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Relation of the Christian Ministry to Reform
Edward B. Hall
Berry Street lecture, 1846
delivered before the Ministerial Conference
Boston, Massachusetts
May 27, 1846
Summoned at a late hour to prepare something for this occasion, I take a subject suggested by the times, but belonging to all time; —the Relation of the Christian Ministry to individual and social Reform; or more simply, the Christian Principle of Reform.
There is no special satisfaction in speaking of that which is on every one's lips, has all variety of definitions, and finds a multitude of advocates or opposers equally confident and mutually distrustful; most distrustful perhaps of any one who takes what is called a moderate course, and what has come to be considered no course at all. But there is a satisfaction in even the humblest endeavor to discern first principles, and keep to them, on subjects where principle is so apt to be thrust aside by passion, and that which is most needed is least in favor— discrimination with decision.
First principles, on the subject before us and all kindred subjects, are to be found in the Gospel of Christ; —a very simple fact, but one important enough, and enough neglected, to stand as the chief position. The present inquiry pertains directly to the Gospel, and the ministers of the Gospel; but if it did not, the position would be the same, and essential. A Christian community may be presumed to come under the Christian dispensation. Every Christian age is to be judged by the Christian standard, as to its government, its church, society, and individuals. It had been better for all, if this rule had been applied to all ages since Christ came. It might have prevented some of their own errors and iniquities, and might at least have saved subsequent ages, and the present, from much of the foolish talk about the character of the age being made the rule, and the only rule of judgment. As if a people, whatever their religion or opportunity, may be as bad as they will, and their very badness shall be the rule by which they are to be judged; a kind of reasoning, that has been made to cover a larger multitude of sins, than the largest charity. But whatever may be thought of the past, we are clear as to the present. The nineteenth Christian century is late enough to make it safe to say, that the Christian law is to be supreme; and that any principle of individual or social action which contravenes that law, is self-condemned. How this is to be determined, in any particular case, is a part of the inquiry which I cannot pursue; except to say, that if individual minds and consciences are not competent to decide, there is not, there never has been, and there never can be, a competent tribunal on the earth. The attempt, in State or Church, to find a tribunal which does not consist of individual opinions and involve individual accountableness, — the idea of an irresponsible and infallible judgment to be found in some body of men, or some one man, near or remote,—is beyond my power of comprehension, and therefore of discussion. I am content to take the simple fact, that the principles which are to guide us, the first, indisputable, and universal principles of Reform, are to be found in the Gospel of Christ.
From this position, common and indefinite as it may seem, important inferences might be drawn. The following are the most obvious and pertinent. That every reform must stand on the Christian basis; that every reformer is amenable to the Christian law; that every individual is bound to use Christian motives and means, for his own and others' highest improvement; that every evil is to be adjudged an evil, according to its violation of the Christian law, or its distance from it, and the obstacles it interposes; that for the removal of all evils, we are required to use Christian means, and forbidden to use unchristian means; that we are personally accountable, to some degree, for the prevalence of those evils, to which we have failed to apply Christian truth and influence, and are not accountable at all, where we have applied them faithfully, however ineffectually.
These several points need not be separately considered. They may be comprised within the general statement, that Christianity proposes the reform of all moral evils; and that our responsibility in this work relates to means and efforts, rather than results. These truths I am the more willing to urge here, from the persuasion that they affect our whole position and duty as ministers, without reference to times or special objects.
Christianity proposes reform; reform, in the Scriptural sense of inward regeneration, and in the highest sense of personal, social, universal progress toward perfection. This is so self-evident, that one would feel ashamed to assert and attempt to show it, but for facts which intimate a forgetfulness, if not a denial, of the statement. Few facts stand out more boldly on the front of Christian history, than a disposition to take men and things as they are, on the presumption that they either need not or cannot be changed. There would seem to have grown up with Christianity itself (though before, it was never wanting) a kind of acquiescence in the evils of society and character, as well as in the events of life. This, as time has advanced, has been confirmed by the very antiquity of evil, and by that reverence for antiquity, which, with all the truth and usefulness that belong to it, often magnifies one part of the Apostle's injunction, "hold fast that which is good," so as to lose even the thought of the other and the first, "prove all things." It is not extravagant to say, that that in which all Christians of all ages and sects have most agreed, has been an absolute faith in "necessary evils"; an expression, which of itself is as likely to confound as to convey truth. But our quarrel is not with words. The evils usually covered by the phrase in question will be found, I think, to be nearly all the evils that exist. Sin, in all its Protean forms, with all its direct and indirect effects; the passions and appetites, in every degree of indulgence and violence; human nature, in its total depravity or inordinate selfishness, with every manifestation — wrath, cruelty, revenge, murder, fraud, licentiousness, drunkenness, slavery, and that most, which best expresses, because it creates and comprises all, war; — these all have been specially marked as "necessary." But these are the very evils, whether as causes or effects, which Christianity proposes to reform, of which it requires the reform, and whose reform it commits to its ministers and disciples as their great work. Have they made it their great work? Admitting all that can be fairly asked, for the high aim of Christians, for the changes which they have actually produced, and for the fact that they are doing the work whenever they preach the Gospel faithfully, there is still room for the question, whether they have commonly proposed to themselves the correction of evils, and the reform of society, as a distinct and commanding object. Nay, more than this; — has there not been, and is there not now, in a large proportion of Christian minds, so far as we can judge, a settled and very easy conviction, that the race and the world are not to be materially changed, in regard to practical and prevalent evils?
In seeking an answer to this question for myself, taking it in its many forms and relations, I have endeavored to separate the true from the false, and be just to each. I know my own tendency, like that of all, to some favorite and exaggerated view. And I come to my brethren, not to inform, but to confer with them, as to this momentous question, which the past and the present are forcing upon our attention, — involving the duty, the practicability, and the best mode of carrying forward that work, for which Christ came and commissioned apostles and preachers — to redeem and regenerate man. In those significant words, "redeem" and "regenerate," which, all admit, express better than any other words the aim and end of Christianity, I can find no meaning, that does not require me to labor, directly and in faith, for the removal of all actual evils. In this conviction, there is nothing visionary. It has no alliance with new organizations, better institutions, social perfectibility, or man's omnipotence. We need go into no rhapsodies about the intuitions of the soul, or that abused truth, the dignity of human nature. As the child of God, formed in his image, and called to share his perfection, the dignity of man cannot be easily over-stated; and they will never live worthily of themselves or their Maker, who disparage or forget it. But the danger and the depravity of man are to be remembered, as well as the dignity. And it may be, that the whole truth, in this respect, is as well expressed in three lines of the poet Young, as in any entire system, others' or our own.
Revere thyself— and yet thyself despise.
His nature no man can o'errate,
And none can underrate his merit.
Now it is the admission of both these truths, which may best serve to indicate the duty of the Christian minister. All Christians have admitted the one or the other; few, both. The vast majority of Christians have always asserted the depravity of man. But where have they placed that depravity? In his nature, more than in his character; in original more than in actual transgression. Depravity has been theological, far more than practical; general, not specific; universal and total, but not individual, acquired, free, and thus responsible and remediable. Hence the aim has been to correct opinions, rather than conduct; to reform errors, more than practical evils. The powers and anathemas of the Church have been reserved for heresy. Penalty, persecution, excommunication, extermination, have all been visited upon heresy. And in the past and the present, the heretic is in greater danger in most Christian churches, than the knave, the liar, the slanderer, the sensualist, even the open adulterer. True, there is a reason for this, and a professed principle, which we are not to overlook. They who thus think and act, believe that the source of all sin is in the heart, as we know it is. They also believe, that the source of all error is in the heart, and that the error is often the cause of the sin, therefore the greater evil and to be first eradicated. This is the theory. And it is virtually the reasoning of our own brethren, as well as others; at least in regard to the principle of reform. They aver, that admitting, as all do, that Christianity demands reform, it proposes to accomplish it only by the power of truth. It deals with principles. It lays its axe at the root of the tree, and cares not to amuse or expend itself in lopping the branches. Enlighten the mind, purify the heart, and you need not concern yourself with this evil or that crime. Let the soul be regenerated, and then, not before and no otherwise, will sin and evil cease.
Granted. But how is the soul to be regenerated? It is clear enough, that if you make a man Christian, he will be no longer heathen, or vile. Convert the world to Christianity, and reform and reformers will be needless. This has always been known, and always been acted upon. But the world has not been converted. Christianity has been preached at home, and carried abroad. Its ministers and messengers have gone out over the whole earth, and yet little more than a fourth part of its inhabitants are even nominally Christians. And what is still more sad, the small proportion of the really Christian, abroad or at home, seems to cause less anxiety, and to call out less effort, than the extension of the name and the doctrine. The actual sins and known vices remain, and do not seem to be the objects of special regard or reform. The anxiety is still to bring in new converts to the nominal Church, rather than to make the Church itself morally pure, or the community wholly Christian.
It is said by many, that the Church is the divinely constituted agent of reform, the sufficient, and the only proper agent. If it be so, have we not a right to expect some proof of it, to look for results where the trial is fairly made? Are there any results which go to prove, that those churches that rely wholly on their own organization for moral influence, refusing all other associations or aids, refusing indeed to speak or act directly for special reforms, have secured, either for themselves or others, any peculiar share of moral excellence, or even exemption from gross offences? We think not. If indeed it be contended, that the best influences of religion are all unseen, and that outward immorality is no proof of inward corruption, there is little to be said. But if vices are sins, and reform, beginning in the heart, must declare itself in the life, beginning in the Church, must act upon society and the world, it will be difficult to show, that purely ecclesiastical action has done most, or that preaching against sin in general has been as effectual as preaching against particular sins. The greatest moral reforms that have been witnessed in the Church or society, have been effected by definite action on the definite evil. And it is at least questionable, whether the evils which still afflict humanity, retard Christianity, and make the very name of Christian professor to be a scoff to multitudes in our own and Heathen lands, can ever be abolished, or greatly diminished, without the decided expression and united effort of all Christians for the desired and definite change. Let there be that expression and effort, to any high degree, the change will be seen.
Is this romantic? Take a single illustration, pressed upon us by passing events. The most signal departure from the spirit and letter of the Gospel, confessedly one of the greatest and saddest obstacles to its progress, has been War. From the hour that a midday vision, so unlike that of the Apostle, presented to the imagination or ambition of a Roman Emperor the cross of Christ as an ensign of battle and pledge of earthly conquest, is to be dated that union of the Church with the State, which has brought so sad a verification of the words of our Saviour: "If my kingdom were of this world, then would my servants fight." They have fought. Expressly as his servants, in his name, for his truth and glory, they have fought. They have declared it to be right and Christian to fight. Not content with insisting that war is inherent in the fallen nature of man, they have proclaimed it consistent with the new religion of Christ. Nay, they go behind Christ to an earlier lawgiver, and say, as they have often said in so many words and constantly in act, that it is a libel on the God of Moses and Joshua to pronounce war barbarous or unchristian. So far from being regarded as unchristian, it has received its chief countenance and support from the Christian Church, and continues at this hour to have the sanction and employ the energies of the first Christian nations. It is in fact, as before intimated, the first and only element, in which all Christians have cordially united. From the times in which that holy man, of whom Luther said "If there ever has been a pious monk who feared God, it was St. Bernard"— took for his motto, and the incentive of his followers in battle, the bold declaration, — "To be slain, is to benefit yourself; to slay, is to benefit Christ," — Christians of all names have merged all differences in the covenant of human blood. Refusing to kneel together at any altar of the Prince of Peace, they have welcomed all to the temple of Mars. Excommunicating each other today from the Church on earth, and so far as they may, from the Church in heaven, they will pray and commune together tomorrow, before they march in fraternal bands to the destruction of those whom their Lord commanded them to bless!
This is simple fact, to be used as illustration. Connect with it another fact; that Christians, through this whole period and practice, have been preaching the Gospel, have diffused it among all people at an expenditure and sacrifice only less than those of war, have made its acceptance and observance essential, and declared it to be the power that can and will regenerate the earth, changing even the wolf to the lamb, and the sword to the ploughshare. Let us suppose that this same preaching and evangelizing had been accompanied by a different commentary. Without imagining any extraordinary virtue, we may suppose that Christians were always opposed to war; that, as did most in the first ages, they had continued to this time to say mildly, but immovably, "We cannot fight." Would this have been useless? Would the Christian or the Heathen world have presented the same aspect that they now wear, in regard to any common evils or great interests? Every one believes the contrary. We know, that according to the very principles of human nature, and through the mighty power of God in Christ, such a protest, calmly and consistently sustained, would have wrought a reform, whose power and blessing every cause and every man would have shared. And so will it be, if Christians will thus speak and act now. Let the Church, or any large branch of it, let one Christian nation, take this position, it will be felt throughout the world. Let ministers, with or without combination, speak and act as consistent Christians in all things, it will be seen whether their power or their present deficiency has been much overrated. If a church believes that it is itself the only proper or needed peace-society, well; only let it show itself to be a peace-society. If a bishop, a pastor, or a brother, feels that he cannot join any association, and cannot willingly preach or willingly hear on the Sabbath of such worldly and vexed matters as war, intemperance, slavery, and licentiousness, well; only let him, in his own way, with perfect freedom, undisturbed and unsuspected, speak audibly and intelligibly, for peace, temperance, liberty, and purity. Show yourself, respectfully would I say to every one, as I would have every one freely say to me, show yourself to be true to your own principles, and to your Master's commission. Let your light shine. Let it be seen where and what you are. This, the Church and the world, especially at this day, have a right to ask. Let it be known that you live. Let it be believed that you are a Christian. Let no man ask —is he for or against Christian reform. Let no large, nor the littlest soul have reason to doubt, whether you care for other souls. Suffer not the sensualist, the defrauder, the corrupter, the revengeful and warlike, to extol your liberality, and quote you as no opposer. Speak the truth; speak it in love, but the truth, and the whole truth, personal, practical, spiritual. Speak as the servant of God, against all that God has forbidden, for all that he commands or asks. Speak as the minister of Christ, gently but fearlessly, and with authority, in behalf of that which Christ's pure and peaceful religion, his regenerating and saving faith, would accomplish.
