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  • Party Unity at a Yacht Centre

    Rybovich–a leading name in marinas and yacht repair in the Palm Beaches for many years–proposes a new mega-yacht centre in Riviera Beach:

    Mega-yacht servicer Rybovich announced plans Friday to build a new yacht-repair centre on private land in Riviera Beach, abandoning its proposal to build the facility at the Riviera Beach-owned marina.

    The $45 million project is expected to bring 1,000 on-site jobs and another 2,400 in trickle down employment, said Wayne Huizenga, Jr. of Rybovich.

    Riviera Beach City Council Chairwoman Dawn Pardo said she approached Huizenga three years ago about expanding to her city and eventually won him over.

    Wayne Huizenga, Jr. of Rybovich,West Palm Beach Mayor Lois Frankel, Riviera Beach City Council Chair Dawn Pardo, U.S. Reps. Alcee Hastings and Allen West at the news conference at Rybovich Marina.

    /palmbeach/pd2a.movNote the two members of the U.S. House of Representatives present: both black, on opposite sides of the aisle, together for economic development with a yacht centre.

    My family, being very involved in yachting, spent its time at Rybovich’s West Palm Beach facility.  In 1965, having almost sent our own boat to the bottom in the Bahamas, we got it back to Florida and had it repaired at Rybovich.  To the right is a video of the relaunching of our craft from their marina.

    We also did some work for these people.  Below is a yard crane which our West Palm Beach facility built for Rybovich.  Palm Beach is in the far background.

     

  • The Lesson of Ben Bernanke: You Can Always Fail If You Work Hard Enough At It

    Although it bodes ill for our future, the following from Michael Pento is as succinct summary of our Fed’s recent actions as one could want:

    It now appears that the United States has finally succeeded in its efforts to destroy confidence in the US dollar. Given the currency’s reserve status, its ubiquity in financial markets, and the economic power and political position of the United States, this was no easy task.

    However, to get the job done Washington chose the right man: Federal Reserve chairman Ben Bernanke. Thanks to Bernanke’s Herculean efforts, investors across the globe have now been fully weaned from their infantile belief that the US dollar will remain the ultimate safe haven currency.

    The proof of Ben’s success can be seen in comparing how the foreign exchange markets reacted to the recent crisis in the Middle East with how they reacted to the financial crisis of 2008. Three years ago, investors looking for safety abandoned their foreign currency positions and piled into the US dollar (the market for US Treasury bonds in particular). As a result of these fund flows, the US dollar surged 20% from August to November 2008.

    However, during this latest round of global destabilization the dollar experienced no such rally. In fact, the greenback has shed about 5% of its value since the Tunisia revolution began in December of 2010.

    The reason should be clear; the Fed has placed international investors on notice that it will unleash even greater doses of dollar debasement at the first whiff of additional economic weakness, deflation threat, or dollar appreciation.

    The Christian men’s ministries leader Patrick Morley likes to say that no one plans to fail.  And that’s true here too.  Obviously Bernanke’s objectives are to inflate our outsized debt into a repayable sum, to cheapen our exports so that we can reverse our balance of payments, and to reduce our standard of living so that we consume less (that comes from his boss, a goal of the left since the 1960’s at least).  And to do all of this so that, when all comes to pass, they have plausible deniability for how it came to pass.

    But the success of this agenda is failure.  The Chinese for their part will finally be forced to allow the yuan to appreciate, but in the long run they’ll benefit too.  Americans just haven’t figured out what you become when you lose your credibility because they don’t know what that’s about on a national scale, but we’re just about to find out.

  • The Keyhole/The Way In (Church of the Redeemer)

    It’s hard to think of a group that defines 1970’s Christian folk/coffee-house music as much as this one, which morphed into The Fisherfolk. The group had its start in 1969 as the resident singing group of The Way In, a Christian coffee-house in the Allen Landing area of Houston, Texas. The Way In was, in turn, a ministry of the Church of the Redeemer, a Charismatic Episcopal church near the Gulf Freeway.

