Call (Four Zero Five) 722-0866 to talk about The Urantia Book or find a local study group to attend

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Compare 09/27/2013

If moral behavior were simply following rules, we could program a computer to be moral.
  -Samuel P. Ginder, US navy captain

P.2079 - §6 (195:7.11)  If the universe were only material and man only a machine, there would be no science to embolden the scientist to postulate this mechanization of the universe. Machines cannot measure, classify, nor evaluate themselves. Such a scientific piece of work could be executed only by some entity of supermachine status.
    If universe reality is only one vast machine, then man must be outside of the universe and apart from it in order to recognize such a fact and become conscious of the insight of such an evaluation.
    If man is only a machine, by what technique does this man come to believe or claim to know that he is only a machine? The experience of self-conscious evaluation of one's self is never an attribute of a mere machine. A self-conscious and avowed mechanist is the best possible answer to mechanism. If materialism were a fact, there could be no self-conscious mechanist. It is also true that one must first be a moral person before one can perform immoral acts.
    The very claim of materialism implies a supermaterial consciousness of the mind which presumes to assert such dogmas. A mechanism might deteriorate, but it could never progress. Machines do not think, create, dream, aspire, idealize, hunger for truth, or thirst for righteousness. They do not motivate their lives with the passion to serve other machines and to choose as their goal of eternal progression the sublime task of finding God and striving to be like him. Machines are never intellectual, emotional, aesthetic, ethical, moral, or spiritual.

"Cy" Ginder was an early Navy aviator who participated in the International and Schneider Cup air races in 1925. He commanded Enterprise in mid-1943 before being promoted to command of a carrier task group, Task Group 58.4, during the Marshalls campaign. However, in March 1944, Ginder's chief of staff was killed in an air accident. Ginder, who till then was considered a first-rate officer, suffered a mental breakdown as a result, remaining in his cabin and showing interest only in editing the ship's newspaper. Mitscher was forced to replace him with "Jocko" Clark in April 1944.
 

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Compare 09/26/2013

Remember, we all stumble, every one of us. That's why it's a comfort to go hand in hand.
  --Emily Kimbrough, author and broadcaster (1899-1989)

P.2055 - §2 (193:3.2)  Have you not read in the Scripture where it is written: `It is not good for man to be alone. No man lives to himself'? And also where it says: `He who would have friends must show himself friendly'? And did I not even send you out to teach, two and two, that you might not become lonely and fall into the mischief and miseries of isolation? You also well know that, when I was in the flesh, I did not permit myself to be alone for long periods. >From the very beginning of our associations I always had two or three of you constantly by my side or else very near at hand even when I communed with the Father. Trust, therefore, and confide in one another.

    Emily Kimbrough was born in Muncie, Indiana on October 23, 1899. In 1921 she graduated from Bryn Mawr College and went on a trip to Europe with her friend Cornelia Otis Skinner. The two friends co-authored the memoir Our Hearts Were Young and Gay based on their European adventures. The success of the book as a New York Times best seller led to Kimbrough and Skinner going to Hollywood to work on a script for the movie version. Kimbrough wrote about the experience in We Followed Our Hearts to Hollywood.
    Kimbrough's journalistic career included an editor post at Fashions of the Hour, managing editorship at the Ladies Home Journal and a host of articles in Country Life, House & Garden, Travel, Readers' Digest, Saturday Review of Literature, and Parents magazines.
    Kimbrough's Through Charley's Door (published 1952) is an autobiographical narrative of her experiences in Marshall Field's Advertising Bureau. Hired in November 1923 as the researcher and writer for the department store's quarterly catalog, Fashions of the Hour, Kimbrough was later promoted to editor of the publication. In 1926, she was recruited by Barton Curry with Ladies' Home Journal, and left Marshall Field's to become Ladies' Home Journal's fashion editor.

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Compare 09/25/2013

The capacity to be puzzled is the premise of all creation, be it in art or in science.
  --Erich Fromm, (1900-1980)

P.128 - §1 (12:0.1)  The immensity of the far-flung creation of the Universal Father is utterly beyond the grasp of finite imagination; the enormousness of the master universe staggers the concept of even my order of being. But the mortal mind can be taught much about the plan and arrangement of the universes; you can know something of their physical organization and marvelous administration; you may learn much about the various groups of intelligent beings who inhabit the seven superuniverses of time and the central universe of eternity.

