1900
1901 "the Englishman going through the world with rifle in one hand and Bible in the oth
1902
1903
1904
1905
1906 Oxford Movement inspired english hymnal
1907
1908 Lambreth conference, anglican culture, missions, healing, spirtualism, diviorice and the like
1909
1910
1911
1912
1913
1914 Britian declares war
1915 publication of muscular xianity
1916
1917
1918
1919
1920 eliot converts rejection of spirtualism and the like lambreth
1921
1922
1923
1924
1925
1926
1927 1919 prayer book rejected by parliment as paptist, due to the influence of william joynson, tory and strict authoritan
1928
1929
1930 segreation and war rejected, induced abortion heavily discouraged, birth control in limited circumstances lambreth
1931
1932
1933
1934
1935
1936
1937
1938
1939 Bishop of Chicster, George Bell, writes the Function of the Church in Wartime, an arguement in favour of being part of wwii--also lambreth meeting wiht the ministry of infomration I realise that the Christian Church cannot be used as an organ of propaganda. It is in its essential nature ecumenical and supranational. But I trust that as individuals you will be ready and anxious to help us'
1940
1941
1942
1943
1944 Li Om Ti, first woman priest ordained as a result of the second world war
1945
1946
1947
1948 rejection of any female ordeination after li om ti,
1949
1950

Martin Kavka has an unhealthy need to laugh at the macabre, e.g. a student's comment on hearing a TV news report about Fr. Lawrence Murphy: "I only heard the end of the report. The newscaster was saying that the priest had molested all these deaf boys, and I just thought to myself, 'That's the weirdest fixation...'"

Big Star, Night Time

the vatican office that supervises sexual abuse claims that they are vastly under staffed. the scandal gets closer to benedict who was contacted and refused to disclose/defrock a serial pedophile working in wisconsin. and the boy scouts maintained similar secret files:"testimony from a bishop for the Church of Jesus Christ of Latter-day Saints responsible for a Scout troop of church members suggested the Scouts never provided training about spotting abuse or preventing it."

laurel and hardy--i was talking to dave about stuff and things, and he totally passed the Keaton test, then we moved on and he loved laurel and hardy and harold lloyd, and chaplin a little less. I like H&L more then Keaton, because I like the idea of two people who love each other so much that all of the disasters seem charming, and dave likes keaton for their unflappiblity. both work.

white board unicorns

80s xian kids kitsch--this time about not fucking around on yr spouse.

a href="http://pinktentacle.com/2010/03/photos-expo-70/">film and video from OSaka 70s expo.

there is neo-baroque homoerotica and then there are these murals in a coffee shop in veina, which look like tiepelo and robert altilla luckas's mind melded subconcious in the middle of a fisting session.

french vernacular signage

the nyrb follows the money vis a vis oppostion to health care.

From Untitled Album

dolphins by judith leiber

i find the politics of jeff sheng's don't ask don't tell photos a little naive, all things considered but the formal concerns, how he assumes the unique humanity of the sitter thru material signifers while darkening and shadowing easily recognizable faces and bodies is almost inegenious.

this was amusing pisstake of secualr educators trying to evangelize kids.

butler on obama, the mid east, war and torture


God ZZ TOP, how come I was never told about them before.

sweet little illustrations by Nikki McClure.

using rushdie's archive at emory university as an example, digital has a much shorter shelf life then almost any paper


trailer for the big c, which looks really funny--has one great line: "are you ready to order" "i'm just having deserts and liqour"

This summary is not available. Please click here to view the post.

Derrida's essay is undertaken partly in response
to an ongoing and aggressive effort on the part of contemporary theolo-
gians to save theology not from but, rather, for deconstruction..(261)


work within positive
ideology" and indeed "prior"to it (Hart 1989: 104). While Derridean de-
construction is in itself not declared to be a negative theology, (some of) its
practices are seen as consistent with negative theology: "as a strategy, as a
way that negative theologians have found to hold the claims of cataphatic
[positive] theology at bay" (Caputo 1989: 24); as a "breach"that "drives
to its limit" the hermeneutical experience but finally rejoins hermeneutics
toward the "unity of the two senses of 'God"' (Klemm 1992: 20, 22).(263)


work within positive
ideology" and indeed "prior"to it (Hart 1989: 104). While Derridean de-
construction is in itself not declared to be a negative theology, (some of) its
practices are seen as consistent with negative theology: "as a strategy, as a
way that negative theologians have found to hold the claims of cataphatic
[positive] theology at bay" (Caputo 1989: 24); as a "breach"that "drives
to its limit" the hermeneutical experience but finally rejoins hermeneutics
toward the "unity of the two senses of 'God"' (Klemm 1992: 20, 22).(265)

De Tours le babel, 85

Derrida places such originary, divine, linguistic disruption in the terms
that Walter Benjamin set in speaking through the figure of translation:


n givinghis name,God also appealedto translation, onlybecausebetween
not
the tonguesthat had suddenlybecome multipleand confused,but first of his
name, the name he had proclaimed,given, and which shouldbe translated
of
as confusionto be understood, that it is difficult
hence to let it be understood
to translateand so to understand he pleadsfor a translator.... The law
...
does not commandwithoutdemandingto be read, deciphered,translated. It
demandstransference.... Evenin God, and it is necessary followrigorously
to
the consequence: hisname. (184,emphasis original)
in in