    Their style was heavy on acoustical guitar and light on percussion, which quickly became de rigueur for Christian coffee-house groups. The style was certainly replicated in churches and coffee-houses in the region, as I found out while living there in the mid-1970’s. It can even be seen across the pond in the UK in groups such as Achor and The Alethians.

    Eventually the Fisherfolk took their leave from the Lone Star State, and are still active, but alas they don’t use these albums for bait any more. Unfortunately the Church of the Redeemer, unable to maintain the building (with its famous “Christ of the Workingman” mural above the altar,) was forced to close in 2011.

    The Way In (GIA M/S 129) 1968

    Their first album, and their style pretty much defines what coffee-house/youth group music in the late 1960’s and 1970’s was like. The style is a little flat, but they keep things moving. It’s very similar to the style that characterised the Catholic covenant charismatic communities such as the Word of God, People of Praise, Community of God’s Delight, etc., and given the date on this album, it’s not hard to understand who figured it out first.

    The songs:

    • Like The Wind
    • To Be Redeemed
    • What A Great Thing Is This
    • To Everyone That Thirsteth
    • If I Had All The World’s Money
    • The Spirit Is A-Movin’
    • I Am The Resurrection And The Life
    • They’ll Know We Are Christians By Our Love
    • My Lover And My Master
    • I Will Arise
    • Ye Were Sometimes Darkness
    • Bless Thou The Lord O My Soul
    • My Beloved
    • My Soul Doth Magnify The Lord

    Hallelujah Jesus is Lord (GIA M/S 130) 1969

    The album is similar to the first, but moves in a decidedly “spiritual” direction, with songs they probably picked up from visiting Pentecostal churches, both black and white.

    The songs:

    • Hallelujah! Jesus Is Lord
    • By Their Fruits Ye Shall Know Them
    • Go Down Moses
    • The Song Of Moses
    • Joshua Fit De Battle Of Jericho
    • Come Go With Me To That Land
    • I’m Gonna Sing
    • Come Follow Me
    • Jesus Is Soon Coming
    • Planted Wheat
    • The Canticle Of The Gift
    • Foot Washing Song
    • Let Us Break Bread Together On Our Knees

    Glory (GIA M/S 140, 1973)

    This is, AFAIK, the last in a series of albums they did for GIA in Chicago. It was during this year that they took their ministry on the road, touring with the renewal outreach of the Fishermen, Inc.

    The album contains several coffee-house and liturgical renewal classics (the performances were definitive also) but some striking original pieces such as “Living Words.” The tempo tends to drag in spots but, if you want to know what it felt like to sit in a Christian coffee-house in the 1970’s and take in the music, this is a great place to start.

    Personnel:

    • Gwen Arnold
    • Mimi Armstrong
    • Ed Baggett
    • Ann Caldwallader
    • Nancy Carr
    • Diane Davis
    • David Farra
    • Mike Kennedy
    • Gary Miles
    • Jodi Page
    • Ricky Roberts
    • Albert Rountree
    • Jon Wilkes
    • Max Dyer, Cello
    • Arabella Miner, Tambourine
    • Cover Design: Cathleen Gillis
    • Photography: Paul Pedrazas
    • Sound Production: ACA Recording Studios, Inc., Bill Holford, Engineers

    The Songs:

    • Sing to God a Brand New Canticle
    • The Lord is a Great and Mighty King
    • Psalm 42: As a Doe
    • Peace
    • I Am the Resurrection
    • Living Words
    • Sing, Sing Alleluia
    • Glorious in Majesty
    • Glory
    • Praise My God With a Tambourine

    Sweet Jesus (Praise Records FF 1008, 1974)

    The Keyhole continues their ministry on a new label with this one. The group is starting to show signs of “running out of gas” (the first oil crisis took place the previous fall) but there are still some very good performances on this album, especially the haunting “Hey Soul” (which found its way into our retreats and Masses.)

