Transforming the Middle Class

Transforming the Middle Class


I have this thing against bad arguments, especially those ones which are clearly inconsistent (we tell our children that those things are called "lies") which are purposely made to counter a common sense.

The practical problem of the bumbling middle class (in Malaysia) is that of stagnant incomes (except those in speculative activities such as the stock market or the property market and some would even say the financial services including banking) in the face of rising cost of living.

Obviously, when we say things like this, we mean that to a middle class individual person or family (earning by some definition as RM5,000 per month), he and his family is facing higher and higher cost of living. For those who are unemployed, they are not in the middle class - they are in the under class, if they persist in their unemployment or unemployability. So, one cannot go about making a counter-argument by saying that - we are creating more jobs of these salaries which put them into the middle class jobs.

At the same time, one cannot go about arguing that the cost of living is low because Malaysia has one of the biggest subsidies in the world and therefore it is justified for the subsidies to be removed (whose removal obviously will cause retail prices to rise - which is the original argument). The removal of subsidies and the rise of retail prices hit every body.

It is not an logical argument to conclude that, therefore, the only thing to do is for the middle class to become an entrepreneur - assuming that entrepreneurs are those who are entitled to make huge sums of money in no time through some activities whose ethical values are not an issue. Afterall, entrepreneurs are made up mainly of "school dropouts," so goes that argument. I think that is a totally irresponsible statement.

I have spent almost all my hard-earned savings on the proper education of my children (just like any other middle class parent), and I am not asking my children to become filthy rich. I want my children to be educated so that they grow up to be decent human beings and decent citizens to their nation who are respectably to their fellow countrymen. I expect my children to be hardworking and productive in their work - by finding a decent employer or a decent boss - and by their education will learn to be happy with little and will work hard so that the extra they earn can be used to help their neighbours who are less fortunate than they. This is the middle class value and dream. It may sound stupid, but decency doesn't have to be clever and smart. It only has to be truthful and honest.

I suppose we cannot hope to enjoy decent policies when we have people who are badly educated taking the rein of things.

Something Has Changed

Something Has Changed


The other day I went to a run-down motel to pick up the belongings of a homeless man named Dwayne who has been part of our Reunion community. He had been sharing a room there with a man who was living on meager disability checks. Dwayne paid him about $15 a day to share a room, money he earned selling The Contributor on street corners. Dwayne has been in the hospital for weeks and is now in the respite care program at Room In The Inn. The roommate is moving back to his home state, and Dwayne asked me to go get his belongings for him.
I took some boxes and plastic bags and gathered his stuff. Two small boxes of books and papers. A few large bags of clothes. An electric blanket. Some personal items. I carried it all down to my car and packed it tightly into my trunk. As I closed the lid, it suddenly occurred to me…I just loaded a mans entire earthly belongings into the trunk of my car. The trunk of my car.
And this was not a nameless homeless person we might stop to help or serve in line at a mission. This was my friend Dwayne. I see him every week in our home. Most Wednesdays we grab a burger and talk about life. I had everything my friend owned in my trunk.
Something has changed in my ministry these last few years. Ive been involved in some way in ministry to the poor in the city for many years—whether starting a tutoring program for inner city kids in Milwaukee, or serving on the advisory board of a Houston charity, or preaching for a church with a food and clothing pantry in Nashville. I have considered myself a compassionate person with some level of understanding of the issues faced by the poor. I guess I would have considered myself a friend to the poor.
But something has changed these last three years. It all seems more personal—which might be expected since I now work for an inner city ministry—but its more than just my job. And it seems more complicated—Ive learned so much more, and realize how little I still know (my father always said that the value of an education is not what you know, but what you know that you dont know)—but thats not what I mean either. The change is something more than greater knowledge or deeper involvement.
What has changed is that I used to serve the poor—now they are my friends. I dont mean I am friendly to them (I think I always was). I dont mean that I know them by name. No, I mean we are actually friends.
They have been in our home, and Judy and I have been in theirs. We were invited to her sons wedding. He has slept in our guest room. Her little girls call us Miss Judy and Papa. I was up in the middle of the night talking him out of suicide. He came to our home for Thanksgiving Dinner. Were friends.
Id feel better about that, but I keep wondering why I was near the poor for so long, but not close to them. Is it just that we moved into a transitional neighborhood? Thats surely a part of it. But I know its more than that. Weve chosen to make friends with people who happen to be poor—not because they are poor, but also not because we have a lot in common (isnt that the usual basis for choosing friends?). We have chosen to make friends with people in our neighborhood, and our neighborhood is diverse. Weve chosen to make friends with people we are meeting in our ministry—and were ministering to people from more diverse backgrounds than ever before. Weve chosen to make friends—not just to be friendly.
And I see poverty differently now. Its not just about political issues or social causes. Its not just about theological positions on social justice. Its not just about feeling compassion or showing mercy.
No, now its about our friends.

Online Shop Review B

Online Shop Review B

Disclaimer: The reviews on the online shop are my personal experience while purchasing products/services. I do not get paid by the reviewed shop. I am not responsible for any loss, damage or loss of profits that may result from reading my review. In particular, I am unable to accept any responsibility or liability in the unlikely event of a dispute between vendor and purchaser. It is your (the reader's) responsibility alone to check the vendor's credibility, quality of merchandise and method of payment.

Name: B H Photo and Electronics Corp. (USA)
URL: http://www.bhphotovideo.com/
First Purchase: August 6, 2013


BH Building in New York City
{Image Source: BH}I own a Panasonic GF1 camera and the biggest set back when using this camera happens outdoors. With the tropical afternoon sun, it is difficult for me to view from the LCD screen. To save time and hassle, I tend to take my pictures in a darker shade (under expose) then push the pictures to my hubby and have him "fix" my pictures on his computer. I guess it has happen one too many times my annoyance has begun to creep under his skin when suddenly one fine August morning, he told me he got me a view finder.


What I was looking for: External live view finder for Panasonic GF1This particular view finder is actually available in Malaysia, HOWEVER the price for this little electronic add-on would cost me about MYR800 (approx USD245). So my hubby took on the effort to keep an eye out for this view finder and the moment he spots a sale, its click click click!
To our surprise, BH was selling this view finder for only USD119.95 (approx MYR395) excluding shipping. Shipping this view finder from New York to Penang would cost me an additional USD50.03 (approx MYR160) via UPS.

UPS tracking: From New York to PenangSo with payment made, I sat in front of my computer and started "stalking" UPS website to see where my view finder went. It is quite fun to watch my electronic view finder move from New York to Germany, China and then wiggle its way to Penang. I must add that this view finder of mine as been to places I have not!