The divine name, ruptured rather than unitary, inaugurates linguistic mul-
tiplicity, mediation, and the injunction to (and not to) translate. Its appeal
to translation, founded in its inner interruption, is both a "giving his name"
and a withholding of it. This in turn founds language as the multiplicity of
tongues, marking a difference not to be elided, or suppressed, in the name
of unity but rather to be linguistically negotiated. (271)

he ultimate object of Dionysian devotion cannot tolerate the intrusion
of language, with its succession of elements and the "reciprocalexteriority
of their diverse parts." Its totality and simultaneity are finally opposed to
language, and especially to writing, which it can tolerate only as a means
"for the necessity of the senses" and beyond which the spirit must ascend
(275)

An "Other" Negative Theology: On Derrida's "How to Avoid Speaking: Denials"
Author(s): Shira Wolosky Poetics Today, Vol. 19, No. 2, Hellenism and Hebraism Reconsidered: The Poetics of
Cultural Influence and Exchange II (Summer, 1998), pp. 261-280

In recent decades, however, the Church in your country has had to confront new and serious challenges to the faith arising from the rapid transformation and secularization of Irish society. Fast-paced social change has occurred, often adversely affecting people’s traditional adherence to Catholic teaching and values. All too often, the sacramental and devotional practices that sustain faith and enable it to grow, such as frequent confession, daily prayer and annual retreats, were neglected. Significant too was the tendency during this period, also on the part of priests and religious, to adopt ways of thinking and assessing secular realities without sufficient reference to the Gospel. The programme of renewal proposed by the Second Vatican Council was sometimes misinterpreted and indeed, in the light of the profound social changes that were taking place, it was far from easy to know how best to implement it. In particular, there was a well-intentioned but misguided tendency to avoid penal approaches to canonically irregular situations. It is in this overall context that we must try to understand the disturbing problem of child sexual abuse, which has contributed in no small measure to the weakening of faith and the loss of respect for the Church and her teachings.

Only by examining carefully the many elements that gave rise to the present crisis can a clear-sighted diagnosis of its causes be undertaken and effective remedies be found. Certainly, among the contributing factors we can include: inadequate procedures for determining the suitability of candidates for the priesthood and the religious life; insufficient human, moral, intellectual and spiritual formation in seminaries and novitiates; a tendency in society to favour the clergy and other authority figures; and a misplaced concern for the reputation of the Church and the avoidance of scandal, resulting in failure to apply existing canonical penalties and to safeguard the dignity of every person. Urgent action is needed to address these factors, which have had such tragic consequences in the lives of victims and their families, and have obscured the light of the Gospel to a degree that not even centuries of persecution succeeded in doing.

From the Pope's Pastoral Letter to Ireland.

except priests have been fucking kids in irish orphanages from the 19th century onward

...every predictive language is inadequate to the essential, in truth to the hyper essentability, the being, being of God--consquently, only a negative (apaphaetic) attrucion can be used to approach Giod, and to prepare us for a silent intution of God... (73)

the family resemblence of negative theology, in every discourse, that seems to return in a regular and insistent manner to the rhetoric of negative determation, edneslley multiplying the defenses and the aphophatic warnings: this which is called X (for example: text, writing, the trace, ifferance, the hymen, the supplement, the haramachon, the paragon)... (75)

God's name would then be the hyperbolif effecty of that neativa--or all negativa, that is consistent in its discourse. God's name would suit everytthing that may be breached, approached or designatied, expect in an indrect or negative manner.. (76)

