2938 Slices
Medium 9781576751114

5 Playing with Wild Cards

Cheryl Peppers Berrett-Koehler Publishers ePub

71

When we begin working on our own souls, we discover that we are not self-made. Our identity depends on Another. We cannot make ourselves… but fortunately a wild card has been announced.1

—ALAN JONES

IT’S IMPOSSIBLE TO recover the lost pieces of ourselves in isolation. It takes bumping into a lot of difficult situations and people to find out who we really are, and for this the workplace setting is ideal. Consider the surprise at the impact of another person on our lives. This wild-card “other” might take the form of a mentor, whose loyalty is unquestionable and whose insights have solidified our own sense of competence, or of an irritating coworker, whose only perceived value may seem to be in teaching us patience. The wild-card other may be encountered in the form of a stranger on the street who ignites our emotions, or a stranger within our own home—the spouse or child whose behavior or outlook seems painfully alien. Whether experienced as positive or negative, an encounter with this other often leads to insight and growth.72

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Medium 9781593575182

CHAPTER 4: MAKING THE RIGHT CAREER DECISION

Susan Britton Whitcomb JIST Publishing ePub

“When you get right down to the root of the meaning of the word ‘succeed,’ you find that it simply means to follow through.”

—F. W. Nichol

To survive and thrive in the Promised Land, you must persevere. The enemy wants you to quit, shrink, or turn back. God wants you to advance, grow, and press on—He wants you to “persevere in the Promised Land” because there are great rewards awaiting you there.

The career of George Washington Carver epitomizes perseverance. The book More Than Conquerors: Portraits of Believers from All Walks of Life (Moody Press, 1992) captures highlights of his life. As an infant during the Civil War, he was stolen along with his mother by Ku Klux Klan night raiders. Ransomed by his slave owner for a race horse valued at $300, he was returned but would never see his mother again. A weak and sickly child, he became a Christian around the age of 10 and recalls from boyhood an insatiable desire to learn the secrets of nature and to apply them to benefit mankind. Prejudice repeatedly thwarted his attempts to pursue formal education. At one point he was accepted to a college via mail, only to be barred upon arrival because of his color. Disheartened but determined, he eventually found a college that would accept him and went on to earn a master’s degree in botany. He was later asked by Booker T. Washington to join the faculty at Tuskegee Institute in 1896, where he taught for 47 years.

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Medium 9780819839909

Chapter 7: Lazarus, Martha, and Mary: Friendship and Resurrection

Elena Bosetti Pauline Books and Media ePub

Chapter 7

Lazarus, Martha, and Mary: Friendship and Resurrection

Bethany, house of friendship, is where Jesus must have found himself in good company among Martha, Lazarus, and Mary. When in Jerusalem, Jesus usually stayed with them. Even six days before his passion he was with them (Jn 12:1–8). John insists on the affective dimension that runs between the Master and this unique community of a brother and two sisters. Nothing is said of their parents, nor of any marriage relations. The three seem to form a perfect unity in diversity.

Martha, which in Aramaic means “owner,” shows herself to be an excellent hostess. According to Luke, she is the older sister and also the owner of the house.1 Her character is the opposite Mary’s—Martha is the busy hostess, while Mary is the one sitting and listening. Martha is a woman open to the newness of Jesus. She allows his word to question her and arrives at a confession of faith that is among the loftiest in the Gospel and parallels Peter’s.

Lazarus is explicitly presented as a “friend” of Jesus. Yet Jesus does not run to his friend’s bedside when the sisters tell him that Lazarus is seriously ill. Why does Jesus not respond in kind to Martha and Mary? What does it mean to Jesus to care about someone?

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Medium 9780890515792

31. What about Bacteria?

Ken Ham Master Books ePub

31

What about Bacteria?

Dr. Joe Francis

When my children were toddlers, it seemed to my wife and me that they were always sniffling or coughing, or fighting off a cold or the flu. Many a night was spent rocking a feverish child to sleep. The two of us viewed with fear such ordinary places as the church nursery, seeing it as a breeding ground for infections.

My wife and I count our blessings, however, that our long nights were the only hardship we faced. Before the development of antibiotics and vaccines, infections were a leading cause of death among children. Most families lost at least one child to scarlet fever, diphtheria, pneumonia, measles, or smallpox.

Doctors now know that these maladies are caused by bacteria or viruses (collectively known as microbes).[1] As scientists continue to learn more about microbes, they are discovering that microbes employ intricate mechanisms to attack the human body. This raises a question: If God finished creation in six days and declared it "very good," where did these disease-causing designs come from?

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12 - Jewish Liberalism through Comparative Lenses: Reform Judaism and Its Liberal Christian Counterparts

Leigh E Schmidt Indiana University Press ePub

__________________

Reform Judaism and Its Liberal Christian Counterparts

YAAKOV ARIEL

In the opening years of the twenty-first century, the Episcopal Church in the United States of America faced one of its worst crises. A number of leaders and parishes threatened to secede unless the ordination of a gay bishop by the diocese of New Hampshire was censured and revoked.1 The Episcopal Church eventually underwent a minor schism, when a few dozen conservative parishes in the United States seceded and created their own, more conservative, Episcopal union. By contrast, over the past two decades, the Reform movement in contemporary Judaism has ordained dozens of gay and lesbian rabbis and voted almost unanimously in 2000 to allow rabbis to perform same-sex unions, but without undergoing any split like that experienced by the Episcopal Church.2 Reform Judaism also did not face any crises when it decided, in the 1980s, to ordain gay and lesbian rabbis or when, as early as the 1970s, it accepted gay synagogues into the Union of American Hebrew Congregations (renamed, in 2003, the Union for Reform Judaism). There were minor disagreements when the Central Conference of Reform Rabbis decided to allow gay rabbis to perform ceremonies for gay couples, but the very few rabbis who objected to gay unions in 2000 did not lead a movement of protest, much less secession, similar to that of their conservative Episcopal counterparts. In spite of taking a consistently progressive path, the Reform movement has avoided more than strife and splits. Since the 1970s, liberal Christian groups in America have lost membership and influence. No such demographic downturn has taken place in the Jewish Reform movement, which, during the same period, advocated similar policies but has nonetheless gained in members and prestige, becoming the largest and most influential movement within American Judaism.

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