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This was supposed to be a good season for Josh Beckett.
His career trajectory is a quirky, symmetrical mixture of fortune and misfortune. Whatever the reason, Beckett has been an All-Star pitcher every other season since 2007.
Even-numbered years aren't his forte. Beckett went 16-11 with a 5.01 earned-run average in 2006; 12-10 with a 4.03 ERA in '08; 6-6 with a 5.78 ERA in an injury-shortened 2010 and 7-14 with a 4.65 ERA last year.
Odd-numbered years find Beckett at his best. He won a career-high 20 games in 2007 (20-7, 3.27 ERA). In 2009, he went 17-6 with a 3.86 ERA, then 13-7 with a 2.89 ERA in 2011.
And now, if it means anything that 2013 is an odd-numbered year, Beckett was supposed to be good again.
Yet he has not been good since being named the Dodgers' starter out of spring training. Wednesday was his shortest outing of the year by one measure – he lasted four innings, allowing four earned runs, and turned the ball over to a depleted Dodgers bullpen in the fifth inning of an eventual 7-3 loss to the Colorado Rockies.
By another measure, Beckett threw his final pitch nearly two hours after throwing his first. Greg Maddux would call that a complete game on some nights.
For the Dodgers, who are 13-14 and 3? games behind the Rockies for first place in the National League West, playing from behind for the better part of four hours was simply a drag.
Like Beckett's most recent effort, the Dodgers' pitching staff is an incomplete mess. That's mostly due to a rash of injuries, but also partly because of Beckett's 5.24 ERA in his first six starts of the season.
Less than five weeks into the season, only Beckett, Clayton Kershaw and Hyun-Jin Ryu haven't missed a scheduled start. While Kershaw and Ryu have already won three games apiece, Beckett (0-4) is still looking for his first win of the season.
Until Wednesday, at least control had not eluded the 33-year-old right-hander. It took Beckett the better part of the first inning to find the strike zone with his breaking pitches. His fastball was mostly accurate, but the Rockies appeared to be sitting on it at times with home-plate umpire Larry Vanover calling a tight outside corner of the plate.
Eric Young Jr. led off by grounding a ball to Hanley Ramirez at shortstop.
Ramirez bobbled it and the Rockies had a free baserunner to start the game.
Dexter Fowler punched an 0-1 changeup into right field for a single and Carlos Gonzalez walked, loading the bases for Troy Tulowitzki.
Tulowitzki pounced on Beckett's second pitch, a fastball, for a two-run double, and a sacrifice fly by Michael Cuddyer scored Gonzalez to give the Rockies a 3-0 lead. Because of Ramirez's error, only two of the runs were earned.
The Dodgers got a pair of runs back in the bottom of the inning on a two-run home run by Adrian Gonzalez that looped inside the right-field foul pole.
Gonzalez nearly hit his second home run of the game off Rockies right-hander Juan Nicasio in the third inning, but Fowler pulled it back over the wall with a leaping catch in left-center field. Nick Punto scored on a wild pitch by Nicasio later in the inning.
A two-run double by Carlos Gonzalez pushed the Rockies' lead to 5-3 in the fourth inning. Beckett finished the inning with his 83 rd pitch having labored to throw strikes and, at times, decide on a pitch to throw to catcher A.J. Ellis.
Beckett walked three and struck out six. Three of the five hits he allowed were doubles.
Dodgers starters have averaged less than six innings per start since Beckett's last turn in the rotation. A team that was short on bullpen arms and even shorter on double-switch candidates off the bench – only catcher Ramon Hernandez, infielder Justin Sellers and utility man Jerry Hairston Jr. were healthy – found itself in a familiar bind.
Right-hander Matt Guerrier, who had allowed runs in each of his last two appearances, pitched 13 scoreless innings as the first man out of the bullpen.
Lefty Paco Rodriguez struck out a pair of batters before turning the ball over to Kenley Jansen.
The Dodgers needed more than what they got from Jansen, who had pitched two innings the night before. He allowed a single to Tulowitzki and an RBI double to Cuddyer. Ronald Belisario relieved Jansen and allowed Cuddyer to score on a Josh Rutledge single.
Belisario has allowed eight of the 10 runners he's inherited to score in 14 games this season.
Gonzalez, Tulowitzki and Cuddyer, the Rockies 3-4-5 hitters, finished 6 for 11 with six RBIs. Ramirez had three of the Dodgers' eight hits.


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proof-checker help facility
Major Section: PROOF-CHECKER-COMMANDS
Examples:The proof checker supports the same kind of documentation as does ACL2 proper. The main difference is that you need to type
(help rewrite) -- partial documentation on the rewrite command; the rest is available using more or more!
(help! rewrite) -- full documentation on the rewrite command
help, help! -- this documentation (in part, or in totality, respectively)
General Forms: (help &optional command) (help! &optional command) more more!
(help command)in a list rather than
:doc command. So, to get all the
documentation on
command, type
(help! command) inside the
interactive loop, but to get only a one-line description of the
command together with some examples, type
(help command). In the
latter case, you can get the rest of the help by typing
more!; or
more if you don't necessarily want all the rest of the help at
once. (Then keep typing
more if you want to keep getting more of
the help for that command.)
To summarize: as with ACL2, you can type either of the following:
more, more! -- to obtain more (or, all the rest of) the documentation last requested by help (or, outside the proof-checker's loop, :doc)It has been arranged that the use of
(help command) will tell you
just about everything you could want to know about
command, almost
always by way of examples. For more details about a command, use
more, or
We use the word ``command'' to refer to the name itself, e.g.
rewrite. We use the word ``instruction'' to refer to an input to
the interactive system, e.g.
(rewrite foo) or
(help split). Of
course, we allow commands with no arguments as instructions in many
cases, e.g.
rewrite. In such cases,
command is treated identically

subset: commoncrawl


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NEW YORK, May 13 (UPI) -- NBC announced writer/performer Seth Meyers will be the new host of "Late Night" in New York when Jimmy Fallon moves to "The Tonight Show" in 2014.
Lorne Michaels will executive produce "Late Night with Seth Meyers" and Michael Shoemaker will remain with the franchise as producer.
"Late Night with Seth Meyers" will be taped at 30 Rockefeller Plaza in New York.
Meyers' "Late Night" hiring was made public Sunday by Bob Greenblatt, chairman of NBC Entertainment.
"We think Seth is one of the brightest, most insightful comedy writers and performers of his generation. His years at 'Saturday Night Live's' 'Weekend Update' desk, not to mention being head writer of the show for many seasons, helped him hone a topical brand of comedy that is perfect for the 'Late Night' franchise," Greenblatt said in a statement. "On behalf of Steve Burke, Ted Harbert and Paul Telegdy, we couldn't be happier that Seth and Jimmy Fallon will be continuing their careers at NBC after growing up in this network's late night legacy."
"Since 1982, there have been three 'Late Night' hosts starting with David Letterman, and Seth couldn't be in better company," said Michaels.
"I only have to work for Lorne for five more years before I pay him back for the time I totaled his car," said Meyers. "12:30 on NBC has long been incredible real estate. I hope I can do it justice."
Last fall, Meyers returned for his 12th season as am "SNL" cast member, eighth season as head writer and seventh season as "Weekend Update" anchor on "SNL."
Fallon, also a former "SNL" star, will take over for Jay Leno as host of "Tonight" next year.


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Yellow Dal Recipes
Masoor Dal Recipe (Yellow Dal)
Masoor dal is an Indian dish made with coral-colored lentils. Lentils are a very common ingredient in the Indian diet because they provide a great amount of protein for a vegetarian diet. The lentils are mixed with chopped tomatoes, turmeric, ginger garlic paste, onions and curry leaves, then slow-cooked at low temperature.
I think I mentionned that this last summer, we had a terrible planting season this year because of gopher infestations in our garden. We did get a few tomatoes from potted tomato plants Lulu added to the garden later in the season. I gathered that last little crop of Sweet 100 tomatoes and used them for the dal. The natural sweetness from the tomatoes works very well in the dish. It's a simple recipe but both tasty and healthy, and it's also ideal for a vegetarian diet. Serve the legume with a starch and a complete meal is ready.
Full Recipe...


text:
Robotics Industry News
New Features on Tregaskiss' TOUGH GUN G2 Series Robotic MIG Guns Add to Welding Performance
Tregaskiss Posted 11/23/2010Designed for accuracy, repeatability and durability, Tregaskiss' TOUGH GUN™ G2 Series Robotic MIG Guns now have two new features available to enhance their already reliable welding performance. Tregaskiss offers the MIG guns in a TOUGH GUN I.C.E.™ (Integrated Cooling Enhancer) version and offers an optional Wire Brake to assist in wire touch sensing.