    The Performers:

    • Gwyneth Arnold
    • Ed Baggett (Guitars)
    • Francine Baggett
    • Holly Carnahan
    • Jeff Cothran (Piano)
    • David Farra (Saxophone)
    • Ruth Gordon
    • Jan Gundelfinger
    • Grace Krag (Flute)
    • Brian Howard (Guitars, Electric Bass)
    • Marty Pearsall
    • Ricky Roberts (Guitars)
    • Oressa Wise (Guitars, Electric Bass, Xylophone)

    The songs:

    1. Let Us Give Thanks
    2. What Could Be Better
    3. Come Unto Me
    4. I Heard The Voice of Jesus
    5. Capernaum Comes Alive
    6. Jesus Is A-Drivin’ Out Satan
    7. Christ Is Risen
    8. Sweet Jesus
    9. Hey Soul
    10. I Will Sing, I Will Sing
    11. Song Of Repentance
    12. O How Amiable
    13. Allelujah Today
    • Album Music Coordinator: Nancy Newman
    • Cover Design: Kevin O’Neill, Roger Gumbinner (also photography)
    • Produced by N.E.T. Records, Houston, Texas
    • Recorded by ACA Recording Studios, Houston, Texas, Bill Holford, Sound Engineer

    For more music click here

  • Month of Sundays: Compassion

    And Jesus went forth and saw much people, and his heart did melt upon them and he healed of them those that were sick. (Matthew 14:14, Tyndale)

    Published in 1526, William Tyndale’s New Testament was the first New Testament to be translated directly into English from the original Greek. Originally from England, he was forced to flee to the Continent because his translation, not authorized by the new Church of England, was illegal. Ultimately he gave his life for his activity.

    But his work was not in vain. His translation became the basis for every English translation for the next century, including the Church of England’s “Authorized” Version (better known as the “King James Version.”)

    In many ways Tyndale’s translation, although eighty-five years older than the KJV, is more readable. The passage above is a good example of that: when Jesus saw the people and their difficult condition, his heart melted, and he healed their diseases.

    That should give us an idea of how God feels about our condition: his heart still melts for the miserable state we are in. But we’re told that we’re now God’s servants. Does our heart melt when we lift our eyes and look around at the condition of those around us? Are we moved to act on God’s behalf to meet their need? Or do we, like those who passed by the man the Samaritan picked up, look the other way?

    It’s true that every day we’re put on many “guilt trips” about doing good things for others. And it’s true that our desire to help others can be manipulated to a wrong purpose. But the fact remains that Jesus’ heart melted at the condition of those around him. If we claim to be his followers, ours should too.

    When he was executed in 1536, Tyndale’s last words were, “Lord, open the King of England’s eyes.” That opening took place, for his translation at least. May God open our eyes too to the needs—spiritual and physical—of those around us, and make us swift to act!

  • Public Schools and Trade Unions: A Blast From the Past

    In view of the massive demonstrations in America’s Heartland, and especially Michelle Rhee’s CNN article about breaking the iron grip of seniority on teacher hiring and retention, I’d like to repost this 2006 piece (which I wrote while on a superintendent search committee) on the role of the trade union in public education.

    No discussion of American state education would be complete without placing the role of the National Education Association (NEA) and its affiliates at the centre of the conversation, even though most discussions don’t. The organisation’s political activities are well known and documented, but our main purpose is to focus on the NEA as a trade union, because our own labour relations experience suggests that one will learn a good deal more about them in this way.

    Trade unions and the labour movement in general have always loomed large for me. Our family business was unionised for most of its incorporated existence, both in Chicago and in Chattanooga. I have sat across the table from both shop stewards and representatives from the local (and a federal mediator at one point) through three contract cycles and a good number of grievances as well, some of which went to arbitration.

    But growing up in a world where the “dictatorship of the proletariat” seemed headed for triumph put special focus on the activities of organised working people. Reading works such as Émile Zola’s Germinal (and later Mao Dun’s Midnight) gave the impression of a militant labour force, prepared to use violence to get their way. Such presentations both inspired fear and to some extent romanticised trade unions.