Greatly shall I be misapprehended and wronged, if in using this language, or any other, I am supposed to be actuated by that spirit of censoriousness, which has become so common that one can hardly speak freely without exciting the suspicion. We may none of us escape the imputation, may we all be kept from the weakness and wickedness of the temper, which is most intolerant when it calls most fiercely for charity and liberty, and in its mode of exercising love betrays a disposition akin to that which engenders hate and war. Our accountableness for that which we say and do, or refuse to say and do, is not to any man, however independent, nor to any number, however associated. There is an accountableness to God, which is quite enough for any one to bear. Of this I would say something, as an important point, and the principal one that I further touch. I view it in its single relation to reform, and the duty of the minister as a reformer.
It will be seen that I use the word, reform, not technically but broadly, as standing for all moral and religious improvement. It is therefore a large and solemn matter, to attempt to measure the accountableness of ministers of the Gospel, in this relation. It pertains to their very mission. It covers their whole work. And one is left to wonder beyond measure, how any human being can presume to judge of the degree of this accountableness for another. Yet this is done, whenever it is assumed that we ought to devote ourselves to this or that work, apart from our stated ministrations, and are guilty and responsible if we do not. It is necessary to say this, in order to put in its true light, and a strong light, our actual relation to those movements, which are commonly understood by the term reforms; a term in which much is to be included, pertaining to ignorance, pauperism and crime, as well as more glaring evils. I hold this relation to be a very important one, but I hold that nothing connected with it is more important, than our duty as well as liberty to judge of it for ourselves, individually, and irresponsibly as regards all but God. This is true of our whole duty, as ministers and men. But it is particularly true of our duty there, where it has been particularly or impliedly denied. There has been, beyond dispute, a new and singular disposition evinced of late, to dictate to ministers their course and their duty, in reference to certain causes and associations. About this and against it, enough perhaps has been said in various ways. I am not inclined to magnify its importance, and am by no means willing that it should divert us, as it certainly does not exempt us, from the obligation to look at these alleged duties earnestly, as well as independently. Yet I am not willing to enter upon the question of duty at all, without a sober protest against all dictation and imputation whatever. There are duties which a Christian community, and those portions of it particularly with which, we are professionally connected, have a right to expect of us as pastors and preachers. But the duties to which I now refer are not of this class. No community, no society, not our own churches, have any right to tell us what we shall do or not do, say or not say, in reference to the social and political questions which agitate the public mind. Our acting and our mode of acting, our speech and our silence, are to be as perfectly free, as those of other men; which is all we ask. There is a sense in which all men are bound to exert an influence in favor of truth and right. But that self-constituted authority, which undertakes to determine for others what truth and right are, and holds ministers in special accountable to itself for their decision and action, often branding them with epithets and imputations offensive alike to human and divine law, is a usurpation as bold, and a tyranny as intolerable, as any that Church or nation or autocrat ever exercised.
But this after all, and at the worst, is a small matter compared with duty. We demean ourselves when we allow folly to be an excuse for apathy. He who does nothing for temperance, because some of its advocates have been intemperate and injurious, or says nothing about slavery, except that many of its opposers are wild and intolerant, manifests in another form the narrowness and error which he condemns. Though you could prove that all abolitionists are madmen, and all non-resistants fools, and total abstinence suicide and murder, it would not be the only truth, nor the greatest truth, in regard to slavery, war, and drunkenness. I suppose our whole duty and responsibility in this province may be expressed by some such affirmation as we made in the beginning, applicable to ministers in common with all; namely, for the removal of all moral evils, we are required to use Christian means, and forbidden to use any other; being personally accountable, to some degree, for the prevalence of those evils, to which we have failed to apply Christian truth and influence, and not accountable at all, where we have applied them faithfully, however ineffectually.
That Christianity not only proposes the removal of moral evils, but that it is able to effect it, and will effect it some time or other, is a common belief. If it be our belief, or if we believe in any social and spiritual progress, it is a primary question —how is that progress ever to be made? Are we ever to possess any other means or other powers of accomplishing the great ends of Christianity, than those now possessed? If not, there is a palpable absurdity in the way in which Christians talk of future advancement and final completeness, while they deny the possibility of removing present obstacles by any use of the highest, even Christian influences. What do we mean, when we pray that the world may be converted to truth and holiness, in God's own time? Do we suppose that He will act differently, or that men will act differently? Is not this God's own time, and will he give any other kind of time, or other kind of men and means? Is the mere passage of time, or the peopling and crowding of the earth, to renovate it? As well expect that the passage of the body through corruption, will work the spirit's incorruption. Our very assertion, that there is to be no further revelation, no higher or better Christ, and our indignant reproof of the opposite assertion, throw upon us a tremendous responsibility, and demand of us, at the least, that we put to full proof our present means, and give our religion free course. Does any man doubt, that this religion can remove the mighty obstacles that now impede it? Does any man believe, that it ever will remove them, except through human agency and fidelity, such as we can use as well as any future generation? There cannot be a question, that if Christian ministers alone, all of them, would put full faith, not merely in the future and possible, but in the present and actual power of their religion, would show first that this religion is having its legitimate effect on their own characters, and then apply it, meekly and charitably, but strictly and thoroughly, to all the vices, sins and evils of society, the effect would be as distinct as it would be sure. Now it is not distinct. The Gospel is preached, but the vices remain. Sin in the aggregate is sufficiently exposed, but it laughs and riots on. There is no change bearing any proportion to that which the Gospel promised, and which we imply as possible in every prayer we utter. The grossest iniquities live in the bosom of the Church, and stalk abroad in the most Christian communities. We preach on year after year, ten, twenty, forty years, and remain morally just where we were at the beginning, if indeed we have not lost. Tell me, brethren, why it is so. I may be utterly ignorant of the cause, and may talk foolishly about the cure, — but I do know the fact, and I feel it in my inmost soul. I feel that there is somewhere a frightful accountableness. We are immeasurably distant from the Christian standard. Not prating at all about degeneracy, nor raising the faintest idea of perfection, we say there
are positive violations of the Christian law, open outrages upon justice and humanity, enormities as opposed to Christ's precepts and temper as night to noon, yet so incorporated with the very life of society, so interwoven with the customs, laws, and institutions of the land, that you are forbidden to touch them, lest you bring down the whole fabric in ruins. Yet more, it is gravely said, you need not touch them. The Gospel does not require it. You may declare the whole counsel of God, but need not disturb the complacency of one of these sins or sinners. And so the ministry goes on, the ministry of reconciliation, the mighty array of apostles, evangelists, pastors and teachers, employed in the sublime and safe work of splitting words, defending doctrines, wrangling for forms, creating or opposing organizations, denouncing and devouring one another, and leaving unmoved, declaring immoveable, those moral evils, which make all else seem a pretence and a mockery.
But what would you have, it is asked. Do you demand that we say more of these evils specifically, preach about them often and by name, join those who combine against them, and mourn aloud over the awfulness and accountableness? No, I do not demand this. But I earnestly ask, that all who choose to do this, as well as all who choose not to do it, may be left free even from suspicion of un-worthy motives. The mode of action, or the measure of accountableness, I decide for no one, and no one may decide for me. That of which I feel the want in myself, and believe to be the general and radical want, is first a more earnest conviction, not only of the existence, but of the magnitude and turpitude of these moral evils, and then a religious, resolute purpose of directing to them the whole power of Christian truth and requisition, each in his own way, but a way unequivocal and manly. The constant and evasive question, whether these things really belong to the Gospel, or to the work of the minister, should be settled and silenced by the plain consideration, were there no other, that they stand directly in the way of the Gospel, and mock its purpose and its preacher. If a man feel this, he will not ask, and need not be told, what he is to do: There have been men among us, who were never declaimers nor denouncers, partisans nor fanatics, but whose opinions on every question of right and humanity were clear as the day, and so felt that every one has said —"Were there many like these, Christianity would speedily triumph." And one characteristic of these men has been their love of their calling, a fidelity to their sacred work, which of itself gave them power for every other. Instead of turning any away from the Gospel and the ministry, the evils and duty of which we speak should hold them the faster to this ministry, and make them cling to the Gospel as the only hope of salvation.
When the good Leighton was once reproved for not preaching up the times, he replied —"If all of you preach up the times, you may surely allow one poor brother to preach up Christ Jesus and eternity." Yet why need these be separated, as if opposed? We are to preach Christ Jesus, by preaching as he preached, — for the times, in all their defects, iniquities, and demands, — for the times present and to come, in view of a perfect religion, and eternal issues. This is a part of our accountableness, and at this moment a very serious part. We are accountable for our use of this divine energy and this high calling at all times, but most when their influence is most needed. We are accountable, if we give any just cause for the assaults made on the ministry. We are accountable, if we either keep to this ministry so formally and narrowly that we are never felt beyond it, scarcely within it, or leave it so often and far as to make it forgotten or lamented that we have any connection with it. And may I add, that we are accountable, if we suffer our liberal theology and singular charity to render us now indifferent, and now intolerant, of opinion; while all the time we forget or boldly deny those sources of sin and powers of selfishness in the human heart, which have caused all the darkness and desolation of earth. We hold not the first principle of Christian reform, until we feel the absolute necessity of this reform, and discern the seat of the evil, the place for the radical change. Say it who will, and as they may, — is it not true, that as a class of believers, preachers, and actors, we make too little of human depravity? That we believe it is not original or total, but voluntary and individual, is the very reason why we should deal with it closely and anxiously. If it have no root and no apology in our nature, it is verily a gigantic and frightful iniquity. Why is it, that the evils of which we have spoken are so universal, and, as many say, incurable? Why has it been necessary from the beginning, for God, and Christ, and man, to employ such vast ministrations and mighty agencies, merely to restrain men from evil —and so greatly in vain? Let any one go back six thousand years, and stand with the first man in his fair heritage, or come down our thousand years, and stand on the mount of Beatitudes knowing all that the world had already learned, and hearing all that Christ then promised, — would he be able to believe, that at this distance of time not only passions but opinions would predominate, through the best portions of Christendom, in favor of vast systems of iniquity, such as slavery and war, while the lusts that create these, create all other forms of social and political corruption, to a degree that causes wise and calm men to mourn and despair? That Christians can despair, is melancholy enough. That such partial views are taken of Christianity and destiny; that men remain for centuries unconscious or indifferent to monstrous evils, and when they awake to the reality of one, pursue it to the forgetfulness of all others; that in this advanced age, a man may be imprisoned and slain for speaking his own thoughts, or attempting to do to others as he would they should do to him; that scarcely one of Christ's moral laws can be strictly applied to individuals and society, without the charge of interference or extravagance;— all this, and much more of equally common fact, indicate a nature or tendency for which "frailty" seems a very inadequate term, and "depravity" none too strong.
Brethren, if there be any truth or justice in what I have offered, let me ask, if right views and impulses are not to come chiefly from Christian ministers? The subject is linked in with our profession in every way, and commends itself especially to our denomination. I love the profession, I love the denomination. Let me not exaggerate or forget the accountableness of either. Our views of theology and humanity, our hope for society and the soul, connect us (and commit us, if any views can) with the distinct work of Christian reform. Our duty, of course, has conditions and limitations. Of some of these I purposed to speak. But beside the want of time, it is too plain to be more than stated, that accountableness pertains to means and efforts, not to results; that the same law which binds us to use all Christian means, forbids us to use unchristian means, or to spend ourselves in regrets and reproaches, when we have done right in a right temper. It is a mistake which the reformer has always made, that he is to change everything, and finish the world's work. Yet this is a harmless vanity, compared with the egregious and dangerous absurdity, that reformers are not accountable for consequences; that to be a martyr, is a glory worth every cost; that if any will fight against God, we may fight against them, and pursue them at least with all opprobrious epithets and injurious treatment. It is well to consider, that the wicked as well as the good are in the hands of God, and that the good are accountable for the means they use even in reforming the wicked. The faith that is to remove mountains, must be calm and patient, strong in hope, and greatest in charity. Are there any of whom such faith is to be expected, if not of the disciples of Christ, and ministers of his Gospel? They are not insignificant. They are never powerless, except when they stretch or trifle with their power. In numbers alone, taking all names and climes, they are a great army. And could they move in one phalanx, clad all in the armor of God, who doubts that that which Jesus said of the first whom he sent out, would be again and more widely witnessed, "I beheld Satan fall, as lightning, from heaven."
Our hope is in Christ and the Church. Let us show our love for both, by our reliance on them alone. Let us show that we are Christian ministers, by single and hearty devotion to the Christian ministry. Let us stand up and move on, each in his own place and way, a meek yet mighty reformer, by treasuring and being faithful to the great truth, that Christianity proposes the removal of all evils, but regards as the first of reforms, and the highest good in the universe, a spirit born anew and born of God. And this reform it would accomplish by the instrumentality of the Church. As a brother has well said, in a discourse on "Spiritual Renewal," —"The Church is the greatest institution on earth, and if it be faithful to its province, it is the benignest and most mighty for good things to mankind." Earnestly then must we ask — is the Church faithful? This has been often asked foolishly, and answered falsely. But let all that pass, and then let the question come back, and abide with us, — is the Church faithful? Are we, its ministers, faithful even to its great idea of the soul's and the world's renewal? If we were, would that renewal be a dream, or be left as only the possible work of future ages? One thing is sure. No future age will have a heavier accountableness to bear, than this; and no denomination, than ours. This I believe, with a seriousness that makes me tremble. With our intelligence, with our Protestant independence, with our proclamation, if not possession, of perfect freedom and perfect charity, with a real individualism that offers the best of all association and cooperation, with the thrilling ties that bind us to the holy dead, and to the good of every name on earth and in heaven, —if we leave no mark on our country and age, or fail to raise the tone of morals and aim of Christians, in the Church, the state, and society, it may be more tolerable for Tyre and Sidon at the day of judgment, than for us.