how to avoid speaking, from derrida and negativa,

World Religions, Assignment 3











































The Jews and the Christans, those complicated and difficult connections, marked with violence distrust, anger, and rancour—from one side more then another. The Jews has done the best to evade and ignore Christans—they become angry at the usurping of the narratives. I am not sure there is anything pastoral that can be done, and so this assignment is the most difficult. I think of a set of 20th century Jews who have worked through Christian themes, who have attempted to find what it means to be jewish, in this world of Christianity, especially post-shoah. Shoah—which becomes the logical end of 2000 years of blaming the death of Christ, the systematic pograms, genocides, geographic unsettling and the like .
The list of jewish mystics who were desperate to reconcile the faith with the history of death is legendary—Edith Stein, Simone Weil, Paul Celan's ideas in the long poem Temebrae of being “Clawed into Memory”, even Arendt, or late Derrida and his Acts of Religion. But even before the war, there is a paragraph by Walter Benjamin, that centers on how to work christan and jew togther, what essentially makes us differedent, and how that difference perhaps cannot be bridged. Before I qoute that paragraph, some context.
This was the last thing that Benjamin wrote—the great writer of taxonomies, of clean and precise books that used the machinery of late capitalism against itself; Benjamin was not a man prone to mysticism. He was a writer whose greatest ideas and greatest works were about the small, the local, and the quotidian. His last document, mailed to Hannah Arendt before he tried to escape from Vichy France. This scattered, difficult and ephemeral document is the best attempt to refuse history and historicism—his claims are initially about history as a philosophical system, but at risk for dying because of this pervision of history, and once again as a jew, being the victim of historical thinking—no matter how flawed
He died on the border of Spain and France, he died as a sucide on the conscrated ground of a catholic church, and he killed himself when he thought that he could not cross temperoal boundries—he crossed an eternal boundry when the boundries of real estate seemed to slip away from him. In this context—is to read the last paragraphs of his problems with history, with the long standing scnadal of history: “We know that the jews were prohibited from inverstigating the future. The Torah and prayers instruct them in remebrance, however. This stripped the future of its magic, to which all those succum who turn to the soothsayers for enlightnment. This does not imply, however, that for the Jews, the future was turned into homogenus, empty time. For every second of time was the strait gate through which the messiah might enter...”
WE can rewrite that paragraph about Christianity: “We know that the Christians are obligated to investigate the future. The gospels and prophets instruct them in waiting. However, this stripped the past of it's power, to which all those who turn to the priests and bishops for englightenjment. This does not imply, howerver, that for the Christians, the past was turned into homogenous, empty time. For every second of time was the twisted path for which the messiah once entered, and who might enter again”
That the messiah died, and that he rose again, for those who are chrstians, means that at one ppoint time ended and was started again All of language, all of time, all of the universe through the act of an unknowable god, was centered into this one man—or someone who was not only a man, but a god and a man, and a spirit, and something wholly human and wholly divine In this context, we are not waiting for the miracle to come, the miracles have already happened.
If the messiah has come, we are not waiting for him to come again, as much as for everything to end. Time ended once, and time will end again, and the ending of time—the propuslive narrative ending that we are waiting for, is the end of history itself. If our past can only exist as a way to kill and elimanate time, if our reaiding and writing are about the narratives of completion, if we refuse to think of anything but narrative—a pure, shiny, sexless narrative—a narrative that has exists forever in its unackonlwedged paradoxes, if all of that is true; then how do we live in the world.
Historically, we were convinced that Christ was killed by the Jews. That the Jews hated him, that the narratives and the langauge about the Jews were filled with absences. They refused our messiah, they killed our messiah, they refused their heritage, they refused our messiah, they refused his resueraction, they refused his miracles. They refused the lessons of the pentacost, they refused to be christians, they refused everything but our time and our history. They refused our understanding of history—and in this refusal we refused them.
Benjamin's suspicions, in this final essay, is a suspicion of refusal. It pushes against the christian narrative of constant progress, of the history, of the waiting, and the seeking—in this pushing against, it is the birth pang of a new way of doing history. This essay allowed us to understand the important of silence, of voids, and of lacunae. In it we can understand what it means when Simone Weil talked about all sins being voids or God shaped holes—and having that hole not be a tumour or a wound, or a piercing, or any mirroring of Christ's wounds, of Christ's incorporations, but something smaller, and quest, and forever present.
We can see it in how Celan kept trying to make language, on the dead bodies of Auschwitz. For Celan, language was not the incorporation of flesh, but what we did despite everything. Drinking the black milk again and agian—without disuptuion, he does not allow for the disruptions, the interuptions that foreground Christianity's historical process. The milk stains those who drink it, and we drink it not out of obligaiton or calling but because we have no other reason to do so. The rejection of the tearing of the curtain wall—and how that is a tearing of the narrative of history itself, echos Bemjamin and gives birth to Derrida, who not only writees
We can see it in Derrida where he keeps wrestling with speaking of the unspeakable, of talking to those who are eternally silent. But who thinks of the centrality of the metaphor is one of violence—and in this capacity, the disruption, the history, the body, and the sepration between what once was and what will be moves around these axises.
The narrative of language and the jews then is the central question of the ecumenical efforts of Christans and Jews—and it is not a quistion of language and bodies, but of language and how that shapes and controls history itself.

I would give up every rock and roll lyric ever written for these two lines of thirteen: "why dont you tell yr dad to get off yr back/why don't you tell him what we said about painted black" except it wouldn't have worked because it required us to feel the stones, profoundly, like a baptist feels the bible.

Chilton for me, from the boxtops onward, about the history of rock and roll--not in a clever, intertextuality, or a postmodernism, or studio tricks, but in the gut, in the immersive and beautiful idea that popular music had become a lingua franca. the language that we use to fall in love, and to grieve, and to be born, and to eventually die--he had the desire to fuck that is essential to rock, he never wasn't the one eyed cat peeking in the seafood store, but also had all of these emotions that seemed so complicated, and adult.

Chilton aside from reminding me of a brace of 70s singer-songwriters who did the same thing also reminds me of a bunch of country guys. People like Townes Van Zandt Nick Lowe or Warren Zevon or Willie Nelson or Loudon Wainwright...but he was unique, maybe because of his earnestness, or maybe because he knew Memphis so well.

Willie might be the odd man out there--but listen to some of the songs on the Atlantic sessions. Willie knew how to write, and the first thing that I went to yesterday, after hearing Chilton died, was Sad Songs and Waltzes, because it is such a clever song, and a heart breaking song, and a song that knows how geography can break yr heart as efficiently and as ruthlessly as any lover. It's a Chilton song.

