Animals

Animals

God said to have dominion of all the beasts of the field etc.

Samson killed animals.

Sacrifices killed animals.

Job talked about how great animals were, but used hunting terms. Psalms contain various metaphors to god using animals.

If dominion means to care for then we should care for all animals.

Maybe love them as well.

Can we kill them: yes.

Can we eat them: yes.

What else.

People Will Try To Explain God Away -if they can

ADDIS ABABA, Ethiopia (AP) -- Police say three lions rescued a 12-year-old girl kidnapped by men who wanted to force her into marriage, chasing off her abductors and guarding her until police and relatives tracked her down in a remote corner of Ethiopia.

The men had held the girl for seven days, repeatedly beating her, before the lions chased them away and guarded her for half a day before her family and police found her, Sgt. Wondimu Wedajo said Tuesday by telephone from the provincial capital of Bita Genet, some 560 kilometers (348 miles) west of the capital, Addis Ababa.

"They stood guard until we found her and then they just left her like a gift and went back into the forest," Wondimu said, adding he did not know whether the lions were male or female.

News of the June 9 rescue was slow to filter out from Kefa Zone in southwestern Ethiopia.

"If the lions had not come to her rescue then it could have been much worse. Often these young girls are raped and severely beaten to force them to accept the marriage," he said.

"Everyone ... thinks this is some kind of miracle, because normally the lions would attack people," Wondimu said.

Stuart Williams, a wildlife expert with the rural development ministry, said that it was likely that the young girl was saved because she was crying from the trauma of her attack.

"A young girl whimpering could be mistaken for the mewing sound from a lion cub, which in turn could explain why they (the lions) didn't eat her," Williams said. "Otherwise they probably would have done."

Sea Animals and God

Dolphins 'protect' lifeguards from great white

Four New Zealand lifeguards say a pod of dolphins provided a protective barrier around them when they were threatened by a great white shark.

Rob Howes and three other lifeguards were on a training swim about 100 metres off shore at Ocean Beach on NZ's north-eastern coast when the dolphins raced in and herded the swimmers together.

"They started to herd us up, they pushed all four of us together by doing tight circles around us," Howe said.

When he tried to drift away from the group, two of the bigger dolphins herded him back.

He then saw why. A three-metre great white shark was cruising toward the group about two metres below the surface.

"I just recoiled," Howe said. "It was only about two metres away from me. The water was crystal clear and it was as clear as the nose on my face."

Howe says he then realised the dolphins had moved in to protect the swimmers.

He says the dolphins surrounded the group for 40 minutes before they were able to make it back to shore.

Another lifeguard, Matt Fleet, was patrolling nearby in a rescue boat when he saw the dolphins' unusual behaviour.

When he dived out of the boat to join the group, he also saw the great white.

Fleet says he was keen to get out of the water after the sighting but did not panic.

"I just kept looking around to see where it was," he said.

The incident happened about three weeks ago but Howes and Fleet say they kept the story to themselves until they had a chance to catch up and confirm what they had seen.

Environment group Orca Research says dolphins attack sharks to protect themselves and their young, so their actions in protecting the lifesavers was understandable.

"They could have sensed the danger to the swimmers and taken action to protect them," Orca's Ingrid Visser told NZPA.

Auckland University marine mammal research scientist Rochelle Constantine agrees dolphins are normally vigilant in the presence of sharks.

Dr Constantine says the altruistic response of the dolphins was normal.

"They like to help the helpless," she said.

Animals and God

NAIROBI - A 73-year-old Kenyan grandfather reached into the mouth of an attacking leopard and tore out its tongue to kill it, authorities said Wednesday.

Peasant farmer Daniel M’Mburugu was tending to his potato and bean crops in a rural area near Mount Kenya when the leopard charged out of the long grass and leapt on him.

M’Mburugu had a machete in one hand but dropped that to thrust his fist down the leopard’s mouth. He gradually managed to pull out the animal’s tongue, leaving it in its death-throes.

“It let out a blood-curdling snarl that made the birds stop chirping,” he told the daily Standard newspaper of how the leopard came at him and knocked him over.

The leopard sank its teeth into the farmer’s wrist and mauled him with its claws. “A voice, which must have come from God, whispered to me to drop the panga (machete) and thrust my hand in its wide-open mouth. I obeyed,” M’Mburugu said.

