thor area is part of a larger trend which may extend as much as 1.6 km running parallel to the Nevada/Utah border and includes 3 of the 26 areas of outcropping gold mineralization at Gold Springs (Silica Hill/Thor, Silica Hill Extension and North Jennie).
To date, the Company has only completed resource drilling on 2 of the 26 areas of outcropping gold mineralization (Jumbo and Grey Eagle), and the drill results of these 2 areas form the basis of the existing gold-silver resource estimate at Gold Springs which is included in the Preliminary Economic Assessment.
Ralph Fitch, President and CEO stated "We are very excited to start the new drill program in the Thor Target. We believe there is an opportunity to develop a high grade resource that could become a starter-pit for the Project described in the PEA. Higher grade in the first year of operations has a significant positive impact on the already robust economics described in the PEA".
Following initial drilling at the Thor, the drill program will focus on expanding our existing resource at Jumbo in Utah and at Grey Eagle/White Point, in Nevada,
Ralph Fitch, President and CEO went on to say, "With Jumbo and Grey Eagle, we have drilled less than 10% of what we believe is the gold target on the property. In fact, we have only drilled the first two of twenty-six areas of outcropping gold mineralization which equates to 3 of 33 kilometers of ZTEM Resistivity boundaries. The ZTEM Resistivity boundaries at Gold Springs have to date correlated very well with the discovery of gold mineralization on the property."
TriMetals Mining Inc. is a growth focused mineral exploration company creating value through the exploration and development of the near surface Gold Springs gold-silver project in mining friendly Nevada and Utah in the U.S.A.
Certain statements contained herein constitute "forward-looking statements". Forward looking statements look into the future and provide an opinion as to the effect of certain events and trends on the business. Forward-looking statements may include words such as "will", "potential", "could", "may", "believe" and similar expressions. Interpretations of exploration results, including the strength of mineralization, are forward-looking statements. These forward-looking statements are based on current expectations and entail various risks and uncertainties. Actual results may materially differ from expectations if known and unknown risks or uncertainties affect our business or if our estimates or assumptions prove inaccurate. Factors that could cause results or events to differ materially from current expectations expressed or implied by the forward-looking statements, include, but are not limited to, risks of the mineral exploration industry which may affect the advancement of the Gold Springs project, including possible variations in mineral resources, grade, recovery rates, metal prices, capital and operating costs, and the application of taxes; availability of sufficient financing to fund planned or further required work in a timely manner and on acceptable terms; availability of equipment and qualified personnel, failure of equipment or processes to operate as anticipated, changes in project parameters, including water requirements for operations, as plans continue to be refined; regulatory, environmental and other risks of the mining industry more fully described in the Company's Annual Information Form and continuous disclosure documents, which are available on SEDAR at www.sedar.com. The assumptions made in developing the forward-looking statements include: the accuracy of current resource estimates and the interpretation of drill, metallurgical testing and other exploration results; the continuing support for mining by local governments in Nevada and Utah; the availability of equipment and qualified personnel to advance the Gold Springs project; execution of the Company's existing plans and further exploration and development programs for Gold Spring, which may change due to changes in the views of the Company or if new information arises which makes it prudent to change such plans or programs.
Readers are cautioned not to place undue reliance on the forward-looking statements contained in this press release. Except as required by law, TMI assumes no obligation to update or revise any forward-looking statement, whether as a result of new information, future events or any other reason. Unless otherwise indicated, forward-looking statements in this press release describe the Company's expectations as of July 26, 2016.


There is a large selection of distribution companies that could potentially publish my magazine. There are many successful companies that have had experience with the distribution of music magazines from the same genre as mine. After looking at my prior research into the analysis of media institutions, I found a number of worldwide distributors which means they distribute magazines globally, reaching more people. Bauer media group is a good example of a distribution company as they own around 570 magazines, 50 TV and radio stations and 300 digital media products. They distribute a number of well-known magazines such as Q and NME. This is why I think using Bauer media group would be beneficial to the growth and success of my magazine. They have a good reputation for publishing magazines including pop music magazines. They understand the processes of publishing in a way that would reach a wide audience. I also considered Prometheus Global media, I found that Prometheus publish Billboard magazine, which is a pop music magazine with the same target audience as my magazine. Prometheus GM clearly are good at what they do and this can be shown by how successful Billboard magazine is. Overall I think I would choose Bauer Media Group to distribute my magazine due to the success of existing magazines that they distribute, I decided that Bauer would be a trustworthy company who would ensure that my magazine would be read by my target audience.