I heard LCD Soundsystem's New York I Love You after that, and the same reason, the same feeling...it means something that someone can work as a bridge b/w those two seemingly disparate but not very seperate feelings.

This might be the best song about the melancholy of adolescent desire ever written, regardless of everything else he ever wrote, the line: why dont you tell yr dad to get off yr back, why don't you tell him what we said about painted black, gets him into rock and roll heaven. i'll miss you mr chilton.

From Untitled Album

Tilda as Bowie


the republican attempts to dismantle any social safety net at all, continues apace.

Ryszard Kapuncinski not only printed the legend, he worked at fabricating the legend from whole cloth.

lynn coadys rules for writers are v. v. funny.

From Untitled Album

I am unsure of how I feel about McQueens new collection--it is beautiful, dramatic, and the historical signifers are top notch, and it does continue his difficult and ever present arguing wiht english aesthetics and history. But it feels a little too pretty, a little too perfect, and perhaps for the first time of his life, the costume has over taken the clothes

From Untitled Album

This coat is much better. .

Brad Colbrow writes a comic about the failures of DRW.

hella big as a possible actual, really scientific measurement

hard core evangelicals provide a colour coded google map for all of the Sexually Oriented Business, Occult Witchcraft Idol Worship
and Compromised Church's w/i the city limits.



though this mary hartman song is a parody of the earnest, outlaw, singer/songwriter country that was done about the time it was created--it also functions as a pretty great example of the genre itself.

some poor gay man should tell rush limbaugh the defintion of piss elegant, because his town house pretty much works as the uber example.

From Untitled Album

the new 918 spyder is v. v. pretty.

jp williams apartment is pretty much the grown up aesthetic htat i have always wanted.

more gay sex scandals at the vatican

Terry Haggerty's paintings are like if you painted some of Bridget Riley's black and white 60s geometric abstractions in lemon yellow, cardium, and blues in classic crest hues, but then shaped the canvas, and added elements that folded over, or pulsed in the middle, or mirrored them, but in a skewed way. exacting, brilliant, and ritiously sensual work. (made this year and last)

70s photos of spoke architechts in LA--for all yr retro-futrist needs.

you should buy me this and these And these

the bishop of ireland actually asked parishioners to pay their tax bills due to the child molestation scandals---that requires more chutzpah then i thot possible.

new device might help limbs be controlled by thoughts alone.

iceland might defualt on their loans.


femminist take down of those awful misogynst dodge charger ads.

ken price, the ceramic artist, whose work is noted for radically new shapes, bizarre colours, and strange patterns--and who is one of the most formally important sculptors of the second half of the 20th century, who incorpates abstraction, pop, and desire, into ways that would make Caroll Burnham blush, and whos e work is always small, who denies the epic, for the table sized, the hard for the soft, who knows the history of cermaics, and who knows the history of sculpture, and pushes them together in an orgy of smashed signfers, and who is never ever in the books, is finally maybe sort of kind of getting some respect. (i think that he was not up to this point mostly b/c of his choice of materials, and that he is both sexy and funny). Link goes to a nyt review of this matthew marks show.

this is the lonliest wolverine you have ever seen.


Johnathon Richman Dancing in a LEsbian Bar.

Satan is in the Vatican according to Romes cheif exocrcist. and speaking of the devil in the vatican RAtzinger had full knowledge of some sexual abuse when he was Bishop of BAvaria. i fucking love this coat


the 10 craziest things that Nixon ever said

an LDS writer schools Beck on the whole Social Justice means communism madness.

From Untitled Album

Pae White, from the seires Smoke Matters, large tapestries. (i have been thinking lately of several tapestries that Motherwell did in the early 70s, where the idea of gestural, human based abstraction was remade as much larger red and white wall hangings with the thickness of broadloom carpet---there is something to note in the temporality and ephemerability of performative gesture as something so time intensive, much more time intensive then other means of production--it also reminds me of the rot that underpins sometimes literally, sometimes symbolically, the memento mori dutch paintings. (and in the case of Motherwell, with the red on white, it actually looks like a crime scene)


bootleg concert of PJ HArvey neko case lour reed in 76 bowie and iggy pop on their first world tour and dozens of others.

socialised medicine might lower the abortion rate



Wayne Country, If You Don't Want Me to Fuck You, Fuck Off, 1978.

terry richardson might be a bit rapey.

candide and the problem of evil.

we know that the jews were prohibited from inverstigating the future. The Torah and prayers instruct them in remebrance, however. This stripped the future of its magic, to which all those succum who turn to the soothsayers for enlightnment. This does not imply, however, that for the Jews, the future was turned into homogenus, empty time. For every second of time was the strait gate through which the messiah might enter...

benhamin, from these on the philosophy of history.