P.1169 - §4 (106:7.5)  No matter how much you may grow in Father comprehension, your mind will always be staggered by the unrevealed infinity of the Father-I AM, the unexplored vastness of which will always remain unfathomable and incomprehensible throughout all the cycles of eternity. No matter how much of God you may attain, there will always remain much more of him, the existence of which you will not even suspect. And we believe that this is just as true on transcendental levels as it is in the domains of finite existence. The quest for God is endless!

Erich Seligmann Fromm (March 23, 1900 – March 18, 1980) was a German social psychologist, psychoanalyst, sociologist, humanistic philosopher, and democratic socialist. He was associated with what became known as the Frankfurt School of critical theory. Arriving in the U.S. during WWII, psychoanalyst Erich Fromm found that his theories conflicted with that of American Freudians. Fromm believed an individual's psyche was the product of society as well as biology. He particularly focused on effect of consumerism on a person's self-awareness. His books include Escape From Freedom, The Sane Society, and To Have or To Be. 

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Compare 09/24/2013

I am, indeed, a king, because I know how to rule myself.
  --Pietro Aretino, satirist and dramatist (1492-1556)

(143:2.3) Verily, verily, I say to you, he who rules his own self is greater than he who captures a city. Self-mastery is the measure of man's moral nature and the indicator of his spiritual development. In the old order you fasted and prayed; as the new creature of the rebirth of the spirit, you are taught to believe and rejoice. In the Father's kingdom you are to become new creatures; old things are to pass away; behold I show you how all things are to become new. And by your love for one another you are to convince the world that you have passed from bondage to liberty, from death into life everlasting.

 
    Perhaps the most vigorous and versatile vernacular writer of the 16th century Aretino rejected the family name of his wastrel cobbler father and preferred to be known as Pietro 'of Arezzo' (his birthplace). It is doubtful whether he received any formal education. However, thanks to contacts derived from an aristocratic 'protector' of his attractive bourgeoise mother, he was much in the company of cultivated men, especially during a formative period of his life spent in Perugia (before 1510-17). There he showed an interest in painting and wrote his first poems. In 1517 he was passed on to the Roman household of Agostino Chigi, the wealthy banker and patron of artists (including Raphael), and thence moved into the outer circle of 'letterati' surrounding Pope Leo X.
    Here on the raffish fringe of an elegant society he developed a lively interest in political and clerical gossip, expressing this in pasquinades and lampoons that earned him the shrewd, if perhaps grudging, patronage of Cardinal Giulio de' Medici, especially when, after Leo's death in 1521, Giulio wished to see the reputation of his rivals for the succession blackened. When the conclave elected instead the puritanical Adrian VI, Aretino thought it wise to withdraw, attaching himself to new patrons, the Marquis Federico Gonzaga of Mantua and - the beginning of a true friendship between equally frank and impetuous temperaments - the condottiere Giovanni de' Medici 'dalle Bande Nere'. Returning to Rome when, on Adrian's early death in 1523, Giulio became pope as Clement VII, Aretino had to flee briefly in 1524 after publishing some sonnets to go with a series of banned engravings by Giulio Romano showing positions adopted in love-making; and once more, this time permanently, in 1525, when the chief target of his pen, Bishop Giovanni Giberti - a man Clement could not afford to offend publicly - nearly succeeded in having him assassinated. After a renewal of his contacts with Giovanni de' Medici and Federico Gonzaga, Aretino moved in 1527 to Venice, where he spent the rest of his life.
    By then, aged 35, he had not only become a master of the pasquinade but had transformed the crude Prognostications and Avisi, or news broadsheets, of the day into satirical and alarmingly well-informed sources of political and personal comment. He had also widened his repertory to include circulated copies of the letters he wrote praising or scolding the great political figures, Italian and foreign, whose actions were of wide public interest. Alternately goaded and flattered, a number of those they were addressed to placated him with gifts. These remained the chief source of his income, at a time when publication was unlikely to provide even the most prolific author with a living.
    It is on his letters, launched from the congenial security of Venice, which he collected and published at intervals (1537, 1542, 1544, 1550 and - emerging posthumously - 1557), that his reputation as a writer rests most firmly. Though he was explicit in his condemnation of linguistic pedantry, the vigour, colour and inventiveness of his prose is the result of great care, usually well concealed beneath a surface of apparent spontaneity. They reveal him as a nimble if shallow thinker, a writer capable of expressing a wide range of feeling, a gifted and - for the time - uniquely sympathetic appreciator of the works of his artist friends, among whom Titian was prominent. Thanks to his early correspondence, in 1532 he was given by Ariosto in the final revision of Orlando furioso the soubriquet that has stuck to him: the Scourge of Princes. In further evidence of its success, in 1533 King Francis I sent him a placatory golden chain.
    The running commentary on his times which made the basis of his career was, however, accompanied by more orthodox literary activity. In 1534 alone, for instance, he published the first part of his Ragionamenti, dialogues about brothel affairs that deliberately punctured the vogue for high-minded discussions on Platonic themes; the revised version of his defiantly anti-'erudite' comedy La cortigiana (first version 1525); and two effortlessly devotional works, one on the Passion, the other an extended paraphrase of the penitential psalms. Of his other works, those that have best stood the test of time are plays: Il Marescalco (1526-27, published 1533) and La Talanta (1542). Until the last decades Aretino's reputation, because of his unshifty interest in sex, was either academic or clandestine. While not yet the subject of a full reappraisal, he can at last be openly judged and enjoyed.

