Google bias

The reality is that progressives and left-leaning news outfits tend to build better sites. They do more customization and put more thought and energy into unique sites. They use less tracking and scripts.

So progressive sites play better in Google.

And this is largely a result of the progressive donor class versus the conservative donor class. A progressive donor does not want to make a profit on a left leaning news or activist site. That donor wants a return in public policy or politics.

Too many conservative donors want an actual return on investment in the form of monetary profit or they want a 501(c)(3) to give to so they can take a tax write off. A major progressive donor will gladly cut a $200,000.00 check to a for profit progressive news site knowing they’ll be funding the cause. It is hard to find those donors on the right.

Erick Erickson. I sort of suspected something like this. My WordPress site with free theme won’t rise high in Google — which is fine by me.

* * * * *

Follow me on Micro.blog Follow me on Micro.blog, too, where I blog tweet-like shorter items and … well, it’s evolving. Or, if you prefer, those micro.blog items also appear now at microblog.intellectualoid.com.

Sunday Tidbits 8/26/18

1

Michael Brendan Dougherty at National Review takes seriously two kinds of critics of “liberalism”:

  • That political liberalism makes false promises, holding out the possibility of liberty and pluralism but ultimately demanding conformism.
  • That it’s past time to give up arguing for our claims under natural law. Instead, we should make our claims unabashedly for the social kingship of Christ.

(Paraphrased)

But he “gently suggest[s] that the integralist critics of liberalism may be focusing too much on the theory of liberalism and not enough on the condition of their Church.”

And what’s that condition?

See how the Reverend John I. Jenkins, the president of Notre Dame University, took several contradictory positions on the contraception mandate. His school became a plaintiff, arguing against it, as an infringement of religious liberty, in the highest courts in America. But, faced with dissension among professors, he reversed himself.

This level of dissension on matters of moral doctrine is everywhere in Catholic institutions, not just in universities but on the boards of Catholic health-care and charitable organizations and in diocesan secondary and primary schools. Such dissension characterizes the whole Church in America, a country where the second-largest reported religious affiliation is “ex-Catholic.” Catholic birth and divorce rates have, respectively, moved toward Protestant norms. In their catechisms, many Protestant denominations have accepted abortion and homosexuality as moral goods. And many prominent Catholic personalities — even those with imprimaturs of Catholic bishops — are urging Catholics to do likewise.

Dougherty, too, should be taken seriously.

2

Gallagher is implicitly rehashing here the old saw that “postmodernism brings a level playing field,” when in fact it relieves the rulers of the obligation to level that field. Under the ancien regime of liberalism people needed to come up with reasons for dismissing religious positions, and typically did so, even when the reasons were very badly formed indeed; now the reasons are unnecessary. “You’re a bigot” does the job just fine. As I once heard Richard Rorty say, “The theists can talk, but we don’t have to listen.” There may be, and indeed I think there are, good reasons to abandon fusionism, but the idea that in our current order integralist and other post-fusionism arguments will have greater purchase than fusionism did is, I fear, a fantasy.

There is no reason whatsoever to think that Catholic particularism will have any more “credibility” to the society at large than Catholic fusionism did. “The Catholic tradition must be prepared to speak in its own voice” not because that will be more credible or effective but because it is the Catholic tradition’s own voice. Calculations of political effectiveness are misplaced in a social environment where all substantive (and hence exclusive) religious stances are indistinguishable from the grossest bigotry. The dogma living loudly within you won’t win many friends or influence many people. But it ought to live loudly within you anyway.

Alan Jacobs, After Catholic Fusioisn, What? (hyperlink added).

3

In the gospels it was the devils who first recognized Christ and the evangelists didn’t censor this information. They apparently thought it was pretty good witness. It scandalizes us when we see the same thing in modern dress only because we have this defensive attitude toward the faith. (1963)

Flannery O’Connor via Eric Mador, Flannery O’Connor’s Christian Realism.

4

It is not homophobia in the least to point out that a heterosexual man will not have multiple sexual relationships with adult males and also pursue boys sexually when there are plenty of women around ….

Erin Manning

5

A new micro.blog acquaintance makes his own case, and cites another, for prayer using historic prayer books (in his case, the Episcopal Book of Common Prayer).

6

Hello [Tipsy],

You’ve now completed at least six hours each night on sleep therapy for 21 out of the last 30 days.

Well done. You’ve earned yourself the GOLD badge!