IN
Robarts
Stacks
N6512.5 .P53 E38 2009X

The book of dead philosophers /
Simon Critchley.
London : Granta, 2008.
Book
IN
Trinity College (John W Graham)
Stacks
BD444 .C75 2008

1850 conference of australasian bishops, restoration of t he english heriachhy
1851
1852
1853 Long v. The Bishop of Cape Town, that "the Church of England, in places where there is no church established by law, is in the same situation with any other religious body.", Liberation Society to disestablish the church from the state.
1854 Publication of Abbeokuta, or Sunrise within the Tropics: An Outline of the Origin and Progress of the Yoruba Mission
by Sarah Tucker
1855
1856
1857 Regina vs Eton College about choosing successors to the church of england in christ church, was impt in splitting church and state
1858
1859 publication of origin of speices
1860 Essays and Reviews, by 7 liberal anglican theologians respond tos a variety of concerns, including the rise of german critics and darwin
1861 female decaneses
1862
1863
1864 Publication Among the Menabe; Or, Thirteen Months on the West Coast of Madagascar
by George Herbert Smith, Samuel Crowther first African bishop
1865
1866
1867 First Lambreth Conference
1868 Published by The Captive Missionary by Henry Aaron Stern Ethopia
1869 Chuexh of Ireland disestablished
1870 William Reed Huntingon, Episcoplian preacher, writes an essay that posits a rubric that connects the anglican and catholic communion--it consists of four tennants: 1. The Holy Scriptures, as containing all things necessary to salvation;
2. The Creeds (specifically, the Apostles' and Nicene Creeds), as the sufficient statement of Christian faith;
3. The dominical sacraments of Baptism and Holy Communion;
4. The historic episcopate, locally adapted.[1]

1871
1872
1873
1874 english qualifying exams for theology in anglo universities
1875
1876
1877
1878 restoration of the scottish heriachy catholic, by leo
1879
1880
1881 John Draper's The History of the Conflict b/w Christianity and Science
1882
1883
1884
1885
1886
1887
1888
1889 James Van Devoen, from the Natoash movement, defends high church parphenlia in episcopal practice
1890 Christian Student Movement founded
1891
1892 Revision of the Book of Common Prayer
1893
1894
1895
1896 Leo XVIII declares the anglican church "abousltely null and void"
1897
1898
1899
1900

Trinity College (John W Graham)
Stacks
BT75.2 .H49

Trinity College (John W Graham)
Stacks
BX5005 .N6 1992 TRIN

Trinity College (John W Graham)
Stacks
BR124 .H49 1999 TRIN


Robarts
Stacks
BT83.55 .T38 2001b

On Order and Hierarchy some notes on their interrelation with regards to Protestant and Confucian thinkers.

Anthony Easton

World Religions

K'ung-fu-tzu speaks of guiding principals of the world, and some of these guiding principals are constructed as relationships—these relationships centre around a Mandarin term, Li, which can be translated variously as etiquette, or rituals, or rites, or courtly workings that result in propriety, or in Thomas Selover’s definition in the Routledege Encyclopedia of Confucianism : The traditional etymology of li is 'to dress jade' or 'veins in jade'; the grain of wood is a common illustration. Li is usually translated as 'principle' (see Chan, 1964), while some authors prefer 'pattern' or 'order'. Another choice is 'coherence' because of the nuances of 'reason' found in li. The verbal meaning 'to put in order, to arrange' is also instructive. Li is a self-demonstrating concept, like the idea of an idea, but firmly grounded in the specific actuality of things and events….”[1]

This principal, of the world ordered and the world contained by a specific, universal pattern, attaches not only the world, but to very specific human interactions—there are five, working as a kind of tower, with one half bending to the other’s will, that mark this world view; namely: “ruler and subject; father and son; elder brother and younger brother; husband and wife; and friend and friend according to age. Though this might seem alien to the post-enlightenment western view of the world as a set of democratic relationships, that function as prominently available social texts; I would argue that there is a strong connection in these contexts to the protestant goal of good order and good government, a goal that is foundational to our understanding of the world.

In an attempt to work through these connections, in the tight space that I have here, I will go through each of these relationships, and suggest some protestant parallels.

The first is ruler and subject. The strict hierarchy of this would suggest the lack of any democratic potential—and it is the case that where-ever Confucian culture found itself, there was a strict court system and a system that encouraged the rise and importance of a singular ruler. This said, the Stanford Encyclopedia of Philosophy notes that the rigidness of the system should be balanced with a ruler that “should learn self-discipline, should govern his subjects by his own example, and should treat them with love and concern” [2]

Christians began with a complicated relationship with the state—and in the early church; there was a direct opposition to those in power and those who had none. In this capacity, though in Romans 12:6, we are admonished to pray for our leaders; those leaders were never assumed to be secular. The difference then, is at least a nominal separation between the church and the state that often worked as a de facto double ruler.

Though there was a hierarchy that was in place within the

---

[1] Thomas Selover "Li 理." Routledgecurzon Encyclopedia Of Confucianism. Ed. Xinzhong Yao. Routledgecurzon,2003. Religion Online. Taylor & Francis.

