Vinyard of Malmaison Castle in Medoc (yeah this is good)

The vineyard of Malmaison castle, located on Moulis name in Medoc, is undoubtedly one of oldest Medoc. Indeed, as of the Average Age, the vine was established there by some owners and an important religious community.
This property contiguous to Château Clarke was also acquired in 1973 by the Baron Edmond de Rothschild with the idea to recreate a great field.
The field of Malmaison Castle, then with the state of abandonment, is reconstituted. In the same way, the vineyard is replanted between 1974 and 1978 to reach 24 ha in perfect state. Its soil argilo-limestone supports the expression of Merlot to a total value of 80%, the Sauvignon Cabernet supplementing it to a total value of 20%. Encépagement, dominated by the merlot, gives round and silky wines typical of this particular soil.
The greatest care is taken to each detail of the development of this vintage, since the maintenance of the vine, with a permanent objective of quality. With each vintage, the grapes are collected manually then are the subject of a sorting on carpet before the setting out of tank. The wine making proceeds then in automatically thermobabbited tanks stainless. Lastly, the wines will be refined during 14 to 18 months out of new barrels and one year fair barrels.
Thus, the wine of Malmaison associates smoothness, flexibility and elegance with a rich and fruity bouquet.
Since 1997, the baroness Nadine de Rothschild perpetuates the history of this property according to the wish of her husband.
Name:
MOULIS IN MEDOC
Surface:
24 ha
Density of plantation:
6600 pieds/ha (1m X 1,5m)
Encepagement:
Sauvignon cabernet: 20%
Merlot: 80%
Nature of the ground:
Calcareous ground sandy argilo and argilo.
Average age of the vineyard:
22 to 25 years
Control of the Vine:
Putting under grass enters the rows
Mode of size:
Guyot doubles médocain.
Grape harvest:
Manual, tri handbook on the whole of harvest.
Wine making:
Maceration préfermentaire cold, wine making out of tanks stainless. Automatic system of thermoregulation. Microphone-oxygenation out of tank. Malo-lactic fermentation out of new barrels.
Breeding:
30% to 50% out of new barrels according to the years, the remainder out of barrels of a wine. Breeding from 14 to 18 months according to years’.
Address:
Viticultural company of the Barons
Edmond and Benjamin de Rothschild
33.480 LISTRAC-MEDOC
Tel.:
(33) 5 56 58 38 00
Fax:
(33) 5 56 58 26 46
email:
chateau.clarke@wanadoo.fr

Maximizing Your Audio Drive on a Mac

Maximizing Your Audio Drive on a Mac
06/01/2006
This is a quick and easy way to improve the performance of your audio drive(s) on a Mac running OS X by disabling journaling. Disabling journaling on your audio drive speeds up the process of accessing data, improving overall system performance. To disable journaling, go to Utilities and select Disk Utility. Then select your audio drive, select File, Disable Journaling. Note: In Mac OS X 10.4 and later, press Option to make Disable Journaling visible in the File menu.

Galatians #2 by John Stott

GALATIANS.
 
A Commentary by John Stott.
 
Galatians 3:1-9.  The folly of the Galatians.
 
      Throughout most of chapters 1 and 2 Paul has been stoutly defending the divine origin of his apostolic mission and message. They had been derived from God, he insists, and were independent of men.
      Now he comes back to the Galatians, and to their unfaithfulness to the gospel as a result of the corrupting influence of the false teachers. Verse 1: ‘O foolish Galatians!’ Verse 3: ‘Are you so foolish?’ Or, as J.B.Phillips puts it, ‘O you dear idiots of Galatia… surely you can’t be so idiotic…?’ The Galatians’ turning away from the gospel, therefore, was not only a kind of spiritual treason (1:6), but also an act of folly. Indeed, so stupid was it that Paul wonders if some sorcerer ‘has bewitched’ them or ‘has been casting a spell’ (JBP) over them. His question is partly rhetorical, because he knows only too well about the activities of the false teachers. But perhaps he uses the singular (‘who…?) because behind these false teachers he detects the activity of the devil himself, the deceiving spirit, whom the Lord Jesus called ‘a liar and the father of lies’ (Jn.8:44). Much of our Christian stupidity in grasping and applying the gospel may be due to spells which he casts.
      What have the Galatians done, which leads Paul to complain of their senselessness and to ask if they have been bewitched? They have yielded to the teaching of the Judaizers. Having embraced the truth at the beginning (that sinners are justified by grace, in Christ, through faith), they have now adopted the view that circumcision and the works of the law are also necessary for justification.
      The essence of Paul’s argument is that their new position is a contradiction of the gospel. The reason for his astonishment at their folly is that before their very eyes Jesus Christ has been ‘publicly portrayed as crucified’. It is not just that Christ was publicly portrayed before their eyes, but that He was portrayed before them *as crucified* (an emphatic participle at the end of the sentence). It is possible that Paul is making a further  allusion to their having been bewitched. He seems to be asking how some sorcerer could have put them under the spell of an evil eye, when before their very eyes Christ has been portrayed as crucified.
      This, then, is the gospel. It is not a general instruction about the Jesus of history, but a specific proclamation of Jesus Christ as crucified (cf. 1 Cor. 1:23; 2:2). The force of the perfect tense of the participle (*estauromenos*) is that Christ’s work was completed on the cross, and that the benefits of His crucifixion are for ever fresh, valid and available. Sinners may be justified before God and by God, not because of any works of their own, but because of the atoning work of Christ; not because of anything that they have done or could do, but because of what Christ did once, when He died. The gospel is not good advice to men, but good news about Christ; not an invitation to us to do anything, but a declaration of what God has done; not a demand, but an offer.
      And if the Galatians had grasped the gospel of Christ crucified, that on the cross Christ did everything necessary for our salvation, they would have realized that the only thing required of them was to receive the good news by faith. To add good works to the work of Christ was an offence to His finished work, as we saw in 2:21.
      Paul now exposes the senselessness of the Galatians. They should have resisted the spell of whoever was bewitching them. They knew perfectly well that the gospel is received by faith alone, since their own experience (verses 2-5) and the plain teaching of Scripture (verses 6-9) had told them so.