If you log in to myAir now you can see your progress, and you might want to share your accomplishment with family and friends on Facebook and Twitter.

Sleep well!

The myAir Team

Next to my Notary Certificate, this myAir “GOLD badge!” is one of my great accomplishments in life.

* * * * *

Our lives were meant to be written in code, indecipherable to onlookers except through the cipher of Jesus.

Greg Coles.

Follow me on Micro.blog Follow me on Micro.blog, too, where I blog tweet-like shorter items and … well, it’s evolving. Or, if you prefer, those micro.blog items also appear now at microblog.intellectualoid.com.

Thursday Potpourri, 8/23/18

1

An interesting and unexpected twist on St. Clive the New Academic:

When C.S. Lewis converted to Christianity in 1931, he admitted that he did so in large part because Christianity answered the pagan longings he had experienced in his love of mythology and of all things northern …

Epigram to a Brad Birzer article on C.S. Lewis, C.S. Lewis: Man of Faith or Warmed-Over Pagan?. After some tart words about Evangelical and fundamentalist worship of Lewis, and his own frustration with Lewis at times, this:

[S]uch Pagan lingerings should not really surprise the modern reader. When Lewis converted to Christianity in late 1931, he admitted that he did so in large part because Christianity answered the pagan longings he had experienced in his love of mythology and of all things northern. Christianity, he claimed, then and later, did not overturn the past; it baptized it. Christianity did not kill the magic, it sanctified it, making it holy and good. In ways Lewis could not understand but knew to be true, dryads remained, but they could no longer wield their power in the way they had before the coming of Christ. Further, Lewis wrote openly about the Pagan powers as real and tangible, such as when Venus, the goddess (or angelic power) of love, descends upon the wedding cottage of Jane and Mark Studduck in the finale of That Hideous Strength. And, if this is not enough proof, one need only read (or reread) what many regard to be his greatest work, Till We Have Faces, a novel so openly pagan at times as to shock.

Yet, within many Evangelical and Protestant Christian circles, Tolkien remains suspect as a pagan because of his stories of wizards, magic, necromancers, orcs, and elves.

To be sure, these are double standards. What Lewis and Tolkien each understand—and with piety and intelligence—is that the world God created still holds profound mysteries that are at once sacramental and perilous, open to the deepest longings and imaginings of the soul.

The next time you hear a bustle under the hedgerow, pause, wonder, and move on.

As someone who experienced major changes in my Christian tradition twice in life, and who recognizes (1) that my rationales may not have exhausted my reasons and (2) that I have “baggage,” acknowledged and undiscerned, I sympathize with Lewis and appreciate Birzer’s perceptive comments.

Now I think I understand why, deficient as I am in knowledge of mythology, I never could finish Till We Have Faces. But I’m not dead yet. I may give it another try, without looking for the hidden Gospel in it this time.

2

The Left is wrong, the Right is wrong, but there’s still legitimate asymmetry between sides of any racial divide:

For the left, their perspective is that historical injustice has created such a degree of unfairness that it is not right to treat oppressed groups exactly the same as privileged groups. For the right, their perspective is that we have to ignore the past and treat everyone the same.

We should be clear about the content of some of [Sarah] Jeong’s tweets. She tweeted about the joy of being cruel to old white men, that whites should become extinct and compared whites to dogs. A reasonable person does not respond to specific trolls with such dehumanizing comments about groups of individuals. It is wrong plain and simple …

Not only are such comments wrong, but they also coarsen our discourse and make it harder for us to find solutions that we can all accept. How do we expect whites to react to such comments? Do we really think that they will have some type of Kumbaya moment and realize their privileged position? Or is it most likely that those who already do not experience white guilt will merely harden their resistance to any suggestion by people of color since they will link those suggestions to anti-white bigotry? I think to ask these questions is to answer them.

I know that some progressives will say that we should not care what white people think. They are the oppressors right? We merely need to impose whatever “woke” solution of the day is out there as a matter of justice. Makes sense to me. Telling whites that their opinions do not matter has worked wonders in achieving an awareness of racial privilege. In fact, it has worked so well that we now have President Trump. Truly insanity is doing the same thing over and over again and expecting a different result.

George Yancey, Lessons from the Sarah Jeong affair. There’s quite a bit more.

3

Then what about some of the traits among those in TDW [Theological Dark Web]? If you go back to the sorts of things you might hear around IDWers, you might arrive at certain theological equivalents:

There are fundamental biological differences between men and women.

