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Memories, Travel, Running
An Ode to a Shoe.
Ricardo Magalhães in Berlin, Germany
July 9th, 2016, 10pm
It was 20°C with clouds and visibility OK. The wind was light.
Today I bought new running shoes.
A long overdue mission, mind you: my running shoes, which have been traveling with me for a while, have more holes in them than I could count. But it wasn't until I came home that I realised that buying new shoes meant retiring the old ones… and that was a sad, almost distressful thought. So this is my thank you ode to an old, rather cheap and beaten up pair of running shoes.
I ran 2052km on these shoes.
2052km. That's 1275 miles. About the same distance from Paris to Athens. I know this because being a statistics freak, I track every single run on my phone. Locations, routes, shoes.
So I dug into some more statistics… and suddenly the numbers became more than just numbers: they became words, a trip down memory lane. It's been exactly 800 days since I bought them in Aveiro (Portugal) where I used to live in 2013, just a week before I made a move to London. I remember buying them before the trip so I could immediately use them to run around whatever neighbourhood I landed at… and start exploring—with a curious mind and bursting lungs—a new city, a new country, a new life. No excuses; the shoes were there already.
Since then, they were my to-go shoes with every house move. With every country move… Each time I'd travel, I'd bring them with me for the same purpose: run around, get to know the place. More than just distance, the shoes began ranking up memories.
I ran with them in 12 different areas of London.
I ran with them when I brought them back home for a week of holiday, in Porto.
On the idyllic landscapes of Iceland, I ranked a few miles with them a few early morning runs.
In Turkey, twice, in Kalkan and around the Lycian Way, where I ran my first trail.
In Chiang Mai, running around the empty streets for a month at 6am before it got too hot.
On a work and travel UK trip this year; using them as an excuse to get to know Oxford and South Wales a little better.
In Prague, running my own, self-organised "bridges tour". On my birthday.
In Berlin, where they ran their first half-marathon, wrapped up in plastic bags because it was raining a lot and they had… well, many many holes.
In Jordan, even after hiking the Wadi Rum desert for days on hiking boots, I still brought them to squeeze in a run, somehow.
So what to do with these retired shoes, now, then? Yes, I could keep around them for those occasions… you know, that day lake trip, going to the grocery store, taking the garbage out. But if I were a running shoe, is this really the destiny I'd like to end up having? Garbage trips? Wouldn't I prefer to go out in a bang, after such a priceless portfolio of miles and memories? It would be like using Miles Davis' trumpet to hang drying clothes in the living room.
You see, I am these shoes. Beaten up, but happy to have lived through more than just boring laps on a track.
Whatever I end up doing with them, this thought is now deeply engraved in the back of the mind: this new pair, shiny and red, whether they last 2 months or 2 years, have a lot to live up to. So let's rank up those memories.
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Ricardo Magalhães
Doing whatever possible to soak up what the world has to offer. I try to give something back. Currently working as a web developer in London, but it's the walking, the getting lost, the words and the photography that keep me best company.
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Summa Th. II-II EN Qu.151 a.2
Whether chastity is a general virtue?
Objection: 1. It would seem that chastity is a general virtue. For Augustine says (De Mendacio xx) that "chastity of the mind is the well-ordered movement of the mind that does not prefer the lesser to the greater things." But this belongs to every virtue. Therefore chastity is a general virtue.
2. Further, "Chastity" takes its name from "chastisement" [*Cf. Article [1] ]. Now every movement of the appetitive part should be chastised by reason. Since, then, every moral virtue curbs some movement of the appetite, it seems that every moral virtue is chastity.
3. Further, chastity is opposed to fornication. But fornication seems to belong to every kind of sin: for it is written (Ps 72,27): "Thou shalt destroy [Vulg.: 'hast destroyed'] all them that go awhoring from [Douay: 'are disloyal to'] Thee." Therefore chastity is a general virtue.
On the contrary Macrobius [*In Somn. Scip. i, 8] reckons it to be a part of temperance.
I answer that The word "chastity" is employed in two ways. First, properly; and thus it is a special virtue having a special matter, namely the concupiscences relating to venereal pleasures. Secondly, the word "chastity" is employed metaphorically: for just as a mingling of bodies conduces to venereal pleasure which is the proper matter of chastity and of lust its contrary vice, so too the spiritual union of the mind with certain things conduces to a pleasure which is the matter of a spiritual chastity metaphorically speaking, as well as of a spiritual fornication likewise metaphorically so called. For if the human mind delight in the spiritual union with that to which it behooves it to be united, namely God, and refrains from delighting in union with other things against the requirements of the order established by God, this may be called a spiritual chastity, according to 2Co 11,2, "I have espoused you to one husband, that I may present you as a chaste virgin to Christ." If, on the other hand, the mind be united to any other things whatsoever, against the prescription of the Divine order, it will be called spiritual fornication, according to Jr 3,1, "But thou hast prostituted thyself to many lovers." Taking chastity in this sense, it is a general virtue, because every virtue withdraws the human mind from delighting in a union with unlawful things. Nevertheless, the essence of this chastity consists principally in charity and the other theological virtues, whereby the human mind is united to God.
Reply to Objection: 1. This argument takes chastity in the metaphorical sense.
2. As stated above (Article [1]; Question [142], Article [2]), the concupiscence of that which gives pleasure is especially likened to a child, because the desire of pleasure is connatural to us, especially of pleasures of touch which are directed to the maintenance of nature. Hence it is that if the concupiscence of such pleasures be fostered by consenting to it, it will wax very strong, as in the case of a child left to his own will. Wherefore the concupiscence of these pleasures stands in very great need of being chastised: and consequently chastity is applied antonomastically to such like concupiscences, even as fortitude is about those matters wherein we stand in the greatest need of strength of mind.
3. This argument considers spiritual fornication metaphorically so called, which is opposed to spiritual chastity, as stated.
Whether chastity is a distinct virtue from abstinence?
Objection: 1. It would seem that chastity is not a distinct virtue from abstinence. Because where the matter is generically the same, one virtue suffices. Now it would seem that things pertaining to the same sense are of one genus. Therefore, since pleasures of the palate which are the matter of abstinence, and venereal pleasures which are the matter of chastity, pertain to the touch, it seems that chastity is not a distinct virtue from abstinence.
2. Further, the Philosopher (Ethic. iii, 12) likens all vices of intemperance to childish sins, which need chastising. Now "chastity" takes its name from "chastisement" of the contrary vices. Since then certain vices are bridled by abstinence, it seems that abstinence is chastity.
3. Further, the pleasures of the other senses are the concern of temperance in so far as they refer to pleasures of touch; which are the matter of temperance. Now pleasures of the palate, which are the matter of abstinence, are directed to venereal pleasures, which are the matter of chastity: wherefore Jerome says [*Ep. cxlvii ad Amand. Cf. Gratian, Dist. xliv.], commenting on Titus 1:7, "Not given to wine, no striker," etc.: "The belly and the organs of generation are neighbors, that the neighborhood of the organs may indicate their complicity in vice." Therefore abstinence and chastity are not distinct virtues.
On the contrary The Apostle (2Co 6,5-6) reckons "chastity" together with "fastings" which pertain to abstinence.
I answer that As stated above (Question [141], Article [4]), temperance is properly about the concupiscences of the pleasures of touch: so that where there are different kinds of pleasure, there are different virtues comprised under temperance. Now pleasures are proportionate to the actions whose perfections they are, as stated in Ethic. ix, 4,5: and it is evident that actions connected with the use of food whereby the nature of the individual is maintained differ generically from actions connected with the use of matters venereal, whereby the nature of the species is preserved. Therefore chastity, which is about venereal pleasures, is a distinct virtue from abstinence, which is about pleasures of the palate.
Reply to Objection: 1. Temperance is chiefly about pleasures of touch, not as regards the sense's judgment concerning the objects of touch. which judgment is of uniform character concerning all such objects, but as regards the use itself of those objects, as stated in Ethic. iii, 10. Now the uses of meats, drinks, and venereal matters differ in character. Wherefore there must needs be different virtues, though they regard the one sense.
2. Venereal pleasures are more impetuous, and are more oppressive on the reason than the pleasures of the palate: and therefore they are in greater need of chastisement and restraint, since if one consent to them this increases the force of concupiscence and weakens the strength of the mind. Hence Augustine says (Soliloq. i, 10): "I consider that nothing so casts down the manly mind from its heights as the fondling of women, and those bodily contacts which belong to the married state."
3. The pleasures of the other senses do not pertain to the maintenance of man's nature, except in so far as they are directed to pleasures of touch. Wherefore in the matter of such pleasures there is no other virtue comprised under temperance. But the pleasures of the palate, though directed somewhat to venereal pleasures, are essentially directed to the preservation of man's life: wherefore by their very nature they have a special virtue, although this virtue which is called abstinence directs its act to chastity as its end.
Whether purity belongs especially to chastity?
Objection: 1. It would seem that purity does not belong especially to chastity. For Augustine says (De Civ. Dei i, 18) that "purity is a virtue of the soul." Therefore it is not something belonging to chastity, but is of itself a virtue distinct from chastity.
2. Further, "pudicitia" [purity] is derived from "pudor," which is equivalent to shame. Now shame, according to Damascene [*De Fide Orth. ii, 15], is about a disgraceful act, and this is common to all sinful acts. Therefore purity belongs no more to chastity than to the other virtues.
3. Further, the Philosopher says (Ethic. iii, 12) that "every kind of intemperance is most deserving of reproach." Now it would seem to belong to purity to avoid all that is deserving of reproach. Therefore purity belongs to all the parts of temperance, and not especially to chastity.
On the contrary Augustine says (De Perseverantia xx): "We must give praise to purity, that he who has ears to hear, may put to none but a lawful use the organs intended for procreation." Now the use of these organs is the proper matter of chastity. Therefore purity belongs properly to chastity.
I answer that As stated above (Objection [2]), "pudicitia" [purity] takes its name from "pudor," which signifies shame. Hence purity must needs be properly about the things of which man is most ashamed. Now men are most ashamed of venereal acts, as Augustine remarks (De Civ. Dei xiv, 18), so much so that even the conjugal act, which is adorned by the honesty [*Cf. Question [145]] of marriage, is not devoid of shame: and this because the movement of the organs of generation is not subject to the command of reason, as are the movements of the other external members. Now man is ashamed not only of this sexual union but also of all the signs thereof, as the Philosopher observes (Rhet. ii, 6). Consequently purity regards venereal matters properly, and especially the signs thereof, such as impure looks, kisses, and touches. And since the latter are more wont to be observed, purity regards rather these external signs, while chastity regards rather sexual union. Therefore purity is directed to chastity, not as a virtue distinct therefrom, but as expressing a circumstance of chastity. Nevertheless the one is sometimes used to designate the other.
Reply to Objection: 1. Augustine is here speaking of purity as designating chastity.
