This rating was determined based on the presence of the following words: death (6x), corpse (4x), gay (2x), dangerous (1x)
One in four Americans anticipates the second coming of Christ in 2007. This is one several predictions made by Americans in a recent poll for the new year.
A poll by Ipsos, an international polling firm, found that 11 percent of respondents said it is "very likely" that Jesus will return to Earth this year and 14 percent said it was "somewhat likely."
Among white evangelical Christians, 46 percent said it's at least somewhat likely that Jesus will return in 2007 compared to 17 percent of Catholics and 10 percent of those with no religion. (Read More)
Patterdale puppies tend to be bold and confident beyond their capabilities, and responsible owners of working dogs will not overmatch their dogs or enter them to formidable quarry before they are around one year of age.
A Patterdale terrier is a working terrier, and terrier work requires a high-energy dog with a strong prey drive and a loud voice. As a result, Patterdales are very energetic dogs, and can be quite vocal. It is not uncommon for a Patterdale to be cat-aggressive, and homes with other small fur-bearing animals in them (pet hamsters, rabbits, guinea pigs, etc.) would do well to think through the ramifications of bringing a working terrier into the house.
Due to their compact size, friendly and inquisitive nature, and intelligence, Patterdales are attractive as pets, but prospective buyers should be aware that while these dogs may enjoy sitting in a lap, they are not “lap dogs” – they are dogs that require training and regular and consistent exercise to maintain their temperament and to occupy their minds.
Patterdales which are not trained on a consistent basis, or are not exercised regularly, may exhibit unmanageable behaviour, including excessive barking, escaping from the yard, or digging in unwanted places inside and outside the house. Prospective Patterdale terrier owners are advised to do their homework, and those seeking working dogs are advised to focus on size and to make sure they are acquiring their dogs from true working homes.
Since 1974, the Minnesota Twins have been sending their first-year players to Elizabethton. This special relationship continues to this day as Elizabethton plays a key role in player development for the Minnesota Twins. With a population of a little more than 14,000 individuals this Minor League Baseball city has had its share of great success.
With seven Appalachian League Championships since 1974, the latest being in 2005, the Elizabethton Twins continue to produce quality teams. The Elizabethton Twins have not had a losing season since 1989 and through the years this franchise has produced its share of Major League talent. Notable alumni include: Butch Wynegar (1974), Jesse Orosco (1978), Gary Gaetti (1979), Kent Hrbek (1979), Jim Eisenreich (1980), Jeff Reed (1980), Kirby Puckett (1982), Jay Bell (1984), Marty Cordova (1989), Denny Neagle (1989), Denny Hocking (1990), Todd Ritchie (1990), Eddie Guardado (1991), LaTroy Hawkins (1992), Corey Koskie (1994), A.J. Pierzynski (1995), Mike Restovich (1998), Justin Morneau and Joe Mauer (2001).
If then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. Let each of you look not to your own interests, but to the interests of others. Let the same mind be in you that was in Christ Jesus,
who, though he was in the form of God,
did not regard equality with God
as something to be exploited,
but emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form,
he humbled himself
and became obedient to the point of death—
even death on a cross.
Therefore God also highly exalted him
and gave him the name
that is above every name,
so that at the name of Jesus
every knee should bend,
in heaven and on earth and under the earth,
and every tongue should confess
that Jesus Christ is Lord,
to the glory of God the Father.
Venture into the Cranberry Thistle for lunch on Wednesday and you’ll be treated to more than just a good meal. On Wednesdays you’ll also encounter the melodic sounds of Linda Sorrell and her accordion.
Sorrell’s love affair with the “squeezebox” began even when she was in the womb.....
...During her performance last Wednesday, Sorrell told those stories to the small but captivated audience. One story she told was about camping in Europe with her brother Roger. She said that she was homesick, and in the middle of Italy – and she didn’t know how to speak Italian. But, washing dishes one evening she heard a man sing a familiar song, “Come Back to Sorrento”. She began singing, but in English. “Other dishwashers started singing, too,” she said, “but they were singing in Italian, German, Spanish, and French.
“There we were in Sorrento, Italy singing the same tune in five different languages,” said Sorrell. “My homesickness disappeared and that is the first time I knew what it meant to say that music is the universal language.” (Read More)
The Cranberry Thistle is in Jonesborough.
The God in which Dr. Macquarrie believed was Being itself, a definition that to him made it meaningless to suggest that God was dead or did not exist. In this, he adopted aspects of Heidegger’s search for the meaning of being, although he eschewed Heidegger’s pro-Nazi views.
