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Ten Ugly Men Fest, Perfectly Rochester
On a number of occasions over the past two months I have been perplexed and confused to run into people in Rochester who have never been to, or perhaps never even heard of, Ten Ugly Men Fest.
For those of you who are unfamiliar, Ten Ugly Men Festival is one of the very best parties of the year, but unfortunately for you this post is a bit untimely as you just missed it by 5 days. I'll briefly say that it is just my kind of party: fun in the sun, sports, music, food, a little alcohol, and – of course – a giant slip 'n slide.
But for me, the best part of all is to look out over the hoards of people and realize that instead of companies profiting off everyone's fun, the proceeds go to supporting great charitable causes. As their website states, "This years beneficiaries are the St. Marys Oncology Center, Bright Eyes Fund for pediatric brain tumor treatment at Golisano Children's Hospital, Boys and Girls Cub of America, and Equicenter."
Ten Ugly Men is actually a 501(c)(3) charitable organization that for 22 years now has been throwing "parties with a purpose," raising over $1,000,000 to support worthwhile causes in Rochester.
People often ask me, "Why did you want to move back to Rochester from Florida?" My short-and-sweet answer is the people and the community. Ten Ugly Men Fest is a perfect example, an embodiment of friendly people coming together to have a great time AND support their community.
Rochester has a culture that seems to breed approachable, fun-loving people who understand what is really important in life. What's more, a significant number of those people feel a strong connection to their city and want to make it better by helping those in need. When compared to the six other cities I have lived in, Rochester is distinct in its relatively high concentration of friendly, community-minded residents.
Some people find it hard at times to articulate what exactly makes Rochester such a great city. My advice is to describe Ten Ugly Men Fest, and then just note that it is but one of dozens of great festivals and events in Rochester every year, and that Ten Ugly Men is just one of the many great organizations in Rochester that work to keep our community strong.
To find out more about events and organizations that are perfectly Rochester, check out Rochester Young Professionals, find an event that sounds interesting to you, and make sure to stop by!


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Zynga, BlackBerry, Autodesk: Tech Premarket
NEW YORK (TheStreet) -- Zynga(ZNGA) continued its recent momentum in premarket trading on Tuesday, still lifted by Nevada's decision to legalize online gambling.
Shares of the social gamer, which gained 7.04% during Monday's session, rose 2.04% to $3.50 on Tuesday. Zynga was also one of the most active premarket Nasdaq stocks on share volume of 171,763.
BlackBerry(BBRY) shares also rose before market open, gaining 0.6% to reach $13.33, while Facebook(FB) was up 0.51% to $27.41.
Groupon(GRPN) rose 0.54% to $5.62. The daily deals site reports its fourth-quarter results after market close on Wednesday.
Apple(AAPL) , which hosts its annual shareholders meeting on Wednesday, gained 0.33% to reach $444.25.
Autodesk(ADSK) , which reported its fourth-quarter results on Monday, was a loser in premarket trading as investors responded to weaker-than-expected guidance. Shares of the design software specialist were off 2.29% at $35.78 on share volume of 25,480.
Sirius XM(SIRI) shares were flat at $3.03, although the satellite radio giant was the most active premarket Nasdaq stock on share volume of 182,299.
--Written by James Rogers in New York.
>To submit a news tip, send an email to: firstname.lastname@example.com.

subset: commoncrawl


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Monday, 8 Jul 2013
Google Paid For Adblock Plus "Acceptable Ads" Whitelist Privilege?
Google has recently been accused of paying Eyeo, the creators of Adblock Plus, for the privilege of being on the company's "Acceptable Ads" whitelist. This whitelist prevents ads from Google -- and a few other unnamed companies -- from being blocked.
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That turned out really good man! Maybe it's just the picture but the green in the armor seems flat. Did you mist the armor with any other colors to get a more gritty palate? I think that would make it really pop out more, but everything else looks great! I especially like the chest light display, very clever using the bicycle light!
I need to weather it a bit, with some blacks and browns, thanks for the suggestion. This was my first armor try, I have a bobamaker vest coming, so this is kinda a trial run with my old vest. I plan on starting the build on my more permanent set shortly. I plan on heating a small spoon to mold the dents in the armor, and to do a much more detailed paint job. Had to have this set ready for a troop on Sat.
maybe instead of blacks, us grey-blue tones (I've noticed blue hues when looking at reference pictures in the gallery). I'm not saying black is bad, but if you paint too much of it black, it will make your armor look flattened out, same goes for whites (white and black are like desserts of paint. You can use them, but use them sparingly).
But I'm totally with you on browns! It makes armor look dirty (like he's had a tumble or two down to the sarlacc pit) and gives that extra sense of realism. I don't know if you've weathered the jumpsuit too but if not, do it. The difference between a Boba costume with a weathered jumpsuit vs a clean jumpsuit really makes a difference!
All and all, sounds like you're on the right track though! I'd like to see more pics of your progress later on!
Wouldnt even have thought of using grey-blue, awesome tip, thanks. I've weathered the jumpsuit, using black/grey/brown spray paints, along with the cape. I agree, it made a world of difference. I don't think I will ever be happy with the costume (which is a good thing) It began its life as a rubies supreme that I got for $150...many mods later and many new parts (CA boots, woodman girthbelt, self made ammo belt, mods to both gauntlets, the armor pics above, a helmet repaint, a tint to the helmet visor) I am not ashamed to wear it out and have been an active member of the 501st for about 6 months. However, I still think it has a way to go. Thanks for all the advice guys!
I'm actually working on a Rubies helmet myself! I got it way back when I was little and I don't think it's a supreme version (but it looks a lot better than they are now so who knows ), but I'd like to make all my mistakes on that thing before I paint the good stuff!
which brings me to one more tip, though it's nothing new, always do test sprays and paint ups on similar material that isn't really a big deal to you. always make sure you know exactly what the paint is gonna do before you spray it on the costume you spent who-knows-what on so everything will be perfect! If you have any other questions or anything, don't stop posting!


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""At first I thought flying privately was a luxury and I felt guilty. Then I realized how much more I can do in a week than I would if I had to fly commercially." "
VistaJet Moves into U.S. with Jet Aviation and Wheels Up
BJT Waypoints
Tuesday, September 10, 2013 - 9:30am
Europe-based VistaJet is entering the U.S. private-lift market with two unexpected alliances. Jet Aviation's Flight Services division will operate 12 Bombardier Globals on its behalf while startup membership-based program Wheels Up will offer VistaJet's Flight Solutions Program (FSP) to U.S. customers.
Wheels Up, which is preparing to launch service with a fleet of Beechcraft King Air 350i twin turboprops later this year, will be VistaJet's exclusive general sales agent in the U.S. for FSP clients. Its own members will be able to book flights on VistaJet's U.S.-based fleet.
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Wednesday, May 1, 2013
EASA Approves Aspen's H-Series PFDs for R44s
EASA issued a Supplemental Type Certificate (STC) to Aspen Avionics for the installation of Evolution H-Series Primary Flight Displays (PFD) in Robinson R44 I and II helicopters.
The STC will allow R44 operators in Europe to retrofit their fleets with the H-series PFDs and Multi-function Flight Displays (MFD), providing an upgrade from the helicopters' standard seven-hole instrument panels.
"Aspen's unique retrofit technology is ideal for the helicopter market," says Mark Ferrari, Aspen's vice president of sales and customer support. "The combination of superior digital ADAHRS reliability, affordable pricing, and robust features that increase situational awareness is what makes the Evolution Flight Display System such a compelling solution for the Robinson fleet."


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Wax myrtle has many attributes
By JANE WEBER
Published February 6, 2007
Wax myrtle, Myrica cerifiera, is a frost hardy, multi-trunked, evergreen shrub that may be pruned into a small, single-trunked tree. It provides excellent cover from predators, nest sites and food for birds.
As a garden plant it can be pinched or tip-pruned to form a dense bush useful in both wetlands and dry sandy soils from the sandhills to pine flatwoods to the damp coastal plain and marshes throughout Florida in zones 7 to 11.
The ancient bayberry family, Myricaceae, has only three genera with some 50 species globally. They were more widespread 100-million years ago during the late Cretaceous period. Only three species of one genus is now found in Florida.
Since swamp candleberry, M heterophyla, and odorless bayberry, M. inodora, occur naturally only in the Florida Panhandle, the local species is usually southern bayberry, also called wax myrtle.
In form, wax myrtle is a multi-stemmed, densely leafed shrub with a spreading crown and often leaning trunks. Its lifespan is less than 50 years but as it usually sends out colonial root suckers the thicket could rejuvenate itself much longer. Left unpruned, the height can reach 20 feet, but most gardeners prefer to prune it as a smaller shrub for a privacy screen and to lure birds, particularly migratory warblers in winter.
Leaves are alternate, 1 to 5 inches long and narrow but a bit wider at the tip. Leaves are bluntly toothed at the apex with green top surfaces and slightly rusty undersides. When crushed they are aromatic. Original colonists gathered the bluish-green, wax covered drupe (berry) to make delicately fragrant candles. In spring the tiny flowers are small and brownish. Bark is smooth, gray and thin.
Soil conditions can be rich in organic humus or sandy so long as it is acidic with a pH of 5.5 to 7. Wax myrtle will adapt to even alkaline soil and needs no irrigation after it becomes established.
Along with being hardy, wax myrtle is also salt tolerant and resistant to most plant diseases. It can take full sun or part shade exposure. The Extension Service in Lecanto, 527-5700, has an informative fact sheet you can pick up or download from the Internet.
Companion plants include weeping, yaupon and Schelling's holly; all forms of Ilex vomitoria; coontie, Zamia plumila; Simpson's stopper, Myrcianthes fragrans; beautyberry, Callicarpa americana; saw palmetto, Serenoa repens; and a host of wildflowers.