As the leopard was dying, a neighbor heard the screams and arrived to finish it off with a machete.

M’Mburugu was toasted as a hero in his village Kihato after the incident earlier this month. He was also given free hospital treatment by astonished local authorities.

“This guy is very lucky to be alive,” Kenya Wildlife Service official Connie Maina told Reuters, confirming details of the incident.

Marine City Michigan

It happened. The Blue Water House of Prayer led worship in Marine City. Not just in Marine City, but outside, at 6:00pm on the property in front of the city Hall building on Main Street. God is good. I'm thankful for the people who showed up and praised God in public and took the Holy God, the creator of the universe out of their comfortable church buildings and told God how much they loved him in song on the streets of Marine city.

God bless dave for leading, mark and debbie for singing, rich for drumming, aaron for bongoing, ben for banjoing and saxing, brian for guitaring, and tina and annie for controlling the sound.

God bless Harvest time church for doing this and giving away so much food and pop and love. how backwards are you people. having a free concert with free food- don't you know you will lose money?!

but thank god, becasue you are winning souls. one person joined the family of god today at this outside service. God is real.

if you weren't there this month you should be there next month. July 16th, Saturday 2005 at the Marine City town hall. (come even if you have to drive all the way there)

Joan of Arc

This is some stuff i have put together about Joan of Arc.

Hearing god
Did Joan of arc hear god?

This question has been bearing in my mind lately. After reading all the historical evidence that is written it seems that history points to some strange facts. That she existed, that she said she heard god, that she never deviated from her position, that the king accepted her, that the army won its first battles, and most important under her command-under her command, and that she was never charged with heresy for blaspheming god, but for matters of clothing and “official church business”.

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Joan of Arc (French: Jeanne d'Arc) (January 6, 1412 - May 30, 1431), known as the Maid of Orléans (French: la pucelle d'Orléans), is a national heroine of France and saint of the Catholic Church. During the Hundred Years' War she led the French against the English: against all odds she defeated the English at the siege of Orléans as well as in a series of subsequent battles, enabling the coronation of King Charles VII of France in Rheims. Captured by the Burgundians, she was delivered to the English, who had a selected group of pro-English clergy condemn her for heresy, and who eventually burnt her in Rouen. Joan of Arc's campaigns were responsible for a revitalization of Charles VII's faction during the Hundred Years War. She has been revered as a national symbol in French patriotic circles since the 19th century.

Around 1424 Jeanne said she began receiving visions of Saint Michael the Archangel, St. Catherine, and St. Margaret telling her to drive out the English and bring the Dauphin to Reims for his coronation. In 1428 at the age of 16, she asked a family relative, Durand Lassois, to bring her to nearby Vaucouleurs in order to ask the garrison commander, Lord Robert de Baudricourt, to give her an escort to bring her to the Dauphin's court at Chinon. She was rejected, but returned the following January and was finally granted an escort of six men. Two of these soldiers, Jean de Metz and Bertrand de Poulengy, said they gave her male clothing to wear (as the standard disguise used in such circumstances) and brought her through Burgundian-controlled territory to Chinon. She was said to have convinced Charles to believe in her by relating a private prayer that he had made the previous November 1st, although he additionally insisted on having her examined for three weeks by theologians at Poitiers before granting final acceptance. She was then brought to a succession of towns where preparations were being made to bring supplies to the city of Orléans, which had been under siege by the English since the previous October.

