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Runnymede St Edward's Catholic Primary School
Jump to Local Offer Details
Runnymede St Edward's Catholic Primary School has opened as a voluntary aided school (September 1st 2020). The School replaces provision previously provided on the same site by Runnymede St Edward's Preparatory School (independent) which closed on 31st August 2020.
Mrs Hyam
Contact Position
Admin Officer
admin@runnymede-school.org.uk
https://www.runnymedestedwards.co.uk/
Runnymede St Edward's School
North Drive
Sandfield Park
L12 1LE
Time / Date Details
When is it on
Open Monday to Friday term time only
Runnymede St Edward's Catholic Primary School is an inclusive school who caters for children with a range of Special Educational Needs. A child with Special Educational Needs and/or Disabilities at Runnymede will have a Pupil Profile which sets out targets and looks at what additional provision can be put in place. The Pupil Profile is written with our children and families to ensure that a holistic picture of need is identified and targets are set out together. The content of the Pupil Profiles have a focus on the process of 'Assess, Plan, Do and Review.' This is a continual cycle in which staff look at any needs and act on these accordingly so that the best possible provision can be put in place. We as a school believe that all behaviour is communication and endeavour to build a shared understanding of this alongside children, parents and carers.
You can find all our SEND documents and essential information on our website: https://www.runnymedestedwards.co.uk/send/
Mr. J. Long
Contact Telephone
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Serving Kennebec and Somerset Counties in Maine
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Family Violence Project
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Voices Carry – Raise Them Up
Posted on April 9, 2018 September 22, 2020
When we raise our voices, a beautiful chorus resounds. Our stories become one harmonic note and the world is changed. If you have lived with, survived, or ever before experienced abuse at the hands of a partner, someone you love, or loved, someone who told you they cared about or loved you, please share one moment of your story with us.
Are you healing now? Are you barely holding onto your sense of reality? Do you feel alone? Is the abuse in the past and you now feel only gratitude? Do you grieve the loss of something and someone, even knowing that person had to go? Do you feel strong, over it, and determined never to go there again?
Please reach out to us…Write it, say it, share it. Is it safe for you to tell your story in front of a group? Would you consider doing so?
On February 21, 1978, a small group of women in the Augusta area signed the Articles of Incorporation for Family Violence Assistance Project. In Maine and across the country, activists were mobilizing to create a safety net for victims of domestic violence through the provision of comprehensive direct advocacy with and on behalf of survivors, including shelter, support groups, and crisis intervention. They sought to "educate and inform… of the needs and the critical problems of battered spouses, and of the social forces and attitudes which contribute to the problem."
Over 40 years later, we continue this work. Our efforts are supported by strong coalitions and committed individuals. Forty years later, almost half of all homicides in Maine are those perpetrated by a current or former intimate partner, dating partner, or family member. Safety and peace in our homes is possible. We believe it will take our entire community to make this happen.
Throughout the coming year, the Family Violence Project will recognize and remember. We are a hard working group of committed advocates including our Board, Staff, and Volunteers. We shall celebrate because without joy and connection, there will never be change.
Ours is humble work, and earnest, and we lean into it for a journey much longer than we knew in our earlier years. We hope you will follow our postings, our newsletter, and our activities throughout the year. We hope you will join us, in whatever way makes the most sense for you.
March 2018 is a moment to honor those who have survived abuse, to appreciate the growth from surviving to thriving for so many, and to acknowledge that too many lives have been stolen. It is an opportunity for FVP to reflect on our role in helping to create our vision of a community where violence is unacceptable and people treat each other with respect to move our mission to end Domestic Abuse in Kennebec and Somerset counties.
Support FVP
Thanks to your generosity, we can continue to provide so many needed and important services: our helpline, advocacy work, support groups, shelter & supportive housing, prevention & training programs, children's work, and Menswork, a program that works directly with abusers who want to change their behavior..
Donations can be mailed to:
Augusta, Me 04332-0304
Online donations can be made via DonorPerfect:
We couldn't provide the services we do without the ongoing support of a large and active network of volunteers. There are many ways volunteers work with and support us. If you are interested in donating your time, please contact Jaime, Co-Director of Advocacy Programs, at 207 623-8637, x. 302 or [email protected]
Family Violence Project does not discriminate on the basis of race, color, sex, sexual orientation, physical or mental disability, religion, age, ancestry or national origin, gender identity or expression, pregnancy or any other characteristic protected by law in services or employment practices.
Augusta, ME • 04332
Family Violence Project is a private non-profit 501(c)(3) organization which is supported by the Maine Department of Health and Human Services, Maine State Housing Authority and the United Ways of Kennebec Valley and Mid-Maine.
We are members of the Maine Coalition to End Domestic Violence and the National Coalition Against Domestic Violence.
Web Design & Development © 2021 Links Web Design, Bangor, Maine | Sitemap
Website Content Copyright © 2021 Family Violence Project