The addition of the TOUGH GUN I.C.E. hybrid feature adds the benefit of water-cooling to the TOUGH GUN G2 Series Robotic MIG Guns. This technology circulates water externally to the nozzle, keeping front-end consumables running cooler and lasting longer. Customers can order the TOUGH GUN I.C.E. as a standard option or they can update an existing TOUGH GUN G2 Series Robotic MIG Gun to the TOUGH GUN I.C.E. version with a few add-on components.
Tregaskiss' new optional Wire Brake feature can be used in conjunction with wire touch sensing to help determine the location of weld joints. This feature can also be ordered as a standard option and is available for wire sizes ranging from 0.035- to 1/16-inch diameter.
Both of the new features are compatible with Tregaskiss' TOUGH GUN Reamer and TOUGH GARD™ Spatter Cleaner.
The TOUGH GUN G2 Series also features a QUICK LOAD™ Gooseneck System with resilient, thick-walled aluminum armor that resists bending in the event of a collision, and its superior alignment features maintain an accurate, repeatable TCP (tool center point) to ensure quality welding performance. To ease routine maintenance and reduce downtime, the gun's QUICK LOAD Gooseneck System incorporates a hand nut mechanism that requires no tools during neck replacement.
Tregaskiss also offers quick-change unicables for the TOUGH GUN G2 Series that can be replaced quickly by removing a single fastener. Additionally, Tregaskiss merged the clutch (or solid mount) with the connector housing to increase the gun's working envelope, while also improving joint accessibility and providing excellent performance — no matter how challenging the weld.
The TOUGH GUN G2 Series Robotic MIG Guns use Tregaskiss' Common Consumable Platform based on its TOUGH LOCK™ Contact Tips and QUICK LOAD Liners. These products are common across Tregaskiss semi-automatic, automatic, and robotic MIG Guns, allowing users of multiple styles of guns to simplify and reduce their overall inventory of welding consumables.
For more information on Tregaskiss™ Products, call 1-877-737-3111 or fax 1-877-737-2111 in Canada & USA, write Tregaskiss, 2570 North Talbot Road, Windsor, Ontario, Canada, N0R 1L0, or visit Tregaskiss.com. Internationally, call +1-519-737-3000 or fax +1-519-737-2111.
Tregaskiss is an industry leader in the development and manufacturing of MIG welding guns and peripherals, and offers its products worldwide. Its brands include TOUGH GUN™ Manual, Robotic MIG Guns and Peripherals, TGX™ MIG Guns and TOUGH GARD™ Anti-Spatter. Tregaskiss is a wholly owned subsidiary of Illinois Tool Works Inc. (ITW), Glenview, Ill. ITW is a diversified multinational manufacturer of highly engineered components, assemblies and systems.


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Standpoint Blogs
The Point
Thursday 3rd January 2013
Lawson Collects on Climate Change Bet
Thanks to a bet made during a Standpoint dialogue, Nigel Lawson has started 2013 £100 richer than he ended 2012.
In a 2008 conversation with Oliver Letwin, available in full here, the former Chancellor and Standpoint Advisory Board member wagered that there would be no new international agreement on carbon emissions before the Kyoto Agreement lapsed on December 31, 2012.
The exchange between the two Conservative polticians went as follows:
Oliver Letwin: Nigel can't know whether there is going to be a successor to Kyoto.Nigel Lawson: Well, look, there'll be an international agreement in the sense that there will be platitudes. The acid test is: will there be an agreement to have binding cutbacks for all participants on their carbon emissions? Instead of arguing about it, we could have a wager on it.Oliver Lewtin: I'd be very happy to have a wager, and I offer you a £100 bet that before either of us is dead, whichever is the first - our estates can pay - we will see a very substantial agreement on carbon reduction.Nigel Lawson: But I don't think I want the bet to be "in my lifetime" because I'd like to get the £100. I'm sorry it's such a modest amount you're prepared to wager — it shows how unconfident you are — but I would like to be able to collect before I die. So I think we should say "by the time Kyoto runs out", because there is meant to be no hiatus; there is meant to be a successor to Kyoto. So "by 2012 we will have the agreement" — maybe I'll die before then, of course -but 2012 is the acid test.Oliver Letwin: On the same basis, Nigel, I'm perfectly willing to take that bet too. The reason I'm willing to take the bet is that I know that the only way it can be made to happen is if we try to make it happen and if we build up the moral authority to make it happen by taking the steps ourselves.
Letwin has now conceded defeat. Lawson said he made the bet because he knew he would win. "It has always been blindingly obvious that the positions of Europe, the United States and China were much too far apart for a truly global successor to Kyoto to be negotiable," he said.
"Oliver Letwin is one of the nicest people in politics, and one of the cleverest," he added. "It is, however, disconcerting that UK climate change policy — which makes no conceivable sense in the absence of a binding global agreement — has been based on the advice of someone so totally divorced from any understanding of practical realities."
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text:
Setting the Stage: The First Millennium
Volumes have been written giving detailed analyses of the extraordinary things that occurred in the first thousand years of church history, events that influenced everything that came after them. In this brief overview, I'm going to look at five …Read More
Born of the Virgin Mary
Along with the great theologian and philosopher Anselm of Canterbury we ask the question, Cur deus homo? Why the God-man? When we look at the biblical answer to that question, we see that the purpose behind the incarnation of Christ …Read More
Truly God, Truly Man: The Council of Chalcedon
It's hard enough to pronounce "Chalcedon." Getting to grips with its theology can be even more daunting. But the effort will be very richly rewarded. For the past 1,500 years, right up to the present day, virtually all …Read More


text:
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|Satyr Films
Short review: Hot and hardcore, horny and fetish BDSM and S&M and all kinds of kink go on at this hot site. You've got a simple site here, a place to come to watch hardcore fetish movies from a decent company. You stream the movies and they come with sets of screen caps too. There is great variety in a site that's easy to use and it is also one that gets updated regularly.
Content Amount: Each film runs from around 20 to 25 minutes and there were 184 films when I called in. There was also the promise of another 12 coming very soon. There are screen cap galleries of around 10 to 20 pics per movie too.


text:
The mod you are trying to view has ceased development and consequently been archived. If you are a member of this mod, can demonstrate that it is being actively developed and will be able to keep this profile up to date with the latest news, images, videos and downloads, please contact us with all details and we will consider its re-activation.
Escape reality. Radiant Flux is an action-adventure quest mod for Fallout New Vegas. It's fantasy setting and involving questline will take you through many mystical lands, something rarely done in the Fallout Universe.
Only registered members can share their thoughts. So come on! Join the community today (totally free - or sign in with your social account on the right) and join in the conversation.
A cave dungeon I've been working on.


text:
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|image from powderroom.jezebel.com
First, for some background, Accardi explains that feminist pedagogy resides within critical pedagogy. Feminist pedagogy might carry the misconception of being instruction about women and feminism. Although it can often be related to that and employed in women's studies courses, it can be integrated in any form of curriculum. It typically exposes students to issues hidden in society, particularly injustices based on race, class, ability, sexual orientation, etc., and of course gender. Accardi quotes bell hooks (1994) for a concise description: "Feminist teaching techniques are anti-hierarchical, student-centered, promote community and collaboration, validate experiential knowledge, discourage passivity, and emphasize well being and self-actualization" (hooks in Accardi, p.31). To explain this further, it's to help students develop a critical consciousness and be able to take action on their learning.
So I wanted to look at some of the work I'm doing through this lens after this book made me think more clearly about what I am trying to accomplish.
Digital Badges: one of the issues I'm really struggling with for our badges are in scalability. There is a conflict between reaching many with limited FTE (meaning having automatic assessments that don't require intervention) versus reaching fewer, but retaining the ability to provide meaningful feedback and interact with students. One thing about badges is that typically they are awarded for rigid criteria. In a sense they need to be because a badge means something specific and ascribes value to a particular skill. So, if you have no concrete way of measuring this skill to determine if a badge was "rightfully earned" or not, what does it even mean if anyone or no one can actually obtain it? On the other hand, I believe students need to create their own learning and be proactive (feminist pedagogy), and I don't believe there should necessarily be an authority figure telling them what is right or wrong in absolute terms. Obviously, I know more about information literacy than they do, so I would need to develop content, etc., but as Accardi explains, feminist pedagogy is about being a guide and a facilitator rather than an all-knowing "sage-on-the-stage." A lot of the badges I have created focus on affective outcomes, students developing their own meaning of content, and opportunities for reflection and relating material to students' own lived experience. It's difficult enough to measure this as it is, let alone within the more rigid confines of a badge rubric. Not all badges need to be this way, but when attempting to design a suite of badges for campus, making as many automatic as possible without intervention on a 40k campus with 10 FTE instruction librarians tends to be more desirable. Using an automatic multiple choice quiz to determine skill acquisition is an easy, yet banking-model-esque method to award badges at scale. So something here I am trying to figure out is how to use feminist pedagogy but be simultaneously efficient? I'm working on some ideas for this, but it's certainly a point for discussion. How do you reconcile this in your teaching, particularly when instruction is for high numbers of students?