For the butterfly gardener, wax myrtle is the host plant for the caterpillar of the red-banded hairstreak that breeds throughout the state. Caterpillars are baby butterflies or sometimes moths. To see a photo of this caterpillar, to 0.6 inches long, check out Florida's Butterfly Caterpillars and Their Host Plants by Marc Minno from the library.
This caterpillar also eats leaves of oaks and the exotic, Category 1, plant pest Brazilian pepper, Schinus trebinthifolius. Contact Joan Lippman, 527-4300, of the Citrus Chapter of the Florida Native Plant Society to join the Pepper Busters who volunteer to help remove this invasive from our community. Learn more about native plants at the FLAPS monthly meetings on the fast Tuesday of the month from 7 to 9 p.m. at the Beverly Hills Lions Club, 72 Civic Circle.
Whether a gardener wants to attract birds or butterflies, needs a privacy screen or wants the fragrance of the leaves, wax myrtle is an ideal plant for a natural Florida garden.
Editor's note: This weekly article is provided by Jane Weber, professional gardener, grower, consultant, designer and environmentalist. Visit her Certified Florida Yard and Backyard Wildlife Habitat, 5019 W Stargazer Lane, Dunnellon. Call (352) 465-0649.


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Moleskine Classic Large Squared Notebook (5 x 8.25)
The popular Moleskine Large Squared Journal is a handy 5.25 x 8.25 inch notebook that offers 240 squared (graph) acid-free paper pages. The size of the grid is .5 cm square (approximately 5 squares to an inch) and known for its quality construction, this notebook opens flat and is a pleasure to write in. This desktop-sized companion is especially useful for engineering or architectural notes and drawings. The graph-paper design is the most popular format in Europe for notes, drafts, thoughts, lists, and sketches.
- 240 pages (120 leaves)
- Hard cover
- Back pocket & cloth ribbon marker
- Acid-free paper
- Round corners
- Elastic closure
- Item #: mbl15
Acid-free paper is paper that has a neutral or basic pH (7 or slightly greater) and is lignin- and sulfur-free. This ensures the paper does not yellow or become brittle over time.Read more in our Eco Glossary
The Forest Stewardship Council is an international non-profit promoting responsible forest management through its developed principles and wood tracking system. This logo identifies products that contain wood from responsibly managed forests that have been independently certified according to the rules of the FSC.Read more in our Eco Glossary
- 6 or more..... $18.45
- 12 or more..... $17.95
- 36 or more..... $17.45
- 72 or more..... $16.95
Moleskine Classic Large Squared Notebook (5 x 8.25)
Moleskine's legendary Classic Hard Cover Notebooks have a sewn binding, acid-free paper, rounded edges, elastic closure, cloth ribbon placeholder, and a rear expandable inner pocket.
Moleskine Classic Large Squared Notebook (5 x 8.25)
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Moleskine journals are legendary, possessing a minimalism style and quality that literally has centuries of experience. To the initiated, there is no substitute. Used by artists and intellectuals who defined 20th century culture, including such luminaries as Hemingway, Van Gogh, and Matisse. Today Moleskine journals are seen at meetings absorbing notes, at coffee shops steeping ideas, on mountainside trails capturing adventures - in all cases a trusted traveling companion.


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Remembering Bernie
We live in a community with diverse and interesting people. Of course we know our core group of friends and acquaintances in town, but there are so many others we haven't yet met, I am quite sure.
I think of the times driving down Ridge Road and have wondered about some of the people I've seen in passing. For example, I am quite sure I am not the only one who has driven down the road and spotted an elderly, bearded man wearing short shorts and no shirt jogging down along the sidewalk. Haven't you wondered about him? Does he have a family? Does he live nearby?
Sometimes there are just people in our community we know of but never have the chance to actually know–people who are just amazing souls.
Another person you may recall seeing out and about is someone I'd like to tell you more about today. Chances are, if you've been sitting at the light at the intersection of Hudson Avenue and Ridge Road, you've seen a woman driving down the sidewalk in her motorized wheelchair, wearing earmuffs, and scooting along with a sense of purpose. You may have seen her at Wegmans or in other local stores. If you've ever been to the Hudson Avenue Tim Horton's, you have surely met her.
Her name was Bernie and I met her a couple of years back while having my morning coffee. Bernie loved her independence & her cat, Margo. Although she was wheelchair-bound because of her COPD and need for oxygen around the clock, she wheeled herself through the snow to get to Tim Horton's in the morning. She was particularly fond of maple pecan danishes.
She enjoyed visiting the local Salvation Army thrift store (which she called "Sally Ann's") and finding bargains. She liked the color teal, her view of the city skyline from her apartment, and the occasional banana split I used to bring her from Bruster's.
She was guarded because of some past traumas in her life, but those who were fortunate to have known her will remember her feisty attitude, strong opinions, and her sense of humor. She was a tough cookie with tremendous courage.
She did not have family, but she did have true friends who knew her and loved her. She was a giving soul and always put others before herself.
She is one of those people who liked to fill the buckets of other people. You may be thinking, "Buckets–what do you mean?"
There is a wonderful children's book by Carol McCloud called Have You Filled a Bucket Today? It teaches young ones about kindness and about how doing something as simple as saying "Hello" to someone can fill their metaphorical bucket. When you act with kindness, compassion, and respect, you are filling someone's bucket. When you bully someone or do things that are hurtful, you're what the author refers to as a "bucket dipper."
Bernie was someone who filled the buckets of many people in her life.
She thought of others before herself. She would often tell us about her nurses at ILS in Irondequoit. She cared about them–and they gave her the same care and concern back. She would be concerned about people behind the counter of the coffee shop if they seemed to be having a rough day. She was just the kind of person who genuinely cared about others and took that extra minute to make them feel cared about and special.
Life is short. You never know if you are going to have 100 years or 80 or 60 or 30 in this life. Live each day fully and completely and let those people in your life who are important to you know that they are important to you and let them know why. What Bernie taught me the most, though, is the importance of being a "bucket filler".
Think of the people you encounter each day in your life and the simple acts that can brighten their day. Say "hello" to those you pass in the street. Hold the door for the next person coming into the post office behind you. Smile at the woman behind the counter at Target. Ask a simple, "How are you today?" and mean it sincerely.
Fill someone's bucket each and every day of your life.


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HND Ingrid 4 Seater Granite Dining Table, Giallo Venezia
Product informationThis exquisite table makes a striking addition to any dining room or kitchen and is perfect for contemporary interiors. It features a high quality granite top perched on a brushed stainless steel base and secured with a cast cruciform fixing for durability. Available in a variety of colours and sizes, it's suitable for any dining area.
Please note: Not all of our Furniture ranges are on display at every branch. Please phone your nearest John Lewis to check before you visit.
0% APR Representative: If you buy this product in our shops, it's eligible for Interest Free Credit, which is available when you spend £1000 or more on selected home products. Terms and conditions apply: find out more
- Assembly Required
- Self-assembly required
- Brand
John Lewis
- Care instructions
- Use dry cloth
- Country of Origin
- Dimensions
- H76.5 x W60
- Eligible for International Delivery
- Furniture Range
- Ingrid
- Material
- Stainless steel & Granite
- Number of Seats
- Up to 4
- Table Height
- 76.5cm
- Type
- Fixed
UK delivery
- Delivery in 6 weeks from our supplier
International delivery not available
We want you to be happy with your purchase. If you're not, depending on the type of product, you can make free returns in the UK via John Lewis shops, Royal Mail, Collect+, or MyHermes. If you need to arrange collection of large or heavy items, call us on 03456 049 049. For international returns queries, call us on +44 1698 545 454. Find out more about returns.
You'll find returns information on your delivery note. Unless faulty, we'd like you to make your return within 90 days of purchase. Exceptions apply to certain products - find out more about our refund policy.
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UK deliveryFREE
Standard UK delivery within 6 weeks


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Debates of Feb. 5th, 2004
House of Commons Hansard #4 of the 37th Parliament, 3rd Session. (The original version is on Parliament's site.) The word of the day was municipalities.
- Radiocommunication Act
- Interparliamentary Delegations
- Income Tax Act
- Petitions
- Questions on the Order Paper
- Resumption of Debate on Address in Reply
- Chelsea and Cole Rodgers
- Equalization Payments
- Health
- Black History Month
- Jonathan Dockman
- Inter-Parliamentary Forum of the Americas
- Baie des Chaleurs
- The Barbarian Invasions
- Kelowna
- Arts and Culture
- African Heritage Month
- National Suicide Prevention Week
- Enterprise Cape Breton Corporation
- Canadian Light Source
- Regional Development
- Aboriginal Affairs
- Canadian Economy
- Canada Steamship Lines
- National Defence
- Canada Steamship Lines
- Government Assistance
- Canada Steamship Lines
- Electoral Boundaries
- National Defence
- Agriculture
- National Defence
- Social Programs
- Veterans Affairs
- Statistics Canada
- Firearms Registry
- Oil Industry
- Agriculture
- Guaranteed Income Supplement
- Presence in Gallery
- Business of the House
- Points of Order
- Resumption of Debate on Address in Reply
- Older Adult Justice Act
- Message from the Senate
Radiocommunication Act
Routine Proceedings
February 5th, 2004 / 10 a.m.
Mauril Bélanger for the Minister of Industry and Minister responsible for the Economic Development Agency of Canada for the Regions of Quebec
moved for leave to introduce Bill C-2, an act to amend the Radiocommunication Act.
(Motions deemed adopted, bill read the first time and printed)
Interparliamentary Delegations
Routine Proceedings
10:05 a.m.