Joan of Arc and Charles VII
By 1424, the uncles of Henry VI had begun to quarrel over the infant's regency, and one, Humphrey, Duke of Gloucester, married Jacqueline, Countess of Hainaut, and invaded Holland to regain her former dominions, bringing him into direct conflict with Philip III, Duke of Burgundy.
By 1428, the English were ready to pursue the war again, laying siege to Orléans. Their force was insufficient to fully invest the city, but larger French forces remained passive. In 1429, Joan of Arc convinced the Dauphin to send her to the siege, saying she had received visions from God telling her to drive out the English. She raised the morale of the local troops and they attacked the English redoubts, forcing the English to lift the siege. Joan proceeded to win several battles against the English, opening the way for the Dauphin to march to Reims for his coronation as Charles VII.
After Joan was captured by the Burgundians in 1430 and later sold to the English and executed, the French advance stalled in negotiations. But, in 1435, the Burgundians under Philip the Good switched sides, signing the Treaty of Arras and returning Paris to the King of France. Burgundy's allegiance remained fickle, but their focus on expanding their domains into the Low Countries left them little energy to intervene in France. The long truces that marked the war also gave Charles time to reorganize his army and government, replacing his feudal levies with a more modern professional army that could put its superior numbers to good use, and centralizing the French state.
By 1449, the French had retaken Rouen, and in 1450, the count of Clermont and Arthur III, Duke of Brittany caught an English army attempting to relieve Caen at the Battle of Formigny and defeated it, using cannon to break up the archers. The French proceeded to capture Cherbourg on July 6 and Bordeaux and Bayonne in 1451. The Earl of Shrewsbury's attempt to retake Gascony, though initially welcomed by the locals, was crushed by Jean Bureau and his cannon at the Battle of Castillon in 1453.
Joan’s action quickly became powerfully efficient. After gathering together her army, she left for Orléans, protected by Captain Dunois, nicknamed the bastard of Orléans as he was the half-brother of Duke Charles, imprisoned in England. Joan imposed respect and managed, not without difficulty, to take command of her army. In ten days she slayed the English in the East of the city and freed the bridge over the Loire in the course of the day of Tourelles, where she was wounded. This victory brought about the lifting of the siege as the chief of the English company was killed in the battle. From 8 May until 18 June, she won back the forteresses and towns on the banks of the Loire. On 18 June, Joan’s army won its first campagne victory. Since the beginning of the Hundred Years War, the defeat of Poitiers, of Crécy and of Azincourt had covered the French cavalry with shame. Patay was thus the much awaited revenge which restored confidence and at the same time opened up the road to Reims for Charles to be crowned there.

Joan conducted the war in an entirely new way, at a tume when the savagery of battles had broken all the rules of God’s Peace. Of course baudy wenches and other girls of possibly doubtful virtue were not allowed to follow the army. Priests carrying banners recited prayers and heard the confessions of the soldiers. Joan’s companions at arms, rough men of the road noted for their propensity for rape and their exactions (one of these companions of Joan, Gilles de Rais, was hanged for rape and pilfering), held her in such esteem that it was close to veneration. They had to change their behavior and language when in her presence.

For the modern reader, this last part raises questions. Divine intervention in History upsets a rational understanding of the facts and events. However, in spite of all Pierre Cauchon’s zeal, it was not possible to condemn Joan on the grounds that she heard voices, or that she was a crank or mentally unstable He never succeeded in proving the slightest incoherence. Joan never contradicted herself. So, what then ?

At Poitiers, this is how Joan related her vocation : "When she was minding the animals, she heard a voice who told her that God was weeping over the people of France and that she, Joan, must come to France. When she heard this she began to cry ; then the voice told her to go to Vaucouleurs where she would find a Captain who would lead her safely to France and to the King ; she was not to doubt this. This is exactly what she did and she went straight to the King without any hindrance. "She gave this account on several occasions before the judges without contradicting herself, in spite of their snares. She refused to go back on her account of the voices and insisted that, even if she died, the English would be chased out of France...

"I know that the English will have me put to death because they think that after my death they will conquer the kingdom of France. But even if there were a hundred thousand more of them than at present, they will not take the kingdom. "
And this is exactly what happened after her death… The English did indeed crown the young Henry VI in the cathedral of Paris in 1432. But this symbol did not rally the French and did not prove a victory. In 1435, the Armagnacs and the Burgundians were reconciled. In 1436, Paris rejected the English. Normandy which had been thoroughly pillaged rose up in 1449 (Rouen had about 14 000 inhabitants at the time of the English conquest, but only 5 000 inhabitants remained afterwards). The English were beaten at Formigny in 1450, then at Castillon in 1453. They had to hand over the duchy of Guyenne which had belonged to them since Eleanor of Aquitaine… The best proof of the authenticity of Joan’s mission is indeed that all her prophecies came true.

The problem that Joan presents to the historian and to History itself is the same as the one presented by Jesus of Nazareth. From start to finish, Joan claimed that she had received her mission from God, that she had obeyed her voices and that she would rather die than renounce her mission. Jesus claimed to be the Son of God.

In Joan’s case, if we refuse to accept what she said of her mission, we see her as a lunatic, unbalanced, a pale figure burnt at the stake on the Old Market Square of Rouen.