redpajama_set_name: RedPajamaCommonCrawl


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County Seat: Little Rock
Established: December 15, 1818
Parent County: Arkansas
Population: 382,748 (2010 Census)
Area: 759.76 square miles (2010 Census)
Population Characteristics as per the 2010 U.S. Census:
Hispanic Origin (may be of any race)
496.5 people per square mile
Median Household Income (2009)
Per Capita Income (2005–2009)
Percent of Population below Poverty Line (2009)
Pulaski County has a diverse population, economy, natural setting, and social structure. Its balanced economy results from state and local government, business and industry, and finance and nonprofit sectors. Three of Arkansas's six natural divisions converge in Pulaski County—the Ouachita Mountains, the Mississippi Alluvial Plain (the Delta), and the Coastal Plain—representing the state's wealth of flora, fauna, and geological features. In the geographic center of Arkansas, Pulaski County is one of the state's five original counties and has been at the center of state government, politics, business, art, and culture for almost two centuries.
Pre-European Exploration
The Plum Bayou culture flourished in central Arkansas between AD 600 and 1050, as can be seen in sites such as the Toltec Mounds Archeological State Park in Scott (Pulaski and Lonoke counties). By the beginning of the nineteenth century, the Quapaw were the dominant tribe in the part of Arkansas that would soon become Pulaski County. In 1818, the Quapaw signed a treaty restricting them to one million acres between the Arkansas and Ouachita rivers, and in 1824 they ceded this land in exchange for land they would share with the Caddo along the Red River in northern Louisiana. Eventually, they were relocated to Indian Territory in what is now Oklahoma.
European Exploration and Settlement
Spanish explorer Hernando de Soto led an expedition through Arkansas between 1541 and 1542, although it is unlikely that he visited Pulaski County in these two years. Between 1721 and 1722, Jean-Baptiste Bénard de La Harpe, a French explorer, traveled up the Arkansas River through Pulaski County. He noted a rock formation which he called "Le Rocher Francais" (meaning the French rock), where he inscribed the French king's coat of arms on a tree trunk on April 9, 1722, thus claiming for France the north bank of the Arkansas River in central Pulaski County. Eventually, this bluff claimed by La Harpe would become known as the Big Rock, and a smaller but more famous formation across the river would be designated Little Rock. La Harpe's French rock became the site of an army post called Fort Roots in 1897, a facility later converted to a veterans hospital. The little rock on the south bank of the river became the abutment for a railway bridge in 1872.
Louisiana Purchase through Early Statehood
In 1812, Congress established Missouri Territory, which reached south to Louisiana. Two of the territory's southern counties (Arkansas and Lawrence) included much of the area that would become Arkansas. When Congress established Arkansas Territory in 1819, the two counties were divided into the five original Arkansas counties. Pulaski County was established at that time and named for Count Casimir Pulaski, a Polish nobleman who fought and died in 1779 in the Revolutionary War's Battle of Savannah. The territorial legislature voted in 1821 to move the capital from Arkansas Post (Arkansas County) to Little Rock because of flooding and disease at the former location. The legislature had, in 1820, established Cadron, a fur-trapping post on the Arkansas River which was located in what is now Faulkner County, as the county seat but moved it to Little Rock in 1821 when it chose to move the territorial capital there. The new state constructed a capitol building in Little Rock on the Arkansas River bank between 1833 and 1842, and state government operated out of the statehouse until the present capitol was completed in 1915. County government operated out of the statehouse until 1883, when the state government came to require the entire building and displaced the county government to a temporary location. County officials began planning and building the Pulaski County Courthouse, completed in 1889.
Civil War through Reconstruction
The secessionist movement dominated Arkansas and Pulaski County politics in 1860 and 1861. Secession Convention delegates voted almost unanimously on May 6, 1861, to secede from the Union. Arkansas formally joined the Confederacy on May 20, 1861. Little Rock remained the state capital, but in 1863, as the Union army approached, the capital was moved to Washington (Hempstead County). Union forces led by General Frederick Steele prevailed in the Battle of Little Rock in September 1863, defeating Confederate troops led by General Sterling Price. Union forces occupied Pulaski County for the rest of the war. At the end of the war, state officials moved the capital back to Little Rock.
Post Reconstruction through World War II
The population surged in the late nineteenth and early twentieth centuries. Little Rock and North Little Rock's populations increased significantly, and several small crossroad settlements grew into Alexander, Jacksonville, Levy, Mabelvale, Roland, and Scott. In 1890, the city of Little Rock derailed the community of Argenta's plans to incorporate as a city by annexing the community as Little Rock's Eighth City Ward. In 1904, Little Rock's Eighth Ward split off to become part of North Little Rock, a separate municipality. In 1906, the city's name was formally changed to Argenta but then reverted back to its present-day name, North Little Rock, in 1917. About eighty-five percent of Pulaski County's population lives in incorporated areas of its eight cities: Alexander, Cammack Village, Jacksonville, Little Rock, Maumelle, North Little Rock, Sherwood, and Wrightsville.
Other major events in this era included the construction of Lake Winona, completed in 1938 as Little Rock's principal municipal water supply, and the establishment of the Little Rock Housing Authority on October 5, 1940, which provided low-cost rental housing for many families moving to Little Rock during and after World War II. Educational services began to flourish before the nation entered the war.
The Faubus Era through the Modern Era
The crisis over the desegregation of Little Rock Central High School in 1957 was the most significant news event in the county in the twentieth century. Considered the first major test of the U.S. Supreme Court's 1954 Brown v. Board of Education of Topeka, Kansas decision, the crisis foreshadowed the civil rights turmoil that the nation faced throughout the 1960s. The crisis also revealed deep division among local and state leaders, affecting their capacity to grow the local economy. In the last three decades of the twentieth century, the county's population growth slowed while surrounding counties' growth quickened.
Despite these trends, Pulaski County developed as a multimodal transportation hub. The interstate highway system was completed in Arkansas with Interstate 30 and Interstate 40 intersecting in North Little Rock. In the 1970s, cross-town Interstate 630 was completed in Little Rock, and the I-430/I-440 loops were completed around Little Rock and North Little Rock. The December 3, 1970, completion of the McClelland-Kerr Arkansas River Navigation System opened the Arkansas River to barge traffic, and Little Rock and North Little Rock developed port facilities on each side of the river.
In the last half of the twentieth century, the Adams Field airport in Little Rock grew to a 640-acre development named Little Rock National Airport (now the Bill and Hillary Clinton National Airport) with more than $170 million in capital improvements. In 1952, the county was chosen for a Strategic Air Command base in Jacksonville; it opened September 10, 1955, as Little Rock Air Force Base. Other events of note include the construction of the governor's mansion, completed in 1950; Little Rock Municipal Waterworks' construction of Lake Maumelle, completed in 1958; and the establishment of the global headquarters of non-profit organizations Lions World Services for the Blind (1947) and Heifer Project International (1971).
Dillard's Inc. has its headquarters in Pulaski County, and Alltel, a telecommunications company, was also based in Pulaski County until it merged with Verizon Wireless, based in New Jersey; the Little Rock offices began serving as a regional headquarters for Verizon. Stephens, Inc., one of the largest off–Wall Street investment banking companies, is headquartered in Little Rock. In November 2004, the William J. Clinton Presidential Library opened on the banks of the Arkansas River in Little Rock.
Major health facilities such as the University of Arkansas for Medical Sciences (UAMS), Baptist Health Medical Center, John L. McClelland Veterans Affairs Hospital, St. Vincent Infirmary Medical Center, and the Arkansas Heart Hospital are all in Little Rock. These institutions receive national recognition in trade and business journals. Medical facilities and practices in Pulaski County employ about 34,665 people. They serve most of the state but also attract patients and researchers worldwide.
Pulaski County performs the typical functions that other Arkansas counties perform but also provides many services not performed by other counties, including housing, community and economic development in unincorporated areas, and youth development programs for at-risk children. In 2005, the county's budget totaled $98 million, and county government employed 1,200 full-time workers.
Most local government issues transcend local boundaries. Consequently, the municipal and county governments in Pulaski County have formed cooperative governmental service organizations. They include the Central Arkansas Transit Authority (CATA), which provides public transportation; the Central Arkansas Library System (CALS), which provides library services for Pulaski and Perry counties; Central Arkansas Water, which provides municipal water service to all the municipalities of Pulaski County and parts of Saline County; Metroplan, which serves as the Metropolitan Planning Organization for federal highway appropriations and programs; the Multi-Purpose Civic Center Facilities Board, which owns and operates the 18,000-seat Simmons Bank Arena (known until 2009 as Alltel Arena and then as Verizon Arena until 2019) in North Little Rock; and the Pulaski County Bridge Public Facilities Board, which is developing the Junction Railroad Bridge into a pedestrian/bicycle bridge in the River Rail Project area of downtown Little Rock and North Little Rock.
At the beginning of the twenty-first century, Pulaski County had three public school districts: the Little Rock School District, the Pulaski County Special School District, and the North Little Rock School District. In 2014, Jacksonville and northern Pulaski County approved a proposal to detach from the Pulaski County Special School District to form a new district. The Arkansas State School for the Deaf and the School for the Blind, which was first established in Little Rock in July of 1868, began the groundbreaking on its new education complex in 1939.
In 1927, leaders established Little Rock Junior College, which began offering four-year degrees as Little Rock University in 1957; it became the University of Arkansas at Little Rock (UALR) in 1969. UALR, with almost 12,000 students, provides undergraduate- and graduate-level study.
In an attempt to make education available to freedmen after the Civil War, Philander Smith College was established in Little Rock in 1877. Shorter College (1895) and Arkansas Baptist College (1884) were established to serve predominantly black student bodies.
The University of Arkansas (UA) assumed management of a Little Rock–based, privately established nonprofit medical school in 1879 and merged it into the public university in 1911. The medical school became UAMS, which provides graduate- and professional-level education. University of Arkansas-Pulaski Technical College is a comprehensive two-year college.
Capital County: Historical Studies of Pulaski County, Arkansas. Little Rock: Pulaski County Historical Society, 2008.
Pulaski County Historical Review. Little Rock, AR: Pulaski County Historical Society (1953–).
Ron Copeland
Pulaski County Government
University of Arkansas at Little Rock
Counties / Counties, Cities, and Towns
Naming our Counties (Grades 2-8)
African-American Soldiers
Baring Cross Bridge Tender's Office
Casimir Pulaski Bust
Desegregation Protest
Jacksonville: Ordnance Plant Workers
Little Rock: Aerial View
Little Rock: Skyline
Little Rock: Streetcar Track Layers
Little Rock: Class at Woodruff School
Marche: Store
Sid McMath with Truman
Mount Holly Cemetery
North Little Rock: Downtown Argenta
North Little Rock: Rose City
Pinnacle Mountain
Pulaski County Jail
Pulaski County Courthouse
Casimir Pulaski
Segregationist Rally
Steamboat Choctaw
Titan II Missile Convoy
Toltec Mounds Archeological State Park
UCV Reunion Parade
Pulaski County Map


Our resident Kids animator organizes daily outdoor activities for children to participate in fun and games with other children of a similar age. The indoor Kids Club is operated by Thomson Holidays, employing 2 trained supervisors who provide a safe child friendly environment so parents can sit back and enjoy a well deserved rest, knowing that the little ones are in good hands. This facility is only available to families booking their holiday at the Brilliant through Thomson Holidays.


Some of President Jacob Zuma's top people were all thumbs this week.
First up was deputy Defence Minister Kebby Maphatsoe, who also heads the party's Umkhonto weSizwe (MK) Military Veterans' Association. Speaking at a Soweto memorial service, he accused the Public Protector Thuli Madonsela of being an agent for the United States Central Intelligence Agency.
It then transpired that Maphatsoe had, after all, been sucking on his short, thick, first opposable digit. When challenged to either prove this slur, or retract and apologise, or face charges of contempt of the public protector's office, the MK veteran sounded an ungracious retreat.
"It would seem my statements have been misunderstood and misinterpreted. I therefore withdraw [them] and apologise for any offence and hurt," he said in a statement.
The next thumbs-down went to National Police Commissioner Riah Phiyega, facing yet another gruelling round of questioning from Judge Ian Farlam's inquiry into the police killing of 34 striking miners in 2012. She assured the commission that "although the Marikana issue is a sore thumb for me … lessons have been learnt".
Of particular interest to Farlam was a critical meeting between senior police commanders to discuss their "disperse, disarm and arrest" plan, the day before the killings. The SA Police Service (SAPS) apparently suffers from the same memory problems that afflict Phiyega, and had neglected ever to mention this meeting to the commission, which only found out about it when a police witness let the cat out the bag.
Collectively, these two top appointments of Zuma have ensured a torrid week for the president.
Maphatsoe had, like Little Jack Horner of the nursery rhyme, put in a thumb to pull out a plum against Zuma's bête noire, the public protector. Instead Maphatsoe had spectacularly burnt his fingers.
Then Phiyega's hapless attempts to sticking a thumb in the rapidly crumbling dyke of SAPS credibility also failed. It is only the public preoccupation with judgment in the murder trial of Paralympian Oscar Pretorius that saved her from overwhelming ridicule for her evasive performance.
Democratic Alliance MP David Maynier was this week ordered out of the National Assembly for refusing to withdraw his assertion that Maphatsoe "is an idiot". And rightly so. Such a serious allegation against an Honourable Member cannot be bolstered merely by anecdotal evidence, not matter how persuasive.
However, had he called Maphatsoe a liar, as the Economic Freedom Front did in a statement, he would have had the unimpeachable defence of truth. In Parliament, Maphatsoe unambiguously "rejected" the account of his claims as reported by Baldwin Ndaba of The Star. It was "just a headline, and by a person that was not there".
Although Ndaba was not present, he based his report on a verbatim transcription taken from a video of the event, posted on YouTube by the MK veterans' association itself. The video proves that Maphatsoe did accuse Madonsela of being a CIA agent. In any case, why else would he subsequently apologise?
It might not matter much to Zuma that he has a minister who disrespects the Constitution and then lies about it. Nor that he has a national police chief who is an amnesiac and thinks it's a "pedantic detail" whether her men might shoot people dead. On the other hand, unless he wants to store up more strife for himself, the African National Congress, and the nation, he could just pull out his thumb and fire both of them.