There are fundamental differences between evangelicalism and Protestantism of the Reformation.

Free speech is under siege.

Having theological disagreements is mean.

Identity politics is a toxic ideology that is tearing American society apart.

Dietrich Bonhoffer and Martin Luther King, Jr. may not have been the most orthodox of theologians.

Then if you want an analogous set of principles, it might look like this:

Willingness to disagree ferociously, but talk civilly, about nearly every meaningful subject: religion, abortion, immigration, the nature of consciousness.

Willingness to disagree about baptism, the Lord’s Supper, ordination, limited atonement, small group Bible studies and small group prayer.

Determination to resist parroting what’s politically convenient.

Determination to resist what’s popular on the conference circuit.

Purged from institutions that have become increasingly hostile to unorthodox thought — and have found receptive audiences elsewhere.

Working outside moderate evangelical institutions and finding receptive audiences in Presbyterian, Lutheran, and Anglican settings.

In fact, what may identify TDW more than anything else is an identification with a communion or denomination first, with parachurch institutions functioning on the periphery.

I think it’s time for a Theological Dark Web.

D. G. Hart 

4

Bobby Jindal, the former promising policy wonk, now a failed former governor, is back to wonkery, and makes one very good point: the GOP could end up inadvertently spurring single-payer.

5

This may deserve more prominent mention, but I’m not yet ready for abject “mea culpas: From down under comes word of moderate success in “sexual orientation change efforts,” with few reported ill-effects, for “men who have a religious motivation to change.”

As implied, I pass it on because I’ve expressed skepticism about sexual orientation change efforts (though not about the possibility of chastity).

* * * * *

Our lives were meant to be written in code, indecipherable to onlookers except through the cipher of Jesus.

Greg Coles.

Follow me on Micro.blog Follow me on Micro.blog, too, where I blog tweet-like shorter items and … well, it’s evolving. Or, if you prefer, those micro.blog items also appear now at microblog.intellectualoid.com.

The n-word

I understand Omarosa, a con woman, playing around with an allegation that Donald Trump used the n-word and she has a recording to prove it. It keeps her in the limelight and sells books. But I have no idea how Trump used it which, heaven help me, seems relevant even when the user is Donald Trump.

I couldn’t recall any account of how “Papa John” of pizza fame used it, so I Googled it and found this report, in which the journalist won’t spell out the word (but which reveals a use for which firing, return of millions of dollars of charitable donations, and erasure of the donor’s name from endowed buildings seems a bit hysterical — but admittedly the broader context of the narrower context is missing).

A black sociologist argues that “the n-word” is more toxic than “honky,” but he won’t spell out “the n-word” as he discusses it (and the legitimate reasons why sauce for the goose isn’t sauce for the gander when it comes to hateful language hurled across racial lines).

I “get it” that it is uniquely toxic as an epithet directed at another human being, especially when a pale (or orange) person hurls it at a dark person, in person or even in absentia. (Heck, it’s even worse than “dog“!)

But not all uses are epithets. Some people use it as a negative example, to criticize it and forbid its use as epithet. It seems to me that journalists could legitimately use it in the context of reporting on a controversy over its use as an epithet.

Should a law ever be written to criminalize it, describing it as “the n-word” would be, I think, an independent, void-for-vagueness constitutional infirmity.

But no. Not done. Can’t go there. Can’t go anywhere.

I’m half expecting some playwright or novelist to go coy on us in dialog.

It’s as if the very mention of it, howsoever legitimate and non-epithetic, threatens (social) death.

I may be a little bit Aspie, but I just don’t get it.

If it’s just a crazy fad, I have a suggestion for a much more sensible fad. The metaphorical use of “impact” and its derivatives as verbs by any journalist or other professional shall result in immediate termination for malpractice and, where applicable, license revocation. “Impactful” shall be a capital offense.

One may, however, use those words in drafting appropriate legislation or advocating its passage.

UPDATE: I deleted a rambling introduction, venting about something happening to a friend of mine that, in cool light of day, looked terribly out of place.

* * * * *

Our lives were meant to be written in code, indecipherable to onlookers except through the cipher of Jesus.

Greg Coles.

Follow me on Micro.blog Follow me on Micro.blog, too, where I blog tweet-like shorter items and … well, it’s evolving. Or, if you prefer, those micro.blog items also appear now at microblog.intellectualoid.com.