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The Guide Jacket has all the same great features as the Shooters Custom Jacket. The only difference is that the Guide Jacket doesn't have a shooting pad, this has been replaced by an additional breast pocket.
The Guide Jacket is made from oilcloth, jersey mesh and solid brass hardware. Accented with calf skin leather in either nutmeg or brown. The sleeves are a double sleeve with the inner sleeve being made of rip-stop with an elastic cuff, keeping your arms dry and warm.
The HuntSmith Collection Guide Jacket is a custom order so please allow 2 - 3 weeks for delivery.
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XX Small
32 - 33
13 1/2 - 14
30 - 31
X Small
34 - 35
14 - 14 1/2
31 - 32
36 - 38
15 - 15 1/2
32 1/2 - 33 1/2
39 - 41
15 1/2 - 16
34 - 35
42 - 45
16 1/2 - 17
35 - 36
X Large
46 - 48
17 - 17 1/2
36 - 37
XX Large
49 - 51
17 1/2 - 18
37 - 38
Bird bag can be accessed from the left or the right.
Front Bottom Pockets are two pockets in one. The outer placket pocket will hold two boxes of 12 gauge shells. There is also a side entry pocket.
Each side of the jacket has side flaps that are continuous and can be unsnapped when sitting or riding for further rain protection.
There is an inside pocket for those items that need safe keeping.
A convenient D Ring on one side and a Snap Hook on the other are perfect for a lead rope, E-Collar or duck line.
The Guide Jacket can be personalized with embroidered logo or name on the chest pocket flap.
This Jacket is finished off with a "license hanger" on the back.
* Always hang to dry after use, and away from flame or artificial heat.
* Light soiling remove with soft brush and sponge with cold water.
* Heavy soils hose rinse with cold water.
* Do not use hot water, soap detergent, bleach, starch or any cleaning agents.
* Do not wring, spin or tumble dry.
* Do not iron or dry clean.
* So not stitch anything to exterior of garment without resealing stitches.
* Reproof garment when necessary with oilcloth reproofer.
* Huntsmith Collection can retreat your jacket, call for information.
Remember, your Oilcloth has been made to give you years of wear, but a bar of soap will leave it bare!
We anticipate that your customer order will take approximately 2 - 3 weeks from the day you ordered it to be manufactured and shipped to you. If we get it made sooner you'll receive it sooner.
If your custom order is part of a larger order, we'll send you all of the in-stock merchandise as soon as that part of the order is filled, then send along the custom order once it has been completed. That way you can get to the task of making your good dog better faster.
Also, all custom orders that are shipped separately from a larger order will be shipped via the lowest cost carrier unless otherwise instructed by the customer. If you would like it faster please give us a call and let us know. There may be an additional shipping charge added to your order for this service.
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Interactive Writing Lesson Plan to Make a Shopping List
Interactive Writing Lesson for Thanksgiving Pie
You are going to have your children create a shopping list for a pie that they have voted to have in class. There are two lesson plans on Bright Hub Education that you can use in tandem with this one. In the first lesson (below) students take a classroom vote about which pie they will have as a classroom treat. Then, once the students have voted on the type of pie that they would like and have learned to tell how many pies that the teacher should purchase, you can round out this lesson series by teaching the students how to make a shopping list.
ABC/phonics charts
Chart paper
Black marker
Correction tape (this can be a white, blank label)
Prior Knowledge:
Discuss other interactive writing lessons that you have done with the class thus far (classroom rules and procedures, books you've read, names, or labeling the room). Below, I have provided a link to read more interactive writing lessons that I have prepared.
Say, "Students, I have brought a sample of some lists that I have created from home. I recently had a birthday party for my daughter and I had to make several lists, one for food, one for party supplies and gifts, and one for invitations and thank you cards. Today, we are going to create a list of supplies that I need to take with me to the store to remember what to purchase for our Thanksgiving Day treat." Ask the students what is different about a list than a sentence. Chart their responses at a later time and post in the classroom for them to refer to.
Show the students the chart paper and begin with a title. Let the students help; see if they come up with titles such as Party Supplies or Thanksgiving Day Party. Teach students to underline the title.
Next, brainstorm a list of food and supplies that you will need to purchase for the Thanksgiving Day celebration. When writing the list, be sure to indicate quantities. For example, as this is a math integration lesson, be sure to include the number of pies as well as the number of plates and cups that will be needed.
Create the list. The skill that you choose to work on during this interactive writing piece will vary by classroom, age and ability at this time of the school year. You may decide that the students are doing very well in writing beginning sounds, but are not using ending sounds or spacing. If so, then choose an area in which your class needs more practice.
Read More
To learn more about the interactive writing process, I have written a series of articles about the topic, that you can access here, starting with an overview of interactive writing.
This post is part of the series: Thanksgiving Day Series
This is a fun and interactive series that combines, math, reading and writing. A great series of lessons for the K-2 Classroom!