A-Mazing Post Pounding is the sixth level of World 3 in Yoshi's Woolly World.
The level opens with a pitfall with one Fang at the top. After the pitfall, Yoshi must ground pound the posts blocking the door, then enter the door. Yoshi enters a room with many posts. Yoshi should pound either the yellow post or the purple post to continue to the next room, then trigger the secret Winged Cloud to touch the first checkpoint. Afterwards, Yoshi must use the spring-like posts to advance directly to the second checkpoint. Afterwards, Yoshi must hit a hidden Winged Cloud by flutter jumping to the left of the ledge, revealing a platform to an edible wall. Eating this wall and activating the trampoline-like post will send Yoshi to another part of the maze, where Yoshi can repass the first checkpoint. Afterwards, Yoshi should return to the ledge containing the second checkpoint, where a Present Box containing a key awaits. Yoshi must then pound the nearby pink post and eat the edible wall to enter the Whirly Gate, transforming him into Mole Yoshi. After the transformation segment, Yoshi must go to the left, then pound the post to spring up and open the locked door. Yoshi must then pound the last post to leave the area and get to the goal roulette.
Smiley Flower 1: Behind an edible wall just below the fourth Smiley Flower.
Smiley Flower 2: When in the room with the trampoline-like posts, Yoshi must pound the rightmost purple post, then move the right wall and throw a yarn ball at the Winged Cloud to unveil the Smiley Flower.
Smiley Flower 3: When Yoshi approaches the second checkpoint, he must eat an edible wall just above, then enter a door. Inside the secret area, Yoshi must continuously jump off of Fangs to reach the Smiley Flower.
Smiley Flower 4: In the same room as the first checkpoint, guarded by a Piranha Plant.
Smiley Flower 5: After getting bounced from pounding the last post, Yoshi must touch the exclamation circle, then follow the trail of beads down to the Smiley Flower.
Wonder Wool 1: After the pitfall at the start of the level, Yoshi must push the left wall and throw a yarn ball (from eating the Fang) at the Winged Cloud to unveil the Wonder Wool.
Wonder Wool 2: Yoshi must ground pound the second purple post to be led directly to the Wonder Wool.
Wonder Wool 3: Surrounded by sponge dirt near the end of the Mole Yoshi segment.
Wonder Wool 4: Immediately after the Mole Yoshi segment, up above some Fangs.
Wonder Wool 5: At the room to the left of the Whirly Gate exit, Yoshi must pound the post to bounce up and collect the Wonder Wool.
Collecting all of the Wonder Wools knits Pound Post Yoshi back together.
During the level there is a Whirly Gate segment featuring Mole Yoshi. This segment, when completed, cannot be reentered.
This page was last edited on February 25, 2019, at 21:38.


text:
The Comeback è un documentario sul Body Building del 1980, diretto da Kit Laughlin, con protagonista Arnold Schwarzenegger.

Trama
Dopo un'assenza di cinque anni, il sei volte vincitore del Mr Olympia, Arnold Schwarzenegger tenta di vincere il prestigioso titolo per la settima volta.

Collegamenti esterni

Film documentari statunitensi
Film documentari sullo sport

redpajama_set_name: RedPajamaWikipedia


The Solarwall heating and ventilation system resembles traditional metal cladding, but it also doubles as a heater. For a similar cost that would be required to construct a metal wall, the Solarwall system provides free heating and ventilation for the life of the building.
Solarwall is an unglazed (transpired) solar collector that uses perforated sheet metal to preheat ventilation air. The system can achieve inlet air preheating of 30-50∞F on a sunny day, reducing the heating load on commercial and industrial buildings. Savings are dependent upon geographic location and local energy costs, but range between $2 to $8/SF per year. Solarwall heaters also offer an optional displacement ventilation system which spreads solar-heated fresh air over a wide area within a building.
Contact: Conserval Engineering, Inc., Toronto, Ontario, Canada.