Potpourri

I’m starting to realize that my new favorite platform, micro.blog, makes makes some of my shorter blogs a poor fit — either literally (their platform is weighted toward 280-character bursts) or in terms of ethos (I’m more focused on political affairs than the vast majority there).

So I’m going to try aggregating here again observations and encounters that don’t quite feel right there, or that exceed the 280-character-weighted format over there. Quotation does not necessarily imply agreement.

If you’re interested in my other shorts, they’re probably going to continue cross-posting here.

1

Status issues function as vehicles through which a non-economic group has deference conferred upon it or degradation imposed upon it. Victory in issues of status is the symbolic conferral of respect upon the norms of the victor and disrespect upon the norms of the vanquished.

Phillip Jenkins quoting Joseph Gusfield on Symbolic Crusades.

It strikes me that we’re in the very odd position now of having the former political majority symbolically disrespected through laws that say, in effect, “we’re in control now, and to hell with what has been heretofore the universal conviction in Christendom (or even throughout the whole world).”

2

Begin with those much-touted checks and balances. Their health depends — as my colleagues Norman Ornstein, Thomas Mann and I argued in our book, “One Nation After Trump” — on the willingness of those in the legislative and judicial branches to put their institutional loyalties and their stewardship of the system as a whole above their partisan loyalties.

The opposite is happening in the GOP-led Congress. With the exception of a few Republican elected officials at the periphery, Congress has worked to enable Trump’s abuses (witness the behavior of California Republican Rep. Devin Nunes to undercut special counsel Robert S. Mueller III’s investigation) and to minimize the outrageousness of his conduct.

E.J. Dionne.

This is why I’m inclined to vote against most or all Vichy Republicans in November.

3

I have never talked with such soul-less, self-vindicatingly sincere liars as I have with sexual abusers — who almost always believed that the victim somehow led them into sexual acting out; that it was somehow “not bad” for the victim; that it was their “right” as an abuser; that they were only doing this out of their “depression” and history of “victimization.”

As I looked into their pale eyes, I couldn’t say “go to hell” as I wanted because in fact, they were already there. And loving it.

Fr. Jonathan Tobias

4

The mood in America is arguably as dark as it has ever been in the modern era. The birthrate is at a record low, and the suicide rate is at a 30-year high; mass shootings and opioid overdoses are ubiquitous.

It would be easy to blame the national mood all on Donald J. Trump, but that would be underrating its severity and overrating Trump’s role in creating it (as opposed to exacerbating it). Trump’s genius has been to exploit and weaponize ….

Frank Rich.

5

How much of a role did homosexuality play in all this? There is of course a vital distinction to be made here between sexual orientation and sexual abuse [that’s not the distinction that comes to my mind], and between being gay and being a pedophile, hebephile, or ephebophile [it’s hard for me to imagine being gay and not having ephebophilic yearnings, reasoning from analogy to being straight and gazing upon certain post-pubescent girls]. Many gay priests are fine and honorable servants. It horrifies me they are tarred by association, by some of the more reactionary voices in the church. It’s also true that one reason young men and boys were targeted was that they were far more readily available to priests than girls [what is he trying to say? That homosexual priests would gladly abuse girls if they were available? That straight priests abuse boys because girls aren’t available?].

But it remains true that the overwhelming majority of Catholic abuse cases are between men and boys, or men and men, not men and girls, or men with women (although that happened too). And the way in which homosexuality has been treated by Catholicism — the only option for all gays is a life of celibacy and emotional repression [conflation unwarranted] — is not likely to lead to healthy homosexual lives, let alone priests.

Homophobia may also have increased the proportion of priests over the centuries who have been gay, because the priesthood has always been a reliable cover for not dating women. And these closeted, fucked-up gays are the ones who may well have internalized many of the slurs against gays in the past, hated themselves, never come to terms with themselves, and seen no real difference between sexual abuse and sex. So gay priests may well have covered this stuff up for aeons, or formed cliques that perpetuated it, or developed personae that could create some campy subculture to make the awful contradictions and cruelties of sexual repression and self-loathing bearable. When no form of sex is allowed, all forms of sex can seem equally immoral. And if your celibacy has ever slipped, you sure don’t want to snitch on someone else, do you?