2. Although every vice has a certain disgrace, the vices of intemperance are especially disgraceful, as stated above (Question [142], Article [4]).
3. Among the vices of intemperance, venereal sins are most deserving of reproach, both on account of the insubordination of the genital organs, and because by these sins especially, the reason is absorbed.
Q152: OF VIRGINITY (FIVE ARTICLES)
We must now consider virginity: and under this head there are five points of inquiry:
(1) In what does virginity consist?
(2) Whether it is lawful?
(3) Whether it is a virtue?
(4) Of its excellence in comparison with marriage;
(5) Of its excellence in comparison with the other virtues.
Whether virginity consists in integrity of the flesh?
Objection: 1. It would seem that virginity does not consist in integrity of the flesh. For Augustine says (De Nup. et Concup.) [*The quotation is from De Sancta Virgin. xiii] that "virginity is the continual meditation on incorruption in a corruptible flesh." But meditation does not concern the flesh. Therefore virginity is not situated in the flesh.
2. Further, virginity denotes a kind of purity. Now Augustine says (De Civ. Dei i, 18) that "purity dwells in the soul." Therefore virginity is not incorruption of the flesh.
3. Further, the integrity of the flesh would seem to consist in the seal of virginal purity. Yet sometimes the seal is broken without loss of virginity. For Augustine says (De Civ. Dei i, 18) that "those organs may be injured through being wounded by mischance. Physicians, too, sometimes do for the sake of health that which makes one shudder to see: and a midwife has been known to destroy by touch the proof of virginity that she sought." And he adds: "Nobody, I think, would be so foolish as to deem this maiden to have forfeited even bodily sanctity, though she lost the integrity of that organ." Therefore virginity does not consist in incorruption of the flesh.
4. Further, corruption of the flesh consists chiefly in resolution of the semen: and this may take place without copulation, whether one be asleep or awake. Yet seemingly virginity is not lost without copulation: for Augustine says (De Virgin. xiii) that "virginal integrity and holy continency that refrains from all sexual intercourse is the portion of angels." Therefore virginity does not consist in incorruption of the flesh.
On the contrary Augustine says (De Virgin. viii) that "virginity is continence whereby integrity of the flesh is vowed, consecrated and observed in honor of the Creator of both soul and flesh."
I answer that Virginity takes its name apparently from "viror" [freshness], and just as a thing is described as fresh and retaining its freshness, so long as it is not parched by excessive heat, so too, virginity denotes that the person possessed thereof is unseared by the heat of concupiscence which is experienced in achieving the greatest bodily pleasure which is that of sexual intercourse. Hence, Ambrose says (De Virgin. i, 5) that "virginal chastity is integrity free of pollution."Now venereal pleasures offer three points for consideration. The first is on the part of the body, viz. the violation of the seal of virginity. The second is the link between that which concerns the soul and that which concerns the body, and this is the resolution of the semen, causing sensible pleasure. The third is entirely on the part of the soul, namely the purpose of attaining this pleasure. Of these three the first is accidental to the moral act, which as such must be considered in reference to the soul. The second stands in the relation of matter to the moral act, since the sensible passions are the matters of moral acts. But the third stands in the position of form and complement, because the essence of morality is perfected in that which concerns the reason. Since then virginity consists in freedom from the aforesaid corruption, it follows that the integrity of the bodily organ is accidental to virginity; while freedom from pleasure in resolution of the semen is related thereto materially; and the purpose of perpetually abstaining from this pleasure is the formal and completive element in virginity.
Reply to Objection: 1. This definition of Augustine's expresses directly that which is formal in virginity. For "meditation" denotes reason's purpose; and the addition "perpetual" does not imply that a virgin must always retain this meditation actually, but that she should bear in mind the purpose of always persevering therein. The material element is expressed indirectly by the words "on incorruption in a corruptible body." This is added to show the difficulty of virginity: for if the flesh were incorruptible, it would not be difficult to maintain a perpetual meditation on incorruption.
2. It is true that purity, as to its essence, is in the soul; but as to its matter, it is in the body: and it is the same with virginity. Wherefore Augustine says (De Virgin. viii) that "although virginity resides in the flesh," and for this reason is a bodily quality, "yet it is a spiritual thing, which a holy continency fosters and preserves."
3. As stated above, the integrity of a bodily organ is accidental to virginity, in so far as a person, through purposely abstaining from venereal pleasure, retains the integrity of a bodily organ. Hence if the organ lose its integrity by chance in some other way, this is no more prejudicial to virginity than being deprived of a hand or foot.
4. Pleasure resulting from resolution of semen may arise in two ways. If this be the result of the mind's purpose, it destroys virginity, whether copulation takes place or not. Augustine, however, mentions copulation, because such like resolution is the ordinary and natural result thereof. In another way this may happen beside the purpose of the mind, either during sleep, or through violence and without the mind's consent, although the flesh derives pleasure from it, or again through weakness of nature, as in the case of those who are subject to a flow of semen. In such cases virginity is not forfeit, because such like pollution is not the result of impurity which excludes virginity.
Whether virginity is unlawful?
Objection: 1. It would seem that virginity is unlawful. For whatever is contrary to a precept of the natural law is unlawful. Now just as the words of Gn 2,16, "Of every tree" that is in "paradise, thou shalt eat," indicate a precept of the natural law, in reference to the preservation of the individual, so also the words of Gn 1,28, "Increase and multiply, and fill the earth," express a precept of the natural law, in reference to the preservation of the species. Therefore just as it would be a sin to abstain from all food, as this would be to act counter to the good of the individual, so too it is a sin to abstain altogether from the act of procreation, for this is to act against the good of the species.
2. Further, whatever declines from the mean of virtue is apparently sinful. Now virginity declines from the mean of virtue, since it abstains from all venereal pleasures: for the Philosopher says (Ethic. ii, 2), that "he who revels in every pleasure, and abstains from not even one, is intemperate: but he who refrains from all is loutish and insensible." Therefore virginity is something sinful.
3. Further, punishment is not due save for a vice. Now in olden times those were punished who led a celibate life, as Valerius Maximus asserts [*Dict. Fact. Mem. ii, 9]. Hence according to Augustine (De Vera Relig. iii) Plato "is said to have sacrificed to nature, in order that he might atone for his perpetual continency as though it were a sin." Therefore virginity is a sin.
On the contrary No sin is a matter of direct counsel. But virginity is a matter of direct counsel: for it is written (1Co 7,25): "Concerning virgins I have no commandment of the Lord: but I give counsel." Therefore virginity is not an unlawful thing.
I answer that In human acts, those are sinful which are against right reason. Now right reason requires that things directed to an end should be used in a measure proportionate to that end. Again, man's good is threefold as stated in Ethic. i, 8; one consisting in external things, for instance riches; another, consisting in bodily goods; the third, consisting in the goods of the soul among which the goods of the contemplative life take precedence of the goods of the active life, as the Philosopher shows (Ethic. x, 7), and as our Lord declared (Lc 10,42), "Mary hath chosen the better part." Of these goods those that are external are directed to those which belong to the body, and those which belong to the body are directed to those which belong to the soul; and furthermore those which belong to the active life are directed to those which belong to the life of contemplation. Accordingly, right reason dictates that one use external goods in a measure proportionate to the body, and in like manner as regards the rest. Wherefore if a man refrain from possessing certain things (which otherwise it were good for him to possess), for the sake of his body's good, or of the contemplation of truth, this is not sinful, but in accord /with right reason. In like manner if a man abstain from bodily pleasures, in order more freely to give himself to the contemplation of truth, this is in accordance with the rectitude of reason. Now holy virginity refrains from all venereal pleasure in order more freely to have leisure for Divine contemplation: for the Apostle says (1Co 7,34): "The unmarried woman and the virgin thinketh on the things of the Lord: that she may be holy in both body and in spirit. But she that is married thinketh on the things of the world, how she may please her husband." Therefore it follows that virginity instead of being sinful is worthy of praise.
Reply to Objection: 1. A precept implies a duty, as stated above (Question [122], Article [1]). Now there are two kinds of duty. There is the duty that has to be fulfilled by one person; and a duty of this kind cannot be set aside without sin. The other duty has to be fulfilled by the multitude, and the fulfilment of this kind of duty is not binding on each one of the multitude. For the multitude has many obligations which cannot be discharged by the individual; but are fulfilled by one person doing this, and another doing that. Accordingly the precept of natural law which binds man to eat must needs be fulfilled by each individual, otherwise the individual cannot be sustained. On the other hand, the precept of procreation regards the whole multitude of men, which needs not only to multiply in body, but also to advance spiritually. Wherefore sufficient provision is made for the human multitude, if some betake themselves to carnal procreation, while others abstaining from this betake themselves to the contemplation of Divine things, for the beauty and welfare of the whole human race. Thus too in an army, some take sentry duty, others are standard-bearers, and others fight with the sword: yet all these things are necessary for the multitude, although they cannot be done by one person.
2. The person who, beside the dictate of right reason, abstains from all pleasures through aversion, as it were, for pleasure as such, is insensible as a country lout. But a virgin does not refrain from every pleasure, but only from that which is venereal: and abstains therefrom according to right reason, as stated above. Now the mean of virtue is fixed with reference, not to quantity but to right reason, as stated in Ethic. ii, 6: wherefore it is said of the magnanimous (Ethic. iv, 3) that "in point of quantity he goes to the extreme, but in point of becomingness he follows the mean."
3. Laws are framed according to what occurs more frequently. Now it seldom happened in olden times that anyone refrained from all venereal pleasure through love of the contemplation of truth: as Plato alone is related to have done. Hence it was not through thinking this a sin, that he offered sacrifice, but "because he yielded to the false opinion of his fellow countrymen," as Augustine remarks (De Vera Relig. iii).
Whether virginity is a virtue?
Objection: 1. It would seem that virginity is not a virtue. For "no virtue is in us by nature," as the Philosopher says (Ethic. ii, 1). Now virginity is in us by nature, since all are virgins when born. Therefore virginity is not a virtue.
2. Further, whoever has one virtue has all virtues, as stated above (FS, Question [65], Article [1]). Yet some have other virtues without having virginity: else, since none can go to the heavenly kingdom without virtue, no one could go there without virginity, which would involve the condemnation of marriage. Therefore virginity is not a virtue.
3. Further, every virtue is recovered by penance. But virginity is not recovered by penance: wherefore Jerome says [*Ep. xxii ad Eustoch.]: "Other things God can do, but He cannot restore the virgin after her downfall." Therefore seemingly virginity is not a virtue.
4. Further, no virtue is lost without sin. Yet virginity is lost without sin, namely by marriage. Therefore virginity is not a virtue.
5. Further, virginity is condivided with widowhood and conjugal purity. But neither of these is a virtue. Therefore virginity is not a virtue.