    The one and only strike against our family business took place before I came back full time, but I was in town to witness it. To see it was a shocking experience; instead of full picket lines and vandalised cars and property, what I saw was lawn chairs, makeshift awnings and barbecue pits, a pattern pretty typical with strikes in our area, at least. They didn’t even stand up with their signs! Such a sight was deceiving to some degree, because inducing the workforce to decertify the union was beyond our grasp, as is the case in many other companies.

    The ostensible purpose of a trade union is to secure higher wages/benefits and better working conditions for their members. To a large extent unions have thrown away the latter through their political activities, something that has cost unions in the long run. But anyone who has dealt with a trade union will tell you that it is very difficult to “buy” one out through higher wages. The reason for this goes to the heart of the “non-economic” rationale of American trade unions. Beyond more money, there are two related reasons why organised American workers stick with trade unions.

    The first is to eliminate “employment at will” from the workplace. In an “employment at will” situation, an employer can terminate an employee without cause. Getting rid of this is an obvious protection for the employees, and the trade union enforces this through the grievance process.

    An important corollary to this is that no “self-respecting” (to use a favourite expression) union will voluntarily concede any form of merit in promotion and compensation in the workplace. This is shocking on its face, but the union’s logic behind this is simple: any form of merit contains subjective judgement of employee performance, and this leads in turn to favouritism. In addition to producing an unhappy workforce (and one vulnerable to being organised,) consistent favouritism and “politics” in promotion and compensation will kill a private company through degraded performance. In government situations, however, favouritism and politics are very much evident in the process, and the government is insulated from the effects of this by its coercive powers of taxation. This is the central reason why public sector unions are the largest constituent of trade unions in the US today: public employees are (or at least feel) more vulnerable to favouritism, and this in turn is a stronger motivation to organisation.

    Unions, left to themselves, will always favour seniority and classification/job description as the method of choice in promotion and compensation. Over time, this turns the union into an advocate for its members with the higher seniority at the expense of those with less. This trend tends to run unions down as it becomes difficult to attract younger workers into the union.

    We would be remiss if we did not mention some of the mitigating factors to this picture. Police and fire fighters, for example, will think long and hard if going strictly on seniority leads to having a partner who will let you down when life and death are on the table. Construction trade unions mitigate this through their worker training programs which seek to add the value of their members to their employers. (Their employment situation tends to be more unstable than other industries due to the cyclic nature of construction.) We simply want to identify the ideal goal of the unions and its rationale, all other things being equal.

    The second goal is related to the first: the union wants to control the workplace, or the “shop floor” as we say in manufacturing. Doing so makes enforcement of the first goal considerably simpler. This is also designed to insulate the workforce from changes induced by the employer, which unions generally assume to the inimical to the interest of the membership. It is generally done through classification/job description and workplace rules.

    With this goal the NEA has succeeded more than any other trade union in American history. To begin with they have not only organised the workers (teachers) but the “management” (principals and superintendents) as well. This is why, for example, the Tennessee Education Association lists on their website the salaries of not only the teachers but the principals and superintendents as well; they want to show how far these people have come with the union and to inspire them to go further. Experience teaches that union sympathies in supervision will always weaken management’s position vis a vis the union; having the membership this far up the hierarchy only accentuates this.

    The NEA has been working on this a long time:

    quote:


    In his Anti-Intellectualism in American Life, Richard Hofstadter shows that the abandonment of this philosophy (that education was to train the mind) and the substitution of a very different set of guiding principles (early in the nineteen-hundreds) coincided with a change in the leadership of the N.E.A. In the eighteen-nineties, college presidents and professors and headmasters of the élite private academies had more or less dominated the N.E.A. committees. But by the end of the eighteen-nineties the accelerating growth of the high-school population had brought the number of high-school teachers and administrators to a critical mass. Following the example of the university professors, the teachers organised their own, subject-related associations; they formed their own teacher-training colleges outside the regular university systems; and they took control of the secondary-school associations that existed. By 1910, the teachers and administrators had taken over the N.E.A. from the professors. The chairman of the 1893 Committee of Ten was, for example, Charles William Eliot, the President of Harvard; the chairmen of the later committees were, typically, teachers at manual training high schools. (Frances FitzGerald, America Revised New York: Vintage Books, 1980, pp. 170-171)


    This quote—hardly from a right-wing partisan—shows that the NEA has not only managed to implant its membership from classroom to central office, but also has been able to establish its primacy in the educational (and ultimately the certification) process of state school teachers. This is why we consistently refer to the whole system of state school educators as a “closed circle,” one that not even university academics who are not “in the loop” themselves can penetrate.