David Price Compton—Stanstead, QC
Mr. Speaker, pursuant to Standing Order 34(1), I have the honour to present to the House, in both official languages, the report of the Canadian NATO Parliamentary Association. This is the report of the official delegation which represented Canada at the conference, "Securing Peace: NATO's Role in Crisis Management and Conflict Resolution", which took place in Brussels on October 16, 2003.
I am also presenting the report on the visit to Canada by the President of the NATO Parliamentary Assembly on October 27 and 28, 2003.
Interparliamentary Delegations
Routine Proceedings
10:05 a.m.
Sarmite Bulte Parkdale—High Park, ON
Mr. Speaker, pursuant to Standing Order 34 I have the honour to present to the House a report from the Canadian branch of the Commonwealth Parliamentary Association concerning the 49th CPA conference which was held in Dhaka, Bangladesh from October 4 to October 12, 2003.
Income Tax Act
Routine Proceedings
10:05 a.m.
Pat Martin Winnipeg Centre, MB
moved for leave to introduce Bill C-472, an act to amend the Income Tax Act (deductibility of fines).
Mr. Speaker, I am happy to introduce for first reading today this bill which calls for an amendment to the Income Tax Act to put an end to what I believe is an outrageous situation where fines, penalties and levies can be written off income tax by businesses as legitimate business expenses.
I believe that the public is shocked at this situation. Parliament should act because the Supreme Court directed in fact that if Parliament does not intend to allow fines to be business deductions, then Parliament should clarify the Income Tax Act to put an end to this situation.
By the same logic no one should benefit from a wrongdoing and it undermines the deterrent value of a fine if a business can write it off as a legitimate business expense.
(Motions deemed adopted, bill read the first time and printed)
Income Tax Act
Routine Proceedings
10:05 a.m.
The Speaker
When shall the bill be read the second time? At the next sitting of the House subject to the Chair reviewing this bill. I have reason to suspect this bill is in the same form as one introduced in the previous session that was ruled out of order. I will be reviewing the matter with that caveat in mind and may get back to the House at a later date. There may be representations with respect to the matter also once it has been printed.
Routine Proceedings
10:05 a.m.
Peter Adams Peterborough, ON
Mr. Speaker, I rise to present a petition on behalf of the people in the Peterborough area. They are concerned about kidney disease and problems associated with kidney disease. They point out that this is a huge and growing problem in Canada. They know that real progress has been made in dealing with various aspects in preventing kidney disease, in curing kidney disease and coping with kidney disease. They know that the Canadian Institutes of Health Research has done a good job in this matter.
However, they call upon Parliament to encourage the Canadian Institutes of Health Research to explicitly include kidney research as one of the institutes in its system to be named the institute of kidney and urinary tract diseases.
Routine Proceedings
10:10 a.m.
Janko Peric Cambridge, ON
Mr. Speaker, pursuant to Standing Order 36 it is my privilege to present to the House a petition signed by 27 constituents dealing with the benefits of stem cell research in the fight against juvenile diabetes.
The petitioners wish to draw to the attention of the House that scientists have demonstrated that the growth factors of embryo stem cells can be harnessed to develop into insulin-producing cells that might help to cure juvenile diabetes.
The petitioners pray and request that Parliament support the use of all types of stem cells to help provide a cure for Type 1 diabetes.
Routine Proceedings
10:10 a.m.
Alex Shepherd Durham, ON
Mr. Speaker, it is my honour to present two petitions on behalf of my constituents today. One is requesting Parliament to immediately hold a review and a debate on the definition of marriage and reaffirm as it did in 1999 its commitment to take the necessary steps to preserve marriage as the union of one man and one woman to the exclusion of all others.
Routine Proceedings
10:10 a.m.
Alex Shepherd Durham, ON
The second petition deals with child pornography. It calls on Parliament to protect our children by taking all necessary steps to ensure that the materials which promote or glorify pedophilia or sado-masochistic activities involving children be outlawed.
Routine Proceedings
10:10 a.m.
Canadian Alliance
Cheryl Gallant Renfrew—Nipissing—Pembroke, ON
Mr. Speaker, I also have a petition on child pornography. The petitioners condemn the use of child pornography, as it is condemned by the majority of Canadians. The courts have not applied the current child pornography law in a way that makes it clear that the exploitation of children will always be met with swift punishment.
Therefore, they call upon Parliament to protect our children by taking all the necessary steps to ensure that materials that promote or glorify pedophilia, sado-masochism involving children are outlawed.
Questions on the Order Paper
Routine Proceedings
10:10 a.m.
Roger Gallaway Parliamentary Secretary to the Leader of the Government in the House of Commons
Mr. Speaker, I ask that all questions be allowed to stand.
Questions on the Order Paper
Routine Proceedings
10:10 a.m.
The Acting Speaker (Mr. Bélair)
Is that agreed?
Questions on the Order Paper
Routine Proceedings
10:10 a.m.
Some hon. members
The House resumed from February 4 consideration of the motion for an address to Her Excellency the Governor General in reply to her speech at the opening of the session, and of the amendment.
Resumption of Debate on Address in Reply
Speech From The Throne
10:10 a.m.
Roy Cullen Etobicoke North, ON
Mr. Speaker, I am very pleased to have the chance to comment on the Speech from the Throne that was delivered by the Governor General on February 2.
This is an exciting time, with a new government and a new leader. The throne speech charts the directions that our government will be taking over the next while. It sets some of the priorities and goals. It is important to know that the members on this side of the chamber and those in what we call the rump played an active role in developing and working on this throne speech.
I was very pleased to see a number of initiatives mentioned in the throne speech, and they will be some of the priorities of our government moving forward. In particular, I was happy to see that the new deal for municipalities is a real deal for municipalities. There were many skeptics who doubted our government's will to work with the cities, municipalities and communities to find a better way to provide sustainable funding and a funding for some key priorities with which Canadians identify.
Beginning February 1, there will a 100% GST rebate for municipalities. This will be a down payment while the government works with the provinces and municipalities to share with them a portion of gas tax revenues, or other mechanisms that may be deemed more appropriate by provinces and municipalities, as the federal government begins to work with them on that point.
This GST rebate is 100%, as I said. Over 10 years this effectively will amount to a $7 billion transfer to municipalities. For the city of Toronto, for example, this equates to some $50 million a year. This $50 million a year can be put to uses like public transit. It can be used to help with the development of affordable housing. It can be used to fight crime.
We have far too much violent crime in my neighbourhood, crime that is motivated by drugs and gangs. I know Chief Fantino has expressed concerns about his ability to deal with these matters. With these transfers to the municipalities, this will provide the city councillors some scope to start addressing some of these very serious problems such as the proliferation of handguns and the western-style shootouts that happen in my riding. Gangs arrive and start shooting at each other with handguns while innocent people are nearby and could easily be injured. We have to put a stop to that, and this money will start us on the way toward that.
As we work with the municipalities on ways to transfer the gas tax, this will be the next phase as the government's fiscal position becomes more clear and more certain and when the government has more flexibility in the next few years ahead.
We need to involve the provinces in these discussions. One thing we do not want to happen is the provinces clawing back this money from the municipalities. We have seen this before. Our government transfers money to the provinces for the CHST, for health, post-secondary education and social programs. The the Ontario government, under the former administration, then used some of that money to cut taxes. We all want to cut taxes, but we have to also step up to our responsibilities.
I do not want the province of Ontario scooping back this money that we will be giving directly to municipalities. We have seen it also with the national child benefit which went to many citizens in Ontario. The Government of Ontario clawed it back. We cannot have that happening again. We want to make sure this is new money is for municipalities, and I am sure our government is committed to do that.
Another key priority in the Speech from the Throne was a recommitment to our health care system and the follow-up and implementation of a further $2 billion in funding for the provinces for this fiscal year. We have to work on a sustainable health care system. We have an aging population. We have new technologies. The pressures on health care spending are enormous.
That is why this health council will attempt to build information so that citizens in every province can compare what kind of value for money they get out of their health care dollars. They will be able see what the waiting lists are for a surgery, for emergency rooms in their various provinces, and how that stacks up with the performance of other provinces. If their province is not meeting an acceptable standard, then they can then demand that it deal with the issue.
By the way, Mr. Speaker, I will be sharing my time with the member for York Centre.
The throne speech includes the creation of a new Canada public health agency. A new Canada public health agency will provide a much more coordinated approach to public health issues and threats. Right now we have a number of different organizations, agencies, bodies and people across a wide spectrum. This will bring people together. It will bring the experts and programs together under one roof so we can deal very effectively with SARS and with new threats like the avian flu if it should appear on our shores. That is a very important step in the area of public health.
More quality child care, more quickly will happen as indicated in the throne speech. That means more child care spaces more quickly, and for many citizens in my riding this is a very important matter. I have had many constituents talk to me about the importance of home care and child care. This would provide them with that relief.
Our government recommitted itself to fiscal prudence with no deficits. We will not spend our way into deficit, that is for sure. We will continue our track of reducing the debt in relation to the size of our economy. We started out many years ago at 71% debt to GDP. We are now at about 44% and we will get down to about 25% in the very near future.
To do that, we will be reviewing all expenditures to make sure that they align with the priorities of the government and priorities of Canadians, so we are getting good value for all our dollars and spending is being managed well.
The throne speech talked about investments in people, updating and improving grants and loans, to increase access for middle and low income families to deal with the rising cost of education. This is a big issue in Etobicoke North.
Registered education savings plans will be broadened or new incentives created to make it more attractive to low income Canadians so that they can save early on for the education of their children. There also will be more programs to support and encourage skills upgrading as the economy changes and evolves so rapidly.