On the contrary Ambrose says (De Virgin. i, 3): "Love of virginity moves us to say something about virginity, lest by passing it over we should seem to cast a slight on what is a virtue of high degree."
I answer that As stated above (Article [1]), the formal and completive element in virginity is the purpose of abstaining from venereal pleasure, which purpose is rendered praiseworthy by its end, in so far, to wit, as this is done in order to have leisure for Divine things: while the material element in virginity is integrity of the flesh free of all experience of venereal pleasure. Now it is manifest that where a good action has a special matter through having a special excellence, there is a special kind of virtue: for example, magnificence which is about great expenditure is for this reason a special virtue distinct from liberality, which is about all uses of money in general. Now to keep oneself free from the experience of venereal pleasure has an excellence of its own deserving of greater praise than keeping oneself free from inordinate venereal pleasure. Wherefore virginity is a special virtue being related to chastity as magnificence to liberality.
Reply to Objection: 1. Men have from their birth that which is material in virginity, namely integrity of the flesh and freedom from venereal experience. But they have not that which is formal in virginity, namely the purpose of safeguarding this integrity for God's sake, which purpose gives virginity its character of virtue. Hence Augustine says (De Virgin. xi): "Nor do we praise virgins for being virgins, but, because their virginity is consecrated to God by holy continency."
2. Virtues are connected together by reason of that which is formal in them, namely charity, or by reason of prudence, as stated above (Question [129], Article [3], ad 2), but not by reason of that which is material in them. For nothing hinders a virtuous man from providing the matter of one virtue, and not the matter of another virtue: thus a poor man has the matter of temperance, but not that of magnificence. It is in this way that one who has the other virtues lacks the matter of virginity, namely the aforesaid integrity of the flesh: nevertheless he can have that which is formal in virginity, his mind being so prepared that he has the purpose of safeguarding this same integrity of the flesh, should it be fitting for him to do so: even as a poor man may be so prepared in mind as to have the purpose of being magnificent in his expenditure, were he in a position to do so: or again as a prosperous man is so prepared in mind as to purpose bearing misfortune with equanimity: without which preparedness of the mind no man can be virtuous.
3. Virtue can be recovered by penance as regards that which is formal in virtue, but not as to that which is material therein. For if a magnificent man has squandered all his wealth he does not recover his riches by repenting of his sin. In like manner a person who has lost virginity by sin, recovers by repenting, not the matter of virginity but the purpose of virginity.As regards the matter of virginity there is that which can be miraculously restored by God, namely the integrity of the organ, which we hold to be accidental to virginity: while there is something else which cannot be restored even by miracle, to wit, that one who has experienced venereal lust should cease to have had that experience. For God cannot make that which is done not to have been done, as stated in the FP, Question [25] , Article [4].
4. Virginity as a virtue denotes the purpose, confirmed by vow, of observing perpetual integrity. For Augustine says (De Virgin. viii) that "by virginity, integrity of the flesh is vowed, consecrated and observed in honor of the Creator of both soul and flesh." Hence virginity, as a virtue, is never lost without sin.
5. Conjugal chastity is deserving of praise merely because it abstains from unlawful pleasures: hence no excellence attaches to it above that of chastity in general. Widowhood, however, adds something to chastity in general; but it does not attain to that which is perfect in this matter, namely to entire freedom from venereal pleasure; virginity alone achieves this. Wherefore virginity alone is accounted a virtue above chastity, even as magnificence is reckoned above liberality.
Whether virginity is more excellent than marriage?
Objection: 1. It would seem that virginity is not more excellent than marriage. For Augustine says (De Bono Conjug. xxi): "Continence was equally meritorious in John who remained unmarried and Abraham who begot children." Now a greater virtue has greater merit. Therefore virginity is not a greater virtue than conjugal chastity.
2. Further, the praise accorded a virtuous man depends on his virtue. If, then, virginity were preferable to conjugal continence, it would seem to follow that every virgin is to be praised more than any married woman. But this is untrue. Therefore virginity is not preferable to marriage.
3. Further, the common good takes precedence of the private good, according to the Philosopher (Ethic. i, 2). Now marriage is directed to the common good: for Augustine says (De Bono Conjug. xvi): "What food is to a man's wellbeing, such is sexual intercourse to the welfare of the human race." On the other hand, virginity is ordered to the individual good, namely in order to avoid what the Apostle calls the "tribulation of the flesh," to which married people are subject (1Co 7,28). Therefore virginity is not greater than conjugal continence.
On the contrary Augustine says (De Virgin. xix): "Both solid reason and the authority of Holy Writ show that neither is marriage sinful, nor is it to be equaled to the good of virginal continence or even to that of widowhood."
I answer that According to Jerome (Contra Jovin. i) the error of Jovinian consisted in holding virginity not to be preferable to marriage. This error is refuted above all by the example of Christ Who both chose a virgin for His mother, and remained Himself a virgin, and by the teaching of the Apostle who (1Co 7) counsels virginity as the greater good. It is also refuted by reason, both because a Divine good takes precedence of a human good, and because the good of the soul is preferable to the good of the body, and again because the good of the contemplative life is better than that of the active life. Now virginity is directed to the good of the soul in respect of the contemplative life, which consists in thinking "on the things of God" [Vulg.: 'the Lord'], whereas marriage is directed to the good of the body, namely the bodily increase of the human race, and belongs to the active life, since the man and woman who embrace the married life have to think "on the things of the world," as the Apostle says (1Co 7,34). Without doubt therefore virginity is preferable to conjugal continence.
Reply to Objection: 1. Merit is measured not only by the kind of action, but still more by the mind of the agent. Now Abraham had a mind so disposed, that he was prepared to observe virginity, if it were in keeping with the times for him to do so. Wherefore in him conjugal continence was equally meritorious with the virginal continence of John, as regards the essential reward, but not as regards the accidental reward. Hence Augustine says (De Bono Conjug. xxi) that both "the celibacy of John and the marriage of Abraham fought Christ's battle in keeping with the difference of the times: but John was continent even in deed, whereas Abraham was continent only in habit."
2. Though virginity is better than conjugal continence, a married person may be better than a virgin for two reasons. First, on the part of chastity itself; if to wit, the married person is more prepared in mind to observe virginity, if it should be expedient, than the one who is actually a virgin. Hence Augustine (De Bono Conjug. xxii) charges the virgin to say: "I am no better than Abraham, although the chastity of celibacy is better than the chastity of marriage." Further on he gives the reason for this: "For what I do now, he would have done better, if it were fitting for him to do it then; and what they did I would even do now if it behooved me now to do it." Secondly, because perhaps the person who is not a virgin has some more excellent virtue. Wherefore Augustine says (De Virgin. xliv): "Whence does a virgin know the things that belong to the Lord, however solicitous she be about them, if perchance on account of some mental fault she be not yet ripe for martyrdom, whereas this woman to whom she delighted in preferring herself is already able to drink the chalice of the Lord?"
3. The common good takes precedence of the private good, if it be of the same genus: but it may be that the private good is better generically. It is thus that the virginity that is consecrated to God is preferable to carnal fruitfulness. Hence Augustine says (De Virgin. ix): "It must be confessed that the fruitfulness of the flesh, even of those women who in these times seek naught else from marriage but children in order to make them servants of Christ, cannot compensate for lost virginity."
Whether virginity is the greatest of virtues?
Objection: 1. It would seem that virginity is the greatest of virtues. For Cyprian says (De Virgin. [*De Habitu Virg.]): "We address ourselves now to the virgins. Sublime is their glory, but no less exalted is their vocation. They are a flower of the Church's sowing, the pride and ornament of spiritual grace, the most honored portion of Christ's flock."
2. Further, a greater reward is due to the greater virtue. Now the greatest reward is due to virginity, namely the hundredfold fruit, according to a gloss on Mt 13,23. Therefore virginity is the greatest of the virtues.
3. Further, the more a virtue conforms us to Christ, the greater it is. Now virginity above all conforms us to Christ; for it is declared in the Apocalypse 14:4 that virgins "follow the Lamb whithersoever He goeth," and (Ap 14,3) that they sing "a new canticle," which "no" other "man" could say. Therefore virginity is the greatest of the virtues.
On the contrary Augustine says (De Virgin. xlvi): "No one, methinks, would dare prefer virginity to martyrdom," and (De Virgin. xlv): "The authority of the Church informs the faithful in no uncertain manner, so that they know in what place the martyrs and the holy virgins who have departed this life are commemorated in the Sacrament of the Altar." By this we are given to understand that martyrdom, and also the monastic state, are preferable to virginity.
I answer that A thing may excel all others in two ways. First, in some particular genus: and thus virginity is most excellent, namely in the genus of chastity, since it surpasses the chastity both of widowhood and of marriage. And because comeliness is ascribed to chastity antonomastically, it follows that surpassing beauty is ascribed to chastity. Wherefore Ambrose says (De Virgin. i, 7): "Can anyone esteem any beauty greater than a virgin's, since she is beloved of her King, approved by her Judge, dedicated to her Lord, consecrated to her God?" Secondly, a thing may be most excellent simply, and in this way virginity is not the most excellent of the virtues. Because the end always excels that which is directed to the end; and the more effectively a thing is directed to the end, the better it is. Now the end which renders virginity praiseworthy is that one may have leisure for Divine things, as stated above (Article [4]). Wherefore the theological virtues as well as the virtue of religion, the acts of which consist in being occupied about Divine things, are preferable to virginity. Moreover, martyrs work more mightily in order to cleave to God---since for this end they hold their own life in contempt; and those who dwell in monasteries---since for this end they give up their own will and all that they may possess---than virgins who renounce venereal pleasure for that same purpose. Therefore virginity is not simply the greatest of virtues.
Reply to Objection: 1. Virgins are "the more honored portion of Christ's flock," and "their glory more sublime" in comparison with widows and married women.
2. The hundredfold fruit is ascribed to virginity, according to Jerome [*Ep. cxxiii ad Ageruch.], on account of its superiority to widowhood, to which the sixtyfold fruit is ascribed, and to marriage, to which is ascribed the thirtyfold fruit. But according to Augustine (De Questions. Evang. i, 9), "the hundredfold fruit is given to martyrs, the sixtyfold to virgins, and the thirtyfold to married persons." Wherefore it does not follow that virginity is simply the greatest of virtues, but only in comparison with other degrees of chastity.
3. Virgins "follow the Lamb whithersoever He goeth," because they imitate Christ, by integrity not only of the mind but also of the flesh, as Augustine says (De Virgin. xxvii). Wherefore they follow the Lamb in more ways, but this does not imply that they follow more closely, because other virtues make us cleave to God more closely by imitation of the mind. The "new hymn" which virgins alone sing, is their joy at having preserved integrity of the flesh.


