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Be not too hasty to trust or admire the teachers of morality; they discourse like angels but they live like men.
--Samuel Johnson (1709-1784)
(147:5.2) The wealthy Pharisees were devoted to almsgiving, and they did not shun publicity regarding their philanthropy. Sometimes they would even blow a trumpet as they were about to bestow charity upon some beggar. It was the custom of these Pharisees, when they provided a banquet for distinguished guests, to leave the doors of the house open so that even the street beggars might come in and, standing around the walls of the room behind the couches of the diners, be in position to receive portions of food which might be tossed to them by the banqueters.
(162:3.1) Jesus well knew that, while these scribes and Pharisees were spiritually blind and intellectually prejudiced by their loyalty to tradition, they were to be numbered among the most thoroughly moral men of that day and generation.
(175:1.9) Furthermore, these self-centered rulers delight in doing their good works so that they will be seen by men. They make broad their phylacteries and enlarge the borders of their official robes. They crave the chief places at the feasts and demand the chief seats in the synagogues. They covet laudatory salutations in the market places and desire to be called rabbi by all men. And even while they seek all this honor from men, they secretly lay hold of widows' houses and take profit from the services of the sacred temple. For a pretense these hypocrites make long prayers in public and give alms to attract the notice of their fellows.
Samuel Johnson often referred to as Dr Johnson, was an English writer who made lasting contributions to English literature as a poet, essayist, moralist, literary critic, biographer, editor and lexicographer. Johnson was a devout Anglican and committed Tory, and is described by the Oxford Dictionary of National Biography as "arguably the most distinguished man of letters in English history". He is also the subject of perhaps the most famous biography in English literature, namely The Life of Samuel Johnson by James Boswell.
Born in Lichfield, Staffordshire, Johnson attended Pembroke College, Oxford for just over a year, before his lack of funds forced him to leave. After working as a teacher, he moved to London, where he began to write for The Gentleman's Magazine. His early works include the biography Life of Mr Richard Savage, the poems London and The Vanity of Human Wishes, and the play Irene.
After nine years of work, Johnson's A Dictionary of the English Language was published in 1755. It had a far-reaching effect on Modern English and has been described as "one of the greatest single achievements of scholarship". This work brought Johnson popularity and success. Until the completion of the Oxford English Dictionary 150 years later, Johnson's was viewed as the pre-eminent British dictionary. His later works included essays, an influential annotated edition of The Plays of William Shakespeare, and the widely read tale The History of Rasselas, Prince of Abissinia. In 1763, he befriended James Boswell, with whom he later travelled to Scotland; Johnson described their travels in A Journey to the Western Islands of Scotland. Towards the end of his life, he produced the massive and influential Lives of the Most Eminent English Poets, a collection of biographies and evaluations of 17th- and 18th-century poets.
Johnson was a tall and robust man. His odd gestures and tics were disconcerting to some on first meeting him. Boswell's Life, along with other biographies, documented Johnson's behavior and mannerisms in such detail that they have informed the posthumous diagnosis of Tourette syndrome, a condition not defined or diagnosed in the 18th century. After a series of illnesses, he died on the evening of 13 December 1784, and was buried in Westminster Abbey. In the years following his death, Johnson began to be recognised as having had a lasting effect on literary criticism, and he was claimed by some to be the only truly great critic of English literature.
“The God of Mammon”
It wasn’t to long ago I was talking to an individual that I frequently have to come in contact with do to certain relational responsibilities (and under normal circumstances would probably never have meet them). Invariably our talks will turn to religion or politics. We never argue but do respectfully disagree with each other. I do see him (personally) as a good and decent individual and I’m sure he does respect my views and is why he likes to engage in these discussion.
He views himself as a good Christian and I’m sure he is a pillar of the Church in which attends, teaching Sunday school, volunteering, donating monetarily, possibly tithing which is all good and admirable qualities.
But as usual the conversation turn to politics, and this is where our views are to say the least, polar opposites. I am quit aware of his affiliation with one of these organizations (to which it doesn’t matter) and he is aware that I loathe them equally!
Now your probably wondering what this has to do with “ the God of mammon” in which this narration is about. I’m getting there!
So in this exchange our subject matter turned to a certain individual that he happened to be supporting quit vigorously and can’t seem to understand my apprehension not to agree with his assessment of this persons qualities to be the best candidate for the position in which they seek.
Now this is where it gets a little sticky for me! He tried to assured me that this person was a God fearing person and he was sure of their faith in God. That’s all well and good I said and was glad to hear that is what he believed.