    All of this leads us to the obvious conclusion that no solution to the weaknesses of American state schools can take place without the involvement and cooperation of the trade union. The NEA is simply too well positioned in the system to be ignored or marginalised. This leads us to two important observations which will serve as our conclusions.

    The first is that “workarounds” are only palliative in nature. This is based on experience as much as anything, but should be evident from the basic “union principles” outlined above. Magnet and charter schools (especially the latter) are not just for students with special interests and talents; they serve to upgrade merit in the teacher system. This is why the NEA and its affiliates oppose charter schools. Unfortunately workarounds like these will eventually be absorbed into the general system, and we will be “back to square one” in a few years.

    The second is that the NEA needs to come to grips with the fact that it is facing a challenge as significant as their manufacturing counterparts faced with foreign competition. Although there is little danger that Americans will turn to foreign schools to educate their children, the long-term effects of inadequately prepared students will lead to the progress of other countries at the expense of the US. This will in turn lead to a lowering of our standard of living, which will reduce the effects of the hard-won gains of the trade union at the bargaining table.

    The challenge is on the table. Will the NEA and other educational trade unions rise to the challenge? Their answer affects all of us. But the most important move is ultimately theirs.

  • Non-Compete Clauses for Churches

    Just when you think you’ve seen everything in the Anglican Revolt, we have this:

    There is a new twist in property settlements that forces fleeing orthodox parishes that wish to disaffiliate from the Episcopal Church over faith and morals. They can keep their properties in a lease back arrangement, but the church cannot affiliate with an orthodox diocese or Anglican jurisdiction like the ACNA, AMIA or CANA.

    The Diocese of Virginia and The Episcopal Church announced the legal settlement with Church of Our Saviour, Oatlands (six miles south of Leesburg), following a congregational vote this past weekend. Our Saviour is one of nine congregations that sought to keep its church property after leaving the Episcopal Church in 2006.

    Under the deal Our Saviour will lease the Oatlands church from the Diocese for up to five years and retain the parish funds it has on hand. Our Saviour will use a significant portion of those funds for maintenance and much-needed repairs of the Oatlands church. At Our Saviour’s request, the congregation will also retain several memorial items.

    The real kicker, however, is that Our Saviour will also voluntarily disaffiliate from any connection to the Convocation of Anglican Churches in North America (CANA), the Anglican District of Virginia (ADV), and the Anglican Church in North America (ACNA). The parish also agreed that no bishop will visit the congregation without the permission of the Bishop of Virginia. (This means he will never approve of CANA Bishop Martyn Minns)

    This tells me two things.

    First, it’s a tacit admission that TEC is running out of money to sue seceding congregations to get their property back, and that Presiding Bishop Katharine Jefferts-Schori knows it.  In that respect it’s a step forward from the “kill-kill-kill” mentality we’ve seen in the recent past.

    Second, it’s a sign that a corporate mentality has taken over “815” (TEC’s headquarters).  Non-competes are common with departing employees, why not churches, you ask?

    I suppose it is, in one sense, appropriate for a church with TEC’s traditional socio-economic make-up to adopt such a strategy.  But one would think that the whole concept of a left-wing, socially conscious church is to get away from corporate types and corporate tactics, to say nothing of the whole concept of church property as a centrepiece of one’s religion.  But there are many things that disappoint in TEC’s post-1960’s history, and this is just one more.

  • Month of Sundays: Asking

    “Thy Kingdom come, thy will be done–on earth, as in Heaven.” (Matthew 6:10.)

    My mother wasn’t in the best of moods that evening. As I prepared to leave her and my wife in the car and run in the grocery store, she gave me her orders:

    “I want the greenest bananas in the place!”