Handicrafts and art instruction can be studied by the whole family together. Focus on one handicraft or one aspect of art instruction per term, making a total of three per year. So for example, you might do a crochet handicraft during term 1, pastels art instruction during term 2, and watercolor art instruction during term 3.
Each year's line-up can be a combination of Handicrafts Made Simple video series and Creating a Masterpiece art instruction. The video library at Creation a Masterpiece teaches several different media (pastel, pencil drawing, ink, sculpture, watercolor, acrylic painting) on several levels.
Since these lessons can sometimes take a bit longer, it can work well to do them during the afternoon after the regular schoolwork lessons are done.


Marcegaglia Plates is the Italian company of the Marcegaglia group rolling heavy quarto plates.
The production is located in the dedicated unit of San Giorgio di Nogaro (Udine) – ISO 9001 certified – which manufactures 400,000 tonnes/year of plates.
From here, Marcegaglia Plates distributes its range all over the world, with outstanding logistic flexibility. Thanks to its strategic location it is able use road haulage, with access to thenearby A4 motorway just 4 km away, rail transport with its own internal branch line and, equally important, sea freight through a dock on the river Corno for vessels of up to 5,000 tonnes and links to the nearby ports of Monfalcone (Gorizia), Trieste and Venice for larger ships.
The unique positioning of Marcegaglia Plates among Italian plate producers is based on its 30-year-plus experience in the steelmaking industry and the sound technical knowledge of Marcegaglia's trained staff.