Now somewhere in there I said quite off the cuff, that I might believe that their God was the “God of mammon” and quite admittedly should not have said it!
So here is my point, to my surprise he admitted he wasn’t quite sure what “mammon” was.
I was to say the least, shocked. Could someone sit through countless sermons, bible studies, conversation and hear the word and never bother to look up its meaning?
So, after thinking on this further and reflecting on this question that I might of ask him, I had to ask myself if I fully understood what Jesus taught about wealth?
Now the simplest meaning of the word “mammon “ is is to say it is the “love of money” and my favorite is the Cambridge Dictionary definition;
“the force that makes people try to become as rich as possible and the belief that this is the most important thing in life.”
I am familiar with all the places that the word “mammon” appears in the bible; Matthew 6:26, Luke 16:9, Luke 16:11, Luke 16:13 and all say pretty much the same thing. “You cannot serve God and mammon”
Urantia Book location; 140:6;13, 163:2;10, 169:2;1, 169:2;5, 169:2;7 and this says it all!
“And again I assert that no man can serve two masters; either he will hate the one and love the other, or else he will hold to one while he despises the other. You cannot serve God and mammon.
So as I began my study of what the UB says about wealth I found;
“163:2.11 Jesus never taught that it was wrong to have wealth.” and the word “wealth” appears in the UB 90 times and 63 of those being in the Jesus papers with the most in one Paper 132;5 Counseling the rich man it appears 29 times;
132:5.1 A certain rich man, a Roman citizen and a Stoic, became greatly interested in Jesus' teaching, having been introduced by Angamon. After many intimate conferences this wealthy citizen asked Jesus what he would do with wealth if he had it, and Jesus answered him: “I would bestow material wealth for the enhancement of material life, even as I would minister knowledge, wisdom, and spiritual service for the enrichment of the intellectual life, the ennoblement of the social life, and the advancement of the spiritual life. I would administer material wealth as a wise and effective trustee of the resources of one generation for the benefit and ennoblement of the next and succeeding generations.”
As we read further we see that the rich man was not fully satisfied with Jesus' answer and I will encourage anyone interested to read this full account of Jesus’ teaching to this man but will place here on record his decision.
132:5.25 When Jesus had finished counseling him, this wealthy Roman arose from his couch and, in saying farewell for the night, delivered himself of this promise: “My good friend, I perceive you are a man of great wisdom and goodness, and tomorrow I will begin the administration of all my wealth in accordance with your counsel.”
WOW; what an unbelievable opportunity it was for this man to receive from Jesus himself this truth and to receive it with such conviction that change the course of his life and to know that we have his teaching preserved here in this Revelation for own admonition.
163:2.10 Riches have nothing directly to do with entrance into the kingdom of heaven. but the love of wealth does. The spiritual loyalties of the kingdom are incompatible with servility to materialistic mammon. Man may not share his supreme loyalty to a spiritual ideal with a material devotion.
As we see in the opposite case of Matadormus;
163:3.1 By the time Jesus had finished talking with Matadormus, Peter and a number of the apostles had gathered about him, and as the rich young man was departing, Jesus turned around to face the apostles and said: “You see how difficult it is for those who have riches to enter fully into the kingdom of God! Spiritual worship cannot be shared with material devotions. no man can serve two masters. You have a saying that it is `easier for a camel to go through the eye of a needle than for the heathen to inherit eternal life.' And I declare that it is as easy for this camel to go through the needle's eye as for these self-satisfied rich ones to enter the kingdom of heaven.”
Rickey H. Crosby (Petitor Veritatis)
Cowardice asks the question, ‘Is it safe?’ Expediency asks the question, “Is it politic?” Vanity asks the question, “Is it popular?” But, conscience asks the question, “Is it right?” And there comes a time when one must take a position that is neither safe, nor politic, nor popular but one must take it because one’s conscience tells one that it is right.
--Martin Luther King, Jr., civil-rights leader (1929-1968)
(110:5.1) Do not confuse and confound the mission and influence of the Adjuster with what is commonly called conscience; they are not directly related. Conscience is a human and purely psychic reaction. It is not to be despised, but it is hardly the voice of God to the soul, which indeed the Adjuster's would be if such a voice could be heard. Conscience, rightly, admonishes you to do right; but the Adjuster, in addition, endeavors to tell you what truly is right; that is, when and as you are able to perceive the Monitor's leading.
Martin Luther King Jr. (born Michael King Jr., January 15, 1929 – April 4, 1968) was an American Baptist minister and activist who was a leader in the Civil Rights Movement. He is best known for his role in the advancement of civil rights using nonviolent civil disobedience based on his Christian beliefs.