Student Retention: another area that I focus on. How conflicting that student retention is measured in rigid, big data and explained ROI, but it turns out some of the most effective methods to retain students include providing opportunities for personalization, social involvement, and affective learning outcomes. A lot of the instruction I do, and particularly for student success courses and "at-risk" groups includes promoting greater awareness and comfort in the library, rather than an explicit focus on content. I think student retention work would benefit greatly from feminist pedagogy, as would library instruction in general based on the high anxiety many students feel when using the library (and as Accardi does touch on).


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Recipe Summary
Recipe Servings: 3/4 cup
Recipe Preparation Time: 1 minutes
Recipe Cook Time: 5 minutes
2 large egg yolks
1 teaspoon Dijon mustard
1 large clove garlic, minced
1 anchovy fillet, finely minced (optional)
1/2 cup Lucini® Extra Virgin Olive Oil
Zest and juice of 1 meyer lemon
Freshly ground black pepper
In a medium bowl, whisk the egg yolks with the mustard, garlic and anchovy. Slowly drizzle in the olive oil, whisking constantly, until a thick mayonnaise forms. Whisk in the lemon zest, juice and black pepper. Taste and adjust salt if necessary. Serve with artichokes.
Tips & Notes~
If you do not like anchovy you can just add a bit of salt instead. This works as a base for a variety of different flavored aiolis. You can add fresh herbs, some curry powder or hot sauce to make it spicy. Use some chopped roasted garlic in place of the fresh or some minced shallot or green onion to give it some bite.


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1 Corinthians Chapter 16, we're ending our study of 1 Corinthians. We're looking at the first four verses and discussing the subject concerning the collection. Now you notice that we took the collection already so that we're not just trying to pump you up and drain of everything you've got this morning. We're really just trying to deal with what the word of God has to say and hope that it has impact on the future, not just on some emotional response for the moment.
Now the Bible does contain a number of warnings about money. Best summarized perhaps in the statement of the apostle Paul in 1 Timothy 6, verse 10 where he said, "For the love money is the root of all kinds of evil." Our Lord put it tersely when He said you can't serve Got and money. Money can definitely be a curse. There's no question about it. For money, Achan brought defeat on the armies of Israel and death on himself. For money, Balaam sinned against God and tried to curse God's people. For money, Delilah betrayed Samson to the Philistines. For money, Gehazi lied to Naaman and Elisha and became a leper. For money, Ananias and Sapphira became the first hypocrites in the early church and died on the spot. For money, Judas sold the Son of God for 30 pieces of silver and damned his own soul. For money, many have been cursed.
In fact, the apostle Paul says that those who would be rich fall into temptation and a snare and into many hurtful and foolish lusts which drown men in perdition and destruction, 1 Timothy 6:9. So money can be a tremendous curse. On the other hand, the Bible teaches that money can also be a great blessing. The Bible teaches us that God says the silver and the gold are mine. Deuteronomy 8 says "That is God who has given us the power to get well." 1 Corinthians 4:7, the apostle Paul says, "What do you have that you didn't receive as it were from the hand of God."
James says "every good and perfect thing comes down from the Father of lights and whom is no variableness, neither shadow of turning." The Bible says that God owns the cattle on a thousand hills. The Bible talks about the fact that money can cause us to be greatly blessed when we invest it with God. So many can be a curse or money can be a blessing. It all depends on the attitude you have toward it. If you have an attitude of sharing and an attitude of giving, Jesus said, "It's more blessed to give than receive." You'd be better off giving. You'd be more blessed giving than just taking Jesus said.
So there's a basic attitude. The wrong attitude toward money, the wrong attitude toward wealth and possessions, the Bible calls covetousness. And covetousness is a very, very dominant sin in human kind. In fact, it's in the Decalogue, the Ten Commandments that thou shalt not covet. That's basic. And that's incidentally basic to man to covet. In fact, as I thought about this, I would venture to say that it's probably the first sin manifest in a child. Have you noticed that? How the first way that a child usually manifests it's depravity is it's mine. Or give me that. Covetousness.
And you see that in your little children. My wife's sister, Mary, had a baby yesterday so we're taking care of Mary's two little girls and they're, I think, about four and five or so. They're little like our Melinda who's four. And as I was getting up this morning, I noticed them all playing in Melinda's room. And so I went downstairs and a little while later Melinda came down and sat on the steps with a look on her face like this. She put her chin in her hands. And she said "they're playing with my toys." And I looked at the steps through the little pieces of wood and I said, "do you think that that's the way Jesus would want you to feel?" She says, "yes." I said, well, we'll have to regroup the forces and try a different approach. But I mean that's just part of human nature isn't it?
You see that early. And that is a problem that we have to overcome and we struggle with that all our lifelong don't we. And our society, you see, just panders covetousness like mad. They just pour it on that we need this and we need that. You've got to have this, and you deserve it and on and on and on and on. They pander that. It's tough to fight. You know, I was reading a book by K. F. W. Pryor who's written a couple of very helpful Bible study books. This one on God and mammon. And in it he said that he had heard a man by the name of Catherwood say he had talked to a priest and this priest said at the end of his life, "I have listened to confessions all my life. I have heard every sin imaginable confessed except for covetousness which I have never heard confessed once in my entire life."
Boy that's a tough one. Covetousness is a subtle one and it's the thing that robs us of the liberty to give in the way God wants us to give so that we could be blessed in the way God wants to bless, you see. You know, the apostle Paul was honest enough to face that sin. In Romans Chapter 7 when he was talking about his own spiritual testimony of how he came to Christ and how his Christian life kind of started out and the conflicts he had. He says in Romans 7:7, "Is the law sin, God forbid. Nay. "But," this he says, "I had not known sin but by the law." I didn't really know sin unless there was a law to show it to me. I didn't know I was violating a specific unless the specific was so stated. And so then he goes on to give an example. He says, "I didn't know coveting except the law said thou shalt not covet, but sin taking the occasion by the commandment wrought in me all manner of coveting." He says, you know, the thing that woke me up to my sinfulness was when I saw the sin of coveting and I realized I was a coveter.
There's an honest man. But later on his life in Acts 20:33 he says this, "I have coveted no man's silver, no man's gold, and no man's apparel." You know what happened? The Lord gave him victory over coveting. But he was honest enough to admit that it was a problem at the start. Now we have to have the right attitude toward money. And the right attitude is not coveting. The right attitude is a liberal, free, willing, sacrificial heart. And that's what Paul is after in the first four verses of 1 Corinthians 16.
Now the little phrase "now concerning the collection," reminds us of a phrase earlier. "Now concerning spiritual gifts," and introduces to use another one of the areas of discussion that the Corinthians were having. This is another thing they wanted information about. So that's why he writes about it. Now concerning the collection, I have a few principles I want to give you and these are for you today too folks just like they were for them.
Now you remember last week, we look at the first two principles that he gives them. Concerning giving of concerning the collection in the church, principle number is the purpose of giving. And we saw it, didn't we, in verse 1, that giving is for the saints. That we as believers have a primary responsibility to give to the needs of other believers whether they are spiritual or physical. We are to invest so that the believers may have their needs met. We are to give to each other. We are to have all things in common like the early church. We are to share everything freely that we possess. We really don't own anything. We just hold it in trust and if somebody else needs it more than we do, then it's theirs. Whatever it is.
So we are to share. Now that's basic. The purpose of giving then is to direct itself at the saints. And we saw last time too, didn't we, that sometimes it's the saints in need and sometimes it's the saints who lead. But we are to give to meet the needs of the church, the saints, the believing community, whether their needs are physical or spiritual. Maybe we're giving so that we can provide food for their soul as well as food for their body.
Secondly, we saw the period of giving, not only the purpose, but the period there, didn't we? In verse 2, and the first day of the week was the period for giving. We are to deal with stewardship weekly. We are to face the reality of giving weekly. God doesn't want us to store it up until some forgotten tomorrow. God wants us to be giving on a constant systematic week by week basis so that we're always facing the reality of stewardship.
Now we come this morning to the third point. And we'll cover several this morning and finish up next time. And I call this place of giving. And I'm going to get a little academic on this point because this is a confusing point for a lot of people and I want to kind of straighten some things out and hopefully it'll be practical for you. The place of giving, I believe, is to be the church. I think that's what Paul is saying here and want to show you why.