Package arrived via UPSThe last known location was August 9th which was a Friday. I thought it would arrive at our doorstep on Monday morning but nothing happened. Tuesday came and went without a sound and I began to feel anxious. By Wednesday afternoon, hubby received a call stating that his view finder is been withheld by customs and we are liable for tax. Hubby had to fork out MYR80.06 for government tax and service charge for UPS.Bottom line we paid MYR635.06 to have this view finder shipped in from
the USA; which IS still cheaper than buying from local shops.


A large shipping box for a very small productWill I buy from B H again? If it is cheaper than what Malaysian stores are selling, then my answer is YES!

Electronic view finder with casing

Limited 4tunes

Limited 4tunes


Dear poor, dusty, neglected blog,

I know I've been absent for a while longer than I thought I was going to be. But to make up for it, I've come up with a crazy challenge: Daily Dolls House December, in which I attempt to blog something mini related every single day for the next month.

Can I do it? There's only one way to find out...

So, to kick things off (and just in time for Christmas, for those of you who partake in it), here's the latest pop up shop, Limited 4tunes:

Aimed at the hipster and student market, the stock is cheap and cheerful. (If my Australian readers find it reminds them a little of Typo, that's probably because the scrapbooking paper on the wall, the pink frame on the left and the pouffes (previously part of a felt garland) all originally came from there)

There's a DIY section of the store, with paint, wool, books and magazines,

plus a place to gather and create.

There's also homeware,

including a range of light shades plus plastic flamingos for your front lawn.

(For previous versions of the shop seeAugust,Mayandlast December.)

Heraclea replay with Axe and Arrow and overview of the rules

Heraclea replay with Axe and Arrow and overview of the rules


Introduction
I am replaying Heraclea with different ancient
rulesets on a 2'x2' table looking for a fast play set (under one
hour). This is game 17. Axe and Arrow. Never heard of it until it showed up on eBay in early 2013. Being an avid rules collector but also a cheapskate, I bid low and got it. It looked interesting as the combat system has an unusual mechanism of forcing casualties to be taking form the left flank/right falnk or centre of a unit. Bases behind a destroyed unit assist to shore up gaps. See the overview below for more details. It did seem it was geared for a larger table but I have used rules before that were unit based and for larger tables. Infantry units are set at 8 bases and cavalry at 4 base, so I should be able to fudge it to get some decent units on the table.

This replay is a bit
detailed to show how the rule mechanisms work, and if these are rules
you may like.

Rules Overview
Axe and Arrow by Brian Harris and published in 1977 by Little soldier games. 24 A5 pages with green thicker cover pages. 1 A3 reference chart that has all the missile, melee and morale tables on it (that are not in the rulebook). Designed for 15mm figures on a table at least 4'x5', uses centimetres and a d10.

Summary
Bases are formed up into units. There are no command and control rules, deployment, points or examples of what a historical base may be (it is up to you to figure out). Bases are the normal troop types - light medium or heavy infantry or cavalry. Each troop type also has a combat value, morale value and movement rate (varies from 10cm to 20cm; 30cm for cavalry charges). Missile fire may result in a morale check, failure cause advances or retreats. Occasionally a base will be removed. Melee results in possibly one base being removed from each side - the results table states where form in the unit - left flank, right flank or centre. If there is no unit directly behind in a rear rank to fill the gap, the unit routs. Units that remain in contact perform another melee. There is a second combat phase where un-moved units may missile fire, and units in contact melee again twice. There are no game end rules.

Units
Bases are 30mm wide and are formed into units; 8 for infantry, 4 for mounted units. Infantry and cavalry are classed as light, medium and heavy; chariots and elephants as light or heavy. Each unit has a command base. Each unit has a morale value between 6 and 9, depending on the unit type (light infantry and cavalry is 6, heavy cavalry and infantry is 9). Notes in the back suggest you could increase or decrease morale by one to show elite or militia values. Each unit has a combat value from 1 to 6 e.g. heavy infantry 3, heavy cavalry 5).

Sequence of playinitiative
formation changes
missile fire
movement
combat
second combat/missile/move
morale testInitiative
Roll 1d10 each; higher roll is Player A and goes first in all subsequent rounds of the turn.

Formation changes
Units that change formation cannot move. The command base does not move and the rest of the bases move into a different formation.
A valid formation is any formation so long as all bases are touching and directly in line (to the flank or front to back). There are a number of special formations, for example:March (single file) for extra movement but penalised for missile attacks.
Phalanx (minimum of 3 deep and 2 wide) moves 10cm per turn but each base adds +1 to the combat value.
Skirmish (only light infantry, cavalry and chariots) spread out bases 1cm from each other. May retreat from combat, worse in melee but hard to missile fire at.
Wedge (1 base in front, 3 bases behind, any other even further behind) - melees with all four bases.
Legion (3 or 4 bases wide with one other rank in the rear) - bases may move laterally to fill gaps from casualties.Missile fire
Missile is 45 degrees to the front; chariots and elephants all round. Units may fire over intervening units. Long ranges are 5cm for javelins and pila, 15 for a mounted archer, 20 for a foot archer. There is a short range which is quite a lot shorter. The firing player rolls a 1d10 per unit and add adds some modifiers (e.g. +1 at long range, -1 per base under full strength,+3 Versus skirmishers, -3 Versus flank). Results are:Target must undertake a morale check
Target must make morale check and is now unshielded (this is the pila result)
Target must lose one base and take a morale checkThe Missile Morale check table is different to the Melee Morale check table. If you roll less than your current morale value, you are fine. Roll equal and retreat 5cm; 1 and 2 above is uncontrolled advance while 3 or more is a rout.

Movement
Movement rates are quite generous, e.g. 15cm for Light infantry, 10cm for heavy infantry, 20cm for heavy cavalry. Movement is reduced for rough terrain and increased for roads. Any unit that moves within 1cm of another unit must move into combat. No move than 2 units can attack another unit and those two units must be of exactly the same troop type.

Skirmish units can interpenetrate other units. any other unit may not voluntarily do so but if a morale results forces them to, the stationary unit is disorganised.

Cavalry and chariots have an longer charge move in a straight line only, mostly 30cm. Units do not have to charge to get into combat (except Elephants and Chariots must do so), but a charge gives a bonus to melee. A target unit cannot be subject to both charging units and advancing units in the one turn. Failed charges (due to evades) see the charger disorganised. Charge melee are done immediately on contact - it is just like one round of combat (see below) with the chargers getting +3 combat bonus. Also, after combat resolution, the defender must make a morale check. Chargers may pursue retreating/routing units.