An antisemitism crisis has engulfed the Labour Party in the UK, and party leader Jeremy Corbyn is at its center. Corbyn and his supporters insist he's entirely innocent. "He does not have an antisemitic bone in his body," one of his Labour allies has said.
A poll in the summer of 2018 found that an overwhelming majority of British Jews, and a plurality of the general British public, believe Corbyn is antisemitic. Even Labour members who feel there is a deliberate campaign to exaggerate antisemitism charges against Corbyn and his party acknowledge that the party has a "genuine problem" with antisemitism.
While there has been some coverage in the U.S. press of the antisemitism scandal across the Atlantic, it has rarely been detailed and comprehensive — perhaps owing to the frequency of revelations about Corbyn's past associations and statements. This timeline seeks to fill in the gaps left by coverage of Corbyn's antisemitism scandal (it does not focus on antisemitic comments by other Labour members and activists, although those play a significant role in the Labour crisis).
For a full-screen version of the timeline, click here.


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text:
module client {
    requires jakarta.xml.ws;
      requires java.logging;

    // generated by WsimportTool
    exports bugs.fault_header.client;

}

redpajama_set_name: RedPajamaGithub


Our Swiss client relationship teams are based in Geneva and Zurich. We have been servicing the needs of Swiss clients since late 1960s and have a deep understanding of the market. We look forward to hearing how we can help you with your investment needs.