Verse 2, "On the first day of the week let everyone of you," watch this phrase, "lay by him in store." Okay, "lay by him in store," it says in the authorize. Now let me talk about that a minute. There have been many people who have tried to interpret this. How are we to give? Are we just to keep a little bank account and dole out money to the needs as we see them? Are we to give our money to various and sundry organizations? Are we actually to bring all of our money just dump it in the church and let the church decide? Well, how are we to do it? Well, here we have the phrase, "lay by him in store." To what does this phrase refer?
People, it's very vital to understand to what it refers because we must know the place of giving. Where are we to give? Well, since as early as the second and third century, after the church began, there have been some commentators who interpreted this as a private personal account in the home or a private bank. Now this is not uncommon today. There are some very fine Bible scholars who teach that even today. But what the verse is saying is that each of us is to lay by himself in store, since it doesn't say the church, they assume in some personal storehouse X number of funds every week and keep building up that fund to be available to be used when God calls on us to invest it with Him.
All right? Others say no, no, lay by him in store and the store really is the church, which is true. Well, let me say this. I first of all believe that there is reason as I shared with you last week to have some money in an account to be available for those needs that God brings directly to your attention. But I believe this text is teaching us that we are to place our money in the church primarily. This is to be the primary pattern of giving that Paul is seeking here. Now let me show you why I say that. And there are several reasons.
From the earliest years of the church, and you need to focus on this now and think with me, because this puts a very practical concept into your giving. From the earliest years of the church it was the pattern of giving that the saints would take their monies and they would give them to the church leaders and the church leaders would distribute them. So that giving in a sense was indirect to the need. The church leaders would determine the needs. The church leaders would distribute to meet the needs rather than every individual simply giving money to whatever and whenever, wherever he wanted.
Now let me show you how this functioned by turning to Acts Chapter 4, verse 35. Acts 4:35, a very familiar passage, but one that will remind us of this basic common practice in the church. Acts 4:35 says...well, backing up to verse 34 to get a start on the thing. It says, "Neither was there any among them," and it's talking about the early church in Jerusalem, just a new church, just in its beginnings. "There wasn't any lack among them for as many as were possessors of lands or houses sold them and brought the prices of the things that were sold." And where did they bring it? "And laid them down at the apostles feet and distribution was made unto every man according as he had need. Then there's an illustration in 36 of Barnabas who did that. Verse 37, having land he sold it, brought the money, laid it at the apostles feet.
Now there you have the common practice of the early church. It was to make a central distribution point being the leaders of the church who would then disseminate the funds to the area of need. Now this is very vital and we'll see more about this next week as we look at specifics regarding the leadership that uses the money. But I want us to understand initially that the churches pattern was to bring it to the leaders at a central point of distribution. Now the reason I say that is because there is no statement anywhere at all in the New Testament about keeping private funds. That is not common to the early church. We can't find any indication of such practice. But rather it was deposited in the care of those who were in spiritual responsibility and done so on a week to week basis on the first day of the week and those spiritually minded men determined the distribution of said funds.
Now, I want to go a step further to show you why I believe this. Not only does it seem that this was the pattern in history, but the phrase here "to lay by him in store" does not necessarily mean in a private fund. To lay by himself simply means that each individual by himself in a very personal and a very private kind of way is to set aside this giving. In other words, the by himself doesn't mean beside himself in his house. It means that he is to determine this by himself. This is a private personal thing. In other words, nobody's going to tell you how much to set aside, how much to invest with God, how much to give, that is something you determine by yourself and then you lay it in store.
Now what does it mean to lay it in store? Well, the Greek word, thesauridso, from which we get Thesaurus, which you might recognize. There's a book called a Thesaurus which is a treasury of words. The word means treasury. It could mean treasury, it could mean money box, it could mean a chest, it could mean a warehouse, it could mean a chamber. It has a lot of meanings, but it's where you put treasure. It's where you put valuables. Well, the thing is the word then doesn't tell us anything. It doesn't tell us anything about where this thing is, but if we study history, we learn something very interesting.
In the early years of the pagan temples in Greece and in the Roman world, the pagans would give their money and their offerings at the pagan temples. And all the pagan temples had what were known as thesaurus or the treasure boxes. And people would come with their money and place it the thesaurus, the treasury of the temple. This was true in Judaism, wasn't it? The temple treasury, don't you read about that in the gospels? This was true in many pagan religions. In fact, it got to be so that the temple actually would come to the place where it would not only receive the gifts of the people, but it would even hold their money for them. So that temples...pagan temples became banks. The biggest banks in the Greek world were in temples. And the reason because the people worshiped the gods they worshiped out of fear and nobody would rob the temple bank. Safest place to put a bank.
They actually had safe deposit boxes that you could have for your own deposit and so forth. So the idea in terms of the cultural background is of a treasury associated with the meeting place or the place of worship. The idea of the term simply means to set by yourself privately and devoting your own thinking and self-determination to the determining of whatever amount you're going to give and to place it in the treasury. Now the use of the term treasury in that world would have commonly brought to their mind the treasury at the house of worship. So it seems best to see that the phrase is simply saying put your money in the treasury and they would know that the treasury would be that which was common to their place of worship.
Further, I think it's important for us to note this, at the end of verse 2 he says this, "you do this on the first day of the week so that when I come there be no collections." Now listen to that. "There be no collections," it's the very same word that's in verse 1, collections. Now listen, if they just put it in a private fund every week when he came, what would the first thing be that they'd have to do? They'd have to have a collection, right? If they had it all at home. But what he is saying here is that this should work out in such a way that when I come I don't have to take a special offering, because it will already be there available.
So the very context indicates that these would be collected and ready to be distributed when he arrived. Further, I would add it says on the first day of the week. If this is some private fund in the home of what import is it to be the first day of the week when this is done? The only sense that that would make would be if the first day of the week was in view of them coming together in the church and giving in common as was their custom. So I think it's best to all that said and done to see this as giving to the common treasury of the local church for distribution by the leaders who will be lead of the Spirit to distribute to those places where it has it's greatest need.
So what I'm saying beloved is that you have a primary responsibility according to the word of God here to lay by in a private act of giving systematically, week by week, some of your funds as you desire in your heart to do to the church so that the church can then determine its distribution. Now this is a very practical pattern for giving. But this is what I believe the text is teaching. Now somebody might say are you saying John that you should never meet the need of an individual without going to the church? Not at all. I think you have every responsibility and every biblical injunction to meet a need directly as well as indirectly through the church.
For example, 1 John 3 says "If you see your brother has a need and you shut up your mercy or your compassion how dwells the love of God in you." Reach out and meet his need. If you're like the Good Samaritan, you're on the road and you see a man who's torn up and bleeding, then get over there and meet his need. Don't say by the way I'm going to the temple, I'm going to try to get a check processed, I'll be back in three days. Meet the guys need. And that's why I said that for us and our family understanding this principle we keep a little there so that not only are we systematically giving to the church for the work of the Lord and the word and so that the leaders can distribute it, but we keep a little bit over here so that we can meet needs as needs arise, because sometimes needs are very, very immediate.
So there is direct and indirect, but the indirect giving, the proportionate giving, the majority kind of giving, the systematic giving, the regular dealing with stewardship is to be done on the first day of the week and entrusted to the care of the treasury of the church for distribution at the determination and direction of the Godly people who lead. And that's why, beloved, you want Godly people in responsibility in the church.
So we see the purpose of giving, to meet the needs of the saints. The period of giving, the first day of the week, and the place of giving, the church. Fourthly, fourthly, the participants in giving. The participants in giving and this is...I'm just going to state very simply, because it's not hard. Verse 2, again, "On the first day of the week let every one of you." And in the Greek that means let every one of you. That's right. It means that in Italian and Hebrew and French too. Let every one of you, same thing. Nobody's exempt. Some people might say well, I can't give money so I'll give my talent. No, no, no, everybody...you say well, I give my money to this thing and that organization and I keep mine over...no, no, every one of you is to take this systematically week in and week out and to place it in the treasury of the church for distribution to the needs of the saints. It's a matter of stewardship. Every one of you say well, I'm very poor. Well, if you have anything, you have something to give, right? If you have anything, you have something to give.