King became a civil rights activist early in his career. He led the 1955 Montgomery bus boycott and helped found the Southern Christian Leadership Conference (SCLC) in 1957, serving as its first president. With the SCLC, King led an unsuccessful 1962 struggle against segregation in Albany, Georgia, and helped organize the 1963 nonviolent protests in Birmingham, Alabama. King also helped to organize the 1963 March on Washington, where he delivered his famous "I Have a Dream" speech.
On October 14, 1964, King received the Nobel Peace Prize for combating racial inequality through nonviolent resistance. In 1965, he helped to organize the Selma to Montgomery marches, and the following year he and SCLC took the movement north to Chicago to work on segregated housing. In the final years of his life, King expanded his focus to include opposition towards poverty and the Vietnam War, alienating many of his liberal allies with a 1967 speech titled "Beyond Vietnam".
In 1968, King was planning a national occupation of Washington, D.C., to be called the Poor People's Campaign, when he was assassinated on April 4 in Memphis, Tennessee. His death was followed by riots in many U.S. cities.
King was posthumously awarded the Presidential Medal of Freedom and the Congressional Gold Medal. Martin Luther King Jr. Day was established as a holiday in numerous cities and states beginning in 1971, and as a U.S. federal holiday in 1986. Hundreds of streets in the U.S. have been renamed in his honor, and a county in Washington State was also renamed for him. The Martin Luther King Jr. Memorial on the National Mall in Washington, D.C., was dedicated in 2011.
Anger is a great force. If you control it, it can be transmuted into a power which can move the whole world.
--William Shenstone, poet (1714-1763)
(149:4.2) "Anger is a material manifestation which represents, in a general way, the measure of the failure of the spiritual nature to gain control of the combined intellectual and physical natures. Anger indicates your lack of tolerant brotherly love plus your lack of self-respect and self-control. Anger depletes the health, debases the mind, and handicaps the spirit teacher of man's soul. Have you not read in the Scriptures that 'wrath kills the foolish man,' and that man 'tears himself in his anger'? That 'he who is slow of wrath is of great understanding,' while 'he who is hasty of temper exalts folly'? You all know that 'a soft answer turns away wrath,' and how 'grievous words stir up anger.' 'Discretion defers anger,' while 'he who has no control over his own self is like a defenseless city without walls.' 'Wrath is cruel and anger is outrageous.' 'Angry men stir up strife, while the furious multiply their transgressions.' 'Be not hasty in spirit, for anger rests in the bosom of fools.'" Before Jesus ceased speaking, he said further: "Let your hearts be so dominated by love that your spirit guide will have little trouble in delivering you from the tendency to give vent to those outbursts of animal anger which are inconsistent with the status of divine sonship."
William Shenstone (18 November 1714 – 11 February 1763) was an English poet and one of the earliest practitioners of landscape gardening through the development of his estate, The Leasowes.
Son of Thomas Shenstone and Anne Penn, daughter of William Penn of Harborough Hall, then in Hagley (now Blakedown), Shenstone was born at the Leasowes, Halesowen. At that time this was an enclave of Shropshire within the county of Worcestershire and now in the West Midlands. Shenstone received part of his formal education at Halesowen Grammar School (now The Earls High School). In 1741, Shenstone became bailiff to the feoffees of Halesowen Grammar School.
While attending Solihull School, he began a lifelong friendship with Richard Jago. He went up to Pembroke College, Oxford in 1732 and made another firm friend there in Richard Graves, the author of The Spiritual Quixote.
Shenstone took no degree, but, while still at Oxford, he published Poems on various occasions, written for the entertainment of the author (1737). This edition was intended for private circulation only but, containing the first draft of The Schoolmistress, it attracted some wider attention. Shenstone tried hard to suppress it but in 1742 he published anonymously a revised draft of The Schoolmistress, a Poem in imitation of Spenser. The inspiration of the poem was Sarah Lloyd, teacher of the village school where Shenstone received his first education. Isaac D'Israeli contended that Robert Dodsley had been misled in publishing it as one of a sequence of Moral Poems, its intention having been satirical, as evidenced by the ludicrous index appended to its original publication.
In 1741 he published The Judgment of Hercules. He inherited the Leasowes estate, and retired there in 1745 to undertake what proved the chief work of his life, the beautifying of his property. He embarked on elaborate schemes of landscape gardening which gave The Leasowes a wide celebrity (see ferme ornée), but sadly impoverished the owner. Shenstone was not a contented recluse. He desired constant admiration of his gardens, and he never ceased to lament his lack of fame as a poet. Shenstone died unmarried.
