

Fuld [Lehman's CEO] joined the bulge bracket. He was paid $34.5 million in 2005, comprising a base salary of $750,000, a $13.8 million cash bonus, and stock and options worth $19.94 million.
So how does his demise compare with the other fallen idols who have now fled the crashing debris in Wall Street? They may have driven their banks – and their shareholders – into enormous losses. But the former Masters of the Universe will never know what it's like to live in a subprime home.
By the end, 62-year-old Fuld was Lehman's biggest individual stockholder. Despite the crash, he stands to leave with about $65 million, based on Lehman's Friday morning stock price of $3.73. This tally includes 8.6 million unrestricted shares worth some $32.1 million as of Friday morning – though they had been worth $582 million last November before the credit crunch hurricane struck.
Chuck ("I'm still dancing") Prince left Citigroup with a package said to be worth $40 million. He also received a pension of $1.74 million and another one million stock options – worthless at the time of his departure. Merrill Lynch's Stan O'Neal spent much of last summer perfecting his golf swing, confident that his trusty lieutenants at Merrill could avoid those subprime bunkers. It turned out to be a bad call.
HE WAS ousted last October as the first waves of the credit crunch struck, with a retirement package reckoned at more than $160 million.
Jimmy Cayne, 15 years at the top of Bear Stearns, was said to be on the golf course in June 2006 just as the bank dropped the first of many clangers, with a 10 per cent dive in profits. Worse followed, with the bank having to put up $3.2 billion to try to rescue its imploding hedge fund.
By mid-March last year, when the bank collapsed, Cayne, who would rush from Wall Street by chopper to the private Hollywood Golf Club in New Jersey to play 18 holes before dark, had already relinquished the reins, handing over the chief executive's role to Alan Schwartz.
When Schwartz went cap in hand to the New York Fed for a $30 billion bail-out, Cayne was said to be competing in the North American Bridge Championship in Detroit.
Cayne and his wife, Patricia, sold all their 5.6 million shares in Bear Stearns – worth as much as $1.2 billion in January 2007 – for $61.3 million at the end of March this year. The couple recently bought two adjacent apartments in New York's plush Plaza building for $28.2 million.
He left with a $30 million "golden goodbye" – enough to do up his Park Avenue property and a mock Tudor mansion in Greenwich, Connecticut. But it emerged that the mansion, set in 2.3 acres of land, was surplus to requirements. "It no longer meets his needs,'' said the local estate agent, trying to sell it for $6.15 million. He was forced to cut the asking price.
That's how tough it gets at the top in Wall Street.
There is one major problem on Wall Street, that until solved, will result in meltown after meltdown in future years. I can’t say if the meltdown monkey will hit every 2,3, 5 or 10 years. But I can say with certainty that it will happen again. Why ?
Because Risk and Reward have been decoupled for CEOs on Wall Street.
If you are the CEO of a major public company, once you qualify for your golden parachute there is absolutely no reason not to throw the Hail Mary pass, and do high risk deals every chance you get.
The city changes you. In many ways the city becomes you and you become the city. The church at Corinth allowed the city to change them, even their view of God.
Paul writes the first few chapters of I Corinthians focused on the person of Christ and how Jesus should change even how we live in the city. Urban Jesus is a study on how city dwellers should be transformed by the Gospel of Jesus even more than their city.
Being a part of a church that is continuing the discussion begun by Tim Keller, Ray Bakke, and Bob Lupton, among many others, is pretty fun.
This change can be witnessed in places like Atlanta, Georgia, Detroit, Michigan, and Dallas, Texas, said Christopher Leinberger, an urban planning professor at the University of Michigan and visiting fellow at the Brookings Institution, where once rundown downtowns are being revitalized by well-educated, young professionals who have no desire to live in a detached single family home typical of a suburbia where life is often centered around long commutes and cars.
Instead, they are looking for what Leinberger calls "walkable urbanism" -- both small communities and big cities characterized by efficient mass transit systems and high density developments enabling residents to walk virtually everywhere for everything -- from home to work to restaurants to movie theaters.
The so-called New Urbanism movement emerged in the mid-90s and has been steadily gaining momentum, especially with rising energy costs, environmental concerns and health problems associated with what Leinberger calls "drivable suburbanism" -- a low-density built environment plan that emerged around the end of the World War II and has been the dominant design in the U.S. ever since.
Thirty-five percent of the nation's wealth, according to Leinberger, has been invested in constructing this drivable suburban landscape.
But now, Leinberger told CNN, it appears the pendulum is beginning to swing back in favor of the type of walkable community that existed long before the advent of the once fashionable suburbs in the 1940s. He says it is being driven by generations molded by television shows like "Seinfeld" and "Friends," where city life is shown as being cool again -- a thing to flock to, rather than flee.
"The image of the city was once something to be left behind,"
In the past three decades, Chicago has undergone changes that are routinely described as gentrification, but are in fact more complicated and more profound than the process that term suggests. A better description would be "demographic inversion." Chicago is gradually coming to resemble a traditional European city--Vienna or Paris in the nineteenth century, or, for that matter, Paris today. The poor and the newcomers are living on the outskirts. The people who live near the center--some of them black or Hispanic but most of them white--are those who can afford to do so.