Mark Chapter 12, interesting story you'll remember. "And Jesus sat opposite the treasury and He watched how the people threw money into the treasury." Now wouldn't that be an interesting way to spend the day? Just watch the people come by and give. You learn a lot about character that way. Pharisees used to have a trumpet blow to announce their arrival and they would give. But He was sitting there watching them give. And it says, "And that many that were rich threw in a lot." The rich people they gave a lot. There came a certain poor widow. "She threw in two mites, which makes a farthing." Do you know how much a mite is? An eighth of a cent. So two-eighths of a cent would be a fourth of a cent. She threw it in. "He called His disciples and said to them, truly I say to you this poor widow has cast more in than all they who cast into the treasury. For all they did cast in of their abundance, but she of her want did cast in all that she had even all her life support."
You know what, she gave what percent? A hundred percent. If you have anything, you have something to give. Everybody gives. Everybody. You say, well, if I had more, I'd give more. You know, it's like the guy was saying to his friend if you had two farms would you give one to the Lord? Yes. If you had two fields, would you give one to the Lord? Yes. If you had two pigs would you give one to the Lord? Now you know I have two pigs.
See in Luke 16:10, Luke 16:10 it says, now mark this one, "He that is faithful in that which is least is faithful also in much. And he that is unjust in the least is also unjust in the much." If you haven't been faithful in the unrighteous money, who will commit to your trust the true riches?" In other words, if you can't prove yourself when you're poor, being rich isn't going to change your spirituality. Being rich just compounds your problem. If you can't trust God when you're poor, believe me it's going to be tough when you're rich and you've got all the resources you need apart from Him.
So 2 Corinthians 8 gives us the pattern for the poor who gave. In 2 Corinthians 8, verse 2 it says that the Macedonians...don't even turn to it, we'll just hurry on by. I'll just remind you of it. It says, "That the Macedonians," listen to this, "gave liberally and abundantly out of their deep poverty." Isn't that great. And in verse 7 it says the reason...verse 5, it says the reason was, "Because they first gave themselves to God and then out of the giving themselves to God, they gave abundantly to God out of their deep poverty." If you have anything, you have something to give. And it's an investment with God.
Fifth, we've seen the purpose for giving, the period for giving, the place for giving, the participants in giving, and fifth, the proportions of giving. Now what is to be the proportion and we're going to touch on some material that we've covered in the past. How much are we to give? You know, and I know this is a delicate question and I am just, in fact, I'm going to be talking with some publishers this week. They're going to be putting out a book pretty soon on the subject of biblical patterns for giving. And we've talked about this in years past when we planned to build our building. We did a series on this. I want to refresh your thinking on this this morning.
How are we to give? Well, the common answer is you've got to ten percent. I read a book this week on why you should give ten percent. A whole book on that. They're advocating that the ten percent is what we are to give. Is that right? Is that what we're to give? Well, let's find out by looking at some biblical thoughts about this. Let's trace just very quickly, I'm going to just run this by so hold on. I'm going trace...and by the way if you need help on this, you should get the tapes entitled the biblical plan for giving so that you really understand this in detail. But anyway, you look back at the time before Moses, that's a block of time from Adam to Moses, then from Moses to Christ, then from Christ to now. And those are the three great periods of history we'll examine in our thinking.
Prior to Moses what was the giving pattern? Well, some people say well, they gave a tenth. Abram gave a tenth to Melchizedek. Jacob gave a tenth to the Lord in Genesis. And they're right. So they say, you see the tenth was before the mosaic law, so it must supersede the mosaic law and still be in vogue so the tenth is the pattern. But what's interesting about that is to go back and to study, in fact, the time before Moses. You know what you find out. That it's right. Abram gave a tenth and Jacob gave a tenth. But you know what's interesting about that? Abram gave a tenth one time in his whole life and he lived over 160 years. And never do we have record that he ever gave that much or that amount again.
Jacob did it once and beyond that, those are the only two who ever did it. And you have myriads and myriads and myriads of offerings given in that time. From Cain and Abel's first offering all the way through, all of the offerings ever given, you only have two times when they were a tenth and in neither case was the tenth commanded and in neither case was the tenth binding and neither case did the tenth maintain itself as a standard of giving beyond the point that which it was given at that time.
And you might be interested to know that giving a tenth was a common practice among the pagans. Because basic counting is done in increments of ten because of our fingers and our toes. People have always counted that way and ten has been always the symbol of fullness. So when a pagan would want to offer something to a god, he would give a tenth of it because that symbolized the total. That symbolized the totality. And Abram on his own volition simply chose to do that. In fact, it says in Hebrews that he gave a tenth of the top of the heap. So it may not have been a tenth of the whole of the spoils he gained, but just a tenth of the top of the heap. The best of the spoils. You remember he won a battle against five kings and he wanted to thank God somehow for the victory and then he met this man named Melchizedek who was a priest of God, a priest long before the Levitical priesthood. Just a priest, a unique Godly man and to show his love for God and his thanks, he made an offering to this priest, which was fine. And the tenth was simply arbitrary in his heart. That's what he chose to do.
And later Jacob's one time act was even an act of sin, because he was giving a tenth as a pagan would to try to bribe God. Apart from that you have no indication that it was ever commanded, ever prescribed or ever demanded. You say well, then do you have required giving in that period of time? Yes, you do. In Genesis 41 and in Chapter 47. In those two chapters which we won't take time to study, but in those two chapters God required giving. You know what He said? He said that the inhabitance of Egypt, He said, there's going to be a famine, right? Remember that? Seven years of plenty, seven years of famine. He said in order to provide for that and in order to take care of the needs of the people, command every individual to give one-fifth of all that he has. What percent is that? Twenty percent.
So God laid out 20% as a standard of giving for one reason, taxation. He was funding the government of Egypt to meet the needs of its people. That was the only indication of a prescription ever given in the pre-mosaic time. That was the only time an amount was ever prescribed. All other offerings were completely free will, free choice, give whatever you please. The only time God ever laid it out was in taxation of the government on the people to provide for its needs.
Now let's move into the time of Moses. You say what happened in the time of Moses? Bet He sure got it there. Yes, but you know something very interesting, listen to this. In Leviticus 27, God said, "Here's my law. You give a tenth of everything you have and it goes to the Levites." You know who the Levites were? They were the priests. Now watch, He says, "You give it to the Levites, they are the priests." Well, Israel, if you'll remember, was what's called a theocracy, not a democracy, but a theocracy. That is God ruled. And God ruled in Israel through leaders. And the leaders were the priests. The priests were the Senators and the Congressmen and the Presidents and the Governors and the Mayors and all the other judges and everything else, the priests took all those roles so they were the public servants.
And the tenth that was paid as the Levites tax was to pay the salaries of the public servants. Beloved, it was not free will giving, it was taxation again. Do you understand that? It was to fund the government. Then in Deuteronomy Chapter 12, they were required to give another ten percent every year and this was to go for the funding of the national holidays and the national feasts and so forth. And this was to take care of national unity and national religion. So that you had ten percent every year and another ten percent every year and then in Deuteronomy 12, there was a third ten percent that was to go to the poor and that was welfare and that was required every third year. So ten percent, ten percent, and three and a third were annual funding for the government.
Now listen, the tithe is related to that. It never was related to freewill giving. It never was related to spontaneous giving. It never is that thing that comes out of the heart to the Lord. It was required taxation. And in Malachi 3 when it says "Bring your tithe and offerings into the storehouse, it is..." the word for storehouse in the Hebrew there is the temple treasury. Pay your taxes he's saying. Now notice the tithe in the Old Testament was not freewill giving to God out of love. It was pay your taxes. You say well, John, where was the giving then? Where was the free giving? Isn't it interesting, by the way, that it was 23% or so then and it was 20% or so in the time of Egypt and what is the base of taxation today in America, 20%.
So we're not too far a field from the standard God set up a long time ago. Well, you say then, during the time you were paying the funding to the national government and paying your taxes and all in Israel, did you have any liberty to give? Where was the freewill giving? Oh, the freewill giving was there too, but that was over and above. Listen, Proverbs 3:9, Proverbs 3:9 says this, here's the pattern for giving in the Old Testament time in Moses time. Here it is, "Honor the Lord with your substance and the first fruits of all your increase so shall your barns be filled with plenty and your presses burst out with new wine." How much were they to give? Whatever you want.
Just honor the Lord and give what you want, but remember the more generous you are the better the harvest and the fatter your barn's going to be. And then over in the 11th Chapter of Proverbs you have another principle for giving. He says this, "There is he that scatters and yet increases. He that withholds more than his fitting intends to poverty." You want to lose your money, hoard it. You want to gain, scatter it. "The liberal soul shall be made fat." That was the principle. In other words, God was saying this, look, you can give whatever you want, give the first fruits, the best you've got, give out of your substance and if you hold back, you'll tend to poverty and if you scatter it, put out a lot, God will make you rich. That was giving.