text:
On forms to be filled out in waiting rooms, I always hesitate over the question of occupation: writer or author? For years it was only writer; now it's a question of mood. Writer forever has her work ahead of her. Author has already done it. Writer bears no great claim: Like anyone else, she is just scrabbling away at it, unsure, experimenting. Author comes with distinction, and the right to expect that she will be read. Now, though, I think the perceived honor of the word is wrapped up in "author" sounding like a chip off the granite block of authority.
Both "author" and "authority" evolved from the Latin "augere" — to increase, to originate — and expanded in "author" to be someone who invents or causes something. Which returns me to a question that bothered me to no end when I was younger: Who gives her the right? Or more like: How does she take it? How does she claim for herself the authority to increase or originate, or invent or cause something, such as a book that people will read?
Now the author will write a sentence so obvious, so taken for granted, that it hardly bears writing, and yet since there is no blank for it on the endless forms to be filled out, I will go ahead and write it here: A young woman grows in the world knowing that she will have to fight for her right to authority, while around her others shrug it on without any effort at all, like a coat. An expensive coat, that buttons left to right, which is also the way the world turns.
Of course some have to fight more and some less, depending on what family or class or culture they are born into. But I have not known any woman who wields independent authority in the world who has not had to do some battle to win it. Who has not had to fix the buttons on that coat so that they work in her direction.
Born into a liberal family, in a relatively liberal country, and having received an excellent education, there was still never a time as a young woman that I wrote a page (let alone spilled out 500) without the understanding that it better scale some invisible mark, proving the worth and seriousness of the mind it came from, if it was ever going to deserve to be the work of an author, with the right to increase, originate, invent or cause something before an audience.
I knew, also, that asserting that right was only the first step: What followed would be the effort of then freeing oneself from a sticky lexicon of adjectives that go on entrapping women who command authority. Recently we've heard much about the price Hillary Clinton paid for being labeled cold, ambitious and unlikable, and the criticisms leveled at powerful women that can become fatal to their careers.
But I have not often heard a discussion about equivalent problems with the sort of praise that successful women tend to receive, which can be equally confining — about the frustrations of female artists, for example, whose work is most consistently referred to as "lovely," as if its beauty were its most worthy attribute, leaving its potentially more threatening aspects — its originality or strength — unrecognized or ignored. Something lovely is most often without independent power, not able to fend for itself, but rather existing under the protection of that which finds it lovely.
Young men purchase authority on credit for which they are preapproved. But if you are a young woman, even now, no one and nothing will guarantee you. Is it any wonder, then, that if you wish to be in possession of authority, you seek to borrow before you expect to own?
But from where can you borrow, and what? As a young writer in 2001 or even 2004 or '05, it was less obvious to me to borrow the undertones of resistance I found in Virginia Woolf, say, or Marilynne Robinson, than it was to simply borrow a man's voice. To speak as a man on the page, in his third or, even better, his intimate first person, was to have quicker access to the sort of authority that allows one to be assertive, brazen, even difficult, without losing the possibility of empathy, which might lead to the slamming shut of the book.
Now I think I might not have cared as much about sometimes losing the empathy of others had it not been bound up with being likable as a woman, or even just tolerable. And I think I might have cared less about being likable were that not the most reliable path, as a woman, to being readable, to being read, which was the first step to being read seriously. To borrow a man's voice was a kind of shortcut to putting on the coat, to going out in it and not worrying that it wasn't yet tailored for me.
I don't recall it ever being a conscious choice, or a choice at all. Writing my first novel when I was 25, it was instinct that led me to combine what I held to be personal with my imagination in the story of a man who loses his memory. A few years later, beginning to write a novel that became "The History of Love," I named a character Leo Gursky and I found he didn't need to contain any less of me, any less of my perspective or emotional life. On the contrary, in some ways he afforded me a greater range, without risking the sacrifice of readers' empathy, than if I had written the story of Leah Gursky. No matter that I would be asked, endlessly, if Leo was a portrait of my grandfather, as if the authority on the page was someone else's, which I had only observed.
That resistance that runs under the surface of so many great female writers' books — what is it? Opposition to the status quo, the power that comes of compression into a minimum of words, and also a form of refusal: to be pigeonholed, to be confined to certain tones, concerns or audiences. It is possible that I could have been taken equally seriously, equally quickly had I gone directly to writing in a woman's voice. But these were the years when the phrase "chick lit" was thrown around nearly as often as "Osama Bin Laden," and I was protective, not of my personal life or autobiography, but of my authority and freedom.
To write from the perspective of a man, back then, allowed me to wriggle out from under certain expectations — and out from under them, I felt more free, and more authentic, a word also related to "author." The Latin root contains wisdom in it, because to author is indeed to increase — to expand the self until it contains multitudes, and in so doing to expand a small corner of reality.