THE STATE OF THINGS AT THE END.
THE law and the prophets, we read, were until John; and the Baptist indeed closed up the dispensation of which they were the expressions, inasmuch as he was the fore-runner of the Messiah Himself. But Malachi* was the last of the prophets, the last canonically (for if there were any after him, their prophecies have not been preserved), and the last morally; for he testifies of the coming of the Lord, and of the shining forth of the Sun of Righteousness with healing in His wings. His prophecies therefore have a grave and solemn importance, and on two accounts. First, as showing the state of the remnant who, in the tender mercy of God, had been brought back from Babylon that He might declare His faithfulness, and fulfil His purpose in the presentation of Messiah to His people; and secondly, because of the correspondence of the position of this remnant with that of God's people at the present moment. As there was nothing between them, so there is nothing to intervene between ourselves, and the expectation of the Lord's return. The message to them was, "The Lord, whom ye seek, shall suddenly come to His temple;" to us it is, "Behold, I come quickly." Whether there is any similarity in our moral condition to theirs, it will be for our consciences to detect as we ponder the revelations found in the book, and the instruction it affords. One other preparatory remark may be made. Though all the people addressed were the descendants of those who had returned from captivity, and all alike were in fact on the ground. of, as well as actually by descent, God's people, yet a remnant is discerned in the midst of this remnant, and it is these alone who meet the mind of the Lord. (See especially Mal. 3:14-18) The book has therefore a special voice in a day like this for those who have been brought out from the corruptions of Christendom, and for those amongst them whose one desire is to be found keeping the word of Christ, and not denying His name.
It should be noted that the altar and the table of the Lord, in this scripture, are one and the same thing. The altar is thus denominated because the sacrifices were termed, as also Christ whom these typified, God's bread. (See Lev. 21:6, 8, 17, 21, 22; Num. 28:2; John 6:33.) Hence the priests here are charged with offering polluted bread upon God's altar in proof that they despised Jehovah's name; for in so doing they plainly showed that they had lost all conception of the holiness of Him to whom they professed to sacrifice, and that the altar was in their eyes but a common thing, saying, by their act, that the Lord's table was contemptible. But the charge against them is even more distinct: they offered the blind, the lame, and the sick for sacrifice, thereby violating, and knowingly violating, one of the most rigid precepts of the Scriptures. In every case the animal offered upon the altar was to be "without blemish" (see Lev. 22:17-25), that it might be a more fitting type of Christ. But this was to give God of their best; and these men, as they surveyed their herds and flocks, lost to all sense of the divine claims, and the meaning of the sacrifices He required, were willing to give Him what was of no use to themselves — their valueless animals, but nothing more, thereby truly despising His name, polluting His altar, and making the Lord's table contemptible. They were thus treating Jehovah as they would not have dared to do with their governor. 'Offer what you offer me, saith the Lord, unto thy governor; will he be pleased with thee, or accept thy person?' They knew he would not.
This passage is very instructive. It teaches us what God desires from His people while in the place of testimony. It is to give glory unto His name. Thus at the very outset He said to Moses, "Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of Him, and obey His voice, provoke Him not; for He will not pardon your transgressions: for my name is in Him." (Ex. 23:20, 21.) The glory of His name (and this name is now fully expressed in the Lord Jesus Christ; for the divine name signifies the truth of what God is, and all the glory of God shines forth now, as we know, in the face of Christ at the right hand of God), is the one object God has at heart, and the dishonour of that name is consequently the one thing which He cannot overlook. What a lesson to us in this day, brought as we are through the death and resurrection of Christ into God's immediate presence, — and possessing as we do the blessed privilege, while here upon the earth, of being gathered unto the name of Christ! How zealous it should make us, in all the details of our meetings and of our service, to uphold the honour of the name of Christ, to make that our first aim in all connected with the Church of God; for it is only then that we can be in the enjoyment of fellowship with the heart of God. Through all and by all He is working for this one end — the glory of His name; and if we have entered in any measure into His mind and will, His aim and end will also be ours. In this way also we have a certain test for all our own actions and activities as well for all the schemes and work of the professing Church. The simple question, "Is it for the glory of the Lord's name?" will elicit the character of everything that claims our attention.
He goes still further: "Behold, I will corrupt" [see margin] "your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it." (v. 3.) This passage is somewhat obscure as it stands in our translation, but it is not difficult to ascertain its general meaning.* It was ever a characteristic of the Jew, that the farther he had departed in heart from the Lord, the more he prided himself upon the externals of the Mosaic economy, and upon all the ritualistic observances he himself had connected with it. (See Matt. 15) It was so at this time, and Jehovah warns them that He will humiliate them in the very things by which they exalted themselves. Thus, as they had said, "The table of Jehovah is polluted; and the fruit thereof, even His meat, is contemptible" (Mal. 1:12), so He would pollute and make them contemptible by means of the very beasts — blind and lame and sick — wherewith they dishonoured Jehovah's name. But again, in His tender mercy, even this dealing of His hand should have the correction of His priests as its aim; for He says, "And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the Lord of hosts."
Let us now examine this beautiful picture of the priesthood as delineated by the Lord Himself through the prophet. It was a sovereign act of God's favour in choosing Aaron and his sons for the priesthood. (Ex. 28:1.)* It was not till afterwards that God made a covenant with "Levi," and then on the ground of their faithfulness in the midst of apostasy and sin. (Read Ex. 32:26-29; Num. 25:10-13; and Deut. 33:8-11) "My covenant" says the Lord, "was with him of life and peace." What a blessed conjunction! Life here would seem to be that generally spoken of under the Jewish dispensation, though doubtless in the mind of God it had a fuller and deeper meaning, which could not then be explained, since life and incorruptibility were to be brought to light by the gospel. Peace could have but one signification — peace with Him who had put "Levi" into the office, not in the divine sense in which it is now enjoyed through the blood of Christ, but still peace. And the same order still obtains — first life, and then peace. Born again through the action of the Spirit by the Word, we have, together with a new nature, life; and then, led to a knowledge of the efficacy of the work of Christ, we have peace. This is ever the divine order, and peace can never be enjoyed — let it be carefully noted — without or before life. The difference between the life and peace covenanted to Levi from that bestowed now on those who believe in Christ may be seen from the fact that they were given to Levi as a reward for fidelity — "And I gave them to him for the fear wherewith he feared me, and was afraid before my name." This is in accordance with the truth of that dispensation, under which life was to be the result of obedience. These distinctions must be observed if we would enter intelligently into the instructions of the Old Testament.
*Compare as to this last expression Isaiah 53:11 — "By His knowledge shall my righteous servant justify many;" more truly rendered, "by His knowledge turn many to righteousness."
In the second section of the chapter (vv. 10-12), the offences of God's people against their brethren, and their sin in uniting themselves with idolaters, are exhibited. It is no longer the priests especially, except indeed their conduct might be taken as indicative of that of all, that are addressed, but the Spirit of God now includes both Judah and Israel. The first sin mentioned is that of dealing treacherously every man against his brother by profaning the covenant of their fathers. (v. 10.) And how does the prophet meet it? or rather, what are the truths he adduces to show the evil of their conduct? They are two — their common standing before God, on the ground of His covenant (Have we not all one Father?), and their common relationship to God as their Creator (Hath not one God created us?). Knit thus by common ties to God, both in creation and (as we might say) redemption, they were bound together by common relationships, interests, and blessings, the knowledge of which should have guarded them from thus sinning against their brethren. In doing so, they profaned the covenant which had been made with their fathers, the second great commandment of which was, "Thou shalt love thy neighbour as thyself." The apostle Paul, it will be remembered, uses a similar argument in writing to the Ephesians. "Wherefore," he says, "putting away lying, speak every man truth with his neighbour; for we are members one of another." (Eph. 4:25.) The moment, indeed, we realize that we are bound up together with our fellow-Christians by imperishable ties as members of the same body, and also as members of the same family, we shall look upon their welfare and interests as our own. But when all sense of the oneness of God's people is lost, as in the case before us, every. man will seek after his own things; self and selfishness will predominate and rule, to the destruction of all brotherly care and love.
The last part of the chapter is comprised in verses 13-16. The seventeenth verse really belongs to Mal. 3. From verse 13 we learn that, together with all the moral corruption which we have considered, there were all the outward signs of devotion to the service. of Jehovah. And what would seem so strange, did we not know the immense amount of deception it is possible to practise upon ourselves, is, that knowing how they had departed from the living God, they yet could not, or professed that they could not, understand why the Lord did not accept their offerings. "This," says Malachi, "have ye done again, covering the altar of the Lord with tears, with weeping, and with crying out, insomuch that He regardeth not the offering any more, or receiveth it with good will at your hand. Yet ye say, Wherefore?" How often is this the case with God's people even now — cleaving to their sins, and yet surprised that He does not hear their cries, forgetful of the truth uttered by the apostle, "If our hearts condemn us, God is greater than our hearts, and knoweth all things." (1 John 3:20.) But if they say, "Wherefore?" the answer is at hand; and it reveals another form of evil existing at that time amongst this poor degraded people: "Because the Lord hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant." (v. 14.) We learn, from the answer of our Lord to the Pharisees, that divorce was permitted to the Jew, under the Mosaic dispensation, "because of the hardness of their hearts;" but He expressly adds, "from the beginning it was not so." (Matt. 19:3-9) And the farther they departed in heart and ways from God, not only did they the more frequently avail themselves of this permission, but they also so abused it that the marriage bond became relaxed on every side, and they separated from their wives at their own will and pleasure.
This is the evil which the prophet here denounces, and from which he takes occasion to show the oneness of man and wife according to the original institution of marriage. There could be no greater evidence of moral corruption than what has been termed the levity of divorce. Even now, when a people or nation make it easy for man and wife to obtain a legal separation, it is a sure sign of the decay of public morals. And we cannot but again call attention to the order of the sins here enumerated. First, there was the corruption of the covenant of Levi, and then the dealing treacherously every man against his brother, dealing treacherously with God in the matter of idolatry, and lastly, dealing treacherously with the wife of their youth. It is religious, social, and domestic corruption; and let it be carefully observed that the last two flow from the first. The modern doctrine is that an atheist even may perform the duties of this life. It is utterly impossible; for where the conscience is not in exercise before God there is no guarantee for fidelity to man, or even, as in this scripture, to those who are united by the closest of all ties. Dissolve the tie between man and God, and you dissolve every other tie that unites man to man. These of whom the prophet speaks were the professing people of God, and were still punctilious in the observance of their sacrificial ritual, and yet they were unfaithful in every relationship in which they stood (compare Micah 7:1-6); and the flesh is the same in every age, and, though social restraints may vary in different ages, it will ever find its outlet in corrupt channels. If, therefore, there be no fear of God before the eyes of men, sin and iniquity must continually and increasingly abound.
But not only has God made man and his wife one, He also hates putting away. The prophet introduces this in a most solemn way: "For the Lord, the God of Israel, saith that He hateth putting away." If therefore His people are in communion with His own mind, they will do so also. And how abundantly, through the whole history of Israel as a nation, is it proved that the Lord does hate putting away! If He had not done so, Israel would long since, and many times, have been renounced. They broke His covenant again and again, thereby forfeiting all claims upon His favour and love; but He endured them with much long-suffering, for His gifts and calling are without repentance. And in the prophets He continually reminded them of His union with them, that He was married to them, and that, therefore, He could not cast them off. (See Isa. 50; Jer. 3:1-14, &c.) It was this same spirit He would have them show in their relationships, insteadof covering violence with their garment; and "therefore" the prophet repeats, closing up this part of his subject, "take heed to your spirit, that ye deal not treacherously."
The manner of His coming is described as "suddenly" — coming suddenly to His temple; and it was there that the pious remnant in Jerusalem found Him. Simeon "came by the Spirit into the temple," and there met in the babe of Mary the Lord's Christ, and was permitted in infinite grace to take Him up in his arms, and as he did so he said, "Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of thy people Israel." There was also "one Anna . . . and she, coming in that instant, gave thanks likewise unto the Lord, and spake of Him to all them that looked for redemption in Jerusalem." (Luke 2:29-38.) And again and again did the Lord come to His temple during His earthly sojourn (John 2; Matt. 21), though His people knew Him not; and now it remains that this prediction shall be accomplished when He returns in power and glory for the salvation of His people, and to establish His dominion over all the kingdoms of the earth.
From verses 2-6 we have the character and consequences of His coming; i.e., His appearing. The form of the second verse springs from the words already noticed; viz., "The Lord, whom ye seek," in connection with, "Where is the God of judgment." They professed to desire the presence of the God of judgment. They little knew the force of their own words, and hence the prophet says, "Who may abide the day of His coming? and who shall stand when He appeareth; for He is like a refiner's fire, and like fullers' soap." Their spirit indeed was in perfect contrast with that of the psalmist, as expressed when he said, "Enter not into judgment with thy servant: for in thy sight shall no man living be justified." (Ps. 143:2.) Who indeed could abide the application of the holiness of God, as the standard of judgment, to his walk and ways? But this is what fire symbolizes, and the baptism of fire is that part of the work of Christ which will take place at His appearing. He has baptized His Church with the Holy Ghost; He will baptize Israel with fire when He returns. (Compare Matt. 3:10-12; Isa. 4:4; Zech. 13:8, 9.) It is in this way that He will effect the purification of His people, though it will be accomplished on the ground of that perfect atonement which He made in His death. It will be indeed by His judgments that He will lead them to afflict their souls (see Leviticus 23:27) and to faith in Himself; and thus will they be brought under the efficacy of His sacrifice, and so cleansed from their guilt and iniquity. Otherwise indeed not one could abide the day of His coming; whereas now we learn from Zechariah, He "will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The Lord is my God." Such are the blessed results of God's purposes in grace which will be accomplished in Christ.
So here in our scripture, although, as more or less throughout the book, the prophet's view is confined to the sons of Levi. Their corrupt condition we have seen, but when the Lord suddenly returns to His temple, "He shall sit as a refiner and purifier of silver; and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness." (v. 3.) The figure which is here employed has often occupied attention. It is said that as a refiner of metals watches by the crucible until his face is reflected in the molten mass, so the Lord Jesus sits as the refiner and purifier of His silver until His own image is mirrored in it, and that this is the end and object of all His dealings with His people. And there is undoubted truth in the comparison; for as God has predestinated us to be conformed to the image of His Son, that He might be the firstborn among many brethren, we may be sure that He will never rest until His purpose is fulfilled, and that He will use all His appointed means for the accomplishment of His end and purpose. It should be added, however, that Christ before our souls in the power of the Holy Ghost — a glorified Christ — is God's means for bringing us into conformity with His beloved Son. (See 2 Cor. 3:18; 1 John 3:2, 3.) But then it is through the chastenings of His hand, through the trials and sorrows of their path, as here through special judgments, that He weans the hearts of His own from other objects, that Christ alone may fill the vision of their souls.