[2] Stanford Encyclopedia of Philosophy. Conficious and Philosophy. http://plato.stanford.edu/entries/confucius/#ConSoc

1800
1801
1802
1803
1804 founding of the british and foreign bible society
1805
1806
1807 slave trade abolished, due to the influence of wilberforce
1808 american slave trade made illegal,
1809
1810
1811
1812
1813
1814
1815
1816 foundation of the american bible society
1817 Bentham, Plan of Parliamentary Reform in the form of a Catechism
1818
1819
1820 Plymouth Brethen split
1821
1822
1823
1824 Jamica Barbados bishops appointed, Newman appointed deacon
1825 succession of the bible society over the inclusion of the aprochophyra
1826
1827
1828
1829 Bishop of Calcutta
1830 foundation of the oxford movement, Newman seprates from the Bible Society
1831
1832 First reform act, opposed by the bishops, anti clerical riots, archbishop of canterbury struck by a dead cat
1833 Kebeles sermon national apostosy, about irish bishops, considered the founding of the oxford movement, slavery aboltion movement passed
1834
1835 Madras
1836 Australia
1837 Bombay. Phoebe Palmer's documents on entire sanctifcation, and the rise of the holiness movement
1838
1839 first bishop of Toronto
1840
1841 NZ
1842
1843
1844 Nashatosh House founded
1845 Newman moves to Rome
1846
1847
1848
1849
1850 fugitive slave law

1. The Hebrew Letter Tau
2. Trees beside water
   
3. Rod (Aaron/Jacob)
4. Scarlet thread
5. ideas of debt
   
6. wood
   

monson presided at the funeral of marie osmond's son.

1. ruler and subject;
2. father and son;
3. elder brother and younger brother;
4. husband and wife; and
5. friend and friend according to age.

.Tyson speaks of the reader, in Wesley’s hymns, becoming “actors in the [Scriptural] narrative”. Give two examples (other than no. 226 below), and explain exactly how this is so in each case.

Two important examples of how Charles Wesley allows for readers to be “actors in the scriptural narrative” are found in hymn 227 and hymn 231. Hymn 221 is a paraphrase and extension of Mark 12:24 or where Christ talks about rendering unto Cesar what is Cesar’s. Traditionally this passage is used to maintain a separation of church and state, to allow for taxes to be charged, and in an Anglican context, for the authority of the court to be maintained. The Methodists had a complicated relationship to both the Anglican mainstream, and to the state—they were not dissenters or resisters, like the Quakers, who had trouble rending anything unto Cesar (the Quaker Samuel Allison wrote this about the rending unto Cesar: in 1719 “…the question put to our Savior on the point was with evil intention to ensnare and render him culpable to one of the great parties or sects then existing, who differed about the payment of taxes, his answer, though conclusive, was so wisely framed that it left them still in doubt, what things belonged to Cesar and what to God, thus he avoided giving either of them offence which he must inevitably have done by a determination that tribute indefinitely was due to Cesar. Our first and principle obedience is due to the Almighty, even in contradiction to man, “We ought to obey God rather than men” (Acts 5:29)” , but they were not wholly convinced of the arguments made about this passage that allowed it to be in favour of capitulating fully to the state.
So as way of finding a middle position between the rejection of the state in Quakers, and the integration of the state found in Anglicans, Charles Wesley shifts the text—shifts t he drama, places his actors further down stage. He argues that instead of finding the meaning in the first sections of that text, we should push back, and connect it to the last few verses—that talk about what matters for these people; namely personal revelation, the relationship between man and Christ, and the implications in communicating with the Holy Ghost.
The second hymn where Charles Wesley does interesting things with the text, and the actor’s relationship with the scripture, is Hymn 231. At the end of a legal and quite dry discussion of the sacrifices needed in Levetical ceremonies, there is a verse about hewing close to the tabernacle. That verse has a tender sweetness, about our relationship with the divine. This one verse: “herefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the LORD, that ye die not: for so I am commanded” (KJV) is about the power, and the force, but also the protectiveness of a God who has made a covenant with His people. Charles Wesley talks about how he has renewed this covenant, how he has extended that desire for protection into the age of Christian grace. By using first person pronouns (i.e. A Charge to keep I have” or “arm me with jealous care”), he makes the claim that not only does he sit next to the Holy of Holies—but the Holy of Holies moves wherever the divine is needed. In this case, the first person becomes a way for all readers and all interpreters to feel the same way.
In Hymn no. 226, what is Wesley’s “interpretation” of Matthew 9:20? How would you justify this reading of the Gospel text?

Wesley interprets the physical symptoms of this woman, what would now be called a problematic after effect of menstruation or some kind of hemorrhaging, as a spiritual problem—this is made literal :”th’ infusion of his righteousness/This fountain of corruption dries”. The healing then is not a physical solution—it does not necessarily stop the bleeding—but a spiritual solution. She was broken; her body was failing, because she was full of sin. Desperate to be pure, to be whole, to be well and to be sinless, she begs Christ: “even if I could just touch the hem of your garment, I could be all of these things”
Wesley is then collapsing the split between the spirit, the body, and the mind. He is moving away from the corporeality of his followers, and the bodily dysfunction that centers this gospel (and by extension genders it---this passage is as much a discussion of taboos about the interactions of men and women, and in flattening those taboos, how Christ radically integrates His people; an idea that might be interesting to early Methodists, especially in how they ordained women very early, and there vitality in ending the slave trade) onto an idea of language, and the universality of commitments to being saved. We all “humbly seek to touch (our) Lord”, but that touching does not have the blood, the push of the body.
In one sense—the hiding the body in the woodpile of language is something that Christianity has done since the beginning. To defend this moving of flesh into text is to talk about how other churches have done so. As well, by making the point about the whole church, making metaphorical one woman’s quest, it continues the Methodists openness to many. Those would be the two clearest ways to defend this passage.