The ability to live, breathe and walk about in a clean environment is absolutely critical. We have environmental problems in the city of Toronto. We have environmental challenges with air that is not as clean as it should be. Our government has said that we need an equitable national plan to implement the Kyoto accord. There is no point in setting goals unless we can achieve them. We need a plan that describes very clearly what the risks and benefits are, how this will be paid for and how we will accomplish these objectives in very real terms.
The government has committed $3.5 billion also over 10 years to clean up contaminated sites for which the federal government is responsible, and an additional $500 million for remediation of other sites. We have many brownfield sites in my riding of Etobicoke North, and I hope that some of that money can be redirected so we do not have to start new greenfield operations. We can build on the existing infrastructure and halt the spread of the urban sprawl.
The government is also intensifying its commitment to clean air and clean water by focusing on transboundary issues with the United States. There is also the one tonne challenge. Every citizen is going to be challenged to reduce emissions by 1,000 kilograms per person per year.
We are going to build on the investments in science and innovation, in basic research, which amounts to about $13 billion since 1997. We are now at the phase where we need to get that technology transferred and diffused into the economy. We need more commercialization so this innovation can be translated into jobs and economic growth as well, and benefit all Canadians.
We need to ensure that research and expertise is available to small businesses so that they can develop on their own.
The democratic deficit is mentioned also in the throne speech where parliamentarians like those in this chamber will be called upon to more fully participate in the decisions of the government. There will be more free votes. There will be a review by parliamentarians of appointments. When courts are making such important decisions, it is very important that parliamentarians know a bit about these people and what they stand for. I am looking forward to participating in that.
There will be the creation of an independent ethics commissioner.
On the international stage, there will be a review of foreign policy. I hope that includes a foreign policy review in respect to Somalia. I have many Somalia Canadians in my riding, and Somalia is a failed state. They are trying to put it on the right path, and I hope that can happen.
There are new capital investments in defence and also affordable AIDS and HIV drugs for African nations.
These are very positive initiatives. It is an ambitious agenda. I hope the members of the House fully support it, get behind it and support the Speech from the Throne.


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Skip to comments.The Early Church Fathers on Purgatory - Catholic/Orthodox Caucus
Posted on 01/30/2007 4:41:08 PM PST by NYer
The Early Church Fathers believed in purgatory and prayers for the dead.
Clement of Alexandria
The believer through discipline divests himself of his passions and passes to the mansion which is better than the former one, passes to the greatest torment, taking with him the characteristic of repentance for the faults he may have committed after baptism. He is tortured then still more, not yet attaining what he sees others have acquired. The greatest torments are assigned to the believer, for God's righteousness is good, and His goodness righteous, and though these punishments cease in the course of the expiation and purification of each one, "yet" etc. (Patres Groeci. IX, col. 332 [A.D. 150-215]).
If a man departs this life with lighter faults, he is condemned to fire which burns away the lighter materials, and prepares the soul for the kingdom of God, where nothing defiled may enter. For if on the foundation of Christ you have built not only gold and silver and precious stones (I Cor., 3); but also wood and hay and stubble, what do you expect when the soul shall be separated from the body? Would you enter into heaven with your wood and hay and stubble and thus defile the kingdom of God; or on account of these hindrances would you remain without and receive no reward for your gold and silver and precious stones? Neither is this just. It remains then that you be committed to the fire which will burn the light materials; for our God to those who can comprehend heavenly things is called a cleansing fire. But this fire consumes not the creature, but what the creature has himself built, wood, and hay and stubble. It is manifest that the fire destroys the wood of our transgressions and then returns to us the reward of our great works. (Patres Groeci. XIII, col. 445, 448 [A.D. 185-232]).
The citizen of a prominent city, I erected this while I lived, that I might have a resting place for my body. Abercius is my name, a disciple of the chaste shepherd who feeds his sheep on the mountains and in the fields, who has great eyes surveying everywhere, who taught me the faithful writings of life. Standing by, I, Abercius, ordered this to be inscribed; truly I was in my seventy-second year. May everyone who is in accord with this and who understands it pray for Abercius (Epitaph of Abercius [A.D. 190]).
That allegory of the Lord [Matt. 5:25-26] . . . is extremely clear and simple in its meaning . . . [beware lest as] a transgressor of your agreement, before God the judge . . . and lest this judge deliver you over to the angel who is to execute the sentence, and he commit you to the prison of hell, out of which there will be no dismissal until the smallest even of your delinquencies be paid off in the period before the resurrection. What can be a more fitting sense than this? What a truer interpretation? (The Soul 35 [A.D. 210]).
The faithful widow prays for the soul of her husband, and begs for him in the interim repose, and participation in the first resurrection, and offers prayers on the anniversary of his death (Monogamy 10 [A.D. 213]).
It is one thing to stand for pardon, another thing to attain to glory; it is one thing, when cast into prison, not to go out thence until one has paid the uttermost farthing; another thing at once to receive the wages of faith and courage. It is one thing, tortured by long suffering for sins, to be cleansed and long purged by fire; another to have purged all sins by suffering. It is one thing, in fine, to be in suspense till the sentence of God at the Day of Judgment; another to be at once crowned by the Lord (Letters 51[55]:20 [A.D. 253]).
Cyril of Jerusalem
Then we make mention also of those who have already fallen asleep: first, the patriarchs, prophets, apostles, and martyrs, that through their prayers and supplications God would receive our petition, next, we make mention also of the holy fathers and bishops who have already fallen asleep, and, to put it simply, of all among us who have already fallen asleep. For we believe that it will be of very great benefit to the souls of those for whom the petition is carried up, while this holy and most solemn sacrifice is laid out (Catechetical Lectures 23:5:9 [A.D. 350]).
John Chrysostom
Let us help and commemorate them. If Job's sons were purified by their father's sacrifice [Job l:5), why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them (Homilies on First Corinthians 41:5 [A.D. 392]).
Not in vain was it decreed by the apostles that in the awesome mysteries remembrance should be made of the departed. They knew that here there was much gain for them, much benefit. When the entire people stands with hands uplifted, a priestly assembly, and that awesome sacrificial victim is laid out, how, when we are calling upon God, should we not succeed in their defense? But this is done for those who have departed in the faith, while even the catechumens are not reckoned as worthy of this consolation, but are deprived of every means of assistance except one. And what is that? We may give alms to the poor on their behalf (Homilies on Philippians 3:9-10 [A.D. 402]).
Ambrose of Milan
Give perfect rest to thy servant Theodosius, that rest which thou hast prepared for thy saints I have loved him, and therefore will I follow him into the land of the living; nor will I leave him until by tears and prayers I shall lead him wither his merits summon him, unto the holy mountain of the Lord (Funeral Sermon of Theodosius 36-37 [A.D. 395]).
There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for other dead who are remembered. It is wrong to pray for a martyr, to whose prayers we ought ourselves be commended (Sermons 159:1 [A.D. 411]).
Temporal punishments are suffered by some in this life only, by some after death, by some both here and hereafter, but all of them before that last and strictest judgment. But not all who suffer temporal punishments after death will come to eternal punishments, which are to follow after that judgment (The City of God 21:13 [A.D. 419]).
That there should be some fire even after this life is not incredible, and it can be inquired into and either be discovered or left hidden whether some of the faithful may be saved, some more slowly and some more quickly in the greater or lesser degree in which they loved the good things that perish, through a certain purgatorial fire (Handbook on Faith, Hope, and Charity l8:69 [A.D. 421]).
In keeping with guidelines posted by the Religion Moderator, we are posting this thread (and future ones) a series on the Early Church Fathers, as a Catholic/Orthodox Caucus. Protestants are welcome to post comments but restraint from attacks, would be appreciated. This thread is posted to inform, support and defend the historic orgins of the Catholic and Orthodox Churches.
In keeping with guidelines posted by the Religion Moderator, we are posting this thread (and future ones) a series on the Early Church Fathers, as a Catholic/Orthodox Caucus. Protestants are welcome to post comments but restraint from attacks, would be appreciated. This thread is posted to inform, support and defend the historic orgins of the Catholic and Orthodox Churches.
Matt. 5:26,18:34; Luke 12:58-59 Jesus teaches us, Come to terms with your opponent or you will be handed over to the judge and thrown into prison. You will not get out until you have paid the last penny. The word opponent (antidiko) is likely a reference to the devil (see the same word for devil in 1 Pet. 5:8) who is an accuser against man (c.f. Job 1.6-12; Zech. 3.1; Rev. 12.10), and God is the judge. If we have not adequately dealt with satan and sin in this life, we will be held in a temporary state called a prison, and we wont get out until we have satisfied our entire debt to God. This prison is purgatory where we will not get out until the last penny is paid.
Matt. 5:48 - Jesus says, "be perfect, even as your heavenly Father is perfect." We are only made perfect through purification, and in Catholic teaching, this purification, if not completed on earth, is continued in a transitional state we call purgatory.
Matt. 12:32 Jesus says, And anyone who says a word against the Son of man will be forgiven; but no one who speaks against the Holy Spirit will be forgiven either in this world or in the next. Jesus thus clearly provides that there is forgiveness after death. The phrase in the next (from the Greek en to mellonti) generally refers to the afterlife (see, for example, Mark 10.30; Luke 18.30; 20.34-35; Eph. 1.21 for similar language). Forgiveness is not necessary in heaven, and there is no forgiveness in hell. This proves that there is another state after death, and the Church for 2,000 years has called this state purgatory.
Luke 12:47-48 - when the Master comes (at the end of time), some will receive light or heavy beatings but will live. This state is not heaven or hell, because in heaven there are no beatings, and in hell we will no longer live with the Master.