In the sixth verse we have what may be termed a solemn affirmation of the certainty of His coming by the truth of the Lord's name, and the principle of His dealing with His people; for He says, "I am Jehovah, I change not; therefore ye sons of Jacob are not consumed." In these words, containing the sublime statement of Jehovah's unchangeable character, we have combined His truth and His grace. Because He is immutable in His holiness, He must be a "swift witness" against all sin and iniquity; and because His purposes of grace and blessing are unalterable, His people are not consumed. When, for example, the golden calf was set up in the camp, whereby they broke the covenant of Sinai and incurred the penalty of death, on what ground did the Lord spare His guilty people? It was on that of His oath to Abraham, Isaac, and Jacob Ex. 32:12, 13); and thus it was in the sovereignty of His grace, and in His faithfulness to His word, that He was gracious to whom He would be gracious, and showed mercy to whom He would show mercy. Ex. 33:19.) This is a sure foundation on which His people can rest in every age and in every dispensation. It is a rock that no storm can shake; and hence the writer to the epistle to the Hebrews says, "God, willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath: that by two immutable thing., [the oath and the promise], wherein it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us," etc. (Heb. 6:17, 18.) It is thus the guarantee of the certainty both of His judgment of evil and of the accomplishment of all His counsels of grace in Christ; and this too in its application, as in this scripture, to Israel.
Commencing with the seventh verse, the state of the people is again dealt with. And what a bill of indictment is brought against them! "Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them." This, in one sentence, is the summary of the history of Israel under law. Their fathers had said, when standing at the foot of Sinai, "All that the Lord hath spoken we will do" Ex. 19); but ere ever the tables of the covenant had reached the camp they had been false to their promise, and had apostatized from Jehovah. Judgment after judgment was visited upon them during their wanderings in the desert, but they would not keep the ordinances of the Lord. It was the same in the land both under judges and kings. Through all their history indeed they went "astray like lost sheep, and turned every one to his own way." Still, according to the proclamation of the name of Jehovah to Moses, He was "the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation." Ex. 34:6, 7.) Mercy and truth met together in His government of His people; and His name, as so unfolded to Moses, was abundantly exemplified in all His dealings with them. Here it is mercy that rejoiceth against judgment; for the invitation goes forth, "Return unto me, and I will return unto you, saith the Lord." He had been compelled to depart from them because of their iniquity, but His heart was still towards them (Cp. Hosea 5:14, 15); and thus He cries, "Return unto me, and I will return unto you, saith the Lord of hosts." The reply to this gracious invitation is one with which we are familiar in this book, and one which betrays the hardness as well as the corruption. of their hearts, "Wherein shall we return?" They did not even know that they had departed from God, so wonderful is the deceitfulness of sin; for how could it be possible, that those who had known what it was to be walking in the enjoyment of the light of God's countenance should be unaware that they had passed out of it into the chill and death of moral night? And yet so it was, as it still often is. Samson, for example, wist not that the Lord had departed from him; and the path of backsliding, and even apostacy, is often so gradual that the soul, occupied now with other objects and interests, is unconscious, lulled to rest also by the artifices of Satan, of the change that is taking place. Nothing can be sadder or more dangerous than ignorance of our true spiritual condition.
It must be remembered, however, that all these promises are temporal, and have nothing to say to the spiritual state of the people, or rather that they relate to time and not to eternity. If the people did but honour the Lord by subjection to His word, He would bless them in the way described; i.e., in the land, and with temporal blessings in accordance with the nature of the covenant under which they were living. It is different with Christians. They are saved by pure unconditional grace; but being saved, their blessing and their enjoyment of spiritual blessing are made dependent upon their walk, upon obedience to the Word. This must always be insisted upon. They do not obey, we repeat, in order to be saved, except indeed it be with the obedience of faith, and this is the gift of God; but having been brought to God through faith in the Lord Jesus Christ, their blessing, during their sojourn in this world, is conditioned by their subjection to the mind and will of God. Thus our Lord says, "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." (John 14:21.) Such is the blessed portion of those, and of those alone, who treasure up the commandments of Christ in their hearts.
The next section, which, commencing with verse 13, extends to the end of Mal. 4, clearly separates a faithful remnant from the rest of the nation. This is often the case with the prophets (see Isa. 8 - 10, &c.), and connected with this is another thing. Whenever the godly remnant is distinguished, it takes the place of the nation before God. They are isolated in the view of God and regarded as the heirs and depositaries of the promises. The reader will find it both interesting and edifying to trace out this principle in the prophets of the Old Testament. In the scripture before us the prophet first brings out the hopelessness of the moral condition of the mass of the nation, and shows not only that they had lost all moral perception, but also that they were charging God with identifying Himself with and favouring the proud and the wicked — proof of their utter deception as to their own condition, and of their ignorance of the character of God. He says, "Your words have been stout against me, saith the Lord." The gradation in these several charges is particularly to be observed. Israel had gone from one degree of sinfulness to another, and now they had not hesitated to speak boldly against God. But although they are brought face to face with their iniquity, they profess, as ever, to be ignorant of the sin alleged against them. "What," they say, "have we spoken against Thee?" The answer is at hand. "Ye have said, It is vain to serve God: and what profit is it that we have kept His ordinance, and that we have walked mournfully before the Lord of hosts? And now we" (they added) "call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered." (vv. 13-15.) Like the Pharisees again of a later date, they punctiliously attended to certain ritualistic observances, at the same time neglecting the weightier matters of the law, and then wondered how it was that the Lord did not acknowledge and reward their meritorious conduct. while they condemned Him because He received sinners and ate with them. Nothing confuses our moral perceptions like self-righteousness, and there is no iniquity before God like that of Pharisaism. It is withal one of Satan's most potent weapons for the deception and the destruction of the souls of men. This form of spiritual wickedness is, alas! never extinct. It abounds in the Church at the present time, and it may be detected under different, and sometimes most subtle, disguises. But wherever it is found, whether allied with ritualism or a transcendental spiritualism, it is marked by the divorce of morality from the forms of godliness. In plain language, it ever combines a high profession with a low walk.
In the gospel of Luke (Luke 1 and 2), as often remarked, we have a living picture of this God-fearing remnant. In Zacharias, Simeon, and Anna we behold a few, together with those associated with them, who united all the characteristics which are here given. Thus of Zacharias and his wife Elizabeth it is said, "They were both righteous before God, walking in all the commandments and ordinances of the Lord, blameless" (Luke 1:6); of Simeon, that he "was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him" (Luke 2:25); of Anna, that "she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day." (Luke 2:37.) Such is the lovely picture, drawn by the unerring pencil of the Holy Spirit, of a few in Jerusalem, amid decay and spiritual death, who "feared the Lord, spake often to one another, and thought upon His name." Outside of the activities of the day, and unknown to those in power and influence, they were known by the Lord, and by one another. This was enough for their souls, for their hearts were fixed on "the consolation of Israel," "the Lord's Christ," and He was sufficient to satisfy their every desire, even as He was the object of all their hopes.
Finally, the Lord will mark them out as His own. They shall be mine, saith Jehovah of hosts, in that day when I make up my jewels." He refers to the time of His appearing; for then it is that He will publicly distinguish and claim His own. The principle is contained in the familiar passage in the Apocalypse: "Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee." (Rev. 3:9; (Cp. Isa. 60:14.) The Lord will manifestly set His seal upon those who were faithful to His name in a time of ruin and apostacy. The term jewels" when I make up my jewels "shows the preciousness of the saints to God, their value in His eyes, and that though they are now concealed in obscurity His eye is upon them, and He will collect them together, recognizing their beauty and excellency, the beauty and excellency which He Himself has put upon them, preparatory to their being put for ever in the treasury of His eternal kingdom, It is then added, "And I will spare them, as a man spareth his own son that serveth him." It must be remembered that when the Lord thus comes.) it is for judgment on the one hand, as for blessing on the other. Sparing His people, therefore, is sparing them from the judgments; and He will spare them as a man spareth his own son, bringing out the Lord's heart and relationship to His own, showing His recognition of their fidelity and devotedness. Bound to His own by such ties, He will not suffer them to be overwhelmed in the day when He deals with the nation for their iniquity; but God Himself will be their refuge and strength, a very present help in trouble, and He will publicly exhibit them as those who were precious in His eyes when they were scorned and contemned by the apostate nation.
These two aspects of the Lord's appearing must be carefully observed in order to distinguish it from His coming for His Church, a truth not revealed in the Old Testament, because the Church never comes into view in the prophetic writings. (See, for example, Eph. 3) When He returns to claim His Bride, it is in pure unmingled blessing, and has for its object only His own people. (John 14:1-3; 1 Thess. 4:14-18.) The world will not even be aware of the event, save, perchance, from the unwilling recognition of the absence of so large a number with whom they had been conversant The shout, the voice of the archangel, and the trump of God are exclusively for the saints, and will not even be heard by the world around; or if they are heard, like the companions of Saul of Tarsus, when the Lord met him on the way to Damascus, they will not understand the significance of such unwonted sounds. The language will be incomprehensible to their ears, as it will come from a land to which they do not belong, and which they have never visited. No; when the Lord fulfils His promise to His waiting Church, "Surely, I come quickly," He has regard to it alone; and none but the saints will be caught up in the clouds to meet Him in the air, to be for ever with Him. But "the day" of which our passage treats will be public; it will be introduced when the Lord returns with His saints. It is of this John speaks when he says, "Behold, He cometh with clouds: and every eye shall see Him, and they which pierced Him: and all kindreds of the earth shall wail because of Him." (Rev. 1:7.) Our Lord Himself also describes it in Matthew's gospel: "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man, in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and great glory." (Matt. 24:29, 30.) And in the same chapter we find the same two aspects — judgment and blessing — linked together. We thus read, "Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left." (vv. 40, 41.) And be it noticed that those "taken" here are taken for judgment, while those "left" are left for blessing in the kingdom which will then be established. This conclusively shows the difference between the Lord's return for His Church and His appearing, because when He comes for His people they, unlike these in Matthew, are taken away for blessing — to be with Himself; while those who are left are left for judgment.
The "day" then of which the prophet speaks has a double aspect — judgment without mercy (for the day of grace will then be past) upon the proud and all that do wickedly; and pure, unmingled blessing for those that fear the name of Jehovah. (See Isa. 24 - 26; Zech. 12 - 14 &c.) There is moreover another thing. "Ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts." (vv. 2, 3.) This promise, which the Lord makes to His people Israel in connection with their deliverance and blessing at His appearing, again distinguishes this event both from His return for the Church, and from the closure of all dispensations at the end of the thousand years. There are some who affirm that the coming of the Lord for His saints and His appearing are identical. In what sense, if this were so, will His people, who will then be caught up to meet the Lord in the air, as those who hold this view admit, tread down the wicked as ashes under the soles of their feet? There would be a manifest incongruity in such a figure with the circumstances of those who will then be for ever with the Lord. There are others who deny any coming or appearing of the Lord until after the millennium. Let such then tell us how the saints of God, who, according to their own thought, enter at that time upon eternal blessedness, will then come into conflict with and triumph over the wicked. To mention these views is sufficient to show that they are opposed to the truth of Scripture.
Jehovah, moreover, lays the foundation in this exhortation, and in the principle which it contains, for the announcement of the mission of Elijah the prophet, before the coming of the great and dreadful day of the Lord. (v. 5.) We have explained the relation of John the Baptist to Elijah in connection with Mal. 3:1. If Israel, when our Lord first came, had received the Baptist, he would have been Elijah for them, and as it was his mission was in the spirit and the power of Elijah. But John was beheaded, and the Christ, of whom he was the forerunner, was crucified; and God, who is as immutable in His holiness as in His grace, will as surely perform His truth unto Abraham, as execute his judgments upon the wicked. In the day of judgment, however, He remembers mercy, and therefore, before the advent of the great and dreadful day of the Lord, He will send Elijah to test the hearts of His people, and to recall them to His unchanging faithfulness and grace. And the very mention of Elijah is significant of the state in which Israel will then be found. The mission of Elijah, historically, was at a time of general apostacy, when Jehovah had been publicly disowned, and Baal had been chosen in His place. And we gather from many scriptures that apostacy will characterize Israel as a whole in the last days. As in the time of Ahab there was a hidden remnant, so will it be again, for God will never leave Himself without witness on the earth. But outwardly, under the sway of Antichrist, idolatry will mark the condition of the people. The mission of "Elijah" will be in the midst of this state of things, and the character of his ministry in the time of Ahab and Jezebel will enable us to understand its nature at the end. Its object is here given: "And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse." (v. 6.) John the Baptist never fulfilled this promise, at least in the largeness of its import. Crowds gathered about him at the commencement of his labours, but the most of these only rejoiced in his light for a season, and then turned back to the darkness of their own pride and self-righteousness. With "Elijah" it will be different, for the Lord hath spoken the word, and He will perform it. Labouring as the prophet will, under far greater difficulties than even the Baptist, the effects of his work, if not outwardly seen, will be greater; and in this way there will be once again a people prepared for the Lord on His return. The object, however, here is, "Lest I come and smite the earth with a curse." There will be judgments, as we have seen from verse 1; but the existence of a people whom God has called and prepared in grace will once again be the salt of the earth, and on their account the earth, or more probably the land, will be exempted from that which is here termed a curse — pure and unmingled judgment.
With these words the light of prophecy is quenched, and God ceases to send His messengers to His people until the days of the Baptist; and, while never failing in His love and faithfulness, He withdraws for a season from all active and direct intervention in their affairs. All has now been prepared to test their hearts by the coming of Christ, and God waits four hundred years, until the fulness of the time should arrive when He would send forth His Son, made of a woman, made under the law, who would be for Israel a Minister of the circumcision for the truth of God, to confirm the promises made unto the fathers. (Romans 15:8.) But though He came unto His own, and His own received Him not, God, in His infinite long-suffering, still waits, and eventually, in pursuance of His eternal counsels of grace and mercy, Christ will be a light for the revelation of the Gentiles, and the glory of His people Israel.