The theme for Orange Conference 2019 is It's Personal. On Thursday, October 18, registration opens for this incredible conference at the cheapest rate you will ever find it, $259. I, for one, love the theme for this upcoming conference because when things become personal, those things have a way of changing us and changing how we see things. Those changes help shape us and as ministry leaders, help shape those we are investing in daily, weekly, monthly, yearly. Below is how my life and ministry has been reshaped through attending the Orange Conference. Consider this your open invite to join me and 8,000 other leaders in Atlanta, Georgia, May 2019.
Have you ever been somewhere expecting some good things to happen only to have those expectations blown out of the water? That has been my experience every year that I am been blessed to attend the Orange Conference. I typically show up on Tuesday night for the big porch party, grab my registration bag, chat with a few friends that I've made since being involved with Orange in some capacity and then call it a night knowing that the week will be good, the worship will be good, the attendance will be good, the ideas shared will be good, and so on. It NEVER takes long for my expectations to be destroyed though, which with all things considered, that is a very good thing.
Reggie Joiner and team invest so much into leaders. Leaders just like you and me. Leaders in preschool ministry, elementary ministry, preteens, middle schoolers (we all know they need lots of investment, right?), high school ministry, family ministry, married ministry, people ministry, and the list goes on and on and on and on. The team at Orange puts together such a comprehensive conference that many, many church leaders who don't even use any curriculum produced by the folks at Orange, make the Orange Conference a priority to attend every year. Why do you ask? Allow me the opportunity to share just a couple of things that have helped shape me in ministry.
The biggest ministry changer for me has been the voices, the people, who have spoken directly to me without even knowing it. I think of a guy like Ryan Leak who visited his local Starbucks multiple times a week and began asking the folks who worked there how he could be praying for them. That rocked my world. I took that idea back home with me and began asking folks who were serving me at places like Chik Fil A how I could be praying for them. Just that one little question has produced a new confidence in me as an introvert to become more personal with "strangers" that I see on a weekly basis. I've been blessed to see and hear of how those prayers have been answered.
Let's play a little game if you don't mind. A little game I like to call, "Remember When?" Here's how you play: I'll ask you a question that starts with "Remember when" and you insert the appropriate response. Easy, right? Let's begin.
Remember when in that one season in your life when you had someone invest in you?
Here's another good one: Remember when you felt like what you were doing was making a difference in someone else's life?
Last one: Remember when you went to that big conference and wish you could bring your entire team, paid and/or volunteer?
I hope you liked my little game of Remember When! I can't really answer questions one and two for you but I sure can answer number three.
Perhaps you were among the 8,000 or so ministry leaders at Orange Conference 2018 and left there wishing that your entire team could have been there. Well, there's a way to get the best of #OC18 in your backyard and be able to get your team there. It's called Orange Tour 2018 or #OT18 for short. For one day only, June 7, tickets will be the absolute cheapest that you can get them for an amazing $50 off. That's right, a ticket for #OT18 is only $69. That price includes lunch, incredible breakouts, engaging main stage speakers, plus the awesome opportunity to network with other great ministry leaders like yourself.
Don't wait, sign you and your team up today to take advantage of the lowest price available.
I don't know what to do, but my eyes are on You.
Salvation always ends in worship.
Sin makes us dead, but Christ makes us alive. This is the Gospel.
Why does every leader need to deal with their blind spots?
How to give someone permission to speak into your blindspot- If you see me doing anything that would drive my life, my family or my leadership off a cliff, can I trust you to tell me way ahead of time?
Kids want to be apart of something bigger than themselves. They want their voices to roar. It's in you, it's in me. We all want to find our voice.
How do we help the next gen to find their voice?
A mentor shows up in critical times to speak relational truths.
If you don't stop trading your dreams for lust, you're going to kill yourself.
Preachers inform, mentors transform. Mentors transform, sponsors platform.
If we don't confront something, we can't cure it.
The asterisk on America is how we've dealt with race.
The church should model racial unity in the whole world.
I want you guys to have the conversation that you have when there isn't a white person at the table.
Every kid is one choice away from being a statistic.
What kids don't talk out, they will act out.
When you get close to someone who is different than you, you see God more fully.
Our differences are an opportunity to show what unconditional love looks like.
There is no strategy if there is no sacrifice.