Galatians Commentary by John Stott #1

GALATIANS. 
A Commentary by John Stott. 
Galatians 3:29. c). In Christ we are Abraham’s seed. 
*And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise*. We have seen that in Christ we belong to God and to each other. In Christ we also belong to Abraham. We take our place in the noble historical succession of faith, whose outstanding representatives are listed in Hebrews 11. No longer do we feel ourselves to be waifs and strays, without any significance in history, or bits of useless flotsam drifting on the tide of time. Instead, we find our place in the unfolding purpose of God. We are the spiritual seed of our father Abraham, who lived and died 4,000 years ago, for in Christ we have become heirs of the promise which God made to him.
These, then, are the results of being ‘in Christ’, and they speak with powerful relevance to us today. For our generation is busy developing a philosophy of meaninglessness. It is fashionable nowadays to believe (or to say you believe) that life has no meaning, no purpose. There are many who admit that they have nothing to live for. They do not feel that they belong anywhere, or, if they belong, it is to the group known as ‘the unattached’. They class themselves as ‘outsiders’, ‘misfits’. They are without anchor, security or home. In biblical language, they are ‘lost’.
To such people comes the promise that in Christ we find ourselves. The unattached become attached. They find their place in eternity (related first and foremost to God as His sons and daughters), in society (related to each other as brothers and sisters in the same family) and in history (related also to the succession of God’s people down the ages). This is a three-dimensional attachment which we gain when we are in Christ – in height, breadth and length. It is an attachment in ‘height’ through reconciliation to the God who, although radical theologians repudiate the concept and we must be careful how we interpret it, is a God ‘above’ us, transcendent over the universe He has made. Next, it is an attachment in ‘breadth’, since in Christ we are united to all other believers throughout the world. Thirdly, it is an attachment in ‘length’, as we join the long, long line of believers throughout the whole course of time.
So conversion, although supernatural in its origin, is natural in its effects. It does not disrupt nature, but fulfils it, for it puts me where I belong. It relates me to God, to man and to history. It enables me to answer the most basic of all human questions, ‘Who am I?’ and to say, ‘In Christ I am a son of God. In Christ I am united to all the redeemed people of God, past, present and future. In Christ I discover my identity. In Christ I find my feet. In Christ I come home.’
Conclusion. 
The apostle has painted a vivid contrast between those who are ‘under the law’ and those who are ‘in Christ’ and everybody belongs to the one or the other category. If we are ‘under the law’, our religion is a bondage. Having no knowledge of forgiveness, we are still, as it were, in custody, like prisoners in gaol or children under tutors. It is sad to be in prison and in the nursery when we could be grown up and free. But if we are ‘in Christ’, we have been set free. Our religion is characterized by ‘promise’ rather than by ‘law’. We know ourselves related to God, and to all God’s other children in space, time and eternity.
We cannot come to Christ to be justified until we have first been to Moses to be condemned. But once we have gone to Moses, and acknowledged our sin, guilt and condemnation, we must not stay there. We must let Moses send us to Christ.

Jesse Cook Link

Neat guitar player hope to see him in July 9 at the Sellerville Thearter in PA got out tickets today to see him next week. Hope to c u there!