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Q: Can someone explain to me why txt3, txt4 and txt4, txt5 are not equal? Can someone explain to me why txt3, txt4 and txt4, txt5 are not equal?
Why does (txt3 == txt4) and (txt5 == txt6) give false?
#include <iostream>
#include <string>
using namespace std;

int main()
{
  string txt1("EL020GM");
  string txt2("EL020GM");

  char txt3[] = "EL020GM";
  char txt4[] = "EL020GM";

  char * txt5 = &txt3[0];
  char * txt6 = &txt4[0];

  const char * txt7 = "EL020GM";
  const char * txt8 = "EL020GM";

  if(txt1 == txt2)  { std::cout << "yes\n";  }  else{ std::cout << "no\n"; }
  if(txt3 == txt4)  { std::cout << "yes\n";  }  else{ std::cout << "no\n"; }
  if(txt5 == txt6)  { std::cout << "yes\n";  }  else{ std::cout << "no\n"; }
  if(txt7 == txt8)  { std::cout << "yes\n";  }  else{ std::cout << "no\n"; }

  return 0;
}

A: Below are C strings (an array of characters)
char txt3[] = "EL020GM";
char txt4[] = "EL020GM";

means txt3 is a located at some address and is holding the group of characters  "EL020GM" and txt4 is located at some other address and is holding the group of characters "EL020GM".
Assume that txt3 is located at address 1000, E is stored in address 1000, L is at 1001 ...
Same way assume txt4 is located at address 2000, E is stored in address 2000, L is at 2001 ...
txt3 == txt4

This means you are asking if both addresses are same. They are not. So it will return false.
Now,
char * txt5 = &txt3[0];
char * txt6 = &txt4[0];

txt5 contains the address of first character in txt3 which is 1000 (assume txt3 is located at address 1000 and txt4 located at 2000). txt6 contains the address of first character in txt4 which is 2000.
txt5 == txt6

means you are asking whether the addresses of first characters in txt3, txt4 are same. They are not. So it is also returning false.
If you want to compare c strings, you need to use strcmp().
C++ strings are different.
string txt1("EL020GM");
string txt2("EL020GM");

C++ strings are of type 'string' class. This class internally maintains a buffer to hold the string and the class also overloads "==" operator.
When you compare C++ strings, the overloaded "==" operator function will be invoked and the function will compare the characters (one by one) stored in the buffers of the string objects and returns true if all characters are same, else it will return false.

A: Because you can't use == to compare C-style strings. You have to use strcmp():
if (strcmp(txt1, txt2) == 0) ...

That's how you do a string comparison of C-style strings.
Or better yet, use C++ strings.
What your code is doing is asking if the POINTERS are pointing to the same place. They don't. You are not comparing the data being pointed at.

redpajama_set_name: RedPajamaStackExchange


The Space Toad MIDI Sequencer is an Audio / MIDI sequencer with VST support available in a free beta test version. MIDI and audio clips may be arranged on up to 64 tracks.
For each track there is a real-time groove control. A special tuning module allows the entry not only of standard MIDI notes but also of microtones.
Besides the application features a piano roll editor, a polyphonic score editor as well as a list editor that allows to edit MIDI text events, too. Audio clips can be modified by an integrated audio editor.
Finally there is a 16 channel audio mixer for the audio rendering of MIDI events featuring a native modular synthesizer complete with effects.