Luke 16:19-31 - in this story, we see that the dead rich man is suffering but still feels compassion for his brothers and wants to warn them of his place of suffering. But there is no suffering in heaven or compassion in hell because compassion is a grace from God and those in hell are deprived from God's graces for all eternity. So where is the rich man? He is in purgatory.
1 Cor. 15:29-30 - Paul mentions people being baptized on behalf of the dead, in the context of atoning for their sins (people are baptized on the deads behalf so the dead can be raised). These people cannot be in heaven because they are still with sin, but they also cannot be in hell because their sins can no longer be atoned for. They are in purgatory. These verses directly correspond to 2 Macc. 12:44-45 which also shows specific prayers for the dead, so that they may be forgiven of their sin.
Phil. 2:10 - every knee bends to Jesus, in heaven, on earth, and "under the earth" which is the realm of the righteous dead, or purgatory.
2 Tim. 1:16-18 - Onesiphorus is dead but Paul asks for mercy on him on that day. Pauls use of that day demonstrates its eschatological usage (see, for example, Rom. 2.5,16; 1 Cor. 1.8; 3.13; 5.5; 2 Cor. 1.14; Phil. 1.6,10; 2.16; 1 Thess. 5.2,4,5,8; 2 Thess. 2.2,3; 2 Tim. 4.8). Of course, there is no need for mercy in heaven, and there is no mercy given in hell. Where is Onesiphorus? He is in purgatory.
Heb. 12:14 - without holiness no one will see the Lord. We need final sanctification to attain true holiness before God, and this process occurs during our lives and, if not completed during our lives, in the transitional state of purgatory.
Heb. 12:29 - God is a consuming fire (of love in heaven, of purgation in purgatory, or of suffering and damnation in hell).
1 Cor. 3:10-15 - works are judged after death and tested by fire. Some works are lost, but the person is still saved. Paul is referring to the state of purgation called purgatory. The venial sins (bad works) that were committed are burned up after death, but the person is still brought to salvation. This state after death cannot be heaven (no one with venial sins is present) or hell (there is no forgiveness and salvation).
1 Cor. 3:15 if any mans work is burned up, he will suffer loss, though he himself will be saved, but only as through fire. The phrase for "suffer loss" in the Greek is "zemiothesetai." The root word is "zemioo" which also refers to punishment. The construction zemiothesetai is used in Ex. 21:22 and Prov. 19:19 which refers to punishment (from the Hebrew anash meaning punish or penalty). Hence, this verse proves that there is an expiation of temporal punishment after our death, but the person is still saved. This cannot mean heaven (there is no punishment in heaven) and this cannot mean hell (the possibility of expiation no longer exists and the person is not saved).
1 Cor. 3:15 further, Paul writes he himself will be saved, "but only" (or yet so) as through fire. He will be saved in the Greek is sothesetai (which means eternal salvation). The phrase "but only" (or yet so) in the Greek is "houtos" which means "in the same manner." This means that man is both eternally rewarded and eternally saved in the same manner by fire.
1 Cor. 3:13 - when Paul writes about God revealing the quality of each man's work by fire and purifying him, this purification relates to his sins (not just his good works). Protestants, in attempting to disprove the reality of purgatory, argue that Paul was only writing about rewarding good works, and not punishing sins (because punishing and purifying a man from sins would be admitting that there is a purgatory).
1 Cor. 3:17 - but this verse proves that the purgation after death deals with punishing sin. That is, destroying God's temple is a bad work, which is a mortal sin, which leads to death. 1 Cor. 3:14,15,17 - purgatory thus reveals the state of righteousness (v.14), state of venial sin (v.15) and the state of mortal sin (v.17), all of which are judged after death.
1 Peter 1:6-7 - Peter refers to this purgatorial fire to test the fruits of our faith.
You doubtless didn't notice that this is a closed thread and thus felt free to post an insulting response. Although Proetstants are invited to participate, you were specifically asked to refrain from attacks. Your post is an attack.
The Early Church Fathers on The Church (Catholic Caucus)
Early Church Fathers on (Oral) Tradition - Catholic/Orthodox Caucus
The Early Church Fathers on Apostolic Succession - Catholic/Orthodox Caucus
The Early Church Fathers on Purgatory - Catholic/Orthodox Caucus
When I replied, there was no such posting.
Also, I haven't attacked anyone or any church.
Awesome timing! My lesson plan for RCIA tomorrow night is The Last Four Things. These will be a great addition. (I'm also throwing in a little bit on "The Rapture Trap.")
a piece from the Catholic Encyclopedia:
B. Arguments from Tradition
The traditional evidence in favour of prayers for the dead, which has been preserved
* in monumental inscriptions (especially those of the catacombs),
* in the ancient liturgies, and
* in Christian literature generally, is so abundant that we cannot do more in this article than touch very briefly on a few of the more important testimonies.
1. Monumental inscriptions The inscriptions in the Roman Catacombs range in date from the first century (the earliest dated is from A.D. 71) to the early part of the fifth; and though the majority are undated, archaeologists have been able to fix approximately the dates of a great many by comparison with those that are dated. The greater number of the several thousand extant belong to the ante-Nicene period -- the first three centuries and the early part of the fourth. Christian sepulchral inscriptions from other parts of the Church are few in number compared with those in the catacombs, but the witness of such as have come down to us agrees with that of the catacombs. Many inscriptions are exceedingly brief and simple (PAX, IN PACE, etc.), and might be taken for statements rather than prayers, were it not that in other cases they are so frequently and so naturally amplified into prayers (PAX TIBI, etc.). There are prayers, called acclamatory, which are considered to be the most ancient, and in which there is the simple expression of a wish for some benefit to the deceased, without any formal address to God. The benefits most frequently prayed for are: peace, the good (i.e. eternal salvation), light, refreshment, life, eternal life, union with God, with Christ, and with the angels and saints -- e.g. PAX (TIBI, VOBIS, SPIRITUI TUO, IN AETERNUM, TIBI CUM ANGELIS, CUM SANCTIS); SPIRITUS TUUS IN BONO (SIT, VIVAT, QUIESCAT); AETERNA LUX TIBI; IN REFREGERIO ESTO; SPIRITUM IN REFRIGERIUM SUSCIPIAT DOMINUS; DEUS TIBI REFRIGERET; VIVAS, VIVATIS (IN DEO, IN [Chi-Rho] IN SPIRITO SANCTO, IN PACE, IN AETERNO, INTER SANCTOS, CUM MARTYRIBUS). For detailed references see Kirsch, "Die Acclamationen", pp. 9-29; Cabrol and Leclercq, "Monumenta Liturgica" (Paris, 1902), I, pp. ci-cvi, cxxxix, etc. Again there are prayers of a formal character, in which survivors address their petitions directly to God the Father, or to Christ, or even to the angels, or to the saints and martyrs collectively, or to some one of them in particular. The benefits prayed for are those already mentioned, with the addition sometimes of liberation from sin. Some of these prayers read like excepts from the liturgy: e.g. SET PATER OMNIPOTENS, ORO, MISERERE LABORUM TANTORUM, MISERE(re) ANIMAE NON DIG(na) FERENTIS (De Rossi, Inscript. Christ., II a, p. ix). Sometimes the writers of the epitaphs request visitors to pray for the deceased: e.g. QUI LEGIS, ORA PRO EO (Corpus Inscript. Lat., X, n. 3312), and sometimes again the dead themselves ask for prayers, as in the well-known Greek epitaph of Abercius (see ABERCIUS, INSCRIPTION OF), in tow similar Roman epitaphs dating form the middle of the second century (De Rossi, op. cit., II, a, p. xxx, Kirsch, op. cit., p. 51), and in many later inscriptions. That pious people often visited the tombs to pray for the dead, and sometimes even inscribed a prayer on the monument, is also clear form a variety of indications (see examples in De Rossi, "Roma Sotteranea", II, p. 15). In a word, so overwhelming is the witness of the early Christian monuments in favour of prayer for the dead that no historian any longer denies that the practice and the belief which the practice implies were universal in the primitive Church. There was no break of continuity in this respect between Judaism and Christianity.
2. Ancient liturgies
The testimony of the early liturgies is in harmony with that of the monuments. Without touching the subject of the various liturgies we possess, without even enumerating and citing them singly, it is enough to say here that all without exception -- Nestorian and Monophysite as well as Catholic, those in Syriac, Armenian, and Coptic as well as those in Greek and Latin -- contain the commemoration of the faithful departed in the Mass, with a prayer for peace, light, refreshment and the like, and in many cases expressly for the remission of sins and the effacement of sinful stains. The following, from the Syriac Liturgy of S.t James, may be quoted as a typical example: "we commemorate all the faithful dead who have died in the true faith...We ask, we entreat, we pray Christ our God, who took their souls and spirits to Himself, that by His many compassions He will make them worthy of the pardon of their faults and the remission of their sins" (Syr. Lit. S. Jacobi, ed. Hammond, p. 75).