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Pink Friday Dress
This dress will set you free! This dress will make you POP!
This dress will make you want to frolic in fields and make Daisy chains.
+Tall women, size up! {For length, unless you don't care! Then HOLLA!}
+Well endowed women, also size up for comfort!
95% Polyester {Very lightweight!}
5% Spandex {Has some good stretch to it!}
S: Bust: 32"-36", Length: 35"
M: Bust: 36"-40", Length: 37"
L: Bust: 38"-42", Length: 38"
First Model is wearing a size Small. Bust: 34", Height: 5'4"
Second Model is wearing a size Large. Bust: 41.5", Height: 5'7"
Third Model is wearing a size Small. Bust: 34", Height: 5'3"
I wear: Bust: 37"B, Height: 5'4" and I prefer a size Medium for a looser, comfy fit.
+++Some ADVICE: I am a freak about washing and drying my clothes. My strong suggestion to maintain shape & size of this piece is to wash COLD, on delicate, and LINE DRY. + (You are also going to have to iron/steam this baby!)+


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Finding time
If it all seems too fast
it's actually slo-mo
I have no time but time
is all I have
the past is what you carry
a pocketpal, a reference
I pull it out and check it
from time to time
it's not helpful but addictive
this romance with what was
it leaves traces but you can't
feel them not like silk through the fingers
when I show you what I've got
the shudder of touch, a barely perceptible
roar in the air: wind, bird, the creaking trees
my mother used to say I was born old
youthfulness crept up on me
when I wasn't paying attention
the claws of the clock
say don't stop, don't stop, don't stop
ticking one second per second
time lapse curls back on itself
looks like continuous change
tastes like stillness
Tuesday, November 29, 2016
Magdalena Ball #15: Finding Time
Posted by Magdalena Ball at 5:20:00 PM
Labels: time poetry
10 comments:
- Replies
Thank you, chelate!Delete
The poem is great, and I love the image. Is it a photo? Looks like a Chinese painting.ReplyDeleteReplies
Thanks very much, Susan. The image is actually a little section of a painting I bought at the local op shop! I have no idea who the artist is (it's framed and I can't see any signature), but walking around with my camera looking for an image to suit what I had in mind conceptually - that bit of the painting seemed to work.Delete
really nice!ReplyDeleteReplies
Thank you, Béatrice.Delete
This is amazing!ReplyDelete
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It's been months since I posted anything, months of great fear and loathing not only on the campaign trail (forgive me, Hunter S. Thompson) but on the rutted road to health care reform.
Twenty plus states are suing the federal government over the constitutionality of the Affordable Care Act's individual mandate. Insurers are grousing over what the feds define as medical "loss" versus administration and overhead. And voters showed their pissyness by throwing a bunch of the bums out in November … though it seems more did so because ACA's medicine was too weak than because it was too strong.
I can't say I've been in the best of moods or that my perpetual optimism is at an all-time high. But I do see some bright lights here and there, some evidence that the realities of the health care system are seeping into the public sphere.
Take a November 23, 2010 column by Pulitzer Prize winning Washington Post staff writer (and soon-to-be George Mason University professor) Steven Pearlstein entitled "Health care's dilemma: Competition or collaboration?" In it, Pearlstein lays out an inherent tension between the consolidation of hospitals and physicians, which spurs price increases (see a recent report from the Center for Studying Health System Change) and the ACA's push for provider groupings that are large enough – that is, consolidated – to be "accountable care organizations" and at financial risk for the health populations of patients.
Though they may be "accountable," consolidated systems can negotiate higher, often much higher, payment rates from payers, so total costs go up. So, if that's what we get, do we also inevitably get a more expensive health care system, not what ACA intends?
Pearlstein brings up an old idea that could take care of this problem: an "all-payer" system. That is, a system in which all the folks paying for health care – insurers, employers, Medicaid, Medicare, etc. – negotiate as a group with providers. A few models of such a system existed in the past – Rochester, NY being a prime example – but antitrust and mythologies about the "free market" make this a difficult thing to pull off.
But the larger point is that if ACA is really going to lead us to a more efficient and less expensive health care system, we need some way to hold down prices … not just hope that innovation will get us there.
It never has before.