“Leadership through Readership”
Class (formerly RST Class)
Will be held every 3rd Saturday beginning January 21, 2017,
From 6pm-8pm at the Eudaley’s
2004 N. Alexander Ln. Bethany, OK
Led by Levon Eudaley
Humanity also needs dreamers, for whom the disinterested development of an enterprise is so captivating that it becomes impossible for them to devote their care to their own material profit. Without doubt, these dreamers do not deserve wealth, because they do not desire it. Even so, a well-organized society should assure to such workers the efficient means of accomplishing their task, in a life freed from material care and freely consecrated to research.
--Marie Curie, scientist, Nobel laureate (1867-1934)
(160:4.10) It requires intelligence to secure one's share of the desirable things of life. It is wholly erroneous to suppose that faithfulness in doing one's daily work will insure the rewards of wealth. Barring the occasional and accidental acquirement of wealth, the material rewards of the temporal life are found to flow in certain well-organized channels, and only those who have access to these channels may expect to be well rewarded for their temporal efforts. Poverty must ever be the lot of all men who seek for wealth in isolated and individual channels. Wise planning, therefore, becomes the one thing essential to worldly prosperity. Success requires not only devotion to one's work but also that one should function as a part of some one of the channels of material wealth. If you are unwise, you can bestow a devoted life upon your generation without material reward; if you are an accidental beneficiary of the flow of wealth, you may roll in luxury even though you have done nothing worth while for your fellow men.
Marie Skłodowska Curie born Maria Salomea Skłodowska was a Polish and naturalized-French physicist and chemist who conducted pioneering research on radioactivity. She was the first woman to win a Nobel Prize, the first person and only woman to win twice, the only person to win a Nobel Prize in two different sciences, and was part of the Curie family legacy of five Nobel Prizes. She was also the first woman to become a professor at the University of Paris, and in 1995 became the first woman to be entombed on her own merits in the Panthéon in Paris.
She was born in Warsaw, in what was then the Kingdom of Poland, part of the Russian Empire. She studied at Warsaw's clandestine Floating University and began her practical scientific training in Warsaw. In 1891, aged 24, she followed her older sister Bronisława to study in Paris, where she earned her higher degrees and conducted her subsequent scientific work. She shared the 1903 Nobel Prize in Physics with her husband Pierre Curie and with physicist Henri Becquerel. She won the 1911 Nobel Prize in Chemistry.
Her achievements included the development of the theory of radioactivity (a term that she coined), techniques for isolating radioactive isotopes, and the discovery of two elements, polonium and radium. Under her direction, the world's first studies were conducted into the treatment of neoplasms, using radioactive isotopes. She founded the Curie Institutes in Paris and in Warsaw, which remain major centres of medical research today. During World War I, she established the first military field radiological centres.
While a French citizen, Marie Skłodowska Curie (she used both surnames) never lost her sense of Polish identity. She taught her daughters the Polish language and took them on visits to Poland. She named the first chemical element that she discovered—polonium, which she isolated in 1898—after her native country.
Curie died in 1934, aged 66, at a sanatorium in Sancellemoz (Haute-Savoie), France, due to aplastic anemia brought on by exposure to radiation while carrying test tubes of radium in her pockets during research, and in the course of her service in World War I mobile X-ray units that she had set up.
We started out the new year by finishing paper 72, Government on a Neighboring Planet. Veldon has turned over the reins of leadership to Don Muir who will lead us through paper 52, Planetary Mortal Epochs.
This will prove to be a fascinating study and I hope many of you come and join us next Sunday. We always have room for one more and your presence will stimulate us all and send ripples out to the benefit of even the Supreme!
See you next Sunday.
Language is an anonymous, collective, and unconscious art; the result of the creativity of thousands of generations.
--Edward Sapir, anthropologist, linguist (1884-1939)
(81:6.16) Effectiveness of language. The spread of civilization must wait upon language. Live and growing languages insure the expansion of civilized thinking and planning. During the early ages important advances were made in language. Today, there is great need for further linguistic development to facilitate the expression of evolving thought.
Edward Sapir was an American anthropologist-linguist, who is widely considered to be one of the most important figures in the early development of the discipline of linguistics.