3. Early Christian literature
Turning finally to early literary sources, we find evidence in the apocryphal "Acta Joannis", composed about A.D. 160-170, that at that time anniversaries of the dead were commemorated by the application of the Holy Sacrifice of the Mass (Lipsius and Bonnet, "Acta Apost. Apocr.", I, 186). The same fact is witnessed by the "Canons of Hippolytus" (Ed. Achelis, p. 106), by Tertullian (De Cor. Mil., iii, P. L., II, 79), and by many later writers. Tertullian also testifies to the regularity of the practice of praying privately for the dead (De Monogam., x, P.L., II, 942); and of the host of later authorities that may be cited, both for public and private prayers, we must be content to refer to but a few. St. Cyprian writes to Cornelius that their mutual prayers and good offices ought to be continued after either should be called away by death (Ep. lvii, P. L., III, 830 sq.), and he tells us that before his time (d. 258) the African bishops had forbidden testators to nominate a priest as executor and guardian in their wills, and had decreed, as the penalty for violating this law, deprivation after death of the Holy Sacrifice and the other offices of the Church, which were regularly celebrated for the repose of each of the faithful; hence, in the case of one Victor who had broken the law, "no offering might be made for his repose, or any prayer offered in the Church in his name" (Ep. lxvi, P. L. , IV, 399). Arnobius speaks of the Christian churches as "conventicles in which...peace and pardon is asked for all men...for those still living and for those already freed from the bondage of the body" (Adv. Gent., IV, xxxvi, P. L., V, 1076). In his funeral oration for his brother Satyrus St. Ambrose beseeches God to accept propitiously his "brotherly service of priestly sacrifice" (fraternum munus, sacrificium sacerdotis) for the deceased ("De Excessu Satyri fr.", I, 80, P. L., XVI, 1315); and, addressing Valentinian and Theodosius, he assures them of happiness if his prayers shall be of any avail; he will let no day or night go past without remembering them in his prayers and at the altar ("De Obitu Valent.", 78, ibid., 1381). As a further testimony from the Western Church we may quote one of the many passages in which St. Augustine speaks of prayers for the dead: "The universal Church observes this law, handed down from the Fathers, that prayers should be offered for those who have died in the communion of the Body and Blood of Christ, when they are commemorated in their proper place at the Sacrifice" (Serm. clxxii, 2, P.L., XXXVIII, 936). As evidence of the faith of the Eastern Church we may refer to what Eusebius tells us, that at the tomb of Constantine "a vast crowd of people together with the priests of God offered their prayers to God for the Emperor's soul with tears and great lamentation" (Vita Const., IV, lxxi, P. G., XX, 1226). Acrius, a priest of Pontus, who flourished in the third quarter of the fourth century, was branded as a heretic for denying the legitimacy and efficacy of prayers for the dead. St. Epiphanius, who records and refutes his views, represent the custom of praying for the dead as a duty imposed by tradition (Adv. Haer., III, lxxx, P. G., XLII, 504 sq.), and St. Chrysotom does not hesitate to speak of it as a "law laid down by the Apostles" (Hom., iii, in Philipp., i, 4, P.G., LXII, 203).
You posted your comment before I had an opportunity to post the Scriptural support. You will find these at comment #5.
"The Early Church Fathers believed in purgatory and prayers for the dead."
The consensus patrum is clear in endorsing prayers for the dead. The concept of "purgatory", as such is commonly held, is distinctly Latin and outside the consensus patrum. The idea that any suffering after death as being expiatory is definately not Orthodox, though the theological idea that there is a sort of purification within God's loving mercy is a theory which has been advanced. So far as I know, the only particular church aside from Rome which holds to the Roman idea is the Maronite Church (and maybe the Ruthenians?) and neither Orthodoxy nor the Eastern Churches in communion with Rome accept the Roman formulation of purgatory.
Thank you for posting the related threads. Most beneficial to anyone who missed one or two ... or three ;-)
"When I replied, there was no such posting."
Then in light of the title of the thread, you shouldn't have commented at all.
The Catechism of the Catholic Church states, All who die in Gods grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven. The Church gives the name purgatory to this final purification of the elect, which is entirely different from the punishment of the damned (CCC 10301).
The doctrine of purgatory, or the final purification, has been part of the true faith since before the time of Christ. The Jews already believed it before the coming of the Messiah, as revealed in the Old Testament (2 Macc. 12:4145) as well as in other pre-Christian Jewish works. The concept of an after-death purification from sin and the consequences of sin is also stated in the New Testament in passages such as 1 Corinthians 3:1115 and Matthew 5:2526, 12:3132. Orthodox Jews to this day believe in the final purification, and for eleven months after the death of a loved one, they pray a prayer called the Mourners Kaddish for their loved ones purification.
It was not until the Protestant Reformation in the sixteenth century that anyone denied the doctrine of the final purification. Some imagine that the Catholic Church has an elaborate doctrine of purgatory worked out, but there are only three essential components of the doctrine. (1) A purification after death exists. (2) It involves some kind of pain. (3) The purification can be assisted by the prayers and offerings by the living to God.
The Acts of Paul and Thecla
And after the exhibition, Tryphaena again received her [Thecla]. For her daughter Falconilla had died, and said to her in a dream: Mother, you shall have this stranger Thecla in my place, in order that she may pray concerning me, and that I may be transferred to the place of the righteous (Acts of Paul and Thecla [A.D. 160]).
The Martyrdom of Perpetua and Felicity
That very night, this was shown to me in a vision: I [Perpetua] saw Dinocrates going out from a gloomy place, where also there were several others, and he was parched and very thirsty, with a filthy countenance and pallid color, and the wound on his face which he had when he died. This Dinocrates had been my brother after the flesh, seven years of age, who died miserably with disease. . . . For him I had made my prayer, and between him and me there was a large interval, so that neither of us could approach to the other . . . I made my prayer for my brother day and night, groaning and weeping that he might be granted to me. Then, on the day on which we remained in fetters, this was shown to me: I saw that the place which I had formerly observed to be in gloom was now bright; and Dinocrates, with a clean body well clad, was finding refreshment. . . . [And] he went away from the water to play joyously, after the manner of children, and I awoke. Then I understood that he was translated from the place of punishment (The Martyrdom of Perpetua and Felicity 2:34 [A.D. 202]).
That allegory of the Lord [Matt. 5:2526] . . . is extremely clear and simple in its meaning . . . [beware lest as] a transgressor of your agreement, before God the judge . . . and lest this judge deliver you over to the angel who is to execute the sentence, and he commit you to the prison of hell, out of which there will be no dismissal until the smallest even of your delinquencies be paid off in the period before the resurrection. What can be a more fitting sense than this? What a truer interpretation?" (The Soul 35 [A.D. 210]).
It is one thing to stand for pardon, another thing to attain to glory; it is one thing, when cast into prison, not to go out thence until one has paid the uttermost farthing; another thing at once to receive the wages of faith and courage. It is one thing, tortured by long suffering for sins, to be cleansed and long purged by fire; another to have purged all sins by suffering. It is one thing, in fine, to be in suspense till the sentence of God at the day of judgment; another to be at once crowned by the Lord (Letters 51[55]:20 [A.D. 253]).
But also, when God will judge the just, it is likewise in fire that he will try them. At that time, they whose sins are uppermost, either because of their gravity or their number, will be drawn together by the fire and will be burned. Those, however, who have been imbued with full justice and maturity of virtue, will not feel that fire; for they have something of God in them which will repel and turn back the strength of the flame (Divine Institutes 7:21:6 [A.D. 307]).
Then we make mention also of those who have already fallen asleep: first, the patriarchs, prophets, apostles, and martyrs, that through their prayers and supplications God would receive our petition; next, we make mention also of the holy fathers and bishops who have already fallen asleep, and, to put it simply, of all among us who have already fallen asleep. For we believe that it will be of very great benefit to the souls of those for whom the petition is carried up, while this holyand most solemn sacrifice is laid out" (Catechetical Lectures 23:5:9 [A.D. 350]).
Gregory of Nyssa
If a man distinguish in himself what is peculiarly human from that which is irrational, and if he be on the watch for a life of greater urbanity for himself, in this present life he will purify himself of any evil contracted, overcoming the irrational by reason. If he has inclined to the irrational pressure of the passions, using for the passions the cooperating hide of things irrational, he may afterward in a quite different manner be very much interested in what is better, when, after his departure out of the body, he gains knowledge of the difference between virtue and vice and finds that he is not able to partake of divinity until he has been purged of the filthy contagion in his soul by the purifying fire (Sermon on the Dead [A.D. 382]).
John Chrysostom
Let us help and commemorate them. If Jobs sons were purified by their fathers sacrifice [Job 1:5], why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them (Homilies on First Corinthians 41:5 [A.D. 392]).
Not in vain was it decreed by the apostles that in the awesome mysteries remembrance should be made of the departed. They knew that here there was much gain for them, much benefit. When the entire people stands with hands uplifted, a priestly assembly, and that awesome sacrificial victim is laid out, how, when we are calling upon God, should we not succeed in their defense? But this is done for those who have departed in the faith, while even the catechumens are not reckoned as worthy of this consolation, but are deprived of every means of assistance except one. And what is that? We may give alms to the poor on their behalf (Homilies on Philippians 3:910 [A.D. 402]).
There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for other dead who are remembered. It is wrong to pray for a martyr, to whose prayers we ought ourselves be commended (Sermons 159:1 [A.D. 411]).
But by the prayers of the holy Church, and by the salvific sacrifice, and by the alms which are given for their spirits, there is no doubt that the dead are aided, that the Lord might deal more mercifully with them than their sins would deserve. The whole Church observes this practice which was handed down by the Fathers: that it prays for those who have died in the communion of the body and blood of Christ, when they are commemorated in their own place in the sacrifice itself; and the sacrifice is offered also in memory of them, on their behalf. If, then, works of mercy are celebrated for the sake of those who are being remembered, who would hesitate to recommend them, on whose behalf prayers to God are not offered in vain? It is not at all to be doubted that such prayers are of profit to the dead (ibid., 172:2).
Temporal punishments are suffered by some in this life only, by some after death, by some both here and hereafter, but all of them before that last and strictest judgment. But not all who suffer temporal punishments after death will come to eternal punishments, which are to follow after that judgment (The City of God 21:13 [A.D. 419]).
That there should be some fire even after this life is not incredible, and it can be inquired into and either be discovered or left hidden whether some of the faithful may be saved, some more slowly and some more quickly in the greater or lesser degree in which they loved the good things that perish, through a certain purgatorial fire (Handbook on Faith, Hope, and Charity 18:69 [A.D. 421]).