Now I'll show you an illustration of this kind of giving. Look with me and I want you to turn to these passages for just a brief moment to Exodus and I want to call your attention to Chapter...well, let's look at Chapter 25, verse 1. Now they were building the tabernacle, "and the Lord spoke to Moses and said speak to the children of Israel that they bring me an offering." Now this isn't the tithe. It's not the first ten percent, the second percent or the third ten percent, this is something they can do whatever they want. Now notice, "of every man that gives it willingly with his heart you shall take my offering." What's the standard then? Whatever you want, whatever's in your heart, whatever you're willing to do. A beautiful spirit.
That's always the way God was. God didn't tell Abram how much to give when he got joyous. He just gave what was on his heart. God didn't tell Abel what to give. He just gave what was in his heart. God didn't tell Noah what to do when he made the offering to God after the flood. He gave what was in his heart. And it's the same principle here. Now watch in Exodus 35 what happens. In Exodus 35, it's time to collect the offering. Now you've got all the instructions on the tabernacle. It's all set to go and Moses spoke to the congregation and said "this is what the Lord says." Exodus 35:5, "Take you from among you an offering to the Lord whosoever is of a willing heart. Let him bring it an offering of the Lord." Listen, God does not want you to give grudgingly or of, what, necessity. There's not any prescription beloved. He just wants you to give whatever you want to give. Whatever you're willing to give, but He says, remember what you give, I will multiply. What you hold you won't see any multiplication on.
So remember to be liberal about it. So He says, get them to bring gold, silver, bronze, blue, purple, scarlet, any old thing they want, whatever's in their heart. In verse 21 of Exodus 35, "And they came, everyone whose heart stirred him up. And everyone whom his spirit made willing. And they brought the Lord's offering to the work of the tabernacle of the congregation and for all its services and the holy garments." You see, just a matter of whatever they want.
Well, you know, how the story ended. They kept bringing so much stuff that finally they had to make an announcement. Verse 6 of Chapter 36. "And Moses gave the commandment and caused it to be announced through the camp saying, let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing for the stuff they had was sufficient for all the work to make it and too much." Isn't that great? Boy I've often thought of the day when we come to church and say folks there will be no more offerings we have too much. But it ought to be so, you know that? It ought to be so. It was then. And they didn't need a prescription and they didn't need an amount. All they needed was a heart that was willing and a spirit that was moved and they gave, because they knew they were investing with a God who can't be out-given. Do you understand that?
Now that's always been God's pattern for giving. The only time the tenth ever came into play was in taxation, not in freewill giving. You say well, when you get into the present day, how do we view this thing? Well, what about now? We don't live in Israel. No, but we have the same two kinds of giving. And the New Testament tells us to do two things with our money, basic two obligations. One, Romans 13, verse 6, Romans 13, verse 6, "For this cause pay ye taxes." That's right. For the IRS are God's ministers. That's what it says here. It doesn't say IRS, but it means them. "Render therefore to all their dues, pay every last dime, tribute to whom tribute due, custom to whom custom, fear to whom fear, honor to whom honor." Now do you see what the New Testament is saying. It's saying the same thing. You...prior in the time of Egypt, in the time of Egypt was the standard? Pay your 20% taxes to Egypt and give to God what you want. In Moses time, pay your 23 1/3 or whatever it was to Israel and give God whatever you want? Today what is it? Pay your income taxes. The United States government prescribes it, that's required giving, and give God whatever is in your heart to give. There's no tenth, there's no percent involved at all.
That's up to you. But do it every week and everybody do it. And David said, "I will not give the Lord that which cost me nothing." Do it sacrificially. Do it magnanimously. And I'll tell you a great truth people, when you start to give to God, God starts to return it. You know, it's like planting seed. It is absolutely like planting seed. If we had time we could go across this room and you have testimonies, when I first taught these truths and within about a matter of six months or so we go $500,000.00 in gifts to begin to build this building. And I bet if we could have people stand up, they could tell how God has blessed those gifts since that time. Since they invested with Him.
Giving to God is like planting seed. Just to show you that, let me draw you to Luke 6:38. Luke 6:38, and I want you to hear the words of Jesus. He gives us a pattern here. Watch, "Give," did you get that? You say how much? Give me a figure a Lord. It's a lot easier to...if I could just know I'm spiritual. Won't have to worry about it. Get this thing objective as we can here. No, He just says, "Give and it shall be given unto you." Watch, "Good measure, press down, shaken together and running over shall men give into your bosom." In other words, what you give you'll get back, only you'll get back more than you gave, right? Running over. But watch the next line. "And with the same measure that you measure, it'll be measured to you again." In other words, the only thing you'll get a return on is what you give.
People say to me, how much should I give? I say to them, how much do you want? How much do you want God to return an eternal dividend on. You say yeah, but I know what'll happen to me, God will give me all spiritual blessings. That wouldn't be bad would it? But just in case you're really hung up on that, 2 Corinthians 9:6 says, listen, "But this I say he who sows sparingly, shall reap sparingly. He who sows bountifully shall reap bountifully." You see the same principle. The amount you give is the amount you'll return on. "Every man then according as he purposes in his heart to let him give not grudgingly or of necessity for God loves a cheerful giver." Now watch, "And God is able to make all grace abound toward you that you always will have all sufficiency in all things." He won't just give you back the spiritual blessing. You'll have all sufficiency in all things. And he goes in verse 10 to say, "He will minister bread for your food. He will multiply the seed you have sown and He will increase the fruits of your righteousness." So you will receive the physical bread and the spiritual fruits of righteousness by investing with God. You can't beat it. It's the greatest deal there is. Better than home savings. Harry Vonzelle notwithstanding. You can't beat it.
I'll tell you the spirit of it. Luke 19, Luke 19 is the spirit. There was a little man who lived in a tree for a day his name was Zacchaeus, chief tax collector. And he was rich, oh was he rich. And he was curious about Jesus. And Jesus invited Himself to dinner at his house. And it was interesting what happened in verse 8. Luke 19:8, "And Zacchaeus stood and said to the Lord, behold Lord, the half of my goods I give to the poor." Now you say now wait a minute brother Zacchaeus, we do appreciate your generosity, however, ten percent is all that's really required, not 50. Jesus didn't say that. "I'm going to give 50% of everything I have to the poor and if I took anything from anybody by a false accusation, I'm going to give him back 400%."
And Jesus said to him, "This day is salvation come to this house for he is a son Abraham." He is a son of Abraham who did this. But what he's really saying there, of course, is that he is a son of Abraham in the sense that he is a spiritual son. His salvation is proven. Isn't it amazing that it is true that by their fruits you shall what? Know them. And isn't true what John said "if you see your brother has need and you shut up your mercy how dwells the love of God in you? And isn't it right that James says, "your faith minus works is dead." You know, you can tell a true believer because out of his heart comes this great magnanimity. This great desire to give. Dear Zacchaeus was saved and Jesus said it was obvious by the fact that he wanted to give all this way, because he had a giving heart. Boy if there's one thing a Christian ought to have it's a giving heart. If there's one thing a Christian ought not to have is covetousness.
So the amount, what is the proportion? What does Paul say in 1 Corinthians 16:2? How much are we to give Paul? "You are to give just exactly what you in your heart determine." So says Paul, "Let every one of us purpose in his heart what he will give, but be sure it's not grudging or of necessity but because the Lord loves," what, "a cheerful giver." How much are you to give to the Lord? Whatever you want. How often are you to give the Lord? Constantly, dealing with it on a week by week basis. Where are you to give to the Lord? Into the church so that it can be distributed by those who have spiritual oversight. For what reasons are you to give to the church that the church might support its own spiritually and physically and meet their needs. Now we'll finish the text next time. Let's pray.
Thank You Father for a good fellowship this morning. This is so practical, Father. This just isn't foggy theology. This is right down where the rubber meets the road where we touch life. We thank You that You've given us a clear word that blessing isn't something we have to kind of look up in the sky for and hope it'll drop on us like some mysterious benefit. But blessing is something as tangible as knowing that when we act in generosity and love by giving freely and abundantly and sacrificially and lovingly to Your cause, You return to us abundant blessing. Teach us to sow bountifully that we might reap bountifully. And Father, help us to know that we've just got to get a glimpse of eternal life of heaven so that we don't get too wrapped up in this world. So that we don't waste our resources and our energies and our funds. Spinning our wheels in this age when an investment in eternity is really what matters. Help us to get that perspective Father. Help us here at Grace Church to be able to fulfill those visions and those dreams and those desires and those ministries that lay before us that You've laid on our hearts, because the people give and help it to be true Father that some day we can say you've given too much. Too much, it's enough. Free us Father from covetousness to invest with Thee knowing at the same time that You've promised to return to us more than we ever gave. Thank You for this time and for Your promises. In Christ's name, Amen.