To secure the warrant, they needed to convince a Foreign Intelligence Surveillance Court judge that there was probable cause to believe Page was acting as an agent of a foreign power, in this case Russian Federation, according to the officials.
Page is not facing any criminal allegations and it is uncertain if the Justice Department will later sue him or the others who are in connection with the meddling by Russian Federation during the presidential campaign in 2016.
Page has constantly denied the allegations during media interviews and said he did not work with the Russians to influence the presidential elections. Most of similar investigations do not necessarily result to criminal charges.
"This confirms all of my suspicions about unjustified, politically motivated government surveillance", Mr. Page said in a statement. Campaign spokesman Hope Hicks later described Page's role as "informal".
A former Donald Trump advisor at the eye of a firestorm over alleged ties to Russian Federation by the billionaire businessman's presidential campaign on Wednesday denied any wrongdoing.
Page was the only American a FISA court has granted the government permission to eavesdrop on as part of the probe into Russia's election meddling, officials told the Post.
The Post reports that the Federal Bureau of Investigation and the Justice Department felt reluctant to use a FISA warrant on campaign figures during the election because it could lead to intercepted communications regarding political campaign strategy.
The FBI's investigation was disclosed last month by Director James Comey during testimony before the House Intelligence Committee.
During the hearing last month, Democratic lawmakers repeatedly singled out Page's contacts in Russian Federation as a cause for concern.
Page, who has denied having improper ties to Russian Federation, told the AP Tuesday he was "happy" that the court order had been revealed and blamed the Obama administration for trying to "suppress dissidents who did not fully support their failed foreign policy".
By coincidence, a spokesman for Mr. Manafort on Wednesday revealed that he has chose to register with the Justice Department as a foreign agent for lobbying work he did on behalf of political interests in Ukraine, led at the time by a pro-Russian political party, The Associated Press reported. Those who think it's simply preposterous to believe that anyone in Trump's orbit had improper contact with Russian officials - that the entire affair is concocted out of whole cloth in a worse-than-Watergate scandal that features the "deep state" attempting a "soft coup" - seem to be simply assuming that Page (and men like Paul Manafort) did everything right.
An application for electronic surveillance under the Foreign Intelligence Surveillance Act need not show evidence of a crime. The 90-day FISA warrant to surveil Page was renewed at least once.
In February, Page told PBS that he was a "junior member of the [Trump] campaign's foreign policy advisory group".
"Their private assessment contradicts President Donald Trump's allegations that former Obama national security adviser Susan Rice broke the law by requesting the "unmasking" of U.S. individuals" identities. It's more of a "he alleged-he said, he said, she said, he said, he said" sort of situation.
The Trump team has sought to diminish its relationship with Page, who left the campaign in September 2016.
The secret order allowed the government under the Obama administration to monitor the communications of the adviser, Carter Page, as part of an investigation into potential links between Russian Federation and the Trump administration. The dossier says the offer was made in July, when Page was in Moscow giving a speech at the Higher Economic School.
"Let's not jump to any conclusions, and until a full investigation has been done, we just don't know", Page said.
Tillerson sidestepped the question , but Lavrov said Russian Federation had seen no proof for the "slanderous" accusation . The missile strike targeted an airbase the United States said was used to launch the chemical weapons attack on civilians.
In non-selective state schools only one in three pupils (32%) comes from a well-off household. Twenty councils have also been granted permission to open new special schools.
It's often hard to look passed the favorites at first when trying to predict who will make the finals of a sporting event. However, don't let that fool you; this is a Pittsburgh team that is heavily depleted heading into this year's postseason.
It was stark evidence that the president is moving ever further from his campaign promises to establish better ties with Moscow. Russian Federation even went a step further to "shield" an ally that had used weapons of mass destruction, the report claims .
What Porsches would you like to drive most in GT Sport? No such loophole will be deemed necessary though going forward. The long-running agreement between EA and sports vehicle manufacturer Porsche seemed to come to an end late past year .
But I'm saying in the way Assad used them, where he went into towns, dropped them down to innocent - into the middle of towns. That's what it was like watching White House Press Secretary Sean Spicer's entire Tuesday.
The Brazil duo's introduction completely transformed the game, but Coutinho was keen to deflect the credit. Jordan Henderson and Adam Lallana are still injured, while Philippe Coutinho is a doubt due to an illness.
Jokic then began hunting for what would be this seventh triple-double of the year and the Nuggets offense started sputtering. Westbrook played just 18 minutes and ended the night with five points, eight assists and five rebounds for Oklahoma City.
President Donald Trump on March 28, 2017, in Washington, left, and Chinese President Xi Jinping on February 22, 2017, in Beijing. Navy strike group to the northern Pacific waters near North Korea to send a message to North Korean leader Kim Jong Un.