What about prayers to the dead, in hope that they could better present the case before our Lord?
This is not intended to be an attack, I just never understood it.
Required for entrance to Purgatory? Personal question for Cathloic Freepers.
(Protestant) Minister Who Had Near-Death Episode Believes In Purgatory
Straight Answers: What Is Purgatory Like?
Do Catholics Believe in Purgatory?
Purgatory, Indulgences, and the Work of Jesus Christ (Discussion)
Prayer to Release the Souls of Purgatory
The Forgotten Souls in Purgatory
Agreed, but it is quite clear he has no intention of following the forum rules on these matters.
Though posted as a 'caucus' thread, your insights are always welcome; but not the attacks. The Early Church Fathers were the first christians. We can all learn much from them - regardless of which church we attend. These are the voices of your ancestors in the faith, speaking to you today. Ask our Lord to open your mind and heart to what they have to say.
Welcome Home!
Will you be received into the Church this year?
Most telling on all of this is directly in Scripture itself, in the Gospels.
Jesus uses a particular word, a word which has been rendered "Gehenna". Gehenna (Hebrew "Gehinnom") has, and had, a very specific meaning to Jews.
It's important to realize what Jews mean by Gehenna, because Jesus was a Jew, talking to Jews, so everybody in the conversation knew what the words and concepts were. At another point in the Gospels, Jesus refers to "korban" (goods ceded to the Temple with a life estate in the original owner). He doesn't define korban, just uses it, because every single listener knew what he meant: korban, like Gehenna, has a specific meaning.
Gehenna is Jewish Hell, but Jewish Hell is not Christian Hell. Jewish Hell is a place where souls that have done wicked things go to be purified. Some are purified of their sins there (tradition says they spend 12 months there) and are then sent to Gan Eden: Jewish paradise. The most wicked never leave Gehinnom. Only those who have spent a lifetime doing good, with few bad deeds (and not very bad ones) go straight to Gan Eden. Thus is the Jewish concept of the afterlife and Gehenna. Historically, there certainly were OTHER Jewish concepts of the afterlife. Sheol, for instance, was a Sumerian concept of the land of the shades. Sadduccees, for their part, denied there was an afterlife at all. By Jesus' day (and earlier, as reflected in the prayers of atonement for the dead in 2 Maccabbees), the predominant Jewish belief (held by Pharisees and Essenes, and still held by most Jews today) was in Gan Eden and Gehenna.
What is important to realize is that Jewish Gehenna is both Hell AND Purgatory. Purgatory is IN Hell. That's what Jews think. And thought. And their word for this place was Gehenna. Gehenna, or Gehinnom in Hebrew (Gehenna is actually Yiddish) is also a nasty valley near Jerusalem where bad rites were historically performed, so the name for the Jewish concept of Hell was probably pulled from that valley name, or vice versa.
Jesus didn't say "Hell", "Hades", "Tartarus", "Purgatory" or "Sheol" when he was referring to the place that those who do wicked things go. He referred to Gehenna.
Now, whenever Jesus called up a Jewish concept that he wanted to CHANG, such as the Levitical and Deuteronomic law of divorce in the Torah, he was always explicit..."Scripture says..., but I say..." or "Your tradition says..., but I say...". But Jesus didn't do that when he used the term Gehenna. He just said Gehenna, and incorporated it into his sentences and warnings. He used Gehenna in its normal sense, and indeed in the only sense that any Jew listening to it then or now ever COULD understand it.
Which means that if you just read the Gospels and read what Jesus is saying, and understand it as a Jew does, Jesus is talking about Hell AND Purgatory. In Judaism they are the same place: Gehenna. Gehenna is Hell. Hell acts as purgatory to those who have their sins purified there. The truly wicked remain "where the fire is never quenched and the worm never ceases".
Once one realizes what Jesus said with clear understanding of the Jewish word he used and Jewish beliefs of the Jewish audience he was addressing, the argument about Hell versus Purgatory sort of falls away. Jesus answered it. Both. Gehenna.
On another thread there are lots of folks screaming about this. I hope that by posting it here, in a caucus thread, we can avoid that.
And I hope that some of you found this discussion interesting and illuminating.
"What about prayers to the dead, in hope that they could better present the case before our Lord?"
This question, formulated in this fashion, seems to have come up quite a bit lately around here. The prayers you refer to are to the Theotokos or to various saints which The Church has recognized as such. They are intercessory in the sense that we ask that they intercede for us before Christ. To us, they are not at all "dead" but in fact more alive, alive in Christ, than we are. In many ways, our prayers to them are in the same vein as asking a friend to pray for you. For most of us, our connection to particular saints, and for all of us to the Most Holy Theotokos, is deep and abiding.
Funny, I put some of this stuff in one of my blogs today:
from the account of St. Perpetua, written about 202:
"A few days later, while we were all praying, I happened to name Dinocrates - at which I was astonished, because I had not had him in my thoughts. And I knew that same moment that I ought to pray for him, and this I began to do with much fervor and lamentation before God. The same night this was shown me. I saw Dinocrates coming out of a dark place where there were many others, hot and thirsty; his face was pale with the wound which he had on it when he died. Dinocrates had been my brother according to the flesh, and had died pitiably at the age of seven years of a horrible gangrene in the face. It was for him that I had prayed and there was a great gulf between us, so that neither of us could approach the other. Near him stood a font full of water, the rim of which was above the head of the child, and Dinocrates stood on tiptoe to drink. I was grieved that though the font had water he could not drink because of the height of the rim, and I awoke realizing that my brother was in travail. But I trusted that I could relieve his trouble and I prayed for him every day until we were removed to the garrison prison - for we were to fight with the wild beasts at the garrison games on Geta Caesar's festival. And I prayed for him night and day with lamentation and tears that he might be given me. The day we were in the stocks, this was shown me. I saw the place I had seen before, but now luminous, and Dinocrates clean, well-clad and refreshed; and where there had been a wound, there was now only a scar; and the font I have perceived before had its rim lowered to the child's waist; and there poured water from it constantly and on the rim was a golden bowl full of water. And Dinocrates came forward and began to drink from it, and the bowl failed not. And when he had drunk enough he came away - pleased to play, as children will. And so I awoke and I knew he suffered no longer."
"We have loved him during life, let us not abandon him, until we have conducted him by our prayers into the house of the Lord." Saint Ambrose said.
The greater number of the several thousand extant belong to the ante-Nicene period -- the first three centuries and the early part of the fourth.
The period of great martyrdom. These people gave their lives for what they heard (orally preached). They had no Bibles to read, yet accepted and believe the words of those who spoke, assuring them that the Messiah had been born, died and resurrected in the Holy Land. They not only accepted these oral teachings but sacrificed their lives (in burtal fashion) in defense of their new christian faith.
How many "christians" would be willing to do that today, without the aid of written scripture?! How many still doubt what they read, much less what they hear?! These first century martyrs are saints indeed.
Thank you, K, for expressing the view of the Orthodox Church. Now that you can read the writings of he Early Church Fathers and the supporting Scriptural passages, what is your position? And I repeat to you the same admonition made to ConservativeMind - ask our Lord to open your mind and heart to His words.
Please check the guidelines on what a Caucus-type thread is.
Okay, thank you. That is a beautiful concept.
Per forum rules, I will refrain from commenting on it further and take my leave.
But allow me first to also thank NYer. This series has been most educational and entertaining.
I have been most interested in the role that the perspective of "dead" has in the increasing horizontalism in the the world. That is, the loss of perspective of God and our future with Him. The idea that the dead are "dead" as in terminated seems to have become pervasive and feeds the relativism that afflicts us. Because we don't have an eternal future, things don't matter, particularly morality.
However, if you believe we have an eternal future. Then there really is no praying to the dead. Although praying to someone in Hell wouldn't help much here, would it? Therefore it only makes sense to pray to the living in Christ, especially those who have left this veil of tears.
"Just as no one sells merchandise when the celebration ends, thus also in the tomb no one makes deals for the Kingdom of God." +Basil the Great
"After death, it will be impossible for anyone through thoughts of God to heal the sickness brought on by sin, for confession has power on earth, but not in hell." +Gregory of Nyssa
"#4 was blatantly silly, but as a Protestant, I do have an honest question.
What about prayers to the dead, in hope that they could better present the case before our Lord?
This is not intended to be an attack, I just never understood it.
Enosh, I will answer your honest question with an answer that is honest. Whether it is accurate or not is limited to my understanding. As a Protestant, I know that you favor Scripture above all (and as a Catholic, I am particularly reverential towards and focused upon the Gospels). With those things in mind, here is your answer.
Do you pray for living people?
Have you ever asked any living person to pray for you?
Almost certainly yes to the former, and perhaps even yes to the latter. Protestants (most of them, there are many flavors, I am assuming you are mainstream) DO pray for living people, and DO ask for prayers from other living people.
Do you think these prayers do any good?
When you pray for somebody else, or somebody else prays for you, is this merely a gesture on your part to remember someone, or do you believe that God hears those prayers, and sometimes finds favor in prayers not just for a living person himself, but also prayers made FOR that living person by some other living person.
Once again, I don't think that as a Protestant you could have any objection to this.
Jesus tells you this is a good thing, to pray together. At Matthew 18:19-20
Alright, now I am going to refer you to the Gospels, to a specific, hard lesson that Jesus gives to the Pharisees when they ask to whom the widow is married in paradisethat the God of Abraham and Isaac is not the God of the dead but of the living: Abraham and Isaac are not dead. They live. The dead are not dead. They live. Elsewhere.
That is why it is licit to ask for the prayers of the dead. They aren't dead.