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Sunday Night Class 09/22/2013

Friends,

Beth is having trouble getting finished with paper 81 on civilization because of all the discussion it engenders.  Oh well, she will have to put off antother week because she and Michael will be gone on vacation. Nick Allen has tentatively agreed to moderate next week if he is available. There were seven tonight and we all feel more enlightened with the teachings we received.

See you next week,

Tom

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Compare 09/23/2013

Illness is in part what the world has done to a victim, but in a larger part it is what the victim has done with his world.
  --Karl Menninger, psychiatrist (1893-1990)

P.1632 - §6 (145:3.7)  The sight of these afflicted mortals, men, women, and children, suffering in large measure as a result of the mistakes and misdeeds of his own trusted Sons of universe administration, peculiarly touched the human heart of Jesus and challenged the divine mercy of this benevolent Creator Son.

P.1649 - §3 (147:3.3)  In speaking to those assembled, Jesus said: "Many of you are here, sick and afflicted, because of your many years of wrong living. Some suffer from the accidents of time, others as a result of the mistakes of their forebears, while some of you struggle under the handicaps of the imperfect conditions of your temporal existence.

    Karl Augustus Menninger (July 22, 1893 – July 18, 1990) was an American psychiatrist and a member of the Menninger family of psychiatrists who founded the Menninger Foundation and the Menninger Clinic in Topeka, Kansas.
    Born in Topeka, Kansas, the son of Florence Vesta (Kinsley) and Charles Frederick Menninger, Menninger attended Washburn University, Indiana University, and the University of Wisconsin–Madison. He was accepted to Harvard Medical School, where he graduated cum laude in 1917. While at Washburn, he was a member of the Alpha Delta Fraternity, a local group, and in 1960 inducted into the school's Sagamore Honor Society.
    Beginning with an internship in Kansas City, he worked at the Boston Psychopathic Hospital and taught at Harvard Medical School. In 1919, Menninger returned to Topeka where, together with his father, he founded the Menninger Clinic. By 1925, he had attracted enough investors to build the Menninger Sanitarium. His book, The Human Mind appeared in 1930. In 1952, Karl Targownik, who would become one of his closest friends, joined the Clinic. His brother, William C. Menninger, who played a leading role in the US Army's psychiatric work, also later joined them.
    The Menninger Foundation was established in 1941. After World War II, Karl Menninger was instrumental in founding the Winter Veterans Administration Hospital, in Topeka. It became the largest psychiatric training center in the world. He was among the first members of the Society for General Systems Research.
    In 1967, Chaim Potok quotes Menninger in the dedication page of The Chosen. In 1983, Renee Richards also quotes Menninger on the dedication page of Second Serve. In 1981, Menniger was awarded the Presidential Medal of Freedom, by Jimmy Carter.

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Interfaith Youth Tour

If anyone is interested in this great opportunity, Please let Charlene know - 405-659-7210

Thanks - Karen

 

----- Forwarded Message -----
From: Charlene Morrow <morrowcharlene@gmail.com>
To: Tom & Karen Allen <tommykaren1@att.net
Sent: Wednesday, September 18, 2013 3:41 PM
Subject: Fwd: Fw: 2013 Interfaith Youth Tour - Register Now!

 
Karen, 
 

Would you send this message to our group to see if any of the young people or older would like to do this - visit some religious centers in the area.  I'll pay their fee and take them if any are interested.  It will be after our Family class.