Movement is in straight line with up to 3cm to either side. A unit may wheel and the wheeled movement is subtracted from the total move.

Elephants have special move and charge rules revolving around morale checks.

Combat
Each side adds up the combat values of the bases that are allowed to participate in melee (those in contact). The attacker (or person whose turn it is) subtract the defender's total from their own (may be negative). Then the attacker rolls 1d10 and adds or subtracts a number of modifiers (e.g. +1 for shields, +1 for spears, +2 defender disorganised). Cross reference the modified die roll against the final combat value on the combat table. This is where it gets interesting. The result says whether one base goes for the attacker, the defender, or one each - and from where in the unit - right flank edge, left flank or centre. The front base is removed from the relevant place in the unit and the base behind it moves up to fill the gap. If there is no unit behind, the unit routs (2 moves to the rear and disorganised). Removed unit do not have to be in contact. So multiple ranks are really really important. This is the bit that got me wanting to play the game.

For large combat differences, one side will likely retreat, occasionally both. The victor may advance. If both still in contact, a second round of melee occurs exactly as per the above. And the end of the second round it both units are in contact, a morale check is undertaken by both sides. For the combat morale check, rolling under the morale value is fine, equal to morale value is an advance and rolling over your morale value is varying worsening retreat options. At this stage, cavalry may optional break off from combat.

The rules also cover if two units are in contact. A maximum of two units can be in combat with one unit and a unit of the same troop type may move to the rear of a meleeing unit to provide replacements, but will suffer the same morale effects as the meleeing unit.

A routing unit can check morale to see if it stops and is no longer considered disorganised.

Second combat
Units that have not moved and not in combat may conduct missile fire. Units that have not moved and are not in combat and do not conduct missile fire here may move up to 5cm, possibly into contact. If they do move into contact, perform melee as above. Units in contact at the start of the second combat round perform melee again!

A unit may therefore participate in 5 melees in one turn - charge, melee, still in contact melee, then second combat phase and if still in contact melee, if still in contact after this melee again.

Bits you will not find
There are no rules for deployment, points or terrain setup. There are no examples of a unit type - so you only find out that spears make a difference by looking at the melee modifier table, they are not mentioned anywhere else. There are no examples of play.

Other bits
There are also rules for war machines and elephant rampages.

End notes
The rules seem more of a framework than actual rules. This is lucky as the author states this at the end of the book. With no examples of any sort I had to read and re-read sections to try and determine how the rules were supposed to play. And the fact some of the important rules were distributed into other sections.

My changes
I made the light unit only half the unit sizes or the table would not be able to hold them all! There are no defined victory conditions so I will declare victory to the side that causes the other side to lose 50% of their units - 4 units for this game.

TroopsRomans1 unit of 4Leves: Light Infantry, javelin1 unit of 8 Hastati/Principes: Heavy Infantry, pila, shield1 unit of 8 Triarii: Heavy Infantry, spear, shield,+1 morale1 unit of 4 Light Infantry: Medium Infantry, javelin, shield2 units of 4 Heavy Cavalry: Medium Cavalry, spear, shield1 unit of 2 Light Cavalry: Light cavalry, spear, shield
Epirot1 unit of 8 Hypaspist: Heavy infantry, pikes, shield, +1 morale1 unit of 8 Pikes/Hoplites: Heavy infantry, pikes, shield
1 unit of 4 Light Infantry: Medium Infantry, javelin, shield
1 unit of 2 Skirmishers: Light Infantry, javelin1 unit of 4 Heavy Cavalry: Heavy Cavalry, spear, shield, +1 morale
1 unit of 2 Light Cavalry: Light cavalry, spear, shield
1 unit of 4 elephants: elephant

Deployment
Similar to other games following my standard deployment but with a lot more bases.


Deployment with a lot more stands than normal.

A word of formations that units will start the game in: Light Cavalry and Light Infantry on both sides are in Skirmish order - this means they can retreat before combat.
The Legionaries are in Legion formation - they can move bases laterally to fill the gap.
Pikes and Hypaspists are in Phalanx formation - moves only 10cm; each base in melee adds +1 to the die; considered to be flanked when fired on.Turn 1
Normally roll for initiative but, as for all other replays I will give it to the Romans on the first turn.

Formation changes
None.

Missile
None.

Movement
Romans:
No charges (charges are done first)
Leves advance 15cm and behind them come the Legionaries. The Triarii wheel (no restriction on wheel angles but only one wheel a move).
Light Infantry and Light cavalry advance a bit.

Epirot:
No charges, although the Agema charge rate is 30cm and would get very close to the Roman Heavy Cavalry.
Agema and Elephants advance about halfway down the flank.
Skirmishers advance slightly to within 5cm of the Leves. This puts them in short range
Pikes and Hypaspists move to directly behind the Skirmishers. I read the rules and Skirmishers can retreat with no effect through other units, so no problems with being close behind..

Combat
None.

Second Combat
Unmoved units may missile fire or move 5cm; units already in melee do another round of combat.
No moves, fires or continuing combat.



End of first turn with movements.Turn 2
Romans have initiative (a d10 roll off).

Formation changes
None

Missile
Romans fire first and I hit the first snag. The d10 roll is modified by +3 for firing as a skirmisher, and +3 for firing at a skirmisher. As Javelins can only hit of a 5 or less, they will never hit with a +6 modifier. The Epirot return fire will not be much better as foot bows require a 7 so will actually hit on a 1. I make an off-the-cuff decision to ignore these modifiers for skirmishers Vs skirmishers. It feels right and will ensure that skirmish Vs skirmish missile fire will be as deadly as non-skirmish Vs non-skirmish.

Leves fire at Epirot Skirmishers rolled a 7+1 long range (1 to 5cm is long range for javelins) =8. Miss.
Epirots return fire but they are at short range (bow short range is 0-5cm). Missed.

Movement

Roman charges:
One Roman Heavy Cavalry units charge into the Agema Why? Units get a bonus if THEY charge, while the receiver will not. I did charge the Elephants with the other unit and started to resolve it until I saw the bit at the end of the Elephant section stating Cavalry cannot charge elephants. It was not too late to put things right so I moved the other roman cavalry back.


The Agema (left) charged by the Roman heavy cavalry.
Roman chargers resolve combat now.