Interesting. It makes sense that Jewish practice would become more developed just prior to the coming of the Christ. So the timing of 1st and 2nd Maccabees would be perfect. Have you ever wondered why Jesus came at that precise moment in history? Because the Jews were as ripe as they would ever be to be plucked. It's the only thing that makes sense. Hence, the latest texts and the new Testament would reflect the height of Jewish practice as preliminary to and types of Christian liturgy. The conflicts between the Sadducees and the Pharisees on the topic of the state of the dead, and the practices in Maccabees would reflect the most refined perspective they would have on life after death, atonement, and intercession. Before they would receive the fullness of Truth.
My position is the position of the consensus patrum and The Church. There is nothing we can do for ourselves to affect the outcome of either the Particular nor the Final Judgment. Unless one attains theosis in this life, a very rare event, our only hope is God's unending mercy, which is what we here on earth pray for when we pray for the dead. Personally, I believe there is likely some sort of burnishing or purification which goes on in the place of the dead and before the Final Judgment. But this is not expiation; it is purification. God's love refines and purifies those who have a similitude to Christ and torments those who have none. The Fathers wrote of God and God's love as being like fire, purifying precious metals and fine pottery, but blackening, even destroying base metals and inferior clay. This personal opinion is in accord with a very ancient thread of theology in The Church.
If I read a broad range of the Fathers, avoiding proof texting the Fathers to fit any particular position, the consensus patrum and thus Holy Tradition becomes clear. In essence, even if I disregard popular notions of what the Latin Church means by purgatory, the distinction between expiation and purification remains.
Another reason for Jesus to come them is the Roman Empire.
Although it was not geographically the biggest empire in human history, within its direct borders and satellite sphere of influence (recall that Celts and Germans converted to Christianity spontaneously, because of the heavy Roman influence) were actually concentrated the greatest concentration of humanity in history. With a range essentially spanning from the Arctic to the mid-Sahara, and from the Atlantic to the Volga and Iranian mountains, and with trading posts in India, Rome embraced or directly (or semi-directly dominated) a full one third of the population of the whole Earth. No other Empire has come close.
And Rome's particular status as the FIRST grand empire in Europe proper, and the uniter of the entirety of the ancient Middle East (except for Iran) within its boundaries brought together every competing tradition and placed it all under one ruler and one system.
Which meant that the new faith could reach, by the roads and within the realm, a third of the people of the Earth within a few short years, and all with one overlord's language, or two, Greek in the East, Latin everywhere.
That has never happened again.
The fact of Rome was the moment in history before the present and mass communications and high-speed travel where one man and a small band could reach a third of the people of the earth. It was big enough and antique enough that oppression could be brutal, but not effective.
Had Jesus come earlier or later, there would have been no Rome as foundation for rapid expansion.
I haven't actually stated my position, yet, only observed what Jesus said.
My position is that I am going to find out, unfortunately, the hard way. Because I know what's good and what's bad, and that vomit sure tastes good sometimes, dammit.
No, I'm a cradle Catholic. That's what I'm going to be teaching tomorrow night. I'm working on the lesson plan tonight. Wish me luck!
You want to keep this a "Catholic/Orthodox caucus thread", or do you want us Protestants to join in? It sure sounds like the invitation has been made to make it an open thread.
If yes, since it is a reply post, there are two choices: (1) the reply post can be removed or (2) the thread can be opened. Your call, Salvation.
I would also speak my peace, if possible.
At the moment you are both guests in the other guy's church. Unless the closed doors are being used as cover to take shots at your church the thread will remain closed and the guests should keep their peace.
I certainly appreciate your input and will post some reflections on it later. Thank you!
You are right. This was the valley of Hinnom where in the darkest days of Jerusalem's history their children were sacrificed to pagan gods, and where the people of Jerusalem dumped their trash. Smoke from the valley of Hinnom was said the have ascended into heaven day and night. The burning never ceased.
Furthermore, things that were cast into this valley of Gehenna never returned from it. It was the end of the road, not a transitional point. Thus Jews who might have thought that Gehenna was merely purgatory or a transitional station on their way to heaven had to be in complete denial of the reality of what the valley of Hinnom represented. Once something entered the trash dump of the valley of Hinnom, it was never seen or heard from again. If it was purgatory, it was a perpetual purgatory from which there was no exit.
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Fernandes Jeff Walker Triturador ("Grinder") Signature Bass
The Carcass bassist's new 34"-scale namesake features a bound mahogany body and set neck, an ebony fretboard with inlays taken from the band's 1992 Tools of the Trade EP, and a lightning-bolt soundhole. The EMG 35DC humbuckers are controlled by Volume, Blend, and Tone knobs, while a Gain knob and On/Off toggle govern the EBS overdrive circuit.
Palmer Deepressor, Uebertreiber, and Bazz Pedals
Palmer had a trio of new bass effects at Musikmesse. The Deepressor is a dedicated bass compressor with Sustain, Attack, and Level knobs. The Uebertreiber goes from clean boost to overdrive and features Clean, Gain, Tone, and Level knobs that let you also create an articulate mix of both. The Bazz bass fuzz has Fuzz, Tone, and Volume knobs, as well as a Mid Boost switch to emphasize the nastiest fuzz frequencies.
Warwick Steve Bailey Signature 6-String Fretless
Steve Bailey's list of collaborations is about 10 miles long, and it got that way because he can do just about anything on a bass. His new signature Warwick looked very much like an instrument that could keep up, too. With a snakewood fretboard, asymmetric neck radius, and cool electronic features like a harmonic enhancer that boosts high-mid content, it's an endless well of tone.
AER Amp Three
The newest addition to AER's Bottom Line series pumps 200 watts through two 8" speakers. Tone controls include a 3-band EQ, a Bass Boost function for +10 dB of kick at 55 Hz, a Colour knob that cuts mids and boosts treble, a Tone Balance control, and Ratio and Threshold controls for the compression circuit.
Hartke Kilo
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Sharon L. Zimmerman
SLEEPY?EYE – Sharon L Zimmerman, age 66, of Sleepy Eye, MN died on July 6, 2013, in Sleepy Eye.
Service will be held at the Trinity Lutheran Church in Sleepy Eye, on Monday, July 8, at 3 p.m. The clergy will be Pastor Keith Ainsley.
Visitation will be 1-3 p.m. Monday at the church.
Arrangements are with the Sturm Funeral Home in Sleepy Eye, MN.
On line condolences may be left for the family at www.sturmfh.com.
Sharon Lea Zimmerman was born on September 15, 1946, in Tracy, Minn., the daughter of Walter and Virginia (Coulter) Pilaczynski. Sharon was baptized on October 5, 1946, and confirmed on November 27, 1960, at Trinity Lutheran Church in Walnut Grove. She attended and graduated from Walnut Grove High School. She was united in marriage to Lynn Anderson and lived in Revere and Seattle, Wash., before moving to Walnut Grove. She married Gary Zimmerman on July 12, 1971, at Trinity Lutheran Church in Walnut Grove. She worked for Norwood for the past 28 years. She was a member of Trinity Lutheran Church in Sleepy Eye and a member of the Legion Auxiliary. Sharon enjoyed reading, fishing, knitting, camping, her pets, time at the lake, and visiting with family and friends.
She is survived by her husband, Gary of Sleepy Eye; son, Brett Anderson of Mankato; a brother, Gary (Sharon) Pilaczynski of Walnut Grove, MN; and step siblings, John (Muriel) Coulter of Tracy, MN and Jeanne (Steve) Vogel of Apple Valley, MN.
She was preceded death by her parents; and a stepfather, Delmar Coulter.


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AAA: Gas Prices At It's Lowest Point In The Year
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Tue 11th December
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The Oregon average for regular unleaded falls to its lowest point of 2012, dropping below the year's previous low price which was $3.38 on Jan.2nd. The Oregon average falls six cents this week to $3.37, while the national average loses a nickel to $3.33. AAA Oregon/Idaho Public Affairs Director Marie Dodds says, "For the third week in a row, Oregon's average for regular unleaded is just a few cents more than the national average. Earlier this fall, the Oregon average was as much as 30 cents a gallon more than the national average." "Oregon's current price of $3.37 is a dime per gallon lower than it was a year ago at $3.47. But the current national average of $3.33 is a nickel more than it was a year ago at $3.28 and continues the streak of daily record prices for the calendar day that began on August 20," adds Dodds. AAA continues to predict that the national average for regular unleaded will slowly drop through the end of the year, barring unforeseen events, and average between $3.20 and $3.40 a gallon by New Year's Day. To date, the lowest daily average of 2012 is $3.271 a gallon on Jan. 1. In Oregon, AAA believes the state average will also be in the $3.20 to $3.40 range by New Year's Day. "However, there's always the possibility that pump prices could rise or remain flat as a result of rising oil prices and other economic factors," Dodds says.
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Singapore Polytechnic
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Anyone make this kind of tea? I enjoy it, especially at the end of the day. It would be even better with a good loose leaf black tea like an Assam. I've only tried it with Lipton tea bags so far as my tea habit costs money and I'm not a big black tea fan otherwise. Make sure you have a decent sized strainer on hand and a fairly large pot. This is my best friend's mother making a very basic ginger tea:
I prefer to add a cinnamon stick and some cardamom with the fresh ginger. Add whole milk or cream and LOTS of sugar. I just started making it myself. Nothing is more soothing before bed after a party and/or a large meal... almost like a spicy "hot cinnamon".


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Kris Nguyen (left) and Daniel Hayes performed as the Blues Brothers Saturday night at the New Ulm Area Catholic Schools 6th annual Catholic Schools Week Talent Show. The show included singing, dancing, a kazoo band and a concertina solo by Nick Stadick. For more photos of this event go to cu.nujournal.com.