 

Thanks,

 

Charlene
 

 

Oklahoma Conference of Churches 

 

 

Register Now !

 

Sunday, September 22, 2013

1:00-5:30 p.m.

 

PH (405) 525-2928  www.okchurches.org  

FAX (405) 525-2636

 

 

 

Religions United Committee's

Interfaith Youth Tour

 

 

 

Sunday, September 22, 2013

1:00 - 5:30 p.m.

 

 

 

 

Youth (ages 12 and up) are invited to an informative tour of three houses of worship in the OKC metro.  Each stop on the tour will feature a faith overview, worship example, and interactive discussion. 

 

2013 InterfaithYouthTour hosts are: 

 

Temple B'Nai Israel (Jewish)

The Sikh Gurdwara (Sikh)

Frontline Church (Christian) 

 

 

$15 per person 

 

Transportation and snacks included in the tour.  

Deadline to register is Sept. 18, 2013. 

 

Details, schedule, registration and payment information at www.okchurches.org 

 

 

GROUP REGISTRATION and PAYMENT available by emailing OCC at office@okchurches.org

 

REGISTER NOW!

 

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Compare 09/20/2013

No society that feeds its children on tales of successful violence can expect them not to believe that violence in the end is rewarded.
  --Margaret Mead, anthropologist (1901-1978)

P.1571 - §1 (140:3.14)  Do not forcibly resist injustice; put not your trust in the arm of the flesh. If your neighbor smites you on the right cheek, turn to him the other also. Be willing to suffer injustice rather than to go to law among yourselves. In kindness and with mercy minister to all who are in distress and in need.

P.1608 - §4 (143:1.7)  Today, the unbelievers may taunt you with preaching a gospel of nonresistance and with living lives of nonviolence, but you are the first volunteers of a long line of sincere believers in the gospel of this kingdom who will astonish all mankind by their heroic devotion to these teachings. No armies of the world have ever displayed more courage and bravery than will be portrayed by you and your loyal successors who shall go forth to all the world proclaiming the good news--the fatherhood of God and the brotherhood of men. The courage of the flesh is the lowest form of bravery. Mind bravery is a higher type of human courage, but the highest and supreme is uncompromising loyalty to the enlightened convictions of profound spiritual realities. And such courage constitutes the heroism of the God-knowing man. And you are all God-knowing men; you are in very truth the personal associates of the Son of Man.

P.1770 - §1 (159:5.9)  When an enemy smites you on one cheek, do not stand there dumb and passive but in positive attitude turn the other; that is, do the best thing possible actively to lead your brother in error away from the evil paths into the better ways of righteous living." Jesus required his followers to react positively and aggressively to every life situation. The turning of the other cheek, or whatever act that may typify, demands initiative, necessitates vigorous, active, and courageous expression of the believer's personality.

    Margaret Mead (December 16, 1901 – November 15, 1978) was an American cultural anthropologist, who was frequently a featured author and speaker in the mass media throughout the 1960s and 1970s. She earned her bachelor degree at Barnard College in New York City, and her M.A. and Ph.D. degrees from Columbia University.
    She was both a popularizer of the insights of anthropology into modern American and Western culture and a respected, if controversial, academic anthropologist. Her reports about the attitudes towards sex in South Pacific and Southeast Asian traditional cultures amply informed the 1960s sexual revolution. Mead was a champion of broadened sexual mores within a context of traditional western religious life.
    An Anglican Christian, she played a considerable part in the drafting of the 1979 American Episcopal Book of Common Prayer.

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Compare 09/19/2013

True religion is the life we lead, not the creed we profess.
   --Louis Nizer, lawyer (1902-1994)

P.2087 - §5 (196:0.5)  Theology may fix, formulate, define, and dogmatize faith, but in the human life of Jesus faith was personal, living, original, spontaneous, and purely spiritual. This faith was not reverence for tradition nor a mere intellectual belief which he held as a sacred creed, but rather a sublime experience and a profound conviction which securely held him. His faith was so real and all-encompassing that it absolutely swept away any spiritual doubts and effectively destroyed every conflicting desire. Nothing was able to tear him away from the spiritual anchorage of this fervent, sublime, and undaunted faith. Even in the face of apparent defeat or in the throes of disappointment and threatening despair, he calmly stood in the divine presence free from fear and fully conscious of spiritual invincibility. Jesus enjoyed the invigorating assurance of the possession of unflinching faith, and in each of life's trying situations he unfailingly exhibited an unquestioning loyalty to the Father's will. And this superb faith was undaunted even by the cruel and crushing threat of an ignominious death.