Heavy cavalry Vs Agema:
Heavy Cavalry: Each base has a combat value of 5,+3 charging +1 carrying shield = 9 per base
2 bases in contact = unit combat value of 18
Agema: Each base has a combat value of 5, +1 carrying shield = 6 per base
2 bases in contact = unit combat value of 12
Difference is+6.
Heavy cavalry roll a 4 that inflicts a C* result on the Agema translating into lose a base from the centre and the * is Agema retreats 5cm. Romans may followup and do so. When charged, the defender must check morale regardless at the end of charging combat. Agema pass. Their morale is normally 9 but I have made them elite, meaning the morale is 10, they will not fail morale except an equalling your morale on the melee table forces you to advance 5cm. There will be another combat in the Combat phase.

Epirot Charges:
Elephant charges the other Roman Heavy Cavalry unit.


The other unit of Roman heavy cavalry charged by Elephants.
Elephant Vs Heavy Cavalry:
Elephant charging is handled a special way - firstly enemy takes a morale check with a +2 modifier. Roman morale is 8, rolled a 5+2=7. Low is good. OK. If passes, the Elephant pass through the unit and loses a base (if they had failed the morale check, cavalry would have lost 2 bases and routed). The elephants are now out of control and randomly move each turn.

Roman moves:
Now I've read the rules more and no voluntary interpenetration - only skirmishers can retreat through other units without disorganising the other unit. Ah well, the skirmisher battle is on!

Leves move into javelin short range of the Epirot skirmishers.
Legionaries move as fast as they can (10cm) behind them).
Triarii no longer have to help the left flank so advance.
Roman heavy cavalry (the elephants passed through) advance up the left flank also. They turn near the end of the move (units can turn anytime but only once)


Epirot moves:
None really available

Combat
Roman Heavy Cavalry Vs Agema:
Heavy Cavalry: Each base has a combat value of 5, +1 carrying shield = 6 per base
2 bases in contact = unit combat value of 12
Agema: Each base has a combat value of 5, +1 carrying shield = 6 per base
2 bases in contact = unit combat value of 12
Difference is+0
Heavy cavalry roll a 4 that inflicts a C*/C or both lose a centre base and Roman Heavy Cavalry retreat 5cm. Agema advance.
A combat round consists of two melee calculations if the units are in contact after the first melee calculation.
Round two:
Heavy Cavalry: Each base has a combat value of 5, +1 carrying shield = 6 per base
2 bases in contact = unit combat value of 12
Agema: Each base has a combat value of 5, +1 carrying shield = 6 per base
2 bases in contact = unit combat value of 12
Difference is+0
Both lose a base from the centre.


What is left of the Agema/Roman cavalry battle. The next combat sees them both rout.
Both sides now must take a morale check as still in combat. Both pass.

Second Combat
Epirot did not move so may missile fire again and score a morale check on the Leves; they pass it.

No other units move.

Close Combat round (up to 2 melees!) for units in contact.

Roman Heavy Cavalry Vs Agema with +0 combat difference. Both lose a centre base and both have no unit behind it to fill it in so both rout. Both rout off the table. And this is where I notice that buried in the Morale section of the rules is the rule that a units morale drops by one for every base lost. This is important as the Agema, starting morale 10, would have check morale at 8 rather than 10 earlier (they still passed, it just would have been harder).


End of turn 2
Turn 3
Romans have initiative

Formation changes
None.

Missile
Roman Leves at Epirot Skirmishers. Morale check that the Epirots pass.
Epirot at the Leves cause the Leves to lose a base an morale check that they fail by 5 that is a "rout 3 moves" result". The lost base also caused them to rout as they are in one line and have no replacement. As they are routing 3 moves and that will take them off the board, I will simply remove them.

Movement
Roman charges:
Only mounted units can charge so Roman cavalry charge the Epirot Skirmishers. Skirmishers cannot retreat from a charge, only an advance (i.e. infantry).

Resolving melee:
One base each in contact: Cavalry is 5 +1 shielded +3 charge =9; Skirmisher is 1. Difference is+8. Both lose a base, both retreat 5cm. Skirmishers rout as have no second line base to replace the loss. Skirmishers also need to take a morale check That they lose by 3 (morale level is 6; rolled 8 +1 for one lost base = +3) and so rout for two moves. Will remove them too as this will take them off the table.


The battleline face-off with the skirmishers cleared out of the way.
Epirot charges:
None


Roman moves:
Advance into contact with the Hypaspists, and a lone base on the pikes. Note that if two units are in melee against one unit, they must be of the same type (in this case, both the pike unit and Hypaspists are heavy infantry).
Triarii wheel and advance.

Epirot moves:
Elephant charge in a random direction that happens to be forwards right and off the table.

Combat

Roman Legionaries Vs Hypaspists and Pikes


The battlelines clash.
Romans throw pila and have a+3 modifier as pikes count unshielded against missiles and also are 3 ranks deep (+1 per extra rank). Result is pikes count as unshielded in combat (the only pila result). Note that I counted both Pike and Hypaspists as unshielded when it should have only been one unit -the Hypaspists.
Romans: one base combat value is 3 +1 shields =4 with 4 bases is 16.
Epirot: one base combat value is 3 +1 pikes and no modifier for shields =4 with 4 bases is 16.
Difference is 0. both lose a centre base (for the Epirot, the unit with the most bases in combat loses the base, in this case the Hypaspists) and the Romans retreat. Both Epirots advance (if they did not, they would not be in combat and the roman Heavy cavalry could then charge the pikes).

Second melee calculation.
Difference is +0, result is both lose a centre base.
Locked in combat, both take a morale check (Hypaspists and Romans at -2 due to losing two bases). Both pass.


Battlelines after one combat round - white rectangles are the bases removed during the combat
Second Combat
Legionaries Vs Pikes and Hypaspists:
Difference of +0; both lose a centre base and Epirot retreats; Romans can move over one base laterally to fill gap. Hypaspists cannot and have no base behind them so rout. Pikes retreat. Romans do not pursue (the Cavalry can get them next turn!)


End of turn 3.
Turn 4
Romans have the initiative, as they have had each turn this game.

Formation changes
Roman Legionaries reorganise into a unit with only three bases wide and 2 bases in the second rank. Legion formation bonus of laterally filling in bases is only available if 3 or 4 bases wide.

Missile
None

Movement
Roman Charge:
Roman Heavy Cavalry charge the Pikes.

Roman Cavalry combat value for one base is 5 +3 charging +1 shielded = 9 with 2 bases is 18.
Pikes are 3 +1 phalanx +1 shielded = 5 for 2 bases is 10.
Difference is +8. Result is lose a centre base each.
Pikes pass morale check.