But in this case the sources have to be rejected and the Joan presented does not correspond to the figure that stands out in the various pieces of evidence. Joan would then be put on trial a second time, which would be ridiculous since she has already been judged. This is precisely what Luc Besson’s film does, backed up by a substantial amount of dollars. This is the image of Joan that is being widespread in the global village by the powerful means of the cinema. In many respects, this image is intolerable as it is a false image.

It has to be said that, in this case, truth is indeed finer than fiction

Saint Joan of Arc Quick Facts


National heroine and patron saint of France
Birth 1412
Death May 30, 1431
Place of Birth Domrémy (now Domrémy-la-Pucelle), France
Known for Leading French troops to a decisive victory against the English at Orléans, which shifted the momentum toward the French in the Hundred Years' War (1337-1453)
Milestones February 1429 Convinced Charles, heir to the French throne, that divine voices had commanded her to save France; was placed in command of French troops to fight the English in the Hundred Years' War
May 1429 Led French troops to victory, breaking an English siege of Orléans
July 1429 Sat at the side of Charles VII at his coronation ceremony in Reims
1430 Was captured during an unauthorized campaign at Compiégne by Bourguignon soldiers, French allies of England, who turned her over to the English six months later
1430-1431 Was interrogated by an ecclesiastical court at Rouen, and charged on various counts including witchcraft, heresy, and wearing male clothing
1431 Confessed wrongdoing and had her sentence reduced to life imprisonment, but after resuming masculine dress was burned at the stake in the marketplace at Rouen as a relapsed heretic
1456 Was found innocent in a posthumous trial by an ecclesiastical court, which voided the results of her heresy trial
Did You Know Joan was just 17 years old when she led French troops to battle in Orléans.
From age 13, Joan believed that she heard celestial voices; she thought them to be those of Saint Michael, Saint Margaret of Antioch, and Saint Catherine of Alexandria.
Pope Benedict XV canonized Joan of Arc in 1920.


This facts seem to point to the idea that Joan believed that she heard from god and that others believed that she heard from god. Now all of this I truly believe can be true and most likely is true, historical fact seems to support it.

The real question for me is that if she heard from god and delivered the message from god, then why did he lead a war that to me seemed over land or conquest. Was there some other motive for the English to leave France. Something that spurred on gods will. I do not know this. I still haven’t seen Jesus advocate any war.

website: http://archive.joan-of-arc.org/index.html

People Working Together

The article entitled “The Emergence of Cooperative Social Institutions” written by Michael Hechter, proposes a theory of “voluntary construction of institutions”. As mentioned in the article, social institutions have been a focus of sociologists for many years. Hechter poses the theory through the rational choice perspective.
Hechter presents basic concepts in his theory. Institution must be defined and Hechter does this by concluding that a group engaging in regular collective behavior consists of an institution. It becomes necessary for Hechter to define collective behavior, which he does, as any similar thing that different people do in a similar location for an extended period of time.

With these basic terms described Hechter delineates two varying theories about the formation of institutions or institutional genesis as he calls it. He describes a type called the “invisible hand” genesis; created by individuals who have “no common ends or values” and which is created out of each individual’s personal goals and motives (326). This is the view he hopes to contrast.
The view he uses to contrast the “invisible hand” theory is one based on solidarity. This solidarity comes from individuals sharing both “common ends and values”. These institutions are formed not from individual’s goals but from a common sense of goals. Hechter makes a distinction that these institutions that arise from shared goals can be either imposed or voluntary. The case of imposed institutions can be seen in any nation that creates institutions based on a dictators mandates as the people are swayed to believe in the manner that the dictator believes or are forced to by fear of punishment. Contrarily, voluntary institutions arise from any group of people who create an institution of their choice. This happens in cases such as those who come together to work on behalf of a certain crisis such as flooding or other natural disasters which bring community members together to create organizations to help each other and even to set up emergency organizations for long term use.

Hechter makes a clear distinction that these cases are sufficient for conventions, or agreements between people, and not for the establishment or what he calls cooperative institutions. Cooperative institutions are those made of individuals who organize to serve each other in order to create a surplus through their specific grouping, and who thus must deal with a free-rider possibility. A free-rider is anyone who hopes to profit from others work without their own contributions (326). Hechter further divides the cooperative institution into a four tier process. He ascribes each tier these names: the first tier free-rider problem: design-making, the second tier free-rider problem: establishment of an initial constitution, the third tier free-rider problem: implementation of the design and by-products of extant cooperative institutions: a fourth tier in institutional genesis(327-329).