Microphones and websites are dangerous things because we can't see their eyes.
Following Jesus doesn't mean you won't go through storms, it just means that you have an anchor with you through the storms.
What if we created weekend experiences for people that were in pain. Wouldn't we find ourselves reaching outsiders and insiders?
What if we took the amazing grace that we offer to people who don't know God, to people who do?
How safe do we actually want to be.
What do #OGRJ, A Million Dreams, and the number 8,100 have in common? Answer: night one of The Orange Conference 2018. Infinite Energy Center was rocking for a solid 2.5 hours Wednesday night. Here are some key statements made by folks like Jon Acuff, Gerald Fadayomi, Danielle Strickland and Reggie Joiner.
@jonacuff: We have a God who has said, "It is finished" not it is beginning. 81% of American's want to write a book, less than 1% actually do.
@geraldfadayomi: If you could only pray for one thing for the next generation, what would it be? Unity is not uniformity. It's setting our differences aside to make a difference.
@djstrickland: We can do more together when we live like the future is now. The Kingdom of God is like the wedding in the alley.
@reggiejoiner: We must be challenged to do something that we don't know how to do. Nehemiah didn't spend a month figuring out spiritual gifts. Nor did he say, "Go home and pray about it." Everybody Nehemiah needed was already in town. Chances are, hour future volunteers are already there, just ready to be put to work.
If you've attended The Orange Conference in the past, you know that Tuesday nights informally kick off the week with a Party on the Porch. Music, games, Kona Ice, your favorite Orange Specialist and hundreds of like-minded folks gather for two hours of fun talking, dancing, coffee drinking, snow cone eating, name badge and registration bag retrieving, Orange store shopping, excitement.
If you've not attended The Orange Conference before, perhaps catching a glimpse of all the fun is enough to make you want to attend next year. Get the dates on your calendar now as #OC19 takes place in Atlanta May 1-3, with the Party on the Porch kicking off the week on Tuesday night, April 30. I'll be blogging and posting interviews all week from various attendees and even hope to catch up with some of the speakers as well. I'll also be live tweeting throughout the conference and you can follow along @dmaddron or simply by using the hashtag #OC18 in the search field.
In just a few days, 7,000 - 8,000 people will gather together in Atlanta, Georgia for three days of dynamic worship, teaching, networking, bridge building, note taking and Serious Night. That's a lot of stuff to do in just three days, right? What is happening, you ask? It's the 11th annual Orange Conference.
That's right, this marks conference number 11 for the team at Orange. And it seems each conference just gets better and better and folks from around the world continue to leave inspired and driven to make their ministries better, their communities closer, and the family stronger.
YouLead Day- YouLead Day takes place on Wednesday morning/afternoon, and while it is an additional cost to the conference, it is a cost that I've deemed worthy of spending each year that I've gone. These tracks really dive into specific topics and have proven to be some of the best tracks of the entire conference. YouLead Day is all about equipping you in specific areas of ministry and is can't miss type of content. If you have the opportunity to go, take advantage of it. You won't regret it.
The Resource Center(s)- The Resource Center(s) at The Orange Conference are amazing. I emphasize centers because there are numerous vendors set us throughout both buildings along with the impactful Phase Gallery. The Phase Gallery really helps folks remember how short our time is with our kids and that what we do every single day matters. An extra perk of the Resource Center(s), FREE COFFEE. Drink a cup or two for me, please!
Party on the Porch- Tuesday night, from 7:00 - 9:00 PM, it's Party on the Porch. This is one of the best times to network and connect with folks including your Orange Specialist. You can pick up your name tag and goody bag on Tuesday night, play some awesome games, take some cool pictures with their amazing backdrops, and munch on some yummy Kona Ice as DJ's keep the party pumping with the help of party host, Sam Collier.
The Breakouts- The breakouts on Thursday are really good. You have a chance to hear from phenomenal leaders, learn how to align your teams (paid and volunteer), and how to make a greater impact in your ministry. Thursday is a great day at The Orange Conference.
The Food Trucks- King of Pops, Chick Fil A, I could go on and on and on, but it's hard for me to move past these two Atlanta staples. You need a popsicle from King of Pops and a chicken sandwich before you leave OC18!
There you have it. Some of the many things that I am looking forward to at The Orange Conference. I didn't even touch on Serious Night, because it's unlike anything else I've been apart of. That should whet your appetite and build some suspense! See you in Atlanta soon!
If you have been in attendance this week, say Amen to everything God has poured into you thus far. If you haven't been here, don't be discouraged. Hopefully, you are getting inspired enough to want to be present next year. Let's get into the day, shall we?