No other moves.

Combat
Roman Cavalry combat value for one base is 5 +1 shielded = 6 with 2 bases is 12.
Pikes are 3 +1 phalanx +1 shielded = 5 for 2 bases is 10.
Difference is +2. result is lose a centre base each and Cavalry retreats.
Pikes advance.


The sorry lot that passes for a battleline of each side
Note that legionaries are not in the combat even though in contact as only one type of unit may be in combat with another unit.

2nd melee calculation:
Roman Cavalry combat value for one base is 5 +1 shielded = 6 with 2 bases is 12.
Pikes are 3 +1 shielded (no longer phalanx as not at least 2 deep; this should have applied earlier to Hypaspists too) = 4 for 2 bases is 8.
Difference is +4. Result is Pikes lose a left flank base and Romans lose a right flank base (luckily the only second rank base is on the right flank). No retreats so both do a morale check at -2 for lost bases. Epirot pass, Romans fail by 3 so rout 2 moves that will be off the table .


Second Combat
Pikes and Legionaries:
Romans throw pila and pikes are unsheilded.
Romans are combat value 3+1 shielded = 4. Only one base in contact.
Pikes are combat value 3.
Difference of +1; result is both lose a centre. Pikes have no second rank so rout.

Epirot have lost 5 units and so I call the game for the Romans.


End of the game - not may of the Epirot left.Verdict

The rules are definitely more of a framework than a complete set of rules. The removing bases from left, right or centre did not pan out as exciting or as different as I thought it may be. Especially as the most common result is a centre loss. I did not mind the rules overall and it has some interesting tactical subtleties (such as the difference between charge and advance). I think there are better and clearer unit games with base removal for small games (Mighty Armies comes to mind). I would play them again as they are okay and do produce an interesting game. Especially now that I have read some sections of the rules at least ten times to figure out the meaning :-)

Divine Infinity and Human Epektasis

Divine Infinity and Human Epektasis



Jacob's Ladder: A common symbol for the ascent into God's Infinity (epektasis)
If God is infinite, how can we relate to such a God? How does the infinity of God relate to our ultimate growth and development as sentient beings "made in God's image"? Does the infinity of God, the boundless depths of Divine Love, open for us any surprising developments for our own spiritual progress? If God is in some sense a field of infinite potential that invites us ever-deeper, what implication does this have for spiritual projects that stress the "unchanging" nature of God and spiritual truth? Can one hold any "unchanging" ideas about God and still embrace a universe that is characterized by change and flow and evolution?

All of these questions have been swirling around my head for a couple of years now. And I want try and connect the Triune God, Divine Infinity, Change and Development, Cosmic Evolution, and Epektasis (the continual pursuit of God by the human soul). The following essay will seek to elucidate a systemic connection between these ideas based upon material in Scripture and Christian Theology, while touching upon certain themes in philosophy, biology, and physics. And we shall start by postulating that the God revealed in Jesus Christ is Infinite:

THE NATURE OF THE INFINITY OF GOD

Scripture uses various terms which imply that God is infinite and not capable of being bounded in terms of strength, time, presence, or any other concept. This infinity is a complete absence of limitation, and is a logical implication of the "holiness" or complete set-apartness of God. And so holiness can be a kind of synonym for God's infinity. The Infinite God is thus "unlimited, unbounded, unconfined, unsearchable, immeasurable, beyond ultimate comprehension" [bunyanministries.org, attributes chap. 10].1Kings 8.27 But will God indeed dwell on the earth? Even heaven and the highest heaven cannot contain you, much less this house that I have built!
Psalms 145.3 Great is the LORD, and greatly to be praised; his greatness is unsearchable.
Psalms 147.4–5 God determines the number of the stars and calls them each by name. Great is our Lord and mighty in power; his understanding has no limit. [cf. Isa 40.28]
Job 11.7-9 Can you find out the deep things of God? Can you find out the limit of the Almighty? It is higher than heaven: what can you do? Deeper than Sheol: what can you know? Its measure is longer than the earth, and broader than the sea. [cf. Psa 139.7-10; Job 5.8-9; 9.10]
Isaiah 55.8–9 For my thoughts are not your thoughts, nor are your ways my ways, says the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.
Romans 11.33–36 Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! “Who has known the mind of the Lord? Or who has been his counselor?” “Who has ever given to God, that God should repay them?” For from him and through him and to him are all things. To him be the glory forever! Amen. [cf. 1Co 2:9]
Ephesians 3:16-19 I pray that you may have the power to comprehend, with all the saints, what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God. [cf. Eph 2:7; 3.8-9]
Another near synonym for infinity can be God's "eternity" or "eternal nature". If eternity is considered as an unending depth, or unceasing succession of moments, then God's eternity implies an infinity of time. Of course, eternity and infinity can be conceived of differently, as the endless number of points between two other points, or the endless number of divisions between two different times. So eternity and infinity can also represent not only the infinite "extension" of Godself, but also the infinite "depth" of any particular moment or place in God's life.Isa 57:15 For thus says the high and lofty one who inhabits eternity, whose name is Holy: I dwell in the high and holy place, and also with those who are contrite and humble in spirit...
Rom. 1:20 Ever since the creation of the world God's eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made.
1Tim. 6:16 It is God alone who has immortality and dwells in unapproachable light, whom no one has ever seen or can see; to him be honor and eternal dominion. Amen.
See also: Genesis 21:33; Exodus 3:15; 15:18; Deuteronomy 32:40; 33:27; 1 Chronicles 16:36; 29:10; Nehemiah 9:5; Job 36:26; Psalm 9:7; 33:11; 41:13; 55:19; 68:33; 90:1, 2, 4; 92:8; 93:2; 102:12, 24-27; 104:31; 111:3; 135:13; 145:13; 146:10; Proverbs 8:23-25; Isaiah 26:4; 40:28; 41:4; 43:13; 44:6; 46:4; 48:12; 57:15; 63:16; Jeremiah 10:10; 17:12; Lamentations 5:19; Daniel 4:3, 34; Micah 5:2; Habakkuk 1:12; 3:6; Romans 1:20; 16:26; Ephesians 3:21; 1Timothy 1:17; 6:15, 16; Hebrews 1:8; 9:14; 2 Peter 3:8; 1John 2:13; Revelation 1:4, 6; 4:8-10; 5:14; 10:6; 11:17; 15:7; 16:5
Thus God's eternal infinity can be said to have two complimentary aspects:Infinite extension: God's infinity represents boundless overcoming and overflowing beyond any conceivable constraints of number, space, time, strength, knowledge, or conceptuality because God transcends any and all other realities.
Infinite depth: God's infinity comprehends the endless sub-division of any reality into ever smaller segments, dimensions, facets, or modes of analysis.
I have read debates between atheists and theists about whether or not God can count to infinity. One side upholds God's ability to count forever. The other side makes the case this is an absurd concept, because an endless counter would count endlessly. Both are wrong. For if God has to count, it is not God doing the counting. God does not need to count. Rather, God is the infinity that is being counted.