This analysis is clearly a macro analysis of institutions. Hechter’s views of the “invisible hand” and the solidaristic institution both deal with how institutions are created out of societies and how these institutions function rather then how each individual functions within the institution. Hechter's further definitions of conventions and cooperation move toward a macro view as they dually deal definitively with whole groups within a society.
His macro theory is developed in the function of the institutions, which produce either public or private goods or services. Hechter does not explain how the individual might profit in any function of the institution except to state the common good is enhanced by a cooperative institution.

Micro theory is only touched on in the first tier of the free-rider problem. Here Hechter describes the free-rider as one who may have an individual incentive as opposed to the group good. This incentive would bring a greater benefit to the individual rather than the group. It is quickly turned to a macro aspect in Hechter’s statement that “selective incentitives are themselves a collective good” (328). He states that these personal benefits only arise form the group in that without the group’s contribution the incentive would not arise for the individual. This possibility creates the second tier which is a formal institutional constitution and thus creates greater solidarity of the cooperative group.
Both structure and process are touched upon in Hechter’s theory of institutions. The structure of an institution is described in the definition of an institution and in the particular definition for the particular type of institution. Where the type of institution is the “invisible hand” type then the structure is one made of individuals with no “common ends or values”. Where the type of institution is the cooperative institution the structure is one of individuals with “common ends and values”.

In particular the process is noted for the establishment of the cooperative institution. This process is explained by solidarity in the four tiers and thus can be seen as the actual structure of the cooperative institution; once the institution is first created. The first tier deals with the idea that at least on design is required to bring the group together to create the institution. This creates the common goal for the institution and leads naturally to the second tier in a cooperative institution.
The second tier process deals with the cooperative institution setting up a constitution. This constitution places each individual in their particular place within the organization. This hopefully leaves no one to benefit without contribution, such as the free-rider this constitution will delegate the specific work for the individual based on individual preferences and rational process that “seems to offer the greatest amount of good at the least cost” (328).

The first and second teir bring the institution together and designate each individual’s place in the cooperative institution. The third tier deals with both implementing the goals of the institution and further dealing with the idea of a free-rider. This tier is the process of excising formal and informal controls on the group to curtail the free-rider problem. If the free-rider is allowed to continue the group will unravel. This process includes that the implementation of production and distribution be visible to keep all members accountable.
The final tier is a change in the actual function of the institution. This occurs because the group is organized and sustaining itself as a cooperative organization. This happens when a group makes their goods available to the public who are not contributing to the group. By making the goods public the group can gain a reputation which will also increase the group good.

These four tiers of the cooperative institution are a definite step by step process in the formation of the institution. Once established however, they become the structure of the institution as well. Hechter examines both the process and the continuing structure of the cooperative institution.
Hechter describes an evolving group as it becomes an institution through the four tiers. As mentioned in the fourth tier, Hechter focuses on a change that an institution may under go as it develops. However, the focus of the other three tiers is very much an issue of what makes the institution stable. The first tier deals with the creation of production rules. These rules help maintain the stability of the institution. The second tier serves a similar function in the creation of roles for each member of the group. These tiers are vital in the creation and sustaining of the institution.

In the third tier the focus of stability is evident in the idea that if “there is no means of deterring free-riders, then there will be sub optimal production of the joint good” (328). This idea ensues that there must be some type of formal or informal control to keep the stability of the institution. Hechter describes the apex of this control as informal in the form of visibility of production and distribution. This creates a climate for other members in the institution to assess and curtail the free rider problem. Hechter also concludes that “it is rational for individuals to establish formal controls” to protect their investments in the institution (329).
This theory can be observed in various types of groups that become cooperative institutions. Most groups will encapsulate some aspect of these ideas to a closer degree than others. Two practical illustrations of cooperative institutions that deal in non-material goods will be examined in particular a church group and a high school or college classroom.