It’s a vicious, destructive, evil circle. Which is why, it seems to me, that the clerical closet has to end. Secrecy and shame abet sexual dysfunction. Openness and self-respect are the cure [openness about orientation, perhaps; openly sexually active, no — never]. If a priest is celibate and openly gay, he is in no way disqualified for the priesthood — the church teaches that being gay is in itself no sin — so why can’t he be out? [Fair question, but is the premise true? Is it forbidden for a priest to acknowledge that were he sexually active, he would prefer men?] The stricture against this kind of honesty and transparency has only compounded the fucked-upness of it all. Allowing married people and women to be priests is also a no-brainer [well, that nonsequitur was sure glib!]. We have long discovered that secretive, hierarchical cabals of single men are usually trouble in any context and I have a feeling that a female priest would not react to the news of an abused child with concern for the abuser. The church’s moral credibility is now close to zero. All the more reason to throw open the doors and let the light in.

Andrew Sullivan.

Sullivan sort of got on a roll with his ecclesial pet peeves.

This unusually muddled thinking, by a man who tries to be faithfully Catholic while disregarding its stated sexual standards, tends to reinforce the idea that men with “deep-seated homosexual tendencies” should not be ordained because they’ll not teach the faith faithfully, but rather will subvert it on matters of sexuality.

6

Austin Ruse says

Rod [Dreher] was right and I was wrong, and now I say this to Rod: Pedal to the metal. Tell it all. Tell it loud. Tell it long. Let the chips and even the prelates fall where they may.”

 

* * * * *

Some succinct standing advice on recurring themes.

Where I glean stuff.

Q&A

Question

Answer

There are other interesting answers to Geraghty’s question, too.

* * * * *

Our lives were meant to be written in code, indecipherable to onlookers except through the cipher of Jesus.

Greg Coles.

Follow me on Micro.blog Follow me on Micro.blog, too, where I blog tweet-like shorter items and … well, it’s evolving. Or, if you prefer, those micro.blog items also appear now at microblog.intellectualoid.com.

Personal French phase book

Preparing for some travel in France soon, and adding practical sentences to my academic French study, I’ve been frustrated at the paucity of truly useful phrases. So I’ve assembled my own phrase book:

  1. Je voyage seul parce que ma femme n’aime pas voyager.
  2. Où puis-je trouver du bon cassoulet?
  3. J’étais ici en juin milles soixante-huit, le mois suivant votre grève générale et pendant la guerre du Vietnam.
  4. J’étais mal préparé pour mon voyage européen de soixante-huit, et je regrette particulièrement ce que j’ai pu manquer à Paris.
  5. J’ai apprécié le récital d’orgue après la messe à Saint Sulpice.
  6. Pardonne-nous d’avoir infligé cet homme au monde. Je n’ai pas voté pour lui. Il m’épouvante.

Your mission, should you choose to accept it, is to figure these out. Google Translate can absolutely help.

* * * * *

Reality is that which, when you stop believing in it, doesn’t go away.

(Philip K. Dick)

The waters are out and no human force can turn them back, but I do not see why as we go with the stream we need sing Hallelujah to the river god.

(Sir James Fitzjames Stephen)

Place. Limits. Liberty.

Some succinct standing advice on recurring themes.

Where I glean stuff.

Fear of the unknown

When I was a child, my late mother was well-nigh paranoid about electricity. I’m reminded of her every time I stick a knife in a toaster to retrieve a slice of toast too small to stick out the top after the toaster pops.

“Don’t stick a knife in a toaster!”

Well, no. Not while it’s, like, toasting things and those little heating elements are brimming with electricicals. The heating filaments are very fragile when they’re red hot and you might break one. Or something else bad might even happen, like getting a 110v “bite,” which is unpleasant. If you’re in a swimming pool at the time, it could be even worse.* But I’m not going to let the toast get cold while I go retrieve some insulator with which to go toast-fishing.

I think of my mother, too, when I think of guns. I learned decades later that she was petrified because, unknown to us children, my late father had acquired a handgun after being physically attacked by someone who intended to cause him severe bodily harm for helping some employer who was dealing with a union. This also may explain why solicitations from the National Right to Work Committee continued coming, addressed to him, for years after his death, and why my first recollection of the word “union” was adjectival, modifying “goon.” (My own views, for what it’s worth, include that the pendulum has swung too far toward the business of business, and away from unions, the business of representing workers.)

I don’t think, though, that my mother would have had any problem with some selected teachers in my school bearing concealed weapons against the remote prospect of someone, bearing unconcealed weapons, trying to do children harm within the school’s hallowed halls. Her fear was of snoopy children finding a gun hidden in home and becoming one of those sad stories in the newspaper.