Legwork is looking for a graphic and web designer. Applicants must have an understanding of the artistic and functional aspects of design. An in-depth knowledge of Adobe Photoshop, InDesign, Illustrator and other design tools is a must. Experience in website design using HTML, CSS and CMS tools such as Squarespace and WordPress are important. Applicant needs to be able to receive creative and artistic direction from creative directors on projects. This is primarily a design position, not programming. Please email resumes. Telecommuting is not an option for this job nor are we looking for a contractor. This is a full time position, on-site at our office in Wenatchee, WA. Pay DOE. Please email resumes.


It's so very difficult to accept Nancy's death. She was the picture of health & happiness, so beautiful and vibrant with a heart full of concern for others. She was the life blood of CCOP's Grief Support team giving life to so many grieving people. My prayers, love and blessings to all her family.


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publications: poems and words in:
Event Magazine 44.2 Autumn 2015, Five poems. For details about the magazine and its digital edition see
http://www.eventmagazine.ca/shop/product/current-issue/event-442/
Words from an Island, No. 1 Island Life, Skye Reading Room – Seòmar Leughaidh Anthology,
edited by Meg Bateman, 2013
Scottish PEN's on-line magazine New Writing, PENning Steps, 2011
These Islands, We Sing: An Anthology of Scottish Islands Poetry, edited by Kevin MacNeil, Polygon, 2011
Scottish Poetry Library website: Best Scottish Poems, 'a scuttleful of modern poetry', 2009, edited by Andrew Greig, http://www.scottishpoetrylibrary.org.uk/poetry/best-scottish-poems/best-scottish-poems-2009
Dà Thaobh a' Bhealaich/ The Two Sides of the Pass, Two Ravens Press, 2009. Co-Authored with Maoilios Caimbeul. 'A unique, fully bilingual poetic dialogue between two poets who literally and figuratively inhabit two sides of a mountain pass.' For information about the book, please contact the authors.
Hurried Water: art piece with Caroline Dear, 2008
www.poetsagainstwar.ca 2008
Scrap, a book of poems produced with Robert Arnold, 2004
City of Walls, CD produced by Paul Mounsey & João Vasconcelos, 2003
and magazines such as Northwords Now; Literal World Magazine; The Eildon Tree;
Nerve Magazine.
non fiction:
Objects, belief and power in Mid-Victorian England – the origins of the Victoria & Albert Museum: Objects of Knowledge: ed. Dr. Susan Pearce, Athlone Press, 1990.
past events include:
The Reading Room/Seomar Leughaidh. Solo evening event in February 2016 with some more recent poems. Readings with Maoilios Caimbeul, Jen Hadfield and Kevin MacNeil, during 2011.
University of the Highlands and Islands West Highland College, Portree: poetry workshop: 'how to make dull words glisten.' Approaches to writing poetry, 2011
StAnza 2011, 16-20th March, St Andrews, Fife
Imprint 2010: East Ayrshire Book Festival 10th November 2010, Burns Monument Centre, Kilmarnock, East Ayrshire and school visits to Onthank Primary and Grange Academy
Poetry evening in Kildonan Church, Sutherland, May 2010
http://www.timespan.org.uk/
Aye Write! Glasgow's Book Festival: Launch of Best Scottish Poems 2009 7th March 2010 http://www.ayewrite.com/Pages/default.aspx
StAnza Virtual Poetry Festival, Sabhal Mòr Ostaig, 14th Nov. 2009
Launch event for the Two Sides of the Pass Readings with the authors and discussion with the artist, Royal Scottish Academy, 26th Sept. 2009
One Magazine, The 2nd Annual Merchant City Festival Writing and Literature Conference, Glasgow, 26th Sept. 2009 http://www.iamone.co.uk/
Cuairt nam Bàrd/ Ceòl's Craic, Centre for Contemporary Arts Glasgow, 26th Sept. 2009,
http://www.cca-glasgow.com/home
Belladrum Festival, the Read Bed, Aug. 2009
'Treasure from the Isles' Edinburgh Ceilidh Culture Event, Leith, 2008
Ouessant Book Festival, Brittany, France, 2007
Taigh Chearsbhagh poetry group, 2007
Fragments & Whispers: Scottish Book Trust/Lochan Arts, 2006
Staffin Trust: Museum of the Environment, 2006
An Tuireann: Poetry Reading with Brian Johnstone, 2005
The Jewel Box: Six Poetry Festivals for the year, 2000


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Amazon's Bezos tops Forbes richest list, pandemic knocks Trump lower
By Sheila Dang, Catherine Koppel
(Reuters) - Amazon Chief Executive Jeff Bezos topped Forbes' list of richest Americans for the third year in a row, while U.S. President Donald Trump's ranking dropped as the coronavirus pandemic slammed his office buildings, hotels and resorts, the magazine said Tuesday.
The aggregate wealth of the Forbes 400 list rose to a record $3.2 trillion, as the richest Americans continued to do well even though the pandemic has devastated the economy, which is short about 11 million jobs compared to where it was in February.
Eric Yuan, chief executive officer of Zoom Video Communications, which has become ubiquitous in the work-from-home era, was one of 18 newcomers on the list with a net worth of $11 billion.
Trump's ranking dropped to No. 352 from 275 last year and his net worth fell to $2.5 billion from $3.1 billion, as office buildings, hotels and resorts, have suffered during the pandemic. His business, the Trump Organization, owns property in all three categories.
Trump has long refused to release his tax records, and has been locked in a battle with Manhattan District Attorney Cyrus Vance, who subpoenaed Trump for eight years of personal and corporate returns.
The annual list can serve as a way to track the wealthiest people in the country who hold the most power, said Kerry Dolan, assistant managing editor of wealth at Forbes, in an interview with Reuters TV.
"As a society, we all should know who is behind the biggest companies and what they're doing with their money," she said.
(This story corrects second paragraph to reflect economy is short about 11 million jobs since February)
Reporting by Sheila Dang and Catherine Koppel; Editing by David Gregorio


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Sony Ericsson Appoints Kareena Kapoor as its Brand Ambassador
By MobiGyaan Team	 On Mar 29, 2010
Sony Ericsson appoints Bolywood star Kareena Kapoor as its brand ambassador to endorse its Brand in India.Taking Sony Ericsson's entertainment heritage to new heights,newyly appointed brand ambassador Kareena Kapoor unveiled the new portfolio of phones – including the much awaited XPERIA X10, XPERIA X10 mini, XPERIA X10 mini pro, Vivaz, and Vivaz pro – combine rich graphics with intelligence capabilities.
Further building up the excitement quotient, Sony Ericsson also announced the roll out of an impelling marketing campaign with a barrage of new elements, including its association with the extremely talented and beautiful Kareena Kapoor. Another interesting aspect of the company's upcoming campaign will be the greater emphasis on digital and social networks marketing, which is in synergy with what today's evolving consumer wants.
Speaking on the launch of the new phones, Hirokazu Ishizuka, Corporate Vice President & Head of Asia Pacific region, Sony Ericsson Mobile Communication said, "As a brand, we have evolved. The proliferation of social and digital media is changing the consumer experience with mobile phones and the new portfolio we present today really takes communication entertainment to the next level." "Being one of the most widely-followed youth-icons, Kareena matches the level of energy, vibrancy, passion and fun associated with Sony Ericsson, and thereby elevates the aspiration value of the brand.
Speaking on her association with Sony Ericsson, Kareena Kapoor said, "I am very happy to be associated with Sony Ericsson. Having experienced the new phone – the XPERIA X10, I believe that Sony Ericsson truly represents the fusion of communication and entertainment in mobile device. I love my new feature rich Sony Ericsson XPERIA X10 that allows me to easily keep in touch with my family and friends, while keeping myself entertained on the go."
The new portfolio also introduces a new UX platform that creates a unique Sony Ericsson user experience by combining best-in-class entertainment features with signature applications, unrivalled integration of social media services and a rich graphical user interface. Among the many new features, the new phones introduce signature applications like Mediascape and Timescape™ that lets consumers organise everything in their phone in an intuitive way.
Hands-on Review: Nokia E72
Zen Mobile launches QWERTY Z66 at Rs. 2999