Sapir was born in German Pomerania; his parents emigrated to United States of America when he was a child. He studied Germanic linguistics at Columbia, where he came under the influence of Franz Boas who inspired him to work on Native American languages. While finishing his Ph.D. he went to California to work with Alfred Kroeber documenting the indigenous languages there. He was employed by the Geological Survey of Canada for fifteen years, where he came into his own as one of the most significant linguists in North America, the other being Leonard Bloomfield. He was offered a professorship at the University of Chicago, and stayed for several years continuing to work for the professionalization of the discipline of linguistics. By the end of his life he was professor of anthropology at Yale, where he never really fit in. Among his many students were the linguists Mary Haas and Morris Swadesh, and anthropologists such as Fred Eggan and Hortense Powdermaker.
With his linguistic background, Sapir became the one student of Boas to develop most completely the relationship between linguistics and anthropology. Sapir studied the ways in which language and culture influence each other, and he was interested in the relation between linguistic differences, and differences in cultural world views. This part of his thinking was developed by his student Benjamin Lee Whorf into the principle of linguistic relativity or the "Sapir-Whorf" hypothesis. In anthropology Sapir is known as an early proponent of the importance of psychology to anthropology, maintaining that studying the nature of relationships between different individual personalities is important for the ways in which culture and society develop.
Among his major contributions to linguistics is his classification of Indigenous languages of the Americas, upon which he elaborated for most of his professional life. He played an important role in developing the modern concept of the phoneme, greatly advancing the understanding of phonology.
Before Sapir it was generally considered impossible to apply the methods of historical linguistics to languages of indigenous peoples because they were believed to be more primitive than the Indo-European languages. Sapir was the first to prove that the methods of comparative linguistics were equally valid when applied to indigenous languages. In the 1929 edition of Encyclopedia Britannica he published what was then the most authoritative classification of Native American languages, and the first based on evidence from modern comparative linguistics. He was the first to produce evidence for the classification of the Algic, Uto-Aztecan, and Na-Dene languages. He proposed some language families that are not considered to have been adequately demonstrated, but which continue to generate investigation such as Hokan and Penutian.
He specialized in the study of Athabascan languages, Chinookan languages, and Uto-Aztecan languages, producing important grammatical descriptions of Takelma, Wishram, Southern Paiute. Later in his career he also worked with Yiddish, Hebrew, and Chinese, as well as Germanic languages, and he also was invested in the development of an International Auxiliary Language.
The wisest man is he who does not fancy that he is so at all.
--Nicolas Boileau-Despréaux, (1636-1711)
(100:7.17) Jesus was great because he was good, and yet he fraternized with the little children. He was gentle and unassuming in his personal life, and yet he was the perfected man of a universe. His associates called him Master unbidden.
(131:8.4) The wise man universalizes his heart. A little knowledge is a dangerous thing. Those who aspire to greatness must learn to humble themselves.
Nicolas Boileau-Despréaux 1 November 1636 – 13 March 1711), often known simply as Boileau, was a French poet and critic. He did much to reform the prevailing form of French poetry, in the same way that Blaise Pascal did to reform the prose. He was greatly influenced by Horace.
By words the mind is winged.
--Aristophanes, dramatist (448-385 BCE)
(0:12.13) We are fully cognizant of the difficulties of our assignment; we recognize the impossibility of fully translating the language of the concepts of divinity and eternity into the symbols of the language of the finite concepts of the mortal mind. But we know that there dwells within the human mind a fragment of God, and that there sojourns with the human soul the Spirit of Truth; and we further know that these spirit forces conspire to enable material man to grasp the reality of spiritual values and to comprehend the philosophy of universe meanings. But even more certainly we know that these spirits of the Divine Presence are able to assist man in the spiritual appropriation of all truth contributory to the enhancement of the ever-progressing reality of personal religious experience—God-consciousness.
Aristophanes, was a comic playwright of ancient Athens. Eleven of his forty plays survive virtually complete. These, together with fragments of some of his other plays, provide the only real examples of a genre of comic drama known as Old Comedy, and are used to define it.
Also known as the Father of Comedy and the Prince of Ancient Comedy, Aristophanes has been said to recreate the life of ancient Athens more convincingly than any other author. His powers of ridicule were feared and acknowledged by influential contemporaries; Plato singled out Aristophanes' play The Clouds as slander that contributed to the trial and subsequent condemning to death of Socrates although other satirical playwrights had also caricatured the philosopher.
His second play, The Babylonians (now lost), was denounced by the demagogue Cleon as a slander against the Athenian polis. It is possible that the case was argued in court but details of the trial are not recorded and Aristophanes caricatured Cleon mercilessly in his subsequent plays, especially The Knights, the first of many plays that he directed himself. "In my opinion," he says through the Chorus in that play, "the author-director of comedies has the hardest job of all."