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My vet says wheat is not healthy for dogs. Finding dog treats that don't have wheat or unnatural ingredients was not very easy, so I have been making my own. This is the first recipe that I have come up with that is 100% wheat free, and it is quick and easy.
I just store these in a jar, and if they are properly dried out, they keep very nicely.


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I was using the StreamReader class to read the contents of a text file. I was under the assumption (well I know its a bad
thing) that because I am only reading the contents of the file, the file would be available for other applications to read or write. Guess what, i was wrong. The StreamReader class does maintain a lock on the file until you call the Close() method. So to not have the lock, we have to explicitly set up the sharing mode.
FileStream fs = new FileStream(@"c:\test.txt", FileMode.Open, FileAccess.Read, FileShare.ReadWrite);
StreamReader sr = new StreamReader(fs);
txtContents.Text = sr.ReadToEnd();


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HOLO4 Arc – Jacob Kirkegaard
Stretched over roughly 36 minutes material from "Arc" was actually a commission input for 1928 Carl Th. Dreyer film about passion of Joan D'Arc. A soundtrack that can quite legibly and easily exist outside the context of the picture is a high class in itself aligned with the vinyl format which is not something too shabby to see how the whole unit is presented. Embellished and unobtrusive.
The harmonies of the material slowly tide up and pile up subtly to be felt deeper afterwards. It's quite something to achieve and definitely there is more to that when you think of the whole historical entourage of the mask that bears so many existentialism on philosophical level.
There is some sort of untouched fright that opens slowly. An echo of something lost, some old dreams of pain and ideas that feel humanly impossible now..yet to be understood. Excellent work!


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TweetMethyl 1-Testosterone, or 17aa-1-Testosterone, is the methylated version of the steroid 1-testosterone. This structural modification makes steroids much more orally bioavailable by inhibiting breakdown in the liver. Although it has only been widely available for a short period of time, feedback on this compound indicates that it may be the most effective legal prohormone/steroid product on the market regardless of delivery method, and it is hands down the most effective oral product. On the other hand, most users report a wealth of side effects, and this compound is not to be taken lightly. It does not have a long history of use or a well-established safety profile, and proper precautions should be taken.
The profile of M1T is similar to that of 1-test - it does not convert to estrogen, and it is highly anabolic and moderately androgenic (less than 1-test). When compared to orally administered methyltestosterone, methyl 1-test is 910-1600% as anabolic and 100-220% as androgenic. M1T gained a retion among bodybuilders and athletes as being a rapid muscle builder which was very potent in even low doses. One common complaint when using M1T when taking alone was lethargy. M1T can be looked at as some sort of mixture of primobolan, trenbolone, and winstrol. It has the basic 1-Testosterone structure of Primabolan 100, the bioavailability of a methylated oral steroid like Stan 10, and the high potency of a strong synthetic anabolic and androgenic agent like Tren Acetate. Based on standard assays, the potency of M1T actually exceeds that of every prescription anabolic steroid currently being sold. It is por among bodybuilders and athletes as a bulking agent, with the ability to promote rabid gains in muscle mass and strength, which are often accompanied by some level of water bloat. While M1T isn't shown to be aromatized by the body, it does seem to have progesterone properties in the body.
Side effects M1T are many and individual reactions vary considerably. The most commonly reported side effect is lethargy, which can range from mild to severe. Other common side effects include increased blood pressure, bloating, joint pains, cramps, mild headaches, insomnia, aggressiveness, and irritability. Many users also find that M1T decreases appetite, which can be harmful or beneficial depending on one's goals. These side effects can be reduced by lowering dosage or taking smaller doses more frequently. Combining it with another androgen (such as 4-AD) may also help, but feedback on this is limited. Forget 4-AD use Testosterone!
M1T (and methylated steroids in general) is hepatotoxicity. Although this tends to be exaggerated, it is still prudent to take certain precautions. First and foremost, other substances that are toxic to the liver (such as alcohol) should be avoided to avoid placing extra stress on the liver. If methyl 1-test is stacked, it would be best to stack it with something other than an oral steroid/prohormone, such as a transdermal. Milk thistle, alpha lipoic acid, and N-acetyl-cysteine are commonly recommended to help protect the liver.
Dose M1T, it is best to start out with at least a week at a dose of 5-10 mg to see how one reacts. Many users find this range to be effective, while others feel the ideal amount is 20-40 mg. It comes down to the experience, goals, and individual reaction. Many find a lower dose to be just as effective as a higher one, but with less side effects. With a compound such as this, it is generally best to err on the side of caution, especially for those that are less experienced with steroids. Most seem to find their ideal dose to be in the 10-30 mg range. Cycle length should be kept short, in the range of 1-4 weeks. Finally, it is especially important to take adequate time off after each cycle with this substance to allow the body to recover.
GA's notes I have always wanted 2 use this since I read about it in 2008. A lot of guys liked it for it's power... Strength gains were between 40-75 lbs in 4 weeks and gains from 10-25 lbs although not easy to keep from what I've read. Unless u run it to jump start ur aas. They recommend using TUDCA for liver as milk thistle is said 2 be too weak for this monster. If u run it w/ injections u can do 2 weeks on 2 weeks off then 2 weeks to give your liver a break I've seen mainy do that.
TweetSeems like Easy Come Easy Go Gainzzz
Sent from my SM-G965U using Tapatalk


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Wednesday, August 1, 2012
Final TEMPEST in Québec City
I can't wait to get home! But my time there will be short, as I'll be going to the Orcas Island Chamber Music Festival, in the San Juan Islands off the coast of Washington State. I will be premiering a beautiful new song cycle for baritone and piano trio called This is My Beloved by my friend Jake Heggie (who will play) as well as other Heggie compositions, some Schubert, and a concert that includes Broadway selections. Should be a wonderful two weeks!
Posted by Rod at 8:51 AM 1 comment:
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Richard Baker
"I am interested in the daily stuff of life."
New York-based artist Richard Baker's paintings are inspired by literature, the history of art, and, most notably, the things that surround us in our everyday lives.
"For twenty years or so I have been committed to the painting of still life," Richard Baker writes. "I say 'still life' purely as a descriptive term—the associations conjured by its use seem limited and confining for my purposes. Many of my works from the previous ten years have commingled depictions of two-dimensional representations with diverse 'rendering' of three-dimensional forms—into these hybrid conglomerations."
Since 2004 he has painted books, but not exalted pristine first editions but rather books that are held together with tape with corners tucked under, trade-edition paperbacks more often than not. Baker's books are books that we stick in our back-pockets not rare volumes behind locked cases in a Paris book seller's shop.
Baker attended Boston's The School of the Museum of Fine Arts and the Maryland Institute College of Art. He has been the recipient of numerous grants including the Pollock-Krasner Foundation Artist Grant and the New England Foundation for the Art Grant.
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8 saunas, 7 swimming pools, children's & adult wellness zone
Hotel Družba offers comfortable hotel accommodation in Jasná in 150 stylishly furnished rooms and apartments directly on the ski slope Biela Put. Ski & Wellness Residence Družba is among the hotels in Jasna Chopok Ski Resort, and due to its location and quality services is the ideal place for summer and winter family vacation holidays, spa and wellness stays, conferences, congresses, events, corporate meetings and team building.
The quality of our hotel services is valued by clients from 44 countries.
The hotel with a touch of French Alps is located in the center of the tourist and ski resort Jasna in the beautiful mountain scenery of the Low Tatras National Park on the northern side of Chopok Mt. at an altitude of 1200 m. above sea level, directly on the ski slope.e.