Both of them are wrong because they are doing what is called "ontotheology". Ontotheology is the assumption that God, if God "exists", is a Being among other beings. Maybe God is a super-being, possessing more power, knowledge, or size than any other being. But God is still a being. This is a category mistake. God is not A being, but rather Being itself. God is the very predicate of existence that is the ground for all other entities. God does not exist. God is existence. Thus God does not count. Rather God is the Reality that makes that which is counted real.

Both of them are right in assuming there is such a potential entity as "Infinity". If an atheist has just posited a hypothetical-- or potential-- infinity as a postulate to do an equation, then she has just posited God. For this is one definition of God: The infinity of potentiality that makes all actuality possible.

INFINITE POTENTIALITY REALIZED INCREMENTALLY

Thus, another way of thinking of God is in terms of potentiality and actuality. God is infinite potential. God is the infinite extension of potential, as time and space unfold into the unknowing future that is God. God is also the infinite depth of potential that lies within the hearts and minds of sentient beings, inspiring their imaginations and moving their will when they are choosing an act that fulfills their potential in new and creative ways.

But did not Thomas Aquinas define God as "pure actuality" or "actus purus"? If God is not fully and totally "actual" does this not make God something LESS than perfect and infinite? We know that our universe does not actualize everything it could be at any given moment. There are always potentialities it does not realize, probabilities that remain unrealized, events that could have been another way from the sub-atomic level to the cosmic level [cf. Heisenberg Uncertainty Principle and Chaos Theory]. So, where does this potential reside? Is this potential something real, or un-real?

There is an infinite field of possibilities that any event, any universe, only partly realizes. It is from this Pleroma-- this fullness of potential reality-- that actual reality is drawn. This Pleroma or Fullness of Reality is another term for God [cf. John 1.16; 1Co 10.26; Eph 1.23; 3.19; Col 1.19; 2.9-10]. The field of potential serves as the Ground or Basis or Fabric that all actualities are born from. In this sense the Infinity of God creates-- provides the very being of-- all other realities. Within Godself, all potentiality is actual to the Divine Mind. This is because the Mind of God, the Logos [John 1.1-18], contains all potential realities in any possible universe as something like "thoughts" or "imaginations" that are actual or real to Godself. It is in this sense-- in Godself-- that God's infinite potentiality is "actus purus".

However, when viewed from outside of Godself-- that is, from the perspective of the created order-- the potentiality of God remains only partly realized by the events of the universe and the free choices of sentient actors within it. Yet God remains infinite perfection because actual events in the universe only exist by sharing in the fullness (Pleroma) of Godself.

Why then does God not just actualize everything all at once? If God is perfect infinity without defect, why would God leave ANY potential unrealized? It may be that God HAS actualized all potential across an infinity of universes, and has given us the "illusion" of time in order to experience it all unfold. Or it may be that God has made us as real persons, with real transcendent selves, and has given us time and freedom to participate with God (or not!) in actualizing the potential in Godself, all for the purpose of sharing Love with us. Or it may be both of these explanations are true from the perspective of eternity. Either way, as Infinite Potentiality, God is "actus purus" within Godself, and the very "Ground of Being" within the created order [cf. Paul Tillich].

GOD AS CHANGE AND ABYSS

Yet another way of thinking of God's infinity is to think of God AS Change itself. This is a paradox, not unlike God as "actus purus", because God is said to be unchanging and eternal. And it is true that God is unchanging. So how could God be Change? Change means for an entity or event to pass from potentiality to actuality. A change happens when something could do or could become something else, and then it does. However, if change itself changed, it would no longer be change. The only change that change could make is to be un-change, which would eliminate change from the universe.

So, in order for change to be a real mode of being, there must be an infinite number of possible changes that could happen, so that change itself is never exhausted and there are always new possibilities of change available. Thus an infinite field of potential forms the very basis of change itself, the very Ground or Fabric that allows change to be change without ever becoming un-change. And again, another name for this Infinite field of potential is God. Thus, if the "only thing that never changes is change itself", we see why. Change itself is the unchanging God whose Infinity allows for a never ending interplay of change and development across any possible universe.

God thus faces us as an Infinite Abyss, or Chasm of potential, lying open before us (cf. Gen 1.1-3). This Abyss stretches out before us as an Infinite horizon, always inviting us to ever new and creative embodiments of the potential that is God. Nietzsche once wrote of staring into the primal Abyss, and the Abyss stared back. To stare into the Abyss, and have the Abyss stare back into us, can elicit two authentic responses, and one dishonest response. The dishonest response is the half-human, who stares blankly, cow-like, into the Abyss and sees it as mundane. Only an anesthetized person, medicated beyond the ability to grasp their true human nature, can perform such a feat of disinterest.
The two authentic human responses to standing before the Infinite Chasm of God's eternal potentiality are either faith, or fear, or a bit of both. On one hand, we can be confronted with all the pain and tragedy and risk and loss that such potential represents if we squander our potential, if we piss away our opportunities. Such a response must truly be fear, horror, and dread at the thought of the loss that diving into such an Abyss of potential represents.

On the other hand, we can be filled with commitment, with a faith that grasps the Abyss of God as a Gift of sheer grace, offering us unlimited opportunities to grow and develop and actualize the promise given to us by the sheer fact of our existence as sentient beings. God as the Infinite Abyss beckons us to realize the divine image God has placed in us, actualizing our potential by growing into God's infinite extension of potentiality, and the infinite depth of each possibility.

But more than likely the experience of staring honestly into the Abyss and understanding what God's infinity truly represents before us will elicit both responses: Perhaps simultaneously, perhaps alternating as we experience the chances and changes of mortal life. It is the very experience of falling through the Abyss into the arms of a loving God. And it is a horrifying, exhilarating, awe-inspiring experience that inspires both fear and faith, dread and hope.

EPEKTASIS: ENDLESS GROWTH GODWARD

Since God is infinite, unfathomable, and uncircumscribable in God's own Being, God is thus always capable of being known at deeper and deeper levels throughout eternity (as per Gregory of Nyssa). We literally "fall in Love" as we fall into the depths of the Abyss of God's infinity, because God IS Love. As we fall deeper and deeper into Love with God, we find that there will always be opportunities to grow, and endless ways we can develop the Divine potential given to us as "children of God".

Thus, the Infinite God of Love "draws us" ever deeper into Godself in a process that Gregory of Nyssa call "epektasis". Epektasis may be defined as "the perpetual striving Godward into Christ's likeness". It is an ongoing, perpetual process of growth into God, which never ends, never terminates, never quits. This is because God is infinite, and no matter how far we have come, or how far we have pursued Christ, there will still be more to discover, and greater heights to ascend. Thus, our journey with Jesus is infinitely deep, infinitely fulfilling, and infinitely challenging. The originating Scriptural basis for epektasis is found here:

Philippians 3.12–14 [12] Not that I have already obtained this or have already reached the goal; but I press on to make it my own, because Christ Jesus has made me his own. [13] Beloved, I do not consider that I have made it my own; but this one thing I do: forgetting what lies behind and striving toward [ἐπεκτεινόμενος, epekteinomenos - the participle from which the noun epektasis comes] what lies ahead, [14] I press on toward the goal for the prize of the heavenly call of God in Christ Jesus. [see also Mat 7.7-8; Luke 11:9-10; 1Co 9:24-27, 12:31; 1Ti 6.11; Heb 12:1-2]

Saint Gregory further illuminates the process of epektasis:

"If nothing comes from above to hinder its upward thrust (for the nature of the Good attracts to itself those who look to it), the soul rises ever higher and will always make its flight yet higher - by its desire of the heavenly things "straining ahead for what is still to come", as the Apostle says. Made to desire and not to abandon the transcendent height by the things already attained, it makes its way upward without ceasing, ever through its prior accomplishments renewing its intensity for the flight. Activity directed towards virtue causes its capacity to grow through exertion; this kind of activity alone does not slacken its intensity by the effort, but increases it." [Life of Moses 2.225-30]

The modern mystical scholar and former Archbishop of Canterbury, Rowan Williams, also offers the following insights on the ancient idea of epektasis and the infinity of God:

"If the Christian life is a journey into God, it is a journey into infinity – not an abstract absoluteness but an infinity of what Gregory simply calls goodness, an infinite resource of mercy, help and delight. And because of its limitless nature, this journey is always marked by desire, by hope and longing, never coming to possess or control its object. This is perhaps Gregorys most vivid way of expressing the Christian conviction of God s transcendent freedom and objectivity: faith is always, not only in this life, a longing and trust directed away from itself towards an object to which it will never be adequate, which it will never comprehend. God is what we have not yet understood, the sign of a strange and unpredictable future." [The Wound of Knowledge, 1990, pp. 57-8]

GROWTH, GRACE, AND FREEDOM

This process of constant striving for Christlikeness, to grow into the infinity of God, is also shown in a number of other Scriptures. These passages use metaphors of growth in Love, progress in faith, being filled with the fullness of God, and being progressively sanctified, or set apart, to reflect Christ.Philippians 1.25 Since I am convinced of this, I know that I will remain and continue with all of you for your progress and joy in faith... [cf. 1Ti 4.15]
2Peter 3.18 But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. [cf. John 3.30; 1Co 3.6-7; Eph 4.13-16; Col 1.9-10; 1Pe 2.2]
Colossians 1.6 [The Gospel] bearing fruit and growing in the whole world, so it has been bearing fruit among yourselves from the day you heard it and truly comprehended the grace of God. [Growth compared to trees bearing fruit: Matt 7.14–20; John 15:2-8; Phil 1:11; Gal 5.22-23; Col 1:10]
Ephesians 3.19 [I pray you may] know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God. [cf. Mat 5:6; John 1:14-16, 10:10; Eph 1.23, 4.13, 5.18; Col 1.9-10, 2.9-10]
1 Thessalonians 5.23 May the God of peace himself sanctify you entirely; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ. [Rom 7:14-25; Gal 5:16-18; 1Jo 1:8-9; Psa 19:12; 65:3; Ecc 7:20; Jam 3:2]
2Cor. 3.18 And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit.
1John 3:2-3 Beloved, we are Gods children now; what we will be has not yet been revealed. What we do know is this: when he is revealed, we will be like him, for we will see him as he is. And all who have this hope in him purify themselves, just as he is pure.
The "effort" or "work" which animates epektasis has two dimensions, both empowered by God's grace shown in Christ. First, from the Divine side, God is like a magnet of Love, drawing all Love to Godself, in those who are indwelt by God's Love in the Holy Spirit. Thus, epektasis is initiated and sustained by God. On the human side, epektasis is a constant striving, climbing, pursuit, and effort put forth by those who are empowered by God's grace. It is a human-divine synergy, entered into freely by both sides, for the purpose of growth in Love.Philippians 2.12–13 Continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill his good purpose.
Colossians 1:29 For this I toil and struggle with all the energy that he powerfully inspires within me.
2 Peter 1.3–7 [3] His divine power has given us everything we need for a godly life... [4] Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature... [5] For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; [6] and to knowledge, self–control; and to self–control, perseverance; and to perseverance, godliness; [7] and to godliness, mutual affection; and to mutual affection, love.
1 Corinthians 12.4–6 [4] Now there are varieties of gifts, but the same Spirit; [5] and there are varieties of services, but the same Lord; [6] and there are varieties of energies, but it is the same God who energizes all of them in everyone.
Gods people must make efforts to grow spiritually: Phil 2:12; 2Pe 1:5-9; Ro 6:19; 2Co 7:1; Gal 5:16-25; Eph 5:15-16; 6:11-13; 1Ti 4:7; 6:11-12; 2Ti 1:6; 2Pe 3:14; 1Jn 3:3; Jude 20
God supplies the resources for spiritual growth: Phil 2:13; 2Pe 1:3; John 1:16; 4:14; 15:2-5; 1Co 10:13; 2Co 3:18; 9:10; Gal 5:22-23; Php 1:6; Col 2:19; Jas 1:17; 4:6; Jude 1.24
EVOLUTION AS COSMIC EPEKTASIS

It will be clear by reading the Scriptures that describe the process of epektasis that this is not just an individual phenomenon. It is also a social phenomenon, in which the entire Body of Christ-- and every member in it separated by time and space-- strives toward God's Love and grows into Christ's likeness. And not only is it an individual and a social phenomenon, it is a cosmic phenomenon. All of creation is on a journey of epektasis. The entire universe is being drawn into Christlikeness and united in Christ's Body, as the mystical hymn of the Cosmic Christ puts it:
Colossians 1.15–20 [15] Christ is the image of the invisible God, the firstborn of all creation; [16] for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers—all things have been created through him and for him. [17] He himself is before all things, and in him all things hold together. [18] He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. [19] For in him all the fullness of God was pleased to dwell, [20] and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross. [cf. Phil 2.5-11; 1Co 15.20-28]

