The diem endeth

Sleep-loss alert, peoples.  Prepare to spring ahead (lose an hour of your precious time) because we have to SