^ "Manic speech is typically pressured, loud, rapid, and difficult to interrupt. Individuals may talk nonstop, sometimes for hours on end, and without regard for others’ wishes to communicate. Speech is sometimes characterized by joking, punning, and amusing irrelevancies. The individual may become theatrical, with dramatic mannerisms and singing. Sounds rather than meaningful conceptual relationships may govern word choice (i.e., clanging). If the person’s mood is more irritable than expansive, speech may be marked by complaints, hostile comments, or angry tirades."
@ICEY shut the fuck up no that comment was an immediate turn off..lol at men who over estimate themsekves idgaf what effect u have on women I like handsome barbie ken looking men sorry
Right here, "The Cathedral of the World, a Universalist Theology" by Forrest Church.
page 39, What Would Jefferson Do?
" John Adams and Thomas Jefferson together embody the Declaration of Independence, the former as the document's most compelling sponsor, the later its author -- then together through the stirring coincidence of their both dying on July 4, 1826, fifty years to the day it was published. . . . Theologically, the second and third U.S. presidents were unitarians: Adams, a member of the Quincy, Massachusetts, congregation; Jefferson a sect unto himself. . . . As the election of 1800 drew near, Adams faced that looming electoral rematch against Jefferson, his vice president and political enemy. The Federalists derided the politically potent Virginian as an "atheist" (untrue), a "deist" (true), and a "Jacobin" (i.e., "French radical," also true). The Federalists summed up their two greatest nightmares, atheism and popular democracy, by hurling the epithet "Jacobin" at their opponents.
Adams had no sympathy for the French Revolution. Years later, he looked back bitterly on the "hot, rash, blind, headlong, furious efforts to ameliorate the condition of society, to establish liberty, equality, fraternity, and the rights of man." Adams especially scorned Democratic-Republicans like Jefferson who admired the revolutionary French Republic.
(speaking of Independence Day celebrations) The Democratic-Republicans wore French colors (cocked hats with a knot of red, white, and blue ribbons pinned to the side), in saucy contrast to the less frivolous black cockades Federalist stalwarts wore, harking back to the Revolutionary days. To Federalist eyes, Democratic-Republicans with their tricolor cockades had taken the Fourth of July hostage by drawing undue attention to the Preamble of the Declaration of Independence. In writing the Declaration, Jefferson had introduced three lofty principles (the right to liberty, God-given equality, and popular sovereignty) and one incendiary one (the people's authority to overthrow their government). The Federalists' problem, as they themselves soon recognized, lay in the Declaration of Independence itself.
Early in Adam's presidency, proper Philadelphians boycotted Independence Day, which might as well have been Bastille Day as far as the local Federalists were concerned. Nary a black cockade was to be seen on the anniversary of the nation's birth. Many church bells remained silent. And every reveler crowding Independence Square was indecently festooned in heretical red, white, and blue. In New England, separate tricolor and black cockade Fourth of July celebrations became the rule. In their orations, Federalist preachers and politicians dedicated their energies on the nation's birthday to critique the un-American, anti-Christian dogma that Jefferson so impudently inserted into the nation's founding document. In his Boston Independence Day oration in 1799, John Lowell warned his listeners to beware "the seductive doctrines of 'Liberty' and 'Equality.'"
The year before, Alexander Hamilton had no difficulty convincing Adams that for the government to proclaim a national fast day, a federal request honored by all the churches that chose to participate, would galvanize his more conservative Federalist political base. Indeed it did. Raising a host of traditional black cockades, hundreds of New England preachers seized this governmentally sanctioned opportunity to pronounce French and Jeffersonian infidelity a demonic double threat to the future of America's Christian republic.
Later in life, Adams looked back ruefully on his decision to promote a religious event for political gain. He went so far as to claim that it cost him the presidency. for one thing, it left the plausible impression that he had buckled under pressure from Presbyterian church leaders, who urgently were calling for the president to proclaim a day of national worship.
Declaring a national fast was like poking a stick into a nest of hornets. In alarm, dissenting Christians (Baptists, Methodists, and the like) howled that Adams was compromising church-state separation. For sound religious reasons, not only did they boycott the fast, but they also came out in droves to support Jefferson, the more secular candidate. . . . The Declaration of Independence elevated people's sights by placing human law on a higher moral pediment. The result was a civil ethic in which the ideals of liberty and equality received unprecedented priority. . . . In its ringing, redemptive moral urgency, Jefferson's Preamble is rightly remembered as the American Creed.
********************************** I tell you, this F. Forrest Church, son of Idaho Senator Frank Church, he really knows his stuff, and he writes well too. If his kind of thinking and reasoning were typical in America, this country, then it would be an entirely different sort of country, and the entire world would be different too.
Why are we text dumping about Christianity? Well whatever.
Thus man reaches this truth, because for him it becomes a sure intuition that in Christ the logos has become Flesh. We thus first have man through this process attaining to spirituality, and in the second place we have man as Christ, in whom this original identity of both natures is known. Now since man really is this process of being the negation of the immediate, and from this negation attaining to himself — to a unity with God — he must consequently renounce his natural will, knowledge, and existence. This giving up of his natural existence is witnessed in Christ’s sufferings and death, and in His resurrection and elevation to the right hand of the Father. Christ became a perfect man, endured the lot of all men, death; as man He suffered, sacrificed Himself, gave up His natural existence, and thereby elevated Himself above it. In Him this process, this conversion of His other-being into spirit, and the necessity of pain in the renunciation of the natural man is witnessed; but this pain, the pain of feeling that God Himself is dead. is the starting point of holiness and of elevation to God. Thus what must come to pass in the subject — this process, this conversion of the finite — is own as implicitly accomplished in Christ. This constitutes the great leading Idea of Christianity.
31 comments
How about hooking up with CC99?
But no one can tell you what you should be doing.
I guess if you want it to happen, and you want to have control of the time and place, so that the drama is less, hooking up is the way.
I still find you too judgemental about men.
SJG
@ICEY U KNOW I DONT LOOK HOOKUPS WHY WOULD U EVEN ASK LOL
What kind of porn are you into?
And Idk its a secrst hehe
the ken doll guys don't like girls though
Always remember this though, what women say they want and what they actually do and go for are two very different things lol
SJG
But simply look at what women say and claim they want and what they actually end up doing and with whom.
Yes Icey, you have independently discovered what I had to discover.
And 25, Mamisan will be at your door any minute now.
SJG
page 39, What Would Jefferson Do?
"
John Adams and Thomas Jefferson together embody the Declaration of Independence, the former as the document's most compelling sponsor, the later its author -- then together through the stirring coincidence of their both dying on July 4, 1826, fifty years to the day it was published.
.
.
.
Theologically, the second and third U.S. presidents were unitarians: Adams, a member of the Quincy, Massachusetts, congregation; Jefferson a sect unto himself.
.
.
.
As the election of 1800 drew near, Adams faced that looming electoral rematch against Jefferson, his vice president and political enemy. The Federalists derided the politically potent Virginian as an "atheist" (untrue), a "deist" (true), and a "Jacobin" (i.e., "French radical," also true). The Federalists summed up their two greatest nightmares, atheism and popular democracy, by hurling the epithet "Jacobin" at their opponents.
Adams had no sympathy for the French Revolution. Years later, he looked back bitterly on the "hot, rash, blind, headlong, furious efforts to ameliorate the condition of society, to establish liberty, equality, fraternity, and the rights of man." Adams especially scorned Democratic-Republicans like Jefferson who admired the revolutionary French Republic.
(speaking of Independence Day celebrations) The Democratic-Republicans wore French colors (cocked hats with a knot of red, white, and blue ribbons pinned to the side), in saucy contrast to the less frivolous black cockades Federalist stalwarts wore, harking back to the Revolutionary days. To Federalist eyes, Democratic-Republicans with their tricolor cockades had taken the Fourth of July hostage by drawing undue attention to the Preamble of the Declaration of Independence. In writing the Declaration, Jefferson had introduced three lofty principles (the right to liberty, God-given equality, and popular sovereignty) and one incendiary one (the people's authority to overthrow their government). The Federalists' problem, as they themselves soon recognized, lay in the Declaration of Independence itself.
Early in Adam's presidency, proper Philadelphians boycotted Independence Day, which might as well have been Bastille Day as far as the local Federalists were concerned. Nary a black cockade was to be seen on the anniversary of the nation's birth. Many church bells remained silent. And every reveler crowding Independence Square was indecently festooned in heretical red, white, and blue. In New England, separate tricolor and black cockade Fourth of July celebrations became the rule. In their orations, Federalist preachers and politicians dedicated their energies on the nation's birthday to critique the un-American, anti-Christian dogma that Jefferson so impudently inserted into the nation's founding document. In his Boston Independence Day oration in 1799, John Lowell warned his listeners to beware "the seductive doctrines of 'Liberty' and 'Equality.'"
The year before, Alexander Hamilton had no difficulty convincing Adams that for the government to proclaim a national fast day, a federal request honored by all the churches that chose to participate, would galvanize his more conservative Federalist political base. Indeed it did. Raising a host of traditional black cockades, hundreds of New England preachers seized this governmentally sanctioned opportunity to pronounce French and Jeffersonian infidelity a demonic double threat to the future of America's Christian republic.
Later in life, Adams looked back ruefully on his decision to promote a religious event for political gain. He went so far as to claim that it cost him the presidency. for one thing, it left the plausible impression that he had buckled under pressure from Presbyterian church leaders, who urgently were calling for the president to proclaim a day of national worship.
Declaring a national fast was like poking a stick into a nest of hornets. In alarm, dissenting Christians (Baptists, Methodists, and the like) howled that Adams was compromising church-state separation. For sound religious reasons, not only did they boycott the fast, but they also came out in droves to support Jefferson, the more secular candidate.
.
.
.
The Declaration of Independence elevated people's sights by placing human law on a higher moral pediment. The result was a civil ethic in which the ideals of liberty and equality received unprecedented priority.
.
.
.
In its ringing, redemptive moral urgency, Jefferson's Preamble is rightly remembered as the American Creed.
**********************************
I tell you, this F. Forrest Church, son of Idaho Senator Frank Church, he really knows his stuff, and he writes well too. If his kind of thinking and reasoning were typical in America, this country, then it would be an entirely different sort of country, and the entire world would be different too.
SJG
Georges Delerue, Music for the film Dien Bien Phu
https://www.youtube.com/watch?v=bNoPRu1u…
https://www.youtube.com/watch?v=oz0Adk2O…
Monterey Pop Festival 1968 CD1 cut (really good)
https://www.youtube.com/watch?v=GAOH4mYk…
Thus man reaches this truth, because for him it becomes a sure intuition that in Christ the logos has become Flesh. We thus first have man through this process attaining to spirituality, and in the second place we have man as Christ, in whom this original identity of both natures is known. Now since man really is this process of being the negation of the immediate, and from this negation attaining to himself — to a unity with God — he must consequently renounce his natural will, knowledge, and existence. This giving up of his natural existence is witnessed in Christ’s sufferings and death, and in His resurrection and elevation to the right hand of the Father. Christ became a perfect man, endured the lot of all men, death; as man He suffered, sacrificed Himself, gave up His natural existence, and thereby elevated Himself above it. In Him this process, this conversion of His other-being into spirit, and the necessity of pain in the renunciation of the natural man is witnessed; but this pain, the pain of feeling that God Himself is dead. is the starting point of holiness and of elevation to God. Thus what must come to pass in the subject — this process, this conversion of the finite — is own as implicitly accomplished in Christ. This constitutes the great leading Idea of Christianity.