Australia's bilateral engagement with the countries of Southeast Asia is strengthened by our engagement with ASEAN, the region's premier representative grouping. Australia became the first of ASEAN's ten dialogue partners in 1974. We entered into a Strategic Partnership in 2014 and agreed to commence biennial leaders' summits in 2015, with the first of these held in Vientiane in November 2016. Learn some key facts about ASEAN in Why ASEAN matters: key facts.
In March 2018, Prime Minister Turnbull welcomed ASEAN Leaders to Sydney for the ASEAN-Australia Special Summit. Learn more about Australia's engagement with ASEAN in Why ASEAN matters: our mutual cooperation.
Australia's economic and security interests remain inextricably linked with the countries of Southeast Asia. Australia and ASEAN signed a Memorandum of Understanding on Cooperation to Counter International Terrorism at the Special Summit. Learn more about Australia's work with ASEAN to address common security challenges in Why ASEAN matters: our shared security.
In 2017, Australia's trade with ASEAN countries grew by 9 per cent over 2016 to reach $105 billion, which is greater than our two-way trade with Japan and the United States. Our strong trade links are supported by our regional and bilateral free trade agreements that act as pathways for Australian business to tap into ASEAN and the ASEAN Economic Community.
We have a range of products to help Australian businesses learn about trade and investment opportunities in ASEAN. An updated joint DFAT-Austrade publication 'ASEAN Now' released in 2017 is complemented by an ASEAN focused edition of DFAT's Business Envoy released in June 2018. Learn more about trade and investment, including the ASEAN-Australia Digital Trade Standards joint initiative announced at the Special Summit in Why ASEAN matters: our shared prosperity.
Australia has strong connections to the people of Southeast Asia, including through migration, education exchanges and tourism. Learn more about people-to-people links with ASEAN in Why ASEAN matters: our shared connections.
Australia is a long-standing supporter of development and poverty reduction in ASEAN. Complementing the work of our bilateral programs, our regional aid program aligns with aid-for-trade objectives under the Australian Government's policy 'Australian aid: promoting prosperity, reducing poverty and enhancing stability'. The aid program also works with ASEAN to counter human trafficking and support safe and legal migration. Learn more about our ASEAN and Mekong program.
The Association of Southeast Asian Nations (ASEAN) is an inter-governmental arrangement formed in 1967 by Indonesia, Malaysia, the Philippines, Singapore and Thailand to promote political, economic and social cooperation and regional stability. Brunei joined in 1984 and Vietnam in 1995. Laos and Myanmar became members in 1997 as ASEAN marked its 30th anniversary, with Cambodia becoming ASEAN's tenth member in 1999. ASEAN's activities are coordinated by the ASEAN Secretariat based in Jakarta.
The ASEAN Declaration, ASEAN's founding document, sets out the principles of peace and cooperation to which ASEAN is dedicated. In 2008, ASEAN established its legal identity as an international organisation, following entry into force of the ASEAN Charter. ASEAN approaches its activities based on the principles of consultation, consensus, and cooperation, described as 'the ASEAN way'.
ASEAN sits at the centre of a range of other important regional arrangements, including the ASEAN Regional Forum (ARF), the East Asia Summit (EAS), the ASEAN Defence Ministers Meeting - Plus and the negotiations under way for a Regional Comprehensive Economic Partnership (RCEP).
At its November 2015 Summit, ASEAN declared the 'ASEAN Community'. This was a significant milestone in a concerted process of regional integration premised on three pillars: the Political-Security Community, Economic Community and Socio-Cultural Community.
2017 marked ASEAN's 50th anniversary. The anniversary was an opportunity to reflect on ASEAN's substantial achievements - a strong and cohesive ASEAN has fostered cooperation and encouraged norms of behaviour that have laid the foundation for peace and prosperity in the region. Australia commemorated ASEAN's 50th anniversary with several activities throughout the year, including a reception hosted by the Governor-General on ASEAN Day (8 August) and an event co-hosted with the Philippines focused on Women's Economic Empowerment in ASEAN.
40th Anniversary Commemorative Summit – Joint ASEAN-Australia Leaders' Statement 12 November 2014, Nay Pyi Taw.
The ASEAN-Australia Special Summit, held in Sydney on 17-18 March 2018 marked a new era in our partnership.
Initiatives arising from the Summit cover counter-terrorism; counter trafficking in persons; cyber security and digital trade; defence; maritime; economic; urbanisation and infrastructure; connectivity; education; health; and women, peace and security. Read the Joint Statement of the ASEAN-Australia Special Summit, the Sydney Leaders' Declaration here.


text:
Tag: NDIAS
Fashion designer Thom Browne hosts football game photo shoot at Notre Dame
Post author By Claire Reid
No Comments on Fashion designer Thom Browne hosts football game photo shoot at Notre Dame
Notre Dame undergraduates participate in Thom Browne's football game photo shoot on Wednesday, Oct. 26. The photos were featured in both Vogue and GQ magazines. Courtesy of Sinna Nasseri
Notre Dame is well known for its football games, but the game on Wednesday, Oct. 26 was a little different.
Two 15-person teams of Notre Dame undergraduates, Team Onslaught in navy and Team Rockne in gray, faced off on South Quad.
According to the Notre Dame Institute for Advanced Study (NDIAS), which hosted the game, "The uniforms — which included not cleats and helmets but cashmere knits, waffle-knit long johns and striped rugby polos — were the real star of the show."
Notre Dame graduate and luxury fashion designer Thom Browne '88 organized the fashionable football game. Each year since 2014, Browne has hosted a football-themed photo shoot to promote his fashion line. Until this year, Browne has always held the shoot at Central Park in New York City.
Photos from the Notre Dame shoot, featuring students as models, were published in GQ and Vogue.
NDIAS director Meghan Sullivan said she was "over the moon" that Browne decided to hold the shoot at his alma mater.
"It was a chance to show the world, like all the readers of Vogue and everybody who follows high-end fashion, that Notre Dame is a big player in this space, and alums from our university are leaders in fashion," Sullivan said. "Frankly, those students who are in the fashion shoot… watch this space, because, 10 years from now, they're going to be leaders in this industry."
Sullivan said students had to apply to take part in the photo shoot, and NDIAS selected them based on their creativity, their interest in fashion and their interest in taking next semester's one-credit course, "Strong Suits: The Art, Philosophy And Business Of Thom Browne."
According to NDIAS, the course will explore how fashion is designed and manufactured; the business strategy of artist-owned luxury brands; fashion writing and criticism; and more.
Sullivan, a philosophy professor in addition to her role at NDIAS, and Michael Schreffler, an associate professor in the art, art history and design department, will teach the course, but Browne — NDIAS's artist-in-residence for the 2022-23 academic year — will be a special guest.
Notre Dame students Luke Thornbrue (left), Aidan O'Brien, Chris Russo and Eno Nto in action during Thom Browne's football game photo shoot. Courtesy of Sinna Nasseri
As for the football game, NDIAS managing director Angie Appleby Purcell said over 100 students applied to take part in the photo shoot, and 30 were chosen.
Purcell said both Browne and NDIAS wanted to create an opportunity for students that would allow them to creatively and innovatively approach fashion, "an area that, as a University, we don't have tons of depth in, but have a lot of interest in growing in."
Purcell wanted students to see the example of Browne, a graduate of the Mendoza College of Business, and know that even if fashion is "not the way you were educated at Notre Dame," if it's a passion, one can become "highly successful."
Thom Browne poses with Notre Dame student Ian Coates. Courtesy of Barbara Johnston
Ese-Onosen Omoijuanfo, a senior neuroscience and behavior major, was one of the students who modeled for the photo shoot. Omoijuanfo said as a STEM student, she loves going to a liberal arts university like Notre Dame.
"There is so much inspiration to be found in the arts, and as someone working towards being a well-rounded person, it means having these real-life experiences that Notre Dame does an amazing job of providing in my experience," she said.
She said she applied to participate in the photo shoot because she enjoys studying aesthetics and beauty.
"I have taken a theology course, a philosophy course and a psychology course, and each has approached this topic from a different perspective," Omoijuanfo said. "When I was looking at the application… it described it as an opportunity to understand the work that goes into creating an aesthetic work of art and offers insight into the philosophy of design and beauty. I thought that participating in a project like this would be interesting to see more of how the production side of aesthetic works."
Since participating in the shoot, Omoijuanfo said her friends and family have been shocked to see her in magazines and social media posts. So was she.
"I guess I was just oblivious, but I didn't know or realize where the pictures were going to be published. It wasn't till one of my friends texted me 'Hey, you're in Vogue,' that I realized," she said. "Lots of people will send me posts… like 'What?! How did this happen?' and it's funny to explain the story of how it all happened."
Ese-Onosen Omoijuanfo (front row, second from left) was one of the students who participated in the Thom Browne photo shoot. Courtesy of Sinna Nasseri
Omoijuanfo added that everyone's reaction has been "super kind and excited."
"It's not every day you get to model for Thom Browne, and it's fun to share that excitement with people and kind of laugh about the randomness of the opportunity to do so," she said. "I have good friends who really celebrate with me when good things or fun opportunities happen, so it has been a really fun experience."
Contact Claire Reid at creid6@nd.edu.
Tags alumni, Central Park, fashion, football, football game, GQ, modeling, models, NDIAS, Notre Dame, Notre Dame Institute for Advanced Study, NYC, Rockne, Thom Browne, Vogue
NDIAS announces designer Thom Browne as artist-in-residence
Post author By Katie Muchnick
No Comments on NDIAS announces designer Thom Browne as artist-in-residence
Designer Thom Browne '88 will serve as an NDAIS faculty fellow this year. | Courtesy of Kristian Olsen
The Notre Dame Institute for Advanced Study (NDAIS) announced that Thom Browne '88, a former GQ Designer of the Year and three-time winner of the CFDA Menswear Designer of the Year Award, is this year's artist-in-residence.
Browne graduated from Notre Dame with a degree in business in 1988, and he launched his fashion company in 2001. His designs have been featured in museums around the world, including the Metropolitan Museum of Art and the Museum of Modern Art. He is known for his reconceptualization of the suit, and he has dressed celebrities like LeBron James, Michelle Obama and Cardi B.
Each year, NDAIS gathers a group of faculty fellows, graduate students and undergraduate scholars to address a central research theme, which for 2022-2023 academic year, is "The Public."
Thom Browne joins nine other faculty fellows, including three Notre Dame professors, a writer from the New York Times, and faculty from Villanova University, the University of Michigan, Northwestern University, the University of Washington and the Art Institute of Chicago.
Meghan Sullivan, director of NDAIS, Wilsey Family College Professor of Philosophy and author of "The Good Life Method," explained the key questions guiding the theme.
"What's great about public life, what's challenging about public life? What do we want public life to be like in the future? Where did our ideas of the public-private distinction come from? How does public life matter to us?" Sullivan said.
NDAIS staff and a faculty advisory board announce the theme a year in advance, and it usually involves a "big, ethical question," Sullivan said.
"Go back in your mental time machine to January 2021, December 2020. It was peak pandemic, social distancing was everywhere," Sullivan said. "And I think something that was very much on the minds of all the Notre Dame folks that we were talking to is 'we want public life to come back, we want to be able to be in public spaces again, but we have no idea what that's gonna look like.'"
NDAIS seeks to recruit a non-professor who is involved in the theme to be a faculty fellow each year. They were inspired by the connection between Browne's designs — which often involve suits and formal event wear — and the idea of a person's public appearance.
"[Browne] is the top designer in men's fashion for sure right now," Sullivan said. "When it comes to top fashion designers who engage athletes and celebrities, he's everywhere. And his work is weird and cool. You can't look at that picture of Oscar Isaac in a skirt and not start doing philosophy."
Sullivan said that she has a few goals for Browne's engagement with Notre Dame this year.
"One, I want the Notre Dame community to realize that top fashion designers, like Thom, say and make interesting arguments about public life and what it means to us in ways that other people cannot," she said. "Second, we want for Thom's engagements to elevate conversation and attention about how seriously Notre Dame takes art and design."
Sullivan also wants to give Notre Dame students a chance to "peek behind the curtain" of a business and fashion empire.
Browne will visit campus each semester, and both visits will include public-facing events.
On Oct. 25, Browne and Notre Dame alumnus Michael Hainey, former editor of GQ magazine, will sit down to discuss how fashion influences public life.
During his spring visit, Browne will engage with a one-credit course titled "Strong Suits: The Art, Philosophy, and Business of Thom Browne," which is co-taught by Sullivan and Michael Schreffler, associate dean for the arts and associate professor in the Department of Art, Art History and Design.
The course will meet each Friday for six weeks, and class discussions and guest speakers will revolve around academic perspectives on the Thom Browne company. The course will culminate in lunch with Thom Browne where students are encouraged to ask the designer questions, Sullivan said. The application for the class is due on Monday, Oct. 3.
Finally, Browne will host his annual touch football game/fashion show at Notre Dame this fall.
The football game usually takes place in Central Park and is attended by models, actors, fashion editors, photographers, dancers and other artists. Every "player" wears the latest Thom Browne designs.
"It's really meant to kind of celebrate touch football as a family activity for a lot of Americans on Thanksgiving and to celebrate the connection of his brand with this piece of Americana and American culture which he obviously came to love when he was a student at Notre Dame," Sullivan said.
This year, 30 students can volunteer to be outfitted in Thom Browne designs and participate in the touch football game. Students can apply to be in the football "draft" before Sept. 25.
"It's kind of a fashion show for him. It's kind of a public art piece. It's kind of marketing. It's a bunch of things all at once," Sullivan said.
Sullivan said she is very excited to invite a distinguished Notre Dame alumnus back as an artist-in-residence.
"To realize that, just in our own backyard, we have this depth of talent to pull from and engage, I think it shows that Notre Dame is the best in the world when it comes to this kind of work," she said.
Contact Katie Muchnick at kmuchnic@nd.edu.
Tags art, artist-in-residence, design, fashion, NDIAS, Notre Dame Institute for Advanced Study, Thom Browne, touch football