The first of these is a group called the Blue Water House of Prayer. It is a group of individuals (from different cities) who come together in a specific location (an assigned church building each month) to reach a common good (city transformation). This group is made of members who see a demand in the city of Port Huron to bring various church organizations together, create a greater moral base for the area, and share a greater degree of love to others. By these elements they are set up as an institution.
The first tier is satisfied by the roles that each person is placed in. These roles include musicians, preachers, intercessors, researchers, prophets, community activists, and teachers. In this case the free-rider, who would attend and have no role, is kept accountable by becoming a prayer partner and with their voice in the song services. Some members who do not have roles on the official music team will bring instruments to play in their seats. The second tier is satisfied by a written set of goals and roles. The demand of this institution’s function is somewhat limited and thus the growth and production remain thus limited. In its existence over the past two years the music team, which is the Blue Water House of Prayer’s main focus, has grown from two members to 15 members.

In this music team the free-rider problem does have the potential to exist. That is at times a new member will join the group to play on Friday nights. However, this free-rider will not attend practice on Thursdays or the School of Prayer on Sunday nights. In this instance, the free-rider is asked to come to the other meetings by the leaders and by the other members who vocally pronounce that they will be at the other meetings. This visibility of productions forefronts the group good and the idea that the groups good will only be met when each member is in unity and attending all meetings. In the event that these informal controls do not work, the free-rider musician will be asked not to play with the group as a formal control.
The fourth tier in this institution is in the process of emerging. One aspect is the creation of the School of Prayer which meets to educate all members in the role of prayer partners. The group is fairly organized and has plans to create other groups that will have meetings on other days and plans to have meetings seven days a week.

A final example of this is the high school or college setting where a group is formed with a common goal. This is the case in Sociology 400 where a certain number of people will meet in a specific place weekly to cooperatively work on the study guide questions. The group decides who will answer each question and how this will be done. Secondly, the joint good of the group is considered. By each member not having to answer all the questions they satisfy the second tier as Hechter relates, “ it is probable that each rational individual will prefer a realistic design that seems to offer the greatest amount of the good at least (private) cost”(328). They are getting the answers and having to do only a portion of the work apiece. Their aim is to with less work still acquire a good grade.

Of course in this situation there will be the free-rider problem; the person who attempts to get the answers from their group members without contributing. In this case there are informal controls that control the free-rider problem. In one case a group member was not asked to join the group the second time that the study guides needed to be done. A similar situation occurred when groups where mandated by the class for Sociology 321. In this instance there was a formal process for any group member who was not participating. The other group members could make an appeal to the teacher who would then remove the member from the group.
In this case the introduction of the fourth tier only exists if the members continue to stay in the group past the point of the class and continue to meet for subsequent classes. A continuation into matters pass the class room would evidence the organization producing goods rather than the initially proposed goods.

Hechter’s theory of the emergence of cooperative social institutions is a macro exchange theory that focuses on the process of how these institutions are created, but mainly on their structure and how they remain stable. This theory can be seen to work in the examples in the article of hunting and gathering societies and banking, which deal with material goods, production, distribution, and surplus. They can also be seen in non-material examples such as religiou

A view of OTTAWA

Ottawa

I saw Canada's capitol before the U.s. capital.
Here are somethings Ottawa taught me about:

• nice buildings that made me think of castles.
• wonderful roads with bicycle lanes
• drivers looking for cyclists
• some more things
• mariko
• Mr. and Mrs. Godbout
• stephanie, mel, zack, zack, ben, brody, kelsey, anna, andrea, and someone else too.
• adam
• french
• other things i didn't know before
• love
• loving god
• loving people
• touching the holy spirit in another
• a beautiful garden
• a beautiful couple
• some word voodoo
• more about myself then i was ready to learn
  

A Sample

Here is a sample of the music from BWHOP. I play bass on this song.

Copy and paste the link.

http://www.geocities.com/hhachatz/2-bwhop52705.mp3

Enjoy!

Do Not Hold Back

We did your first out doors concert for the summer today.

It was in Port Huron Michigan at the seaway terminal for an event called “be a tourist in your own town”. We played on Lake St. Clair across from the industry in Sarnia. A navy boat with crew was nearby as people came to see the attractions and listen. The actual amount of people who stopped by to listen to us was few. I’m sure many heard as the volume was quite loud. But it was 10:00 am Saturday morning.

It was a great privilege to have “church” outside among all people. Public worship is what it was. Public worship to God. Definitely things were spoken to the world.

I’m thankful God put all those people I play with in my life.

It would have been nice to have you there, if you weren’t there.