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Apigee, the API company, recently announced the findings of its 2013 Mobile App Behavior survey of over 760 smartphone owners across France, Germany, Spain, the UK and U.S., conducted online in February by uSamp. "The findings of the study show that people all over the world are becoming increasingly intertwined with their mobile apps and are demanding more from them," said Chet Kapoor, Apigee CEO.
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Plastics in Oceans: More Damaging than Climate Change
The United Nations estimates that each one of us uses nearly 140 kilograms of plastic each year. At least 6.4 million metric tons of that plastic has ended up in the oceans.
Environmental activist Captain Charles Moore has found that in some areas, plastic outweighs zooplankton - the ocean's food base - and is entering the food chain. Our reporter talked to Capt. Moore about his efforts to document ocean pollution.
Once upon a time, the oceans of our planet were beautifully clean. Not any more. Captain Charles Moore calls this 'the age of plastic.'
"Between 250 and 300 million tons of plastic are produced every year," said Capt. Moore. "To get that into terms you can understand, every two years we make enough plastic to be the equivalent of the weight of the 7 billion people on earth."
In his new book, Plastic Ocean, Moore says less than five percent of all plastic is recycled and nearly three percent of world production is dumped into the ocean. That debris kills millions of sea creatures every year.
"We know over 100,000 albatross chicks are dying every year with their stomachs full of plastic; we have evidence that about 100,000 marine mammals die every year being tangled in plastic," he said.
Moore has spent his life on the ocean, and witnessed its transformation. In his book he tells about his 1997 voyage, discovering tons of plastic, floating in an endless spiral. In what is now known as the Great Pacific Garbage Patch, plastic outweighs plankton, by a factor of six to one.
Moore created the Algalita Marine Research Foundation, and began to collect samples from the world's oceans. He says plastic waste flows into oceans from rivers, beaches... and ships.
"Not only all the navies of the world but all the merchant vessels of the world, until the 1980s were routinely dumping all their garbage at sea," said Moore.
Moore says today ships of all flags and functions continue to ignore international agreements, dumping their trash into the ocean - synthetic chemicals, pesticides, nuclear waste, nerve and mustard agents.
He says he is upset by the destruction of his own habitat.
"Whether I am surfing, whether I am sailing, whether I am swimming, I am touching, seeing, running into persistent waste that will be there longer than any of our children, any of our grand children. It will be there for centuries, it doesn't go away, we are adding to it," said Capt. Moore.
The pollution expert carries with him a bag of sand, collected from a beach in Hawaii. He had it analyzed. It is more than 90 percent plastic.
Captain Moore has worked with environmental filmmaker Bill Macdonald to document the plastic takeover of the oceans. Macdonald provided most of the video in this story, including this octopus living in a plastic shower head
"There is not a lot of beauty in a river full of trash, I see herons that are frightened by Styrofoam floating around them," said Macdonald. "I see sea gulls trying to eat rubber gloves and all sorts of animals foraging around in what used to be natural debris is now contaminated with synthetics."
And so the campaign continues. In Plastic Ocean, Captain Charles Moore calls plastic pollution more damaging than climate change, and issues a call to protect the oceans - where life began - for future generations.


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Lung Transplantation in Children
What is a lung transplant?
A lung transplant is surgery to remove one or both diseased lungs and replace them with healthy ones from another person. In most cases, lungs that are transplanted come from people who have died and donated their organs. This is called a cadaveric transplant. Healthy, nonsmoking adults who make a good match may also be able to donate part of one of their lungs. This type of transplant is called a living transplant. People who donate part of a lung can live healthy lives with the remaining lung.
Types of lung transplant procedures include:
Single lung. One lung is transplanted.
Double lung. Both lungs are transplanted.
Bilateral sequential (also called bilateral single). Both lungs are transplanted, one at a time.
Heart-lung transplants. Both lungs and the heart are taken from a single donor.
The type of procedure done will depend on your child's condition.
Why is a lung transplant recommended?
A lung transplant is an option for children and young adults with long-term (chronic) lung diseases, when other treatments no longer work. A lung transplant may be needed if your child has any of the following diseases:
Severe cystic fibrosis (CF). This is the most common underlying disease that may require a lung transplant among children, teens, and young adults.
Bronchopulmonary dysplasia or chronic lung disease. This is a general term for long-term respiratory problems in premature babies resulting from lung injury to babies who must use a mechanical ventilator and oxygen for breathing.
Pulmonary hypertension. This is increased pressure in the arteries of the lungs.
Heart disease. Heart disease or heart defects affecting the lungs may need a heart-lung transplant.
Pulmonary fibrosis. This is scarring of the lungs.
Other lung diseases. These include end-stage lung disease, other chronic lung diseases, or inherited disorders that may cause lung disease.
Lung transplants can now be done on people of all ages, from newborn to adult. Your child's healthcare provider will discuss the lung transplant selection criteria with you.
Where do transplanted organs come from?
In most cases, lungs that are transplanted come from organ donors who have died. Organ donors are adults or children who have become critically ill and will not live as a result of their illness. If the donor is an adult, he or she may have agreed to be an organ donor before becoming ill. Parents or spouses can also agree to donate a relative's organs. Donors can come from any part of the U.S.
How are transplanted organs allocated?
The Organ Procurement and Transplant Network (OPTN) is responsible for allocating transplant organs in the U.S. OPTN receives data from hospitals and medical centers all over the country about adults and children who need organ transplants. The healthcare team that currently follows your child is responsible for sending the data to OPTN and updating them as your child's condition changes.
Criteria have been developed to ensure that all people on the waiting list are judged fairly in terms of the severity of their illness and the urgency of receiving a transplant. Once OPTN receives the data from local hospitals, people waiting for a lung transplant are placed on a waiting list. The people in most urgent need of a transplant are placed highest on the list. They are given first priority when a donor lung becomes available.
When a donor lung becomes available, a computer searches all the people on the waiting list for a lung. People who are not good matches for the available lung are set aside. A new list is made from the remaining people. The person at the top of this list is considered for the transplant. If he or she is not a good candidate, for whatever reason, the next person is considered, and so forth. In some cases people lower on the list may be considered before a person at the top. Reasons for this can include the size of the donor organ and how far away the donor is located from the recipient.
How is my child placed on the waiting list for a new lung?
An extensive evaluation must be completed before your child can be placed on the transplant list. Testing includes:
Blood tests
Diagnostic tests
Psychological and social evaluation of your child (if old enough) and your family
Tests are done to gather information to help ensure your child receives a donor organ that is a good match. These tests will analyze your child's general health (including heart, lung, and kidney function), nutritional status, and the presence of infection. Blood tests will help improve the chances that the donor organ will not be rejected. These tests may include:
Your child's blood type. Each person has a specific blood type. When receiving a transfusion, the blood received must be compatible with your child's blood type. If it is not, your child's body will make antibodies against the blood. The same type of reaction will occur if the blood contained within a donor organ enters your child's body during a transplant. Reactions can be avoided by matching the blood types of your child and the donor.
Kidney, liver, and other vital organ function tests
Tissue typing
Viral studies. These tests determine if your child has antibodies to viruses that may increase the likelihood of rejecting the donor organ, such as cytomegalovirus (CMV).
The diagnostic tests that are performed are extensive. But they're needed to understand your child's full health status. Other tests that may be done include:
Blood tests
Urine tests
Echocardiogram. This test evaluates the structure and function of the heart. It uses sound waves recorded on an electronic sensor that produce a moving picture of the heart and heart valves.
Electrocardiogram (ECG or EKG). A test that records the electrical activity of the heart, shows abnormal rhythms (arrhythmias or dysrhythmias), and detects heart muscle damage.
Cardiac catheterization. A diagnostic procedure in which a tiny, hollow tube (catheter) is guided through a vein or artery into the heart in order to image the heart and blood vessels. A colorless, liquid dye is given through the catheter and moving X-ray pictures are made as the dye travels through the heart.
MRI. A diagnostic procedure that uses a combination of large magnets, radiofrequencies, and a computer to produce detailed images of organs and structures within the body.
Lung biopsy. A procedure in which tissue samples are removed (with a needle or during surgery) from a lung and checked under a microscope.
MUGA heart imaging. A nuclear scan to see how the heart walls move and how much blood is expelled with each heartbeat.
Sputum culture. A diagnostic test performed on the material that is coughed up from the lungs and into the mouth. A sputum culture is often done to determine if an infection is present.
Pulmonary function tests. These tests help to measure the lungs' ability to move air into and out of the lungs effectively. The tests are usually done with special machines into which a child must breathe.