Anyway, I can’t shake the idea that it might be a good idea to allow selected teachers to arm themselves, and to let it be known that such is the status quo in a school district.

At least one school superintendent and his board — in Texas, unsurprisingly — agree with me:

The program was simple: The school board would individually approve school employees who already held state concealed handgun licenses to participate in the program and the district would provide them with extra training. (In 2007, the district engaged a private consultant to develop additional training; in 2013, I worked with the Texas legislature to develop and pass Senate Bill 1857, which created a school safety certification course that could be utilized by schools opting to employ programs similar to ours — Harrold ISD Guardians are scheduled to complete this certification in the near future.) The names of our Guardians are kept confidential and they are paid a small yearly stipend in addition to their regular salaries to have them carry concealed handguns at school.

[W]e believed that if the shooter had thought it likely, or even just possible, that someone might be there to return fire, he would have been hesitant to move forward …

The participants’ anonymity is key to our program; no one in the general public knows the identity of the Guardian Plan team members. We don’t release numbers, but at all times there is an armed school employee, or employees, on site. Experts note that mass-shooting perpetrators look for “soft” targets — places not protected by anyone who can effectively resist attack. If a person planning an assault knows that he may meet resistance, he’s less likely to attempt to attack that venue.

I floated the idea on Facebook (without the Texas example, which I had not yet known of) and got a lot of push-back from teachers, some of whom said they’d resign if they knew that unidentified colleagues had concealed handguns with the school board’s blessing.

I don’t get that. There were no explanations proffered by those teachers, just hypothetical ultimatums in response to my hypothetical scenario.

If any reader of this blog has an explanation of the badness of my idea, I’d be glad to hear it. Just know that when the topic is deterrence, I’m skeptical of generalizations about whether guns are more likely to shoot bad guys or loved ones when actually discharged.

I’ve got some “skin in the game,” too. Though I was a Conscientious Objector and am generally pacific, I do believe in the right of self-defense, and nobody beyond a tiny circle knows how armed or disarmed my home is.

Care to try breaking in to find out?

In a perfect world, we wouldn’t need to talk about such things, would we?

Does anyone live there?

_______________________________

* This is not a course on electrical safety, of course. I may have understated the risks. But I’ve been bit by 110v several times, and I have a friend who closed a circuit of 440v, I think, in an institutional kitchen (and somehow survived).

* * * * *

The waters are out and no human force can turn them back, but I do not see why as we go with the stream we need sing Hallelujah to the river god.

(Sir James Fitzjames Stephen)

Reality is that which, when you stop believing in it, doesn’t go away.

(Philip K. Dick)

Some succinct standing advice on recurring themes.

Where I glean stuff.

So nervous, so happy

R.R. Reno comments on the dual character of adoption, as noted in Meilaender’s Not by Nature but by Grace: Forming Families through Adoption:

On one hand, it transcends the limitations of genetic kinship and serves as a sign of our life in Christ, which is rooted in God’s grace, not in the logic of flesh and blood. On the other hand, the fact that adoption is necessary reveals the brokenness of our fallen world. Adoption can bring extraordinary blessings. Yet it is almost always haunted by loss.

I was eating lunch on the patio of a fast-food restaurant near my home in Omaha, Nebraska. It was a hot day. Nobody else was outside. I was looking forward to reading the book I had brought with me. But an agitated, middle-aged woman sat down in a chair close to mine. She lit a cigarette. “I’m so nervous,” she said in a way meant to elicit my attention. I complied, and she told me that she had driven that morning from Ames, Iowa, to meet her daughter for the first time. She had given her up for adoption at birth. “It was hard, but it was the right thing to do.” Recently, her daughter found her on Facebook. They corresponded, but her daughter didn’t want to meet—until now. She looked at her watch. “She’s not coming until one, but I didn’t want to be late.” She was proud. “She’s a registered nurse.” And frightened. “What will she think of me?” “I’m so nervous,” she said again, lighting another cigarette, fighting back tears. And then she said, “I can’t wait. I’m so happy.”

I couldn’t not share that.

* * * * *

We develop heart and mind in parallel, that the mind will protect us from the wolfs, and the heart will keep us from becoming wolves ourselves. (Attributed to Serbian Patriarch Pavle)

Some succinct standing advice on recurring themes.

Where I glean stuff.

How we got President Trump

 

* * * * *

“No man hath a velvet cross.” (Samuel Rutherford, 17th century Scotland)

Some succinct standing advice on recurring themes.

Where I glean stuff.