Give two examples of Wesley’s “Christological” reading of an Old Testament text: note the hymn and how Christ is spoken of within it.

Two examples where Charles Wesley creates an Christological reading of the Old Testament are Hymns 228 and 233. In Hymn 228, he writes Christ as a new Adam, and also as the lamb in the paschal mystery. In this combining, he uses paradoxical ideas of the sacrificial blood purifying the world, clothing it “in a covering from above”. In Hymn 233, he uses ideas of Numbers which discusses the exile from Egypt and the aching hope for a promised land, as an example of Christ calling him into the wilderness. In this sense, Christ is not the new Adam, but the new Moses, and as Caleb convinced h is people to go into the wilderness for Moses, Wesley will convince his followers to go into the wilderness for Christ. This is made explicit in the last two lines: “the milk sincere of pardoning grace/the honey of his perfect love”
4. Does Wesley teach a particular “evangelical” doctrine in his Scriptural readings? Give one example and explain.
I would argue that Wesley argues for an evangelical doctrine that heavily uses the themes and ideas of wilderness—of the mission of Moses and company. The best example is the Christological example used to answer the last question, but there are others. In Hymn 234, he talks about how his even if he was delivered from Egypt by God, he “provoked thee in the wilderness, and wearied out they patient grace, by adding sin to sin”—in this capacity, the sin that isolates is not only the geographical isolation from England alluded to in the discussions of Wilderness in Hymn 230, but a sort of proto-existential/mystical inner journey that mirrors the outer one. His rebellion and his isolation from home, and his desperate seeking of paradise in the “new world”, where grace will continue to sustain him, make an explicit evangelical doctrine—one that can be seen elsewhere in English readings (This hymn reminds me of Andrew Marvell’s Bermuda, written 40 years earlier, for the similar themes)

John Wesley:
1. John gives some notes to Charles’ Hymn no. 241: what does it show about how John read the Bible, vs. Charles?

I think what it mostly shows, is that John was much less willing to go out on a limb—he is less adventurous, and so where Charles sees parallels everywhere, where he is willing to tie up the testaments into one whole scripture—John is more willing to say, I am not sure that fits, or in his terse way—“no parallel cases”

2. List the elements and steps of salvation, acc. to John Wesley.

The elements and steps of salvation according to John Wesley are: taking the church of Jesus Christ in “its native form” (272), that the way to find that native form is through the bible (273), that one is justified or “pardoned of all our sins” (273) by this faith, although this pardoning frees people, it is a temporary reprieve, because “temptations return and sin revives” (274). One of the ways of moving away from that temptation, he suggests, is born again—a term that he defines as “mortify the evil deeds of the body” (275).
One of the ways of being convinced that being born again, or being saved is worth doing, is to listen to the holy spirit, something that John Wesley defines as “not visible, not perceivable either by sight or by any other of the external senses”.(276) This feeling can be used to develop a personal relationship with God, a relationship where “God was in Christ, reconciling, the world unto himself” and in that reconciling, we can be convinced that “Christ loved me and gave himself to me”. This leads to a faith in God, and by that Faith will be saved. Faith is paramount, while repentance is a fruit of the spirit, it is much less important then believing in the divine (277), as well, though good works should not be neglected, doing good does not mean that one will be saved or justified. (278)
To think that works and repentance are more important then work or hope is to ignore the vital importance of God’s desire for us to have faith, and so it might be argued that to have faith, is to desire to have good works and to repent for ones sin. As well, if we do not have faith, sin “remains in our heart, and cleaving to all our words and actions, as well as the guilt which on account thereof we should include were we not continually sprinkled with the atoning blood” This continual sprinkling, results in a desire to do works of mercy. But this faith and even this desire does not mean that we are forever pure. Though we might still be sinful, we are evil, and the desire to sin is contained well within our hearts.
God can do anything, that he is able to clean of in sin, and that he will sanctify us know, will mean that we can be forgiven. That the sins we commit after we are sanctified are able to be purified by the divine blood of God. That the desire to sin lessening will happen for some gradually, and for some instantly, does not matter as much as the desire that occurs when one has a personal relationship with God.

3. How does how does he use Scripture to argue for these steps?
He argues that the only way to be saved is through the scripture, that “faith and salvation include all the substance of the bible” (272) In this case, he uses both the language of the old and New Testament to make his argument, for example, when discussing how Christ “poured out his soul for the transgressors” (274). He also takes practical solutions from the work of Paul, and more spiritual work from the Gospels (for example—when he suggests that how to be born again is though the mortification of the flesh, he quotes Romans), in fact he tends to quote the epistles much more then he deals with the Gospel or the Old Testament. A good example of this is the personal salvation that he argues is central to our relationships with Christ, and with the church. He quotes the epistles 8 times on two pages, including Ephesians, 1 Corinthians, 1 John, and Romans, but the gospels only twice—and those two times, they are on a more philosophical discussion of the fruits of repentance, where he uses Luke, and one about justification, where he uses Matthew. When he talks about the practical elements that are found in the Gospels, he does not cite the texts (for example in his list of the works of mercy, found on page 280). All of that said, in his conclusions, he makes sure that we know that the foundation of divine love is the Holy Scriptures.