What kind of people use check-cashing places? How do they work? Do such places contribute to inequality?
And most important — why are people paying for their own money?
In a test of the American Dream, Adam Shepard started life from scratch with the clothes on his back and twenty-five dollars...
Understanding the concept of a "living thing" is a late developmental achievement. Early research by Jean Piaget, showed that kids attribute "life status" to things that move on their own (e.g. clouds or bikes) and even 10-year-olds have difficulty understanding the scope of a living thing.
This Church [the Christian church founded by Jesus], constituted and organised in this world as a society, subsists in the Catholic Church, governed by the successor of Peter and the Bishops in communion with him.
...According to Catholic doctrine, these Communities [Protestant churches] do not enjoy apostolic succession in the sacrament of Orders, and are, therefore, deprived of a constitutive element of the Church. These ecclesial Communities which, specifically because of the absence of the sacramental priesthood, have not preserved the genuine and integral substance of the Eucharistic Mystery cannot, according to Catholic doctrine, be called "Churches" in the proper sense.
It all comes down to this -- the claim of the Roman Catholic Church to the primacy of the Bishop of Rome and the Pope as the universal monarch of the church is the defining issue. Roman Catholics and Evangelicals should together recognize the importance of that claim. We should together realize and admit that this is an issue worthy of division. The Roman Catholic Church is willing to go so far as to assert that any church that denies the papacy is no true church. Evangelicals should be equally candid in asserting that any church defined by the claims of the papacy is no true church. This is not a theological game for children, it is the honest recognition of the importance of the question.
The Reformers and their heirs put their lives on the line in order to stake this claim. In this era of confusion and theological laxity we often forget that this was one of the defining issues of the Reformation itself. Both the Reformers and the Roman Catholic Church staked their claim to be the true church -- and both revealed their most essential convictions in making their argument. As Martin Luther and John Calvin both made clear, the first mark of the true Church is the ministry of the Word -- the preaching of the Gospel. The Reformers indicted the Roman Catholic Church for failing to exhibit this mark, and thus failing to be a true Church. The Catholic church returned the favor, defining the church in terms of the papacy and magisterial authority. Those claims have not changed.
I also appreciate the spiritual concern reflected in this document. The artificial and deadly dangerous game of ecumenical confusion has obscured issues of grave concern for our souls. I truly believe that Pope Benedict and the Congregation for the Defense of the Faith are concerned for our evangelical souls and our evangelical congregations. Pope Benedict is not playing a game. He is not asserting a claim to primacy on the playground. He, along with the Magisterium of his church, believes that Protestant churches are gravely defective and that our souls are in danger. His sacramental theology plays a large role in this concern, for he believes and teaches that a church without submission to the papacy has no guaranteed efficacy for its sacraments. (This point, by the way, explains why the Protestant churches that claim a sacramental theology are more concerned about this Vatican statement -- it denies the basic validity of their sacraments.)
I actually appreciate the Pope's concern. If he is right, we are endangering our souls and the souls of our church members. Of course, I am convinced that he is not right -- not right on the papacy, not right on the sacraments, not right on the priesthood, not right on the Gospel, not right on the church.
The Roman Catholic Church believes we are in spiritual danger for obstinately and disobediently excluding ourselves from submission to its universal claims and its papacy. Evangelicals should be concerned that Catholics are in spiritual danger for their submission to these very claims. We both understand what is at stake.
The Rev. Mark Hanson, presiding bishop of the Evangelical Lutheran Church in America, responded to the press by saying that the Vatican's "exclusive claims" are "troubling." He also said, "what may have been meant to clarify has caused pain."
I will let Bishop Hanson explain his pain. I do not see this new Vatican statement as an innovation or an insult. I see it as a clarification and a helpful demarcation of the issues at stake.
I appreciate the Roman Catholic Church's candor on this issue, and I believe that Evangelical Christians, with equal respect and clarity, should respond in kind. This is a time to be respectfully candid -- not a time to be offended.
In summary, this reviewer believes it impossible to reconcile the classic Protestant solas with the teaching of the Catholic Catechism.
For Roman Catholics, Scripture and Tradition are two distinct but equal modes of revealed authority which the magisterium of the Roman Church has sole responsibility to transmit and interpret. For the early Protestant reformers, the holy Scripture provides final normative authority for Christian doctrine and practice, standing as judge above all institutions and ecclesial traditions.
For Roman Catholics, sinners are justified because of inherent righteousness. For the mainstream Protestant reformers, sinners are accepted on the basis of the righteousness of another—namely, the alien righteousness of Christ imputed to them.
For Roman Catholics, sinners are both justified by unmerited grace at baptism and (subsequently) justified by those infused graces merited by cooperating with divine grace. For the magisterial reformers, sinners are justified before God by grace alone.
For Roman Catholics, sinners are justified by faith (in baptism), but not by faith alone. For the sixteenth-century Protestant reformers, sinners are justified by faith alone.
For Roman Catholics, justification is a process of renewal that affords no solid basis for Christian assurance in this life. For reformers such as Luther and Calvin, justification is God’s decisive verdict of forgiveness and righteousness that assures Christian believers of the acceptance and love of their heavenly Father.