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The time in which Dr. Judy Jackson grew up was one of intense racial segregation. Raised in North Carolina in the 1960s, Dr. Jackson was the sixth of seven daughters born to sharecroppers. Her father was illiterate, unable to write his own name. Her mother had only completed eighth grade when she was taken out of school to be a seamstress.
"My mother constantly reminded us that the only way to escape the poverty and social oppression that we knew was to 'Get your education! Get your education! No one can take that away from you,'" Dr. Jackson recalled.
First-generation students like Dr. Jackson are those that will be the first in their families to earn a college degree. The First Generation Women Achievers of the Bluegrass, are dedicated to helping and empowering female first-generation students in Kentucky realize their full potential.
Dr. Jackson's father died when she was 16, so he never got to see his daughters go to college, which all seven did. Dr. Jackson's sisters went to historically black colleges or universities, but she chose to attend The University of North Carolina at Greensboro, at the time, a historically white institution.
"In those racially charged times, I, along with the 200 other blacks, integrated the 6,000-student Greensboro campus of the University of North Carolina," she remembered. "It was made known that we were not welcome."
During Dr. Jackson's second year at UNC Greensboro, she explained that her French Professor was the first white person to acknowledge that she was extremely intelligent. He would write a comment on each of her homework assignments and test papers: "Qu'est-ce-que vous êtes intélligente!" or "Quelle est vôtre majeur?" or "Qu'est-ce-que vous allez faire?" and "Avez-vous pensé au graduate school?" He recognized that she had potential and remained her mentor and friend well into his eighties.
"My mother constantly reminded us that the only way to escape the poverty and social oppression that we knew was to 'Get your education!'"
Dr. Jackson went on to work at Bucknell University, Cornell University, New York University (NYU), Vassar College, the University of Kentucky and Massachusetts Institute of Technology (MIT). She graduated from Bucknell University with her master's degree and Harvard University with her Doctor of Education.
She started her administrative career at Bucknell University, where she completed a Master of Arts in French-African Literature, Geography and Foreign Policy. She then moved to Ithaca, NY and served for a few years as Assistant Dean in the College of Engineering at Cornell University, followed by several years at MIT as Associate Dean for Undergraduate Education, an ombudsman for the President, and finally as Special Advisor to the Provost on Faculty Diversity.
While at MIT, Dr. Jackson's son and daughter started college. During those years, she completed a Doctor of Education degree at Harvard University. After another two years in the Boston area as Chief of Staff and Clerk of the Corporation at Babson College, she went to NYU as Associate VP for Student Affairs, and then Dean of the College at Vassar College before she was recruited to the University of Kentucky as the first Vice President for Institutional Diversity.
"These positions and personal travel gave me the opportunity to visit a total of 23 different countries," she said. "At the University of Kentucky, I had the privilege of teaching very smart and caring students like Chrissy Herren, the founder of First Generation Women Achievers of the Bluegrass. I salute Chrissy and her mother for the work that they so lovingly are doing to give back and advance the success of other young women."
First Generation Women Achievers of the Bluegrass
Chrissy Herron, founder and vice president of First Generation Women Achievers of the Bluegrass (FGWAB), will be the first to tell you that Dr. Jackson is the inspiration behind FGWAB and the reason she founded the organization.
"Dr. Jackson was my professor when I was in graduate school at the University of Kentucky and she now serves on the advisory board for First Generation Women Achievers of the Bluegrass," Chrissy said. "Dr. Jackson's personal narrative is so compelling—she was made to feel unwanted and inferior. The obstacles that she overcame were powered by her intelligence and the confidence that her French professor gave her to continue her education. Our mission is to help other first generation college women recognize their potential and graduate."
Chrissy's graduate thesis on first-generation students shed light on the obstacles that many first-generation students face, even those that receive academic scholarships.
"I learned firsthand that first-generation students typically have no other option than to work 40 hours per week on top of an 18-hour course load," she said. "They were expected to maintain a certain grade point average to qualify for their academic scholarship, so they often skip eating or buying food to cover the cost of books or a computer, which they needed to complete many courses that have online components."
As Chrissy explained, it quickly became apparent to her, and her mother, that something could and needed to be done to help bridge the gap.
"My mother and I have a passion to help young women succeed," said Chrissy. "We realized that small scholarships, up to $1,000, could provide the extra funds needed to meet necessary school expenses. Our mission is to help women who will be the first in their families to graduate from college succeed."
Female students from the University of Kentucky, Bluegrass Community Technical College and Transylvania University will be considered for scholarship starting in April 2019. The goal of FGWAB is to offer scholarship money for books, fees, housing, course supplies, professional conferences, participation in student leadership and study abroad—essentials that are not covered by traditional scholarships. In addition, starting in the fall of 2018, professional mentoring for scholarship recipients will be provided.
As Chrissy explained, whether we realize it or not, we each have the potential to make a difference in someone else's life.
"Dr. Jackson's illustrious career as a first generation female college graduate, her enthusiasm and unwavering support for the mission of Women Achievers of the Bluegrass have made her the organization's luminous North Star and guiding light."
Helping College Women Realize Their Potential
First Generation Women Achievers of the Bluegrass (FGWAB) is a 501(c)(3) nonprofit organization dedicated to empowering first-generation female students, women identified as the first in their families to earn a college degree. FGWAB provides scholarships to first-generation female students enrolled at The University of Kentucky, Transylvania University and Bluegrass Community Technical College.
FGWAB accepts volunteers for its mentor program. Those interested in mentoring can request more information by emailing [email protected] Donations stay local; they can be mailed to this address: Bank of the Bluegrass, 215 Southland Drive, Lexington, KY 40503. Attn: Magda Perez


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In a world where the TV viewer can routinely see kicks to the chin, eight-man indoor football and 24-hour poker, it's not surprising that there are people who don't understand the Olympics.
Dallas Mavericks Owner Mark Cuban is one of them, though his blog purports otherwise. Cuban first made his public case against the Olympic tradition four years ago and, perhaps impressed with own persuasiveness, he recently republished it.
The thrust of his earlier argument appears to have changed, perhaps because his handlers reminded him that it was unseemly for a billionaire to fret over who gets to use Jason Kidd's stubbled face on a McDonald's cup.
Actually, Cuban's early beefs seemed to be with NBC - the network of the Olympics, but no longer the NBA - and with the U.S. Olympic Committee, an easy and flag-waving target. As Cuban saw it, I think, he and his fellow NBA owners were providing the Olympics with not only free talent but quality summer television programming.
When your argument is vulnerable enough, however, that Don Nelson in rebuttal can make you look greedy and treasonous, it's time to shed the dead weight from your hypothesis.
Cuban's main objection now is that the Games are operating under false pretenses. The Olympics are not, Cuban says, about patriotism.
Allow me to yellow-card the owner here. He doesn't know that. He doesn't know what the motivations are of all the athletes, including the NBA players, who may be scattered from Shanghai to Germany this summer and hoping to play for their countries' Olympic teams.
I was fortunate enough to see my first Olympic event in person 32 years ago, and I can vouch that the athletes are not always in it for the money. I've seen too many tears of joy shed on the medals podium to think that most athletes are hearing cash registers, not their national anthems, as their flags are being raised.
Certainly, they might all yearn for a comfortable, post-Olympic afterlife, like a Michael Johnson or a Mary Lou Retton. But they know the reality.
At some point, the Olympic quest and all noble purposes therein usually kick in. I've seen it happen time and time again.
Ask the decorated Michael Jordan and Magic Johnson if they felt chills of patriotism upon being awarded their Olympic gold medals in 1992. They certainly looked like they were enjoying themselves.
All athletes yearn to compete. Great athletes yearn to compete against the best. The Olympics, in most cases, still offer them - sprinters, swimmers, wrestlers and lately basketball players - the chance to do that.
Is there a more contrived event in basketball than the NBA All-Star Game and its attendant festivities? Cuban's marketing and PR people regularly campaign to have Mavericks included in the weekend.
Providing free talent for the game doesn't seem to bother the NBA owners for that annual farce.
I can't speak for Bob Costas and the NBC hosts, but if jingoism and flag-waving are coming across as the prevailing themes of the Olympic Games, they're misleading their audiences.
An Olympic Games is, in the end, a gathering of all-star athletes, selected by their countries, with all the honor and fulfilled dreams that accompany that selection. I don't see the hypocrisy in being honored to be chosen to represent your country.
Cuban seems miffed that we choose to downplay that NBC might recoup its steep rights fees by televising the Olympics. Fine. If he's upset with NBC, though, he shouldn't be trying to lay a guilt trip on Kidd and Dirk Nowitzki for wanting to play.
Maybe if Cuban's own diamond in the rough, HDNet, had the rights to televise, say, Olympic team handball, he'd be imploring us to tune in and watch the Poles defeat the Hungarians.
Cuban has played the injury card, and he has every right to do that. The Mavericks' interests might be better served if their 35-year-old point guard spent his summer in Cancun, not Beijing.
But again, the complaint should go to NBA Commissioner David Stern, who wants the league's players in the Olympics. Coaches and owners aren't being fair when they try to make their players feel guilty.
Besides, the NBA's alleged Olympic conflicts are minimal compared to what professional soccer clubs have to deal with for World Cup qualifying matches.
False pretenses? We're not so naive to think that sponsors and dollars don't influence the tenor and innocence of an Olympics. At every recent Games, sponsor ads and logos have adorned the walls and sides of buildings, public plazas and even trains and buses.
The events themselves, though, are a lot less intrusive in person than today's typical ear-splitting, product-pushing NBA game.
As the late Jim McKay used to say, the thrill remains in "the human drama of athletic competition." The Olympic Games still offer that - on a global scale unlike any other.
No one should begrudge any athlete who wants to experience it.


