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Tradewinds April Web

May 2014

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Free Classified Ads go to atpnc.com for more! Phone # : 2527226078 Selection of wheelbarrows to choose from. All unique in style. Come check it out at 112 North Road Street. Across from Muddys, downtown Elizabeth City, NC. Cabinets can be sold as set or seperate, $80.00ea Glass shelves inside. 74” tall, 20” deep, 21” wide. email p.becky97@yahoo.com Joe Forbes can be conacted at 252-335-5568 Or at joe@joeforbeslaw.com

Movie Trivia Answer to last month’s movie trivia - Joe vs the Volcano Name the Arnold Schwarzenegger Movie where he says “Ill be back” for the frst time. First person to come in to River City Computers and correctly name the movie or bring in a picture of August Landmesser gets a free mouse pad and a USB reading light. The world could use more people like August Landmesser. GRIEF, AND THE LAND OF THE LIVING (Part 1) Third in a Series Introducing Orthodox Christianity Abba Lot went to see Abba Joseph and said to him, “Abba as far as I can, I say my little office, I fast a little, I pray and meditate, I live in peace and as far as I can, I purify my thoughts. What else can I do?” Then the old man stood up and stretched his hands toward heaven. His fingers became like ten lamps of fire and he said to him, “If you will, you can become all flame.” —Sayings of the Desert Fathers. Fourth century. What perceptive human being has not sensed that we utilize, have accessible to us, only a small fraction of our powers? —That we muddle along, impeded by all manner of interior and exterior constraints and conflicts: each of us individually, and all of us communally—our families, our societies, the culture, the cosmos. —That we struggle, trying to put the best face on things, accommodating and working around our psychological, intellectual, historical, emotional, physical, social, and environmental impediments. We face each new day in some kind of pierced perplexity, confused at our communal debility and stricken at our own personal tragedies, and somehow inured by a spurious distance against the grief of our brothers and sisters—the myriad beings with whom we pass through this uncohesive existence—whose joy and pain, in a world rightly ordered, would be no less immediate to us than our own. The individual who has in some way run up against this understanding of things, who perhaps has attained an inchoate awareness about it, who vaguely perceives that he moves through an unstable, disordered, and unnatural state of affairs, stands on the threshold of a pivotal apprehension: he stands on the brink of a personal and visceral understanding of what Orthodox Christianity calls fallenness. This ontological impasse, this existential abyss between what is, and what we know (dimly but irrefutably) rightly ought to be, lies at the heart of our encounter with this disordered life. Indeed, any meaningful and potent world view must hold at its core, contemporaneously and in tremendous dynamic tension, two things: the acute vision of the primordial and eschatological perfected state, and the horror of the fall. From this tension rises not just the ancient and Orthodox Christianity, but also Judaism, Buddhism, Taoism, Hinduism, Platonic philosophy—indeed, all the world’s great religions and philosophical schools. Some (notably Nihilism and Stoicism) define this dynamic by negation, yet nonetheless they define it.