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Erin Hawley : Family, Net Worth, Parents, Husband, Children, Education and Salary
Erin Hawley is an American reporter and news anchor who has worked for KATV, WJXX know all about her in this article as like her Family, Net Worth, Parents, Husband, Children, Education and Salary
Name Erin Morrow Hawley
Birthdate ( Age) January 1982-1985
Place of Birth Alameda, California, USA
Spouse/Partner Josh Hawley
Children Elijah Hawley, Blaise Hawley, Abigail Hawley
Parents Shari Morrow
Education Texas A&M University
Profession Professor, Attorney
Last Update October 2021
Erin Hawley is an American reporter and news anchor who has worked for KATV, WJXX and other news channels.
She has twice won Emmy Award in the category of News Anchor. Apart from journalism, she is also interested in storytelling, writing, videography and volunteering for social causes.
Erin Hawley possibly was born between 1982 and 1985. She hails from Oxford, Mississippi, United States, and belongs to white ethnicity. Details about her parents and siblings are still not reveal. At an early age, she showed interest in keeping herself up to date in current affairs.
Erin has not shared details about her high school but graduated. He further enrolled at the University of Mississippi for his higher education. There she majored in journalism and remained an excellent student in education as she focused on her career.
Erin Hawley Husband
Erin married US politician and Missouri state senator Josh Hawley in a private wedding ceremony. Together they have three children Elijah, Blaise, and Abigail Hawley, and currently live happily in their Missouri house.
Erin Hawley Net Worth
Erin Hawley Erin Hawley is an American reporter and news anchor has an estimated Net Worth arond $1 Million – $2 Million.Her salary has been estimated at around $33,774 to $112,519 a year.
Professionl Career
Since she studied journalism, she decided to make a career in the same field. In August 2008 she worked as an reporter and producer for WMBB. He worked with them for a year and 7 months. In February 2010 she worked a reporter for WJXX/WTLV.
In January 2013, he started working as a news anchor for KATV. She worked for more than 8 years and was seen as the anchor of the show at 5:00 PM. Recently he left this post in March 2021. Currently, he serves as the Interim Executive Director for AR Kids Read.


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The General – An Overview
The General Automobile Insurance Services, Inc., known simply as The General, is a Nashville-headquartered car insurance company that has been part of American Family Insurance since 2012. Today, The General continues to sell car insurance under its own brand, and the company mostly specializes in insuring high-risk drivers.
The General History
The General Insurance Rankings
What Makes The General Insurance Unique?
Is The General a Good Insurance Company? Our Review
The General Auto Insurance Policies and Products
The General was founded in 1963 under the name Permanent General Agency. Later, the company rebranded itself to Permanent General Assurance Corporation or PGAC. Over the years, the company sold standard car insurance policies to customers across Tennessee and surrounding states.
In 1997, PGAC launched The General brand. The famous "The General" mascot appeared in 2000. PGAC emphasized the fact that anyone could get great, low rates online or over the phone through The General. PGAC used slogans like, "Auto insurance for less, The General says Yes" along with the better-known slogan, "For a great low rate you can get online, go to The General and save some time."
In 2012, PGAC and all its subsidiaries were acquired by American Family Insurance. American Family Insurance decided to unify all affiliated companies under the single "The General" brand. Moving forward, The General continues to sell car insurance under its own brand while being a subsidiary of American Family Insurance. The company is still headquartered in Nashville, Tennessee with offices in Arizona, California, Colorado, Florida, Georgia, Ohio, and Texas, among other states.
The General focuses on a unique subset of car insurance customers. Anyone can get car insurance from The General, but the company specializes in insuring high-risk drivers who need car insurance quickly. Because of that specialization, The General rarely scores well in customer service or pricing compared to its competitors.
The General is not ranked by J.D. Power. The General's parent company, American Family Insurance, scores well in most J.D. Power rankings, however, ranking better than most in terms of pricing and about average in terms of claims satisfaction.
American Family also scores an "A" or "Excellent" rating from A.M. Best, indicating that the company should have no issues covering claims made by The General policyholders or American Family Insurance policyholders. Although The General scores poorly for customer service, the company is in a strong financial position overall.
The General is best-known for offering car insurance to high-risk drivers. Unique features of The General include:
Auto Insurance for High Risk Drivers: If you have a poor driving record, then The General may be one of your best (or only) insurance options. The company specializes in covering high-risk drivers, including those who cannot get insurance from conventional insurance providers.
High Prices: The General specializes in insuring high-risk drivers, but that doesn't mean high-risk drivers can access cheap car insurance. The General's car insurance policies tend to be more expensive than other providers. However, for certain high-risk drivers, this will be their only affordable option.
Poor to Average Claims Satisfaction Ratings: The General works best for those who just want to legally drive on the road and never have to make a claim. The General scores poorly in terms of claims satisfaction and customer service. Many people have had issues with The General's customer service and claims process.
Few Discounts or Bundling Options Available: The General specializes in selling car insurance. The company doesn't directly sell life insurance, home insurance, or other products. And, because The General specializes in insuring high-risk drivers, few discounts are available compared to other major insurance companies.
The General has more complaints than the average car insurance company of its size. You can also find plenty of complaints and poor ratings for the company online.
However, The General is a unique car insurance company: it's not designed to have good customer service, for example, nor is it designed to offer the lowest pricing: the company specializes in insuring high-risk drivers who struggle to find car insurance from other providers.
Drivers with DUIs, multiple at-fault accidents, or a previous suspended license, for example, may struggle to find reasonable rates from other insurance companies. Or, they may have their request for insurance completely denied from other companies. You may struggle to find an insurance company willing to provide you with an SR-22. The General, however, is there: even higher risk drivers should be able to get a quote from The General.
The General works best for those who need basic liability insurance and minimal other insurance options. Yes, The General sells collision and comprehensive coverage. However, most The General policies are basic liability policies that meet your state's minimum insurance limits and nothing more.
The General offers several unique auto insurance features, including:
Minimum Liability Insurance: Most The General policies include minimum liability insurance. Car insurance policies from The General allow you to legally drive on the road in your state, but they rarely cover anything beyond that.
Collision and Comprehensive Coverage: A basic The General insurance policy covers your liability on the road and that's it. However, you can buy collision and comprehensive coverage through The General for additional protection for your vehicle.
Double Deductible: The General lets you double your deductible for comprehensive and collision coverage. If you make a claim, you'll pay twice your deductible – but you pay lower insurance premiums. The double deductible option is only available for the first 45 days of your policy, and you can only do it once.
SR-22 Insurance: The General can provide an SR-22, which is a document verifying the fact that a high-risk driver has car insurance. Certain high-risk drivers require an SR-22, including drivers with multiple at-fault accidents or DUIs.
The General specializes in insuring high-risk drivers. For some high-risk drivers, this will be the only insurance company available at a reasonable rate. The General scores poorly for customer service and claims satisfaction, although it's ideal for those with multiple claims, DUIs, or a previous suspended license.