    That was easy: there were plenty of green bananas to choose from. The tricky part came after they got home. She wanted them to last on the counter for a while and they did…they never ripened! She eventually threw them out.

    We come to God with a list. We’ve been told that, if we ask, we’ll receive. But we never ask the first question: “I wonder what God thinks of this…” We just make our demands and expect results.

    But God is sovereign. He can say yes. He can say wait. He can say no. However, to really teach us a lesson, he can allow what we want to come to pass, and then we can suffer the consequences.

    Our first task is to discover what God wants for us to do and be. That was Solomon’s secret: he first sought wisdom, and God rewarded him with great wealth and fame. Had Solomon reversed the order, he might have gotten…the green bananas. But he asked for God’s best first and was rewarded accordingly.

    May we always first ask God for his best for our life, and then really listen for the response! He already knows what that is.

    When praying, do not repeat the same words over and over again, as is done by the Gentiles, who think that by using many words they will obtain a hearing. Do not imitate them; for God, your Father, knows what you need before you ask him. (Matthew 6: 7, 8 )

  • Civil Marriage: When the State Becomes God

    Last week I posted a piece on why it’s important not to get too trimphalistic on the French rejection of same sex civil marriage.  That brought a long series of comments from “MichaelPS” who is obviously very familiar with French jurisprudence on this subject.  One of his observations was as follows:

    It is significant that, in a country so committed to the principle of laïcité as France, no one has suggested that Carbonnier’s views, or those of the Court of Appeal, are either the result of religious convictions or an attempt to import them into his interpretation of the Code.

    I think there is a reasonable explanation of this. It goes along with my contention that “…their (the French’s) “Cartesian” logic isn’t quite as Cartesian as they think!”

    For much of its post-Roman Empire history, Europe did without civil marriage.  The church married people.  God married Adam and Eve without the assistance of the state, so why shouldn’t God’s church have the same prerogative?  In France, this overwhelmingly meant the Roman Catholic Church, a bête noire of all “enlightened” people.

    When same illuminated got the upper hand in the French Revolution, they basically nationalised marriage.   Now people could not be or consider themselves married without the approbation of the state; clerics could not even act as agents of the state in the process, nor get ahead of it.  Le maire stepped into God’s place before the couple.  The state became God, in this way at least (and in many others as well, more so now than in the wake of the storming of the Bastille).

    In doing this the progressively secular French state took a religious institution unto itself.  It should be no surprise that “religious convictions” infiltrate its defence of same institution.  Their use of paternity to defend the opposite sex nature of marriage, although based on Roman law, is congenial to defenders of “traditional” marriage on this side of the Atlantic as well.

    This assumption of deity by the state is one of my main objections as a Christian to civil marriage.  With this understanding, I find it difficult to understand why Christians and others of faith are so intent on keeping the state’s hand on marrige.  Beyond becoming God, the state which can insitute marriage can redefine it to suit its own purpose.  It takes someone who is awfully triumphalistic to think that our secular governments can be expected to maintain a Christian definition of marriage.  After all, they certainly have bailed on a Christian view of divorce!

    Some of you will say that this is all about the French.  And I must confess that I view many issues in life through a Gallic lens.  But the assumption of deity by the state isn’t restricted to the hexagon, it’s just easier to see there.

    In the Anglophone world the drift towards civil marriage=marriage has been driven by a number of factors, not the least of which is the accomodation of religious dissenters, who recoil in horror at the thought of becoming man and wife (or doing much of anything else) in the confines of the state church.  The Americans really took things to a new level by totally unifying the act of civil marriage and Holy Matrimony, a practice they picked up from Calvin’s theocratic Geneva.  As befits the English speaking peoples, it’s a more desultory process and the appearances conceal the reality, but the result is the same.

    But that’s the way the frog is boiled in old Albion and its progeny: put the frog in the pot and bring the temperature up slowly so that the frog doesn’t know what’s going on until it’s too late.  The French, on the other hand, bring the water to a boil, then throw the frog in and slam the lid on real fast.  The frog is just as dead one way or another, and that’s becoming the case with Holy Matrimony.