me and will munro

me and will munro
Originally uploaded by PinkMoose

the will munro peice was profoundly, deeply, intensely, lovely and moving--i worried that him dying made it critic proof, but the contution of making his own work about the singnals and reconsructions of our icongraphy was (i dont have the wd for it--impt, generous, renewing, tender)--i keep thinking about the theatre/aesthetics of ritualised violence, what it meant to fetishise and tame the chonthic impulse that results from the intersections of sexuality and death, and his commenting on that, noting it, making it significant, making it decorative, but not castrating or reclothing it---the chains and the leather, and the mustaches,and the mirrors, it could have been a back room, it was not made more hygenic, sweeter, by its presence in an upper room (and upper room, can i put jesus here, or would that be too far)...

that the craft of it, and the careful placement, and the recontextualizing, some profound fairy magic, some deep hooligan tenderness there.

wrote that to rmv about it

beautiful eulogy for mcqueen by simon doonan


Weird Science, the Mcqueen coture show that made automative paitner robots do some weird sex/death tango with shalom harlow--beautiful.

68 photos of naked men at mardi gras

peaches denied the rights to JEsus Christ Superstar.


Dean Martin's unadlutrated contempt for the rolling stones in this 1965 hollywood palace appearance, is a fascainting mirror of the cukltural split of the time.

internet shorthand as written by a proper englishman

small review of Baltiz from 1992, great qoute: "Baltz's career has centered on series of documentary-style photographs of building sites, landfills and corporate environments. The 13 sets on view include some 100 individual images arranged into visual narratives. Among the earliest is the 1974 "New Industrial Park Near Irvine, California." Baltz does not attack frontally like Hans Haacke, but his dead-pan approach leaves little doubt that this is suburban landscape as social and political criticism pointed at the decadent phase of American Expansionism"

i have no idea what this actually means but scientists in brookhaven are breaking the laws of physics.

10 photos of dolphins on the coast of south africa, by Greg Huglin.


John Lydon on the Todd Snyder's show, 1986.

bbc on sexual assulats and american military culture.

Mary Toft was a woman in the 16th century England, who convionced a large number of Royal Physicans that she gave birth to rabbits.

From Untitled Album

church is renoing the ogden temple this year, which makes me sad, because i love its mid 60s optimism.

rachel maddow talks to the John Birch society.

hannah colman has creepy eyes.

black sea resort stamps bulgaria from 1972.

inkling prints makes gorgeous bags and shirts.


Inspiraitonal GAy Football STory.

Gordon Brown is more dysfunctional then we think it was.

howdy koonsy brooklyn rail makes great fun of koons.

though it is flash heavey the LaMOCA 30 year history show site has full pictures, excellent informaiton, and is intuinvley navigationable. Excellent web design all around.

From Untitled Album

Versace returns to orginal glamour, moves away from clothes for russian whores.

dermstore uses my photos

buck angel makes a psa for transmen to have healthy cervixes, and suggests problems with finding friendly ob gyn's

a history of boston brutalism

Almost a dozen african americans were shot by cops in the aftermath of hurrican katrina.

all the american building codes in easily constructed pdf forms.


WAyne Rooney is gorgeous, and his new power ade movie makes me want to remake cronenberg movies as chav porn.

secret service uses 30 year old main frames.

Jenny McCarthy's son might not have had autism afteral

From Untitled Album

Crumb, title unknown, 1989

i really like edith baumans brash, v. simple, and maximal mid 80s hard edged abstraction.

fuck decorum.

Saltz reviews the new whitney binealle==it's smart, low key, highly conceptual, often ugly, big on video, and more women then men, also v. small. recession friendly.

elisa jensen's paintings are of crouching figures, in dark enviroments, often cowering in the corners of the canvas, difficult and often ugly, but absent of the implied politics of tuymans, or the eroticised violence of dumas (there is a new school of painting that combines the best of tuymans and dumas--she is of that school.

love these bleeding madras seevee shoes

curator notes on my poughkepsie show, the last ppgh is one of the clearest outsider persceptives on my practice

:I'll admit to some anxiety when Anthony contacted me last year, interested in creating a project, and willing to travel to POK from Canada, and making that travel part of the piece. I felt, but restrained, the need to inform him fully of the informality of the project and he might not want to knock himself out over it. But his coming is the realization of the kind of primacy of the primary experience that is self rewarding and not dependent on a climax resolution for validation. I respect that attitude. I know I'm projecting here, but I read it as an imperviousness to futility. It's a key to living, and making art; to dig a hole, not to retrieve something, nor to deposit something, and if something is found, to feel free to leave it in place, then fill in the hole once again and take something away from the whole endeavor.

he isn't reaching at all. i think that the process, the actual doing is almsot more impt then the practice, the ephermabity of the objects, and the foregrounding of the presentation is vital to how i shoot. it is futile, but i love that futity.

From Untitled Album

Victorian Swan Themed Board Game

st davids day, once again, people underesitmate the glories of the welsh