text:
package org.springframework.boot.actuate.autoconfigure.startup;

import org.junit.jupiter.api.Test;

import org.springframework.boot.actuate.startup.StartupEndpoint;
import org.springframework.boot.autoconfigure.AutoConfigurations;
import org.springframework.boot.context.metrics.buffering.BufferingApplicationStartup;
import org.springframework.boot.test.context.runner.ApplicationContextRunner;
import org.springframework.context.annotation.AnnotationConfigApplicationContext;

import static org.assertj.core.api.Assertions.assertThat;

/**
 * Tests for {@link StartupEndpointAutoConfiguration}
 *
 * @author Brian Clozel
 */
class StartupEndpointAutoConfigurationTests {

	private final ApplicationContextRunner contextRunner = new ApplicationContextRunner()
			.withConfiguration(AutoConfigurations.of(StartupEndpointAutoConfiguration.class));

	@Test
	void runShouldNotHaveStartupEndpoint() {
		this.contextRunner.run((context) -> assertThat(context).doesNotHaveBean(StartupEndpoint.class));
	}

	@Test
	void runWhenMissingAppStartupShouldNotHaveStartupEndpoint() {
		this.contextRunner.withPropertyValues("management.endpoints.web.exposure.include=startup")
				.run((context) -> assertThat(context).doesNotHaveBean(StartupEndpoint.class));
	}

	@Test
	void runShouldHaveStartupEndpoint() {
		new ApplicationContextRunner(() -> {
			AnnotationConfigApplicationContext context = new AnnotationConfigApplicationContext();
			context.setApplicationStartup(new BufferingApplicationStartup(1));
			return context;
		}).withConfiguration(AutoConfigurations.of(StartupEndpointAutoConfiguration.class))
				.withPropertyValues("management.endpoints.web.exposure.include=startup")
				.run((context) -> assertThat(context).hasSingleBean(StartupEndpoint.class));
	}

}

redpajama_set_name: RedPajamaGithub


Fünf Reverb Mods --- jeder konnte mit fünf verschiedenen Modulationseffekte werden gemischt.
Special Pan Mod function: to enjoy the acoustic image changing effect of the stereo.
Two-channel stereo for input and output connectors.
The design of double footswitches makes it easier to change the tones, which is convenient for the live show.


text:
AUSTRALIA'S Catholic priests have responded to the "cathartic experience" of the child abuse royal commission with a push for optional celibacy, married priests and a plan to take the issues to the Vatican.
The National Council of Priests believes Pope Francis would approve a request from Australia's bishops to allow married priests in remote parts of the country where the lack of priests is a critical and long-standing issue, council chairman Father James Clarke said after a conference last week which considered the royal commission findings.
Read more: Australian priests will push for married priests and optional celibacy after a 'cathartic' royal...
Created: 28 September 2018 28 September 2018
Broadcaster and newspaper columnist Fr Brian D'Arcy has said the Church urgently needs to consider making clerical celibacy optional, as well as ordaining married men and women.
Speaking to The Tablet, the Passionist priest, who is 50 years ordained next year, made his comments in the context of falling Mass attendances in Ireland and the lack of vocations to the priesthood. Referring to the drop in Mass attendance from over 90 per cent when Pope John Paul II visited Ireland in 1979, to 19 per cent in some urban areas today, he said that figure could be as low as 9 per cent if the older age group is excluded. "We have prayed for years, particularly in the western world, for an increase in vocations. We cannot say that God isn't listening because we absolutely believe he is. But the vocations are not there, so maybe we are asking God for the wrong gift," the 73-year-old said.
Read more: Priest says celibacy should no longer be compulsory
Created: 30 August 2018 30 August 2018
Richard Sipe, a leading expert on celibacy and clerical sexual abuse, died in California on 8 August aged 85. A former Benedictine priest and psychotherapist, he had investigated and written on the sexual abuse crisis in the Church for four decades.
In 1990 he published his landmark book, A Secret World: Sexuality and the Search for Celibacy. Based on interviews with 1,500 priests and others with first-hand knowledge of celibacy violations, Mr Sipe estimated that six per cent of all priests were having sex with children and young people.
He warned that sexual abuse of children by Catholic priests was a systemic problem within the Church fostered by the culture of celibacy, secrecy and hypocrisy. He suggested that only about half of the priests in the United States were at any one time practising celibacy – an estimate the Church said was exaggerated.
Accusations against McCarrick had been documented by Mr Sipe for years. He supported hundreds of survivors through counselling and as an expert witness in court cases. In a letter to Bishop Robert W. McElroy of San Diego in 2016, he wrote: "When men in authority – cardinals, bishops, rectors, abbots, confessors, professors – are having or have had an unacknowledged-secret-active-sex life under the guise of celibacy, an atmosphere of tolerance of behaviours within the system is made operative."
Joe's funeral will take place at Cockfosters on Monday 17th September at 11:00 am.
Christ the King
29 Bramley Road
N14 4HE
Download Towards Priests in Adult Communities by Joe Mulrooney, 2005
Is the priesthood becoming too ritualistic?
Created: 28 July 2018 28 July 2018
'The most important thing is that the church continues the reconciling work of Christ in the world.'
A senior theologian who teaches on the permanent diaconate programmes of Birmingham and Clifton dioceses has lamented the growth of "an increasingly ritualistic priesthood" which he has warned is "unhealthy".
Dr David McLoughlin has trained young priests for the priesthood for 25 years and taught theology at Oscott College and at Newman University. He has also been a consulter to the Vatican and the Bishops Conference of England and Wales.
Speaking to The Tablet after he gave an address to the National Justice and Peace Network conference in Derbyshire, he said many of today's seminarians "are caught up in the rituals of the sacramental process in a way that I would regard as unhealthy" because its sense of holiness was focused in a very limited way.
"I don't know where we have gone wrong. They are all lovely guys ... But when you see a young man on Sunday in a big Roman collar with a cassock with 33 buttons and a cummerbund and he is telling people off for taking the host in their hand – what on earth is going on?
"I think for some of them, the formal elements in religion and the formal elements of priestly dress, is a sort of bolstering and an identity strengthening factor."
Referring to the Vatican II document on priesthood, "Presbyterorum Ordinis", he said the use of the two words – presbyter and sacerdos – had resulted in two models and that the tension between the two remained unresolved.
"Some priests have settled for a much more ritualistic sacerdotal model. I think a number of our younger priests have gone in that direction because it seems to be purer and more holy."
According to Dr McLoughlin the most important thing is that the church continues the reconciling work of Christ in the world and reconciling men and women to each other and to God.
"If there is anything gets in the way of that, we should go beyond it. So, if we have a lack of ordained ministers because we settled for celibate priests from the second millennia on, which is only true of the western half of the church not the eastern orthodox, why shouldn't we change it? There is no profound theological reason why priests have to be celibate, it is just custom."
He described CDF chief, Cardinal Luis Ladaria's recent comments on the commission on women deacons as "a damage limitation job" and suggested that the Jesuit was "trying to manage expectations" and manage the conservatives. "A lot of them are in the States and they provide the central church with a lot of money," he said.
We need the debate on Ordination
Cardinal George Pell ordered to stand trial on sex abuse charges
Married Priests on the Amazon Synod Agenda
The Time The Place 1992


Pet Reptiles need to live as close as possible as they would in their natural environment. This means that specific living conditions need to be provided. Most importantly, heating that is controlled within specific temperature ranges, lighting to provide sufficient UV, and adequate humidty. They also need suitable substrate, somewhere to sleep, places to hide, things to climb and sit on, dishes for food and water.
Reptiles should eat a diet similar to what they would eat in the wild. Reptile food must provide adequate nutrition, and supplements should be ised to help ensure they get all the nutrients they need. Dried reptile food can be very convenient to use as part of a balanced diet.
It is also a good idea to have temporary housing for any trips to the vets.