1. Eminent domain is often:
A.Controversial
B. Preferred

C.Popular

D.Accepted

2. The government uses a ____ to obtain title to the land of an owner who refuses the government's offer.

A. condemnation proceeding

B. closed auction

C. public auction

D. bidding process

3. Just compensation for condemned private property is measured by ___

A. fair market value

B. fair market value and sentimental value

C. the price it would fetch in a bidding war

D. sentimental value

4. The___ of the United States Constitution stipulates that government entities must provide 'just compensation' when taking ownership of private property

A. 5th Amendment

B. 4th Amendment

C. 10th Amendment

D. 6th Amendment

5. What is an example of a general public purpose in regard to eminent domain?

A. a dam

B. all of these answers are correct

C. a national park

D. a public highway

Here is the ready-to-answer question of Christian theology

January 27: Rigby, Speaking of God (chapter three on Incarnation)

Question: Drawing on Rigby's observations on pp. 86-90 (on Chalcedon), what difference does Jesus being fully divine and fully human make to how you live your everyday life as a person of faith? If you don't identify as Christian, how do you think the identify of Jesus should influence Christian choices?

      In her book Living by Fiction, Annie Dillard points out, along these lines, that most of what we have to say to one another is about "artifacts"-that is, specific things that have already been made by human beings that can be created, managed, examined, known, and mastered. 86  Dillard seems to include, in her understanding of artifacts, not only physical objects we make and use, or make and admire. She includes, also, the systems we develop that frame what is beyond our scope-perhaps the periodic table, the color wheel, or, even, a birdwatchers' guide. What is lacking in our world and our lives is not intriguing discussions of artifacts. What is lacking, she says, are those who are courageous enough to say something immediate about existence itself. "Who will interpret the raw universe?" she asks. "We have a shortage of metaphysicians." 87   This is a problem, Dillard thinks, because "if we confine our interpretive investigations to strictly bounded aspects of culture ... we miss learning what we most want to know."88