McNair Wilson was the morning speaker for the general session. He has done work with lots of corporations, both big and small, but the two that sticks out to me is his work with Chick Fil A and The Walt Disney Company as an Imagineer. I love them both for many of the same reasons, the way they treat their guests. I could go on, but you want to read more about the conference so let's proceed.
Here are just a few key statements from McNair in the general session.
What do you do best? Do you do it every day?
Years ago is the place you can't get to from here. Don't beat yourself up for what you didn't do yesterday.
Failure is evidence that you've tried something.
Ask the question: what has never been done before?
Ok. There's just a bit from McNair. More from him in a bit as I also sat in on his breakout. That last statement though is worth us really spending some time trying to answer in how it relates to where we're doing ministry and our methods as children's ministry leaders.
Breakout #1- Effective Neighborhood Outreach led by Kevin Reynolds. The synopsis to this is being willing to meet kids and families where they are at. Build that relationship, get them wanting to come back for more, give them Jesus, and then watch them enter the doors of your church. So many churches are investing big time money from their budgets on getting people inside their churches for an event other than a weekend church service.
I think back to our own efforts as a church. This past Halloween, we saw 1,300-1,500 folks come through our doors. I measured that as a huge win except for the fact, a few days later, when our church doors were opened again, they didn't show up.
If we are going to be effective, we must be willing to meet folks where they are. Have your church members offer up their front yard for some neighborhood engagement. Don't stop with the one time. Build it up. Build a team to lead that neighborhood group and then you, as the children's m ministry leader, find another neighborhood and another front yard. Before long, you've got a handful of cell groups throughout your community who you've built relationships with and hopefully they are stepping foot on the weekends at one of your church services. Jesus went to where the people were, and then they began to follow Him. Stop expecting unchurched folks to walk into your doors without you having invested something in them. Let them see that you care and then they'll show you how much they care!
I'm not paid to say that either. This book has the ability to change you, your ministry and your church staff. Order 20, and he'll throw in a free 30 minute Skype session with your staff. Let me just tell you, BARGAIN!
Critical thinking- hash out the details here, storyboards, napkins, etc.
McNair went on to share a conversation he had with Dan Cathey, of Chick Fil A. Dan raved about the book Good to Great and asked McNair his thoughts on it. McNair responded with such a great question that we absolutely must consider when thinking about our ministries "What's after great?" We simply can't stop at great.
My final thought of his to share is this: design spaces/events with the whole senses in mind (Sound, look, smell, feel, taste).
Incredible stuff I tell ya.
Have I mentioned how great the worship has been this week? Being in the presence of the Lord with a couple thousand other children's ministry leaders has been incredible.
Melissa J. MacDonald was the first of two speakers to take the stage Tuesday night. She is a great follow on twitter as well, in case you are not following her. @kidsconsultant is where you can find her in the Twitterverse. She is incredibly funny, fixing to be getting married, just had knee replacement while still in her 30's, and is a Jesus loving woman!
Melissa opened up her time with us with this statement "God is present, and you are here on purpose." She then challenged conference attendees to partake of CPC18 and to not just be an observer. She made many more great points, with a few that I'll share here.
How can you hear His voice if you never stop using yours?
Stop telling kids to start doing what you've stopped doing.
If you believe that you are made for "this", then stop depending on yourself to figure it out.
If you are made for this, then be honest with yourself.
If you are made for this, there is nothing that comes your way that you can't get through because He is with you.
Being broken, bruised or hurting doesn't disqualify you from this, it really qualifies you.
Melissa was great and I would highly recommend you take the opportunity to get to know her or bring her to a camp or training.
Our second keynote was Beth Guckenberger. Beth and her husband Todd serve as Co-Executive Directors of Back2Back Ministries. They have a big heart for foster and adoptive ministries and themselves have raised ten children. Beth really opened her heart up to those in the room. Before leading us to take the Lord's Supper, Beth shared how we need to make room for Jesus when we find ourselves in stories that we don't make sense. I immediately connected with this point as I reflected how God has worked in my life through the death of our infant son Asher in 2014. It's nothing short of amazing in looking back at the work the Lord has done as a result of a lot of pain in our lives.