  • Month of Sundays: Introduction and Dedication

    This coming Sunday I will begin featuring my devotional book, Month of Sundays.  I’ve already posted the first devotional on happiness; the rest will follow in sequence.  This post is a dedication and the introduction to the book.

    Dedication

    This work is associated with several “lasts” and yet another one is the object of this dedication.

    Month of Sundays was my last book to be published by the Department of Laity Ministries of the Church of God, where I worked for 13 1/2 years.  The department was abolished with the 2010 General Assembly.  One of my colleagues there was Philip E. Day, who managed our bookstore and did many things to help get this book out.  Phil was a dedicated Christian who put shoe leather to his walk with Christ in a number of ways, as a faithful husband and father, working while living in Italy and later in Cleveland, TN, with the Church of God Ministry to the Military, and finally in his years at Laity Ministries.  Phil was a hard working, diligent person who was reliable in the extreme.

    Phil passed away today from complications following surgery.  Although I’ve been planning serialising Month of Sundays for some time, I am dedicating this to his memory, not only as someone who helped get this into circulation, but also for exemplifying the virtues I feature in the work.

    Introduction

    If there’s one thing missing in the lives of Christian men these days, it’s a challenge. They’re expected to go to work, make a living, be a suitable husband to their wife and a father to their children, and on top of that support the church generously with their finances.

    While such a life agenda is challenging enough, over time it becomes a routine. And any routine has two dangers. The first is that the routine becomes a formality and, inside, a man yearns for other things. The second is that a man allows that yearning to turn into a family-destroying quest from which there is no return.

    A devotional book may seem like an unlikely vehicle for breaking this routine. But ultimately the spark for renewal must come from a man seeking deeper things. Where do I come from? Why am I here? How do I enter into a deeper relationship with God? All men, sooner or later, will take a journey, a voyage. But the voyage will only have a happy ending—for the man and those around him—if God is his helmsman.

    These devotionals are designed to start the escape from the routine and set our course with God. Some are life lessons. Others are taken from the Bible and the world around it. Many first saw the light of day on my blog, Positive Infinity. But they are all designed to provoke thought, to provoke prayer, and ultimately to provoke action to further God’s kingdom on this earth.

    There are thirty-one of these. My mother used to describe something that took a long time as taking a “month of Sundays.” Hopefully each of these will make reading them a little of the “Lord’s day” each day, preparing you for the long journey to eternal life.

    May God richly bless you!

    Don C. Warrington

  • School Sisters of Notre Dame: Choose Life

    School Sisters of Notre Dame
    Choose Life (Mark MC 4 329) 1976?

    If you’re looking for an album that epitomises the guitar strumming, non-percussional style of music that dominated Catholic Masses during the 1970’s, it’s hard to beat this album. On top of that, the School Sisters (from Mankato, MN) perform in the cavernous, reverberant acoustics of so many older Catholic churches.

    However uninspiring the description of the style and venue may be, this album comes off better than one might expect. It’s reminiscent of some of the albums the Word of God in Ann Arbor put out, but the multi-part harmony of the vocals is definitely a step above most of their counterparts elsewhere. In fact, those vocals do more to carry the album than just about anything else; they add “ear candy” and lift this album up very nicely.  Since I first posted this it has become one of my favourites.

    SSND-CL-BackThe songs:

    1. Alleluia! This Is The Day
    2. All You Who Thirst, Come!
    3. Choose Life
    4. Come Draw Water Joyfully
    5. Hymn From Colossians
    6. Hymn of Our Lady
    7. The Lord Has Come
    8. Prayer of Generosity
    9. Prayer of Tobit
    10. Psalm 131
    11. Psalm 139
    12. Sing Praise
    13. Song of A Servant
    14. We’ve Seen The Lord
    15. You Are Chosen

    The School Sisters have achieved more recent fame as the subjects of an extended study on Alzheimer’s Disease. The research found that the sisters were mentally acute and active into their nineties, even though a post-mortem revealed physical signs of the disease. Their life of prayer and activity–a life evidenced by this album–contributed to their long-term mental health.

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