    Louis Nizer was a noted American trial lawyer and senior partner of the law firm Phillips Nizer Benjamin Krim & Ballon. He represented many celebrities in a variety of cases, among them Quentin Reynolds in his successful libel suit against columnist Westbrook Pegler, and the broadcaster John Henry Faulk against AWARE, a right-wing organization that had falsely labeled him a communist.
    A graduate of Columbia College and Columbia Law School, he wrote several books, among them the best-selling "My Life In Court" in 1962, about many of his famous cases, which spent many weeks on the New York Times bestseller list. He also wrote "The Implosion Conspiracy" in 1972, a study of the Julius and Ethel Rosenberg espionage case. He died at the age 92 in New York City, having continued to work at his firm until 10 days before his death.
His representation of Reynolds served as the basis for the Broadway play A Case of Libel, which starred Van Heflin.
    With Jack Valenti, Nizer helped create the motion picture ratings system of the Motion Picture Association of America, which he served as general counsel.
    After the assassination of John F. Kennedy, he authored the foreword to the Warren Commission report that investigated JFK's murder and the conspiracy theories that still surround it.
    In addition to his legal work, Louis Nizer was an author, artist, lecturer, and advisor to some of the most powerful people in the worlds of politics, business, and entertainment. For a number of years, Nizer was listed in the Guinness Book of World Records as the "highest-paid lawyer in the world". In addition to his success in the legal world, he was married to his wife Mildred for over 50 years. Over his life, Nizer bestowed significant grants and charity to many Jewish causes.
 

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Compare 09/18/2013

Force without wisdom falls of its own weight.
  --Horace, poet and satirist (65-8 BCE)

(48:7.8)  To enjoy privilege without abuse, to have liberty without license, to possess power and steadfastly refuse to use it for self-aggrandizement—these are the marks of high civilization.

(54:1.6)  True liberty is the associate of genuine self-respect; false liberty is the consort of self-admiration. True liberty is the fruit of self-control; false liberty, the assumption of self-assertion. Self-control leads to altruistic service; self-admiration tends towards the exploitation of others for the selfish aggrandizement of such a mistaken individual as is willing to sacrifice righteous attainment for the sake of possessing unjust power over his fellow beings.

(136:6.9)  In this decision Jesus of Nazareth portrayed to an onlooking universe the folly and sin of prostituting divine talents and God-given abilities for personal aggrandizement or for purely selfish gain and glorification. That was the sin of Lucifer and Caligastia.

(136:8.6)  Jesus was now passing through the great test of civilized man, to have power and steadfastly refuse to use it for purely selfish or personal purposes

(141:3.4)  The Master displayed great wisdom and manifested perfect fairness in all of his dealings with his apostles and with all of his disciples. Jesus was truly a master of men; he exercised great influence over his fellow men because of the combined charm and force of his personality.

    Quintus Horatius Flaccus (8 December 65 BC – 27 November 8 BC), known in the English-speaking world as Horace, was the leading Roman lyric poet during the time of Augustus. The rhetorician Quintillian regarded his Odes as just about the only Latin lyrics worth reading: "He can be lofty sometimes, yet he is also full of charm and grace, versatile in his figures, and felicitously daring in his choice of words."
    Horace also crafted elegant hexameter verses (Sermones and Epistles) and caustic iambic poetry (Epodes). The hexameters are amusing yet serious works, friendly in tone, leading the ancient satirist Persius to comment: "as his friend laughs, Horace slyly puts his finger on his every fault; once let in, he plays about the heartstrings". Some of his iambic poetry has seemed repulsive to modern audiences.
    His career coincided with Rome's momentous change from Republic to Empire. An officer in the republican army defeated at the Battle of Philippi in 42 BC, he was befriended by Octavian's right-hand man in civil affairs, Maecenas, and became a spokesman for the new regime. For some commentators, his association with the regime was a delicate balance in which he maintained a strong measure of independence (he was "a master of the graceful sidestep") but for others he was, in John Dryden's phrase, "a well-mannered court slave".
    His poetry became "the common currency of civilization", and he still retains a devoted following, despite some loss of popularity after World War I (perhaps due to mistrust of old-fashioned patriotism and imperial glory, with which he had become associated). Horatian studies have become so diverse and intensive in recent years that it is probably no longer possible for any one scholar to command the whole range of arguments and issues.

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