text:
that's a lot of times
Trump reportedly pleaded the Fifth over 400 times during deposition with N.Y. AG
byBrigid Kennedy
James Devaney/GC Images
And the Donald Trump news cycle continues.
The former president invoked his Fifth Amendment right against self-incrimination over 440 times during a Wednesday deposition before lawyers for New York Attorney General Letitia James' office, which is conducting a probe into the Trump Organization's business practices, NBC News reports, per a source close to the situation.
"I once asked, 'If you're innocent, why are you taking the Fifth Amendment?'" Trump wrote in a statement, per NBC News. "Now I know the answer to that question. When your family, your company, and all the people in your orbit have become the targets of an unfounded, politically motivated Witch Hunt supported by lawyers, prosecutors, and the Fake News Media, you have no choice."
James' office is investigating whether the Trump Organization illegally inflated the value of its assets. A spokesperson for the AG later confirmed the former president had taken the Fifth but did not detail the number of times, NBC News reports.
Per Trump attorney Ron Fischetti, the only question Trump answered was about his name. The former president was otherwise asked about "the valuations of various items and golf clubs, signing documents, mortgages, loans and the size of his apartment," and pleaded the Fifth for all of those inquiries, NBC News summarizes, per Fischetti.
The deposition comes only days after FBI agents executed a search warrant at Trump's Florida mansion, in what is believed to be part of a separate investigation into Trump's handling of classified White House documents.


We all want to make the Camino de Santiago journey as comfortable as possible and a few basic do's and don'ts are not really enough to make it easier on your body and especially your feet. They take a pounding on most ordinary days but what you're about to put them through means they need to be prepared and you can't ignore them when they grumble!
Preparation starts with your footwear, they need to be breathable so moisture isn't trapped, sturdy to protect the feet from injury and a good fit. Don't go out in new boots or shoes, break them in well beforehand, checking seams for rubbing, dry soap rubbed on the inside of the seam to soften it can help, and the heels for slipping. Bear in mind the feet will swell in warm conditions.
Socks are an area where a lot of opinions differ, I find clean dry soft hiking socks are a sound investment (not cotton as they retain moisture). The seamless ones are best. Don't expect one pair to last you all day in the heat, carry a few pairs with you and change them regularly to keep the feet dry. Some advise to wear 2 pairs of thin socks so the friction is reduced, this is good advice. Using a polypropylene inner sleeve and a wooden outer sock has been proven effective.
Skin preparation has people divided, advice ranges from moisturising well in the weeks before, using a solution like Surgical Spirit to harden the feet, painting on solutions like Tincture of Benzoin daily for a couple of weeks beforehand to build a protective layer, even using talcum powder. The talc idea makes me shudder because once the foot starts to sweat it becomes a sticky mess which actually increases friction, it might work at home but in 30 * of heat it's the stuff of nightmares! Keep the feet dry at all times, stop and change your socks when your feet tell you, not a mile down the road at the next rest stop. By then the damage is done.
Treat any fungal skin infections before you go or the heat and sweat will make your toes feel like a 4th of July firecracker has been taped to it….and let off!
Conditioning is paramount, regular walks help build up endurance, stamina and muscle strength, who would take on a marathon with no training? At any break air out the feet, keep them cool and dry. Towel them off too. If you get any debris or dirt into your footwear – STOP! Remove it then and there, this is no place for "it'll be grand." Listen to your feet, if they are complaining deal with it at the time, either alter your pace or stop and check them.
Blisters occur for about 50% of participants in any walking activities, they are caused by heat from friction of the sock on the foot, add to this the moisture from sweat which stops the sock from gliding on the foot and it's a recipe for pain. Keep them cool dry and clean and when on an evening break let as much air at them as possible.
If you do get a blister, clean it with soap and water, keep it covered with a sterile dressing and if necessary use a pad to take as much pressure away as possible. If the skin is broken you can cut a ring shaped pad, using a small amount of antiseptic/antibiotic cream in the centre to keep infection out as much as possible and cover with a dressing. At night try to let it dry out.
Taking the roof off a blister can be very satisfying but it's a real no-no, leaving a path for infection and an extremely painful hotspot.
Hacks are caused by a break in the skin, normally around the heels due to dry hard skin which splits under pressure. These are mighty painful at every step! Use tape which doesn't stretch, duct tape is good. Clean it well and apply it like a steristrip, put half on one side of the hack, push the 2 sides together with your thumbs and roll the other half across it. Pain gone cos it holds it together.
If any wound is deep, bleeding or shows signs of infection i.e. Redness, swelling or warmth, seek Medical Advice.
Good luck with your Camino journey and listen to your feet, walk smart!
Hi Kit, there are a lot of shoes that could be suitable but it depends on what route you take. If you are planning on walking sections with more elevation and hills then a good pair of lightweight hiking boots that are well worn in is a good option. You are walking over flatter terrain then a good pair of walking shoes will suffice. Berghaus do a good range of boots. Also, Merino wool socks are key. They help to prevent blisters and keep your feet dry. I hope that this helps. Kindest regards, Lisa.


Barrie, Canada, is well known for being a great tourist destination. From shopping and farmers' markets to water sports and spas, there's something for everyone in Barrie.
The beautiful MacLaren Art Centre is a breath of fresh air in an otherwise non-touristy area of Barrie. The art centre houses a large collection of European modern art.
The main attraction in Kempenfelt Bay is the water, which can be enjoyed on a local cruise.
Sculpted gardens, water attractions, and excellent walking paths are going to draw you into this park. The Heritage park has become one of the major urban attractions in Barrie and easily is the place to go for families visiting Barrie.
Dunlop Street has a large assortment of shops that are unique to the area, but also has a number of places for you to catch a drink. There are no chain stores here, making it a popular destination for travelers.
The Casino Rama generally has some great live entertainment for you to watch, but also has the normal range of games that are present in a casino.
The market is open year round, but the food that is available varies each time you visit. The winter months tends to have more handcrafted products for you to buy.
Editor's Note: The information contained on this page was compiled using real traveler reviews about things to do in Barrie, Canada.