Tuberculosis (TB) test
CT scan. A diagnostic imaging test that uses a combination of X-rays and computer technology to make horizontal, or axial, images (often called slices) of the body. A CT scan shows detailed images of any part of the body, including the bones, muscles, fat, and organs. CT scans are more detailed than general X-rays.
Bronchoscopy. This test uses a video scope to examine the lungs and to perform a biopsy and culture for possible infection.
The transplant team will consider all information from interviews, your child's health history, physical exam, and diagnostic tests to determine if your child can be a candidate for a lung transplant. After your child has been accepted to have a lung transplant, your child will be placed on the OPTN organ transplant list.
The lung transplant team
The group of specialists involved in the care of children who are undergoing a transplant procedure is often called the transplant team. The lung transplant team consists of:
Transplant surgeons (thoracic). Doctors who specialize in transplantation and who will be doing the surgery. The transplant surgeons coordinate all team members. They follow your child before the transplant and continue to follow your child after the transplant and after discharge from the hospital.
Pulmonologists. Doctors who specialize in lung function and disease. Pulmonologists will help manage your child before and after the surgery.
Transplant nurse coordinator. A nurse who organizes all aspects of care provided to your child before and after the transplant. The nurse coordinator will provide patient education and coordinate the diagnostic testing and follow-up care.
Social workers. Professionals who will provide support to your family and help your family deal with many issues that may arise including lodging and transportation, finances, and legal issues. They can also help coordinate alternative means for school, so that your child does not get behind.
Nutritionists and dietitians. Professionals who will help your child meet his or her nutritional needs before and after the transplant. They will work closely with you and your family.
Physical therapists. Professionals who will help your child become strong and independent with movement and endurance after the transplantation.
Pastoral care. Chaplains who provide spiritual care and support.
Other team members. Several other team members will evaluate your child before transplantation and provide follow-up care, as needed. These include, but are not limited to, the following:
Respiratory therapists
Infectious disease specialists
Lab technicians
Child life specialists
How long will it take to get a new lung?
There is no definite answer to this question. It may take 1 to 2 years on the waiting list before a suitable donor lung is available. During this time, your child will have close follow-up with his or her healthcare providers and the transplant team. Many support groups are also available to help you during this waiting time.
How are we notified when a lung is available?
Each transplant team has its own guidelines about waiting on the transplant list and being told when a donor organ is available. In most cases, you will be notified by phone that a donor organ is available. You will be told to come to the hospital immediately so your child can be prepared for the transplant.
What is involved in lung transplant surgery?
Once an organ becomes available to your child, you and your child will be immediately called to the hospital. This call can occur at any time, so you should always be prepared to go to the hospital if needed. Once at the hospital, your child will have some more final blood work and tests to confirm the match of the organ.
The child will then go to the operating room. The transplant surgery may take from 6 to 12 hours. But this can vary greatly depending on the type of surgery and on each individual case. Single lung transplantation is done with the child under general anesthesia. It is not always necessary to have cardiopulmonary bypass (rerouting of the blood through a heart-lung bypass machine) with a single lung transplant.
However if 2 separate lungs are transplanted, cardiopulmonary bypass is often necessary. Heart-lung transplants always require the use of cardiopulmonary bypass.
During the surgery, a member of the transplant team will keep you informed on the progress of the transplant.
What happen after a lung transplant?
After the surgery, your child will go to an intensive care unit (ICU) to be watched closely. The length of time your child will spend in the ICU will vary based on your child's unique condition. After your child is stable, he or she will be sent to the special unit in the hospital that cares for lung transplant patients. Your child will continue to be watched closely. You will be educated on all aspects of caring for your child during this time. This will include information about medicines, activity, follow-up, diet, and any other specific instructions from your transplant team.
What is rejection?
Rejection is the body's normal reaction to a foreign object. When a new lung is placed in your child's body, the body sees the transplanted organ as a threat and tries to attack it. The immune system makes antibodies to try to destroy the new organ, not realizing that the transplanted lung is beneficial.
What are the symptoms of rejection?
Each child may have different symptoms of rejection. Some common symptoms of rejection may include:
Flu-like aches
Decreased urine output or fewer wet diapers than usual
Shortness of breath
Pain over the transplanted lung
Your child's transplant team will tell you who to call immediately if any of these symptoms occur.
What is done to prevent rejection?
Medicines must be given for the rest of your child's life to fight rejection. Each child is unique, and each transplant team prefers different medicines.
Anti-rejection medicines affect the immune system. So children who receive a transplant will be at higher risk for infections. A balance must be maintained between preventing rejection and making your child very susceptible to infection. Your child will have blood tests at different times to measure the amount of medicine in his or her body. This ensures your child does not get too much or too little of the medicine. White blood cells are also an important indicator of how much medicine your child needs.
What about infection?
The risk of infection is especially great in the first few months. That's because higher doses of anti-rejection medicines are given during this time. Your child will most likely need to take medicines to prevent other infections from occurring. Some of the infections your child will be more at risk for include oral yeast infection (thrush), herpes, and respiratory viruses.
Lung transplant follow-up
Your child will have very close follow-up with the transplant team after leaving the hospital. This will allow for close monitoring of your child and the function of the transplanted lung. Follow-up visits may include the following:
Complete physical exam
Chest X-ray
Blood work
Lung function tests
Continued education for you and your child
Medicine changes
Children who have received a lung transplant will need lifelong follow-up with doctors who specialize in transplant medicine. It's vital to keep appointments with your child's transplant doctor. You must also keep in contact with the transplant team when signs and symptoms of rejection occur. You (and your child, when old enough) are the first line of defense. You must know and recognize the signs and symptoms of rejection and report them as soon as possible to the transplant team.
Long-term outlook for a child after a lung transplant
Living with a transplant is a lifelong process. Medicines must be given that trick the immune system so it will not attack the transplanted organ. Other medicines must be given to prevent side effects of the anti-rejection medicines, such as infection. Frequent visits to and contact with the transplant team are essential. Knowing the symptoms of organ rejection (and watching for them on a daily basis) is critical. When your child becomes old enough, he or she will need to learn about anti-rejection medicines (what they do and the signs of rejection). Your child must eventually be able to care for himself or herself independently.
Children who have had lung transplants should never smoke and should stay away from secondhand smoke.
Every child is unique and every transplant is different. Results continually improve as doctors and scientists learn more about how the body deals with transplanted organs and search for ways to improve transplantation.
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About US
Program Description
Alaska and the Circumpolar North face increasingly complex challenges in use and management of natural resources. These challenges require the education and training of high-level professionals with skills for considering the interaction of social and natural systems and informing the development and implementation of practices and policies that enhance natural resource management. The Ph.D. in Natural Resources and Sustainability at the University of Alaska Fairbanks prepares future leaders as academic researchers, educators, agency and industry professionals and analysts of non-governmental organizations and communities for careers at the frontiers of science in the management of natural resources and environment. The program objectives and its curriculum center around three thematic areas of study:
- Natural Resource and Environmental Economics
- Resource Policy and Sustainability Science
- Forest and Agricultural Sciences.
In the NRS Ph.D. program, each student draws on a common set of core courses, and with his/her graduate committee, develops a program of coursework and research that produces a unique intellectual contribution to the applied field of Natural Resource and Sustainability. Students elect to focus on one of the three thematic areas or they choose to integrate themes to develop their areas of knowledge and dissertation research.
The Ph.D. program builds on existing resources at UAF and directly complements and supports the mission of several funded university and national initiatives including the Resilience and Adaptation Program, EPSCoR "Resilience and Vulnerability of a Rapidly Changing North," The Alaska Center for Climate Assessment and Policy, the Scenarios Network for Alaska Planning project, and the Center for Global Change.
- Educate and train scholars at the Ph.D. level with in-depth and integrated knowledge in research and management of natural resources.
- Develop leaders who will direct the use and management of natural resources in Alaska and other northern latitude settings.
- Create a nationally recognized program in the natural resources and sustainability that will contribute to science and inform public decisions. »
- Contribute to the sustainable development of Alaska's rural and urban environments
- Research and scholarship with emphasis on the circumpolar North.
- Spearhead integrated research, emphasizing our complex high latitude physical, biological and social systems.
- Offer distinctive opportunities in graduate education that take advantage of UAF's location in the Far North.
- Promotion of sustainable living in the North.
- Increase research programs that address the Arctic and its indigenous people .
The global challenges facing researchers and professionals in management of natural resources and environment are considerable, and demand an in-depth expertise in specific problem areas as well as integrated academic training. Today's conditions of rapid climate change, globalization, changes in land use, and development add to the challenges of sustainable natural resource management. The Ph.D. program in NRS builds on UAF's capacity for leadership in sustainable use of Alaska 's natural resources and its prominence as America's Arctic University.