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ALBERTVILLE, Ala. – Police have arrested a Boaz man whose teenage son was killed in July 2015. Investigators say the man, Richard Nicholas Honea, 37, has been following and harassing the person who shot his son.
Garrett Honea, 16, was killed near a business on North Broad Street on July 25. Officers determined he and a 20-year-old man from Boaz had been in an argument prior to that, at another location.
Police say the 20-year-old checked damaged on his vehicle and a group of males approached him to try to start another fight. Police say the 20-year-old drew a 9mm pistol and fired a single round, striking Honea in the chest. The 20-year-old man called police to report the incident.
The District Attorney's office said this could have been a case of self defense, and presented it to a grand jury for review. The grand jury returned with a 'no bill,' meaning no charges will be filed against the man. He has not been named.
Police say since the incident, Richard Honea has been following and harassing the man, and that came to a head this past weekend when the two were involved in an altercation.
Albertville Police arrested Richard Honea on a felony charge of stalking and a misdemeanor charge of harassment. He is in the Marshall County Jail on a $100,000 bond.


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What do I mean by this:
Usually, when I talk about negative power dynamics, there is a very consistent direction for the morality line. The principle is doing wrong in what they are doing to the constrict, and so the principles are the villains, while the constricts, generally, are the heroes. This is a dynamic that I like a lot and I get a lot out of. Sometimes, however, I like to reverse it. Sometimes, it is the heroes who are in power, and the villains who are the prisoners [1]. This kink is about that dynamic.
The categories for this kink for me are generally about the attitude of the villain-constrict. At the moment, I can think of three in particular that I like.
- Guilt
This is for the repentant villains. They've come to see the wrong of what they've done, and now condemn themselves for it. They likely think their new status as the constrict is correct and deserved. As such, this is basically the setup for my rather enormous kink for guilt.
- Irony
These villains get the amused kind of enjoyment out of their power and out of using it, and that hasn't changed now that they're on the wrong end of a power dynamic. They'll never show that their situation bothers them (if it even does). When they reference it (and they usually do, with words or gestures) it's always with a smile, often accompanied by ironic complements to their captors. They are, however, also likely to be pragmatic, and avoid outright provoking their more powerfully positioned captors. Since heroes are generally less interested than villains in torturing people for disrespect, they can thus create a situation where their attitude allows them to save face while they use their cooperation to advance their wellbeing. As such, they are excellent candidates for becoming boxed crook teammates for the heroes.
Examples: Loki in SHIELD custody in Avengers has elements of this (however, since he knows/feels himself to actually be in a position of more power, he also just outright acts like a principle a lot. You can see the two sides in the beginnings of these clips versus the rest of them).
Loki in parts of Thor: the Dark World also has elements.
Neal Caffrey of White Collar (at least the first few episodes, which is what I watched) is an example with somewhat less villainousness.
- Self-Presence
These villains are more interested in getting what they want than in having fun, and being on the wrong side of a power dynamic has in no way made them doubt their competence or success. It may be part of the plan, it may be an unplanned inconvenience that they're sure will be dealt with shortly, but either way, they're not going to be particularly concerned. They won't pointlessly antagonize their captors because it's just that – pointless. In fact, they're unlikely to acknowledge their situation at all, and won't act particularly differently from how they usually do when they're not a prisoner.
Examples: an excellent example of this is John Harrison of Star Trek: Into Darkness.
Actionable counterpart:
The guilt type was the dynamic in one of my best scenes ever, and it was awesome. The irony type would be incredibly fun to act, I think, but since I do want to be beaten up and such, I'd be much more interested in playing the same attitude but as a hero-constrict. Likewise for the self-presence type.
[1] This could be seen as violating the "what the principal is doing is wrong" definition of negative dynamics. I still consider them in this category, because they're still not positive and still specifically non-consentual. If the hero-principle is not seen as doing something wrong, it's not because they're acting with consent, but because their actions, in being toward a villain, are considered justified. Which can raise all sorts of interesting moral questions, but this is not the place for them.


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We love to sprinkle some "reindeer food" on the lawn on Christmas Eve to help Santa's reindeer find our house. My kids enjoy making it, giving it away to friends, and then of course, using it themselves on Christmas Eve. It also makes a fun gift for teachers to give to their students!
Reindeer Food: Oats and gold glitter and put in a bag. There is some controversy about the glitter being bad for the animals, so if you're concerned, you can substitute the glitter with sugar crystals. We like to use both red and green.
Instructions: I make this into a cute tag to attach to the bag.
Be sure to take this magic food
And sprinkle it on the lawn.
On Christmas, Santa's reindeer
Travel miles before the dawn.
The smell of oats and glitter path
Will guide them on their way.
And you'll wake up to Santa's gifts
Next morn on Christmas day!
After the kids are in bed, we always go out and put "hoof tracks" around the food (in the snow). We use the back of a broom. We also push some of the food down like it's been eaten. Keepin' the magic alive!


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We usually talk about clearing our browser history so it doesn't fall prey to snoops, but it can also be a good idea to store your history before you wipe it. For example, you can use it to revisit previous pages or watch over a child's browsing habits.
Chrome gives you a way to save browsing history as an HTML file but nothing more. Fortunately, there's a free portable tool that opens up a few more options than that.
How to Export Chrome Browsing History
ChromeHistoryView is a small and free portable tool from Nirsoft that enables you to do more with your Chrome History. You don't have to do much except download the 180KB ZIP file and run it from any folder. The utility reads the history data file of Google Chrome Web browser and displays it a neat grid.
Download: ChromeHistoryView (Free)
Here are some key features:
- The data is displayed under URL, Title, Visit Date/Time, number of visits, number of times the address was typed (Typed Count), Referrer, and Visit ID.
- Select any number of rows or the entire dataset and export it as a text file, CSV file, tab-delimited text file, XML file, or HTML file.
- You can also copy-paste the tabulated information into Excel and take it through its powerful filters.
- The Advanced Options (F9) allows you to choose a different Chrome user profile or select the browsing history for Chrome-based browsers like Vivaldi, Opera, and Yandex.
- Filter the URLs according to any date or time range.
- Supports command line commands.
ChromeHistoryView is a complete utility that not only helps you backup your Chrome browsing data but also dive into it for a closer look.
For more exporting, see how to back up your Chrome bookmarks. How to Back Up and Export Chrome Bookmarks in 5 Easy Steps Chrome can sync your bookmarks. But you can also export and import bookmarks manually to back them up in a safe place. Read More
Related topics: Browsing History, Google Chrome.
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