Beth also reminded us that there is no place too dark or too nasty that Jesus wouldn't go into. Afterall, look at where He was born. He desires to meet everyone right where they are at, regardless of where they been or what they've done. AMEN!
I'll have more from CPC as Day Two kicks off!
Do you have a heart for your community? Do you struggle from time to time with the question "How can our church become more impactful?" Have you searched and searched only to come up short with ideas of vision boosters for your church or ministry? I have a possible answer to those questions: the Orange Conference.
I am the Children's & Outreach Pastor at our church. Two big roles that require lots of attention and constant brainstorming, planning and praying. In everything that I am working on, I'm asking this one question: "How will this impact our community?" It's ingrained in my brain because I simply don't want to do anything that isn't impactful and isn't going to reach the unchurched in our neighborhood and surrounding areas. You probably think along that same thought process as well. You want to be as impactful as possible with a sermon you are preparing, worship services your worship is rehearsing for, a small group lesson you've studied for multiple hours this week. You want to help lead life change in your church and in your community. Attending the Orange Conference has done just that for me.
In 2016, I left the Orange Conference with an idea to start passing out popsicles and cold bottles of water in our local parks. Once the summer hit, we took a canopy tent and snocone machine and went into neighborhoods offering free snocones. What kid or adult doesn't like that stuff? Those free treats were the tools to start great conversations with folks of all ages. Our church has reaped in two areas because of these opportunities: families within our church serving their neighbors and families within our community attending our church because of a tasty summertime treat.
This year's theme for Orange Conference is titled ONE VOICE: We Can Do More Together. I would say that if you are seeking some fresh ideas, an opportunity to encourage and be encouraged from ministry leaders all across the world, you will want to find yourself in Atlanta, Georgia April 25-27, 2018. If you sign up by December 14, 2017, you'll get $70 off your ticket which results in the lowest ticket price before the conference starts. Visit theorangeconference.com to sign up today or to gather further information.
Speaking of being an introvert, I began praying to the Lord to change me. Not to make me some crazy extrovert, but to simply be brave and courageous enough to speak to strangers and genuinely pour into them in some way. Well, this prayer was answered by being asked to be the Outreach Pastor at my church. I don't know about you, but I've not met very many introverts who were also outreach minded and gifted. It all started with a prayer and testimony of what God could do if I was willing to be stretched a bit by Him.
Church leader, one of the things that's likely on your mind quite often is simply how can we reach more folks in our community for Christ. What is the secret anecdote to seeing more folks walk in the doors of our church on Saturday's and Sunday's. It's the age old question right? Thousands of books have been written on the topic from hundreds of "experts". It's all justified too in my opinion. These folks are simply sharing their success stories with us and the methods used along the way. I'd like to take just a moment to present another resource that quite possibly has some of the most effective steps in impacting your community for Christ: #OT17.
Whoooaaaaaa David...what's with the hashtag thing there? This hashtag is life changing and quite possibly ministry altering! #OT17 stands for Orange Tour 2017. Reggie Joiner and his incredible team of leaders will travel to 20 different cities across the U.S. to simply have a conversation with you about how you can be #ForOurNeighbors. That's another hashtag that you will be quite a bit between now and this Fall.
When Reggie Joiner presented this concept of being #ForOurNeighbors at Orange Conference 2017 (#OC17), so many thoughts were running through my mind. "If we could do this or do that, what would happen if we thought this way or approached people that way." "What if I started doing what he suggested?" All of these thoughts and ideas and mental results popped in my head!
I'll just tell you, I could go on and on about this but instead of doing that, let me offer you this. Today only, you can register for $20 off the regular ticketed price for #OT17. Simply go to: orangetour.org and get signed up today!


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Cliff Schecter explains the incoherence military action in Syria. Where are the "moderate" rebels? What we can actually accomplish in terms of helping refugees. Why Trump can't lead a war. The medias relentless failure to cover Syria and why we need to vigilant. Farred Zakaria pathetically calls Trump our President. Brian Williams gets bizarre and poetic about war and the Republicans use the nuclear option to confirm Gorsuch.
On The Fun Half: Mitch McConnell nukes the filibuster and lies. Sam revisits his debate with Jimmy Dore. Betsy DeVos makes a bizarre visit to a college campus. A new student loan forgiveness scam from the Department of Education. Alex Jones says that the United States is preparing to nuke. And your calls and IMs.


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