Thus, growth and development permeates the entirety of the created order, from the smallest, most individual level, to the most corporate, cosmic level, starting from the beginning of time, and continuing into the infinite eternity of God. We can see epektasis in the following types of continual growth and development:It seems at the cosmic level that even galaxies, solar systems, and planets follow a predictable pattern of growth and change.
A human life (indeed ANY biological life!) undergoes a process of growth and development that recapitulates every stage of social and biological development leading up to their species. In the womb, humans go through developmental stages from single celled life, to less developed forms of vertebrates, to become fully human.
Once out of the womb, unless cut short, a human will go through stages of physical, mental, and social growth into full maturity, until their "final birth" into God's presence at death.
If we look across cultures and societies, we will see an ongoing pattern of intellectual, institutional, aesthetic, and technological growth.
Biologically, it seems that organisms grow and develop and adapt to their environments. As they do this, species change to take advantage of new potentialities, and new species emerge that are better adapted. Over time, organisms emerge that are more complex, creative, conscious, and cooperative (with cells working together to form bodies, and individuals working together to form societies).
Evolution is ultimately the cosmic expression of epektasis. It seems that the entire purpose of creation is to bring about sentient creatures-- creatures capable of consciousness, creativity, communication, and community-- who can continually grow into all the fullness of God's infinite nature. As sentient beings evolve who are "made in the image of God", we actualize our divine potential in ever greater and deeper ways as we grow into God.

It may even be fair to say that the only unchanging constant in the universe is Change itself. And this is predicated on God's infinity. If God is the infinity of potential that provides the basis for all actual events, then all change and growth is the result of proceeding ever deeper into the infinite field of potential that is God. Thus God is the basis for all change, the unchanging constant of Change itself. All change happens because it actualizes the potential held within the Mind-- the Logos-- of God [cf. John 1.1-18]. Epektasis is then positive change, that is, change which leads to ever increasing potentiality for sentient beings. The opposite of epektasis is entropy, or change which leads to ever decreasing potentiality for sentient beings, resulting in death (which is zero potential).

GOD AS PROMISE AND INVITATION TO EPEKTASIS

The process of human epektasis and the Infinity of God thus present a unique picture of God as "Promise". God no longer stands behind us in the past, as some sort of "Super Being", who is a Guarantee of the stability of an unchanging order. This type of God and this kind of spirituality breeds complacency, and the self-righteousness that comes from having everything defined and all the check boxes checked. This complacency and self-righteousness is in fact spiritual entropy, the opposite of epektasis, and the companion of death.

So if God is not a Guarantee in the past, assuring us stability, how should we conceive God? God stands as a "Promise" in the future, an "Open Invitation" drawing us into the infinity of divine potential, beckoning us to journey ever deeper into the depths of God's unfathomable Love. The spirituality that results from viewing God as Promise and Open Invitation is ever growing, ever developing, ever actualizing the potential inherent in Jesus Christ who is the Logos of God incarnate. As we follow the pattern of Jesus Christ, the one who taught Love, who died as a gift of Love, and who rose again in a gift of Life, we will continually unfold into ever deeper levels of growth and development.

And so, epektasis presents us with a question: What or who shall we pursue with the life that God has given us? Shall we choose complacency and self-righteousness, seeking after an eternally stable world order that never changes and never surprises? Or shall we join with Jesus on a never ending journey into the depths of God's infinite Love? As Catholic Theologian Hans Urs von Balthasar reminds us: "What you are is God's gift to you, what you become is your gift to God."

A POETIC EPILOGUE

I would like to end this essay liturgically, with a poem called "Credo: God Is" by Jim Burklo. As a statement of systemic theology, I think this poem lacks certain dimensions: A focus of God's transcendence, on the Incarnation of God in Christ, and on the Triune nature of God as Love. For a more balanced liturgical poem, I would offer my own Prayermap. Nevertheless, to get across some of the themes of this essay, this poem does a pretty good job. Enjoy.

God is all without being any thing
while being the all in every thing.
God is the perhaps at the edge
of every moment of choosing.

God does nothing
but nothing does
without God.

God is the freedom to do
and the urge to act.

God does not exist
because God is existence.

God is change,
God is flow,
God is relationship:
In, with, and through.

God is love:
silently attracting,
never compelling.

God does not have power
because God is power.

God is the unforced force
coursing through all events.

God is the potential
for transformation
in all relationships.

To be Gods friend
is to pay attention
to the flow in all things…
even those that seem to stay still.

It is to savor what is behind and within
all appearances, events, relations.
It is to feel the allure of what could be,
latent in the wonder of what is.

Amen.

Becoming Prepared Pursuit of Excellence Learn to Be Grateful and Express Appreciation

Becoming Prepared Pursuit of Excellence Learn to Be Grateful and Express Appreciation


Today, I will be focusing on becoming spiritually prepared. In the "Pursuit of Excellence" booklet one of the goals is to, "Learn to Be Grateful and Express Appreciation". That is the topic on which I havechosento focus on this week.
I chose this topic, because it is something I have been trying to focus on this past month. One idea that I have been doing and many other people have been doing is everyday, post something onFacebookthat I am thankful for. I have loved to do this, it has made metrulyreflecton the blessings I have received in this life. At times it seems we start to focus onthe things we don't have or the things we lack. We might see someone who just seems to have it all. We then start to get down on our lives. When we focus on the bad or the things we want we can not be happy. Nothing will seem to be good enough, because we will always see someone who has more or who is better at something. But if we look at our lives and focus on all of the blessings and gifts that our Heavenly Father has given us we can become more content and be happier people. Heavenly Father has given all of us specific gifts and talents. He has given all of us blessings. Our part is to recognize those gifts, talents and blessings. We then need to acknowledge them and give thanks our our Father in Heaven and then use them to bless others. That is was HAPPINESS is.Some Ideas to Learn to Be Grateful and Express Appreciation:-GratitudeJournal
- Post the things you are thankful for on Social Media- Grateful Links:
- Gratitude Bean Bag Toss
***Express appreciation to Heavenly Father in Prayer. Remember to acknowledge everything that others do for you in life and say, text, or write, "THANK YOU"***