Dr. Macquarrie wrote that all language about God was symbolic and not to be taken literally. But it must be taken seriously. To him, what separated believers from nonbelievers was that believers had experienced the revelation that the creation and its existence are good.
“Faith’s name for reality is God,” Dr. Macquarrie wrote in “Paths in Spirituality.”
He said that the New Testament was misread to make Jesus seem divine, a view cemented into the church’s early creeds. His Jesus was fully but not merely human, being the one human who most perfectly mirrored God’s presence on earth.
In a speech in Richmond, Va., in 1993, he characterized Jesus as “a human being who was the bearer and the revealer of a deity.” (Read More)
A few sentences about Resurrection from Rev. Dr. John Macquarrie:
"...what is resurrected is not the dead body that has been laid in the grave, not the body of flesh and blood and carbon chemistry by which human beings live on earth. (This point raises furhter problems about the story of an empty tomb). That physical body is like an automobile--it has a built-in obsolescence, and though it may keep going for seventy or eighty or even a hundred years, it will eventually wear out and perish in death. So resurrection cannot be anything so simple as the resuscitation of a corpse, for that would be only a temporary postponement of death, which would come eventually. It would be quite different from the resurrection of Jesus Christ, who, the New Testament claims, has conquered death and is alive for ever." (p. 408)
We have to get beyond the thinking that 'body' means merely or even primarily the familiar structure of bones, flesh, blood and so on. Rather 'body' is that aspect of one's being whereby one is inserted into a world, and so empowered to perceive, communicate and act in the world. The bodies that we have insert us into this earthly world of space and time, and empower us to percieve , communicate and act in this world. But may there be other 'worlds', other systems of relationships into which we are differently inserted? Are there, for instance, personal or interpersonal worlds, in which persons would be related in a manner different from that which depends on the bodily senses? Do we already have some hint of the possibiity in our present experience, when peope claim to be in communion with one another, though not using words or touching or looking at each other?...The mystery of how mind and body are related in the human being is still far from being fully understood, and therefore the debate about the resurrection of Jesus Christ is still going on. Perhaps resurrection is transcendence to a new level in the being of the human person, a level which eludes are understanding so long as we are seeing it only from below. In any case, we are not confined to those visionary experiences recorded in the New Testament. Throughout the history of Christendom, men and women have claimed to have encounters with the living Christ, especialy ina eucharistic context. Are these all to be dismissed as illusory, or must they not be added to the New Testament witness as further evidences that the crucified one lives on today? (p. 408-9)
Theology is faith seeking understanding.
Another important aspect of Bultmann's biblical interpretation was his effort to separate the essential gospel message from the 1st-century world view. This "demythologizing" did not mean the elimination of the miracle stories or the account of demonic powers. Rather, it meant their reinterpretation "existentially" in terms of man's understanding of his own situation and its fundamental possibilities.
To Bultmann the story of the Resurrection is not an account of the reanimation of a corpse; instead, it expresses the possibility of man's entrance into a new dimension of existence, free from guilt and anxiety and open to all people in love.Not bad. I should add this about Bultmann:
During the Nazi regime Bultmann was one of the most outspoken members of the "Confessing Church," which refused to follow the "German Christian" clergy in supporting Hitler's non-Aryan exclusion policies. Throughout his career Bultmann continued to preach as well as teach. Bultmann married and became the father of three daughters. He died on July 30, 1976, in Marburg, (then West) Germany.I am getting to like him better already. Sounds like he lived the Resurrection. His Confessing Church was antithetical to the anti-scholarship, homophobic modern Presbyterian version. Check here.
Can a people that believes more fervently in the Virgin Birth than in evolution still be called an Enlightened nation?
The secular states of modern Europe do not understand the fundamentalism of the American electorate. It is not what they had experienced from this country in the past. In fact, we now resemble those nations less than we do our putative enemies.
Where else do we find fundamentalist zeal, a rage at secularity, religious intolerance, fear of and hatred for modernity? Not in France or Britain or Germany or Italy or Spain. We find it in the Muslim world, in Al Qaeda, in Saddam Hussein's Sunni loyalists. Americans wonder that the rest of the world thinks us so dangerous, so single-minded, so impervious to international appeals. They fear jihad, no matter whose zeal is being expressed. (Read More)
It may be time for clergy to encourage parishioners to tithe their income and give it to the American Academy of Arts and Sciences. The church is doing its best to blow out the light of enlightenment. Someone needs to keep it lit.
To those outside the field of critical biblical studies who read the Bible “literally,” it means what it says and it says what it means. But the historian must properly ask, given Mark’s core narrative of Jesus last week in Jerusalem, which sections most likely reflect actual history and which were created by Mark or his community for theological purposes. Did Jesus ride down the Mt. of Olives on a donkey, was he examined by Pontius Pilate, did Joseph of Arimathea take him corpse and bury it in a nearby tomb, and did women visit that tomb Sunday morning and find it empty? And when Jesus speaks or teaches to what degree do we have what he actually said and to what degree are we hearing the theological memory of his followers four or five decades after his death who are passing on traditions from Jesus relevant to their own concerns and times? In other words, to what extent is Mark, our core story, reflecting the situation related to the devastation of 70 CE and the first Jewish Revolt (see Mark 13 sandwiched within the narrative), and interpreting Jesus as the Christ he came to be, and to what extent is Mark’s story related to the historical Jesus and his own situation 40 years earlier–and how would one know? Further, since Matthew and Luke basically follow Mark’s passion narrative, what about John? Is John an independent source from Mark, or is his heavily theologized narrative of the last days of Jesus essentially Mark written over with his own vision of things?
Scientists have criticised a major review of the world's remaining oil reserves, warning that the end of oil is coming sooner than governments and oil companies are prepared to admit....(Read More)C'mon, Shuck! You are jivin' with us, right?
“Can I tell you the truth? I mean this isn’t the TV news is it? Here’s what I think the truth is: We are all addicts of fossil fuels in a state of denial. And like so many addicts about to face cold turkey, our leaders are now committing violent crimes to get what little is left of what we’re hooked on.”
“ . . .All lights are about to go out. No more electricity. All forms of transportation are about to stop, and the planet Earth will soon have a crust of skulls and bones and dead machinery.
And nobody can do anything about it. It’s too late in the game.
Don’t spoil the party but here’s the truth: We have squandered our planet’s resources, including air and water, as though there were no tomorrow, so now there isn’t going to be one.
So there goes the Junior Prom, but that’s not the half of it.”
Jesus preached the imminent and violent overthrow of the religious and political establishment by the power of God himself. This revolution was cryptically referred to as “the coming of the Son of Man in the clouds of heaven” (Daniel 7:13-14, 26-27), and Jesus claimed to be the direct agent of this anticipated deposal.What is a violent overthrow especially as it relates to "the power of God himself?" Does not violent overthrow ultimately mean human beings violently overthrowing one another, regardless of how God is involved?
That leaves me with these conclusions. The Second Coming of Christ is not an event that we should expect to happen soon. The Second Coming of Christ is not an event that we should expect to happen violently. The Second Coming of Christ is not an event that we should expect to happen literally. The Second Coming of Christ is what will happen when we Christians finally accept that the First Coming was the Only Coming and start to cooperate with its divine presence. (p. 231)
This section lists the results of the analysis into each nation's peace. This is the prime table in the Global Peace Index section. The countries are ranked from most peaceful to least peaceful, highlighting their ranking as well as their score. You can click on a country to see the detail of its peace indicators and drivers.The United States ranks 96 just ahead of Iran and behind Yemen.
The retreat will have the following schedule:
9:30 AM: Gather at the church for coffee and snacks.
10 AM-12 PM: Lama Gursam, a Tibetan Buddist, will talk to us about "Precious Life".
12 -1:30 PM: Lunch Break--Be sure to bring a bag lunch to have on the grounds.
1:30 PM: Mandala presentation for ideas to use on our stones
2 - whenever PM: The making of the stones for the labyrinth
Here is Lama Gursam receiving special honors from His Holiness The Dalai Lama--Tibet Institute.
The stones for our church labyrinth will be constructed in the Tom Dixon room and each stone will be a reflection of that church member's life, a dedication to a loved one, a commemoration of a birth or wedding, or whatever that person wants to put on his or her stone. Stones can be added in the future since there will be blank ones that can be used as new members join us. We have lots of artistic talent in our church and I'm sure these members will be glad to help and offer suggestions as to the best way to express what you want on your stone.
Come and enjoy the fellowship as we work together to create a wonderfully unique labyrinth for our church.
WHAT TO BRING: A bag lunch and lots of creative ideas.
Got your attention? This post is not about homosexuality, but sexual ethics. Read the first post here. I am reviewing Marie Fortune's book, Love Does No Harm: Sexual Ethics for the Rest of Us.
Doing Least Harm-- a review of chapter two of Marie Fortune's Love Does No Harm: Sexual Ethics for the Rest of Us (New York: Continuum, 1998)
"Love does no harm to another." (Romans 13:10)
This is the basic principle of Fortune's book. It also sounds like the Hippocratic oath. "Do no harm." Fortune understands that this is a "negative" ethic and that "doing most good" might be a loftier and more worthy goal. This was my first thought as well. Fortune is a realist. She suggests that doing least harm is about what we might expect to actually achieve. But if we take this principle seriously, the implications are deeper than we might first realize.
Fortune suggests that within our patriarchal culture, there is a blurring between love and harm. Violence is sexy (television, movies, song lyrics). As much as I love to dance around the room and play my air guitar to John Cougar Mellencamp's "Hurts So Good"--"C'mon baby make it hurt so good. Sometimes love don't feel like it should...you make it hurt so good."--I wonder, "What is he saying?" Mellencamp is mild. In our culture, violence is sexy and sex (if it is good) should be violent. Where did we get this notion?
Fortune also points out that batterers explain violence as a manifestation of love. "I loved her too much to let her go." (p. 35) Women stay with abusive partners because, "I love him."
We need some clearer definitions of love and harm so that we do not confuse the two. One of the most disturbing quotes in her book was from a fifteen-year-old girl in a church youth group who said, "Well, all I know is that I don't think my boyfriend really loves me. He hasn't hit me yet." (p. 60)
Love: "...a passionate, affectionate desire characterized by genuine concern for the well being of the other." She also says that love of self (as opposed to self-centeredness)means doing least harm to self, which includes self-respect and expectation of respect by one's partner.
Harm: "...that which inflicts physical pain, damage or injury and/or diminishes the other person's dignity or self-worth." Again, harm can be done to oneself. (p. 35)
Fortune then applies the ethical principle of "love does no harm" to some of the rules we have inherited. I will quote this next part in full:
"Does masturbation cause harm to anyone? Not in and of itself. Like any other human activity, it can be misused and thus harm oneself or one's partner.
Does premarital sex cause harm to anyone? Not in and of itself. But like any sexual activity, premarital sex could harm another if it is not authentically consensual, is not done with full knowledge, does not include protection against pregnancy and disease and is not engaged in by two persons who are emotionally and psychologically mature and are peers to one another.
Does homosexuality cause harm to anyone? Not in and of itself any more than does heterosexuality. Any sexual relationship has the potential to do harm to self or to another regardless of the genders of the persons involved. But lesbians, gays, bisexuals, and heterosexuals have the capacity to engage in relationships which embody love, care, equality, respect, justice, etc.
Does dating someone you would not marry cause harm to anyone? I don't think so." (p.36-37)
Fortune then lists five guidelines for applying the doing least harm principle. Guidelines are different than rules in the following ways: (p. 37-38)
1) Guidelines are shaped in an ongoing process; rules are generally static.
2) Guidelines are formed and carried out with others in community; rules are established by an authority (or a self-proclaimed interpreter of authority!)
3) Guidelines provide a framework (an internal anchor) with which to make choices; rules are externally imposed and may not have a reasonable basis.
Here are Fortune's five guidelines for intimate sexual relationships. Again, I quote in full:
"1. Is my choice of an intimate partner a peer, that is, someone whose power is relatively equal to mine? We must limit our sexual interaction to our peers and recognize that those who are vulnerable to us, that is, who have less power than we do, are off limits for our sexual interests.
2. Are both my partner and I authentically consenting to our sexual interaction? Both of us must have information, awareness, equal power, and the option to say "no" without being punished as well as the option to say "yes."
3. Do I take responsibility for protecting myself and my partner against sexually-transmitted diseases and to insure reproductive choice? This is a question of stewardship (the wise care for and management of the gift of sexuality) and anticipating the literal consequences of our actions. Taking this responsibility seriously presupposes a relationship: knowing someone over time and sharing a history in which trust can develop.
4. Am I committed to sharing sexual pleasure and intimacy in my relationship? My concern should be both for my own needs and those of my partner.
5. Am I faithful to my promises and commitments? Whatever the nature of a commitment to one's partner and whatever the duration of that commitment, fidelity requires honesty and the keeping of promises. Change in an individual may require a change in the commitment which hopefully can be achieved through open and honest communication." (pp. 38-39)
Questions for discussion:
1) Can you think of ways in which violence is sexy in our culture?
2) How do describe the differences between rules and guidelines? When might one be preferable to the other?
3) What is your initial reaction to the five guidelines for relationships?
4) Might these guidelines have any bearing on whether or not a particular sexual relationship is pleasing or displeasing to God?
A final thought. Fortune begins chapter two with this quote from John Stoltenberg, from his book Refusing to be a
"What matters is the center inside yourself--and how you live, and how you treat people, and what you can contribute as you pass through life on this earth, and how honestly you love, and how carefully you make choices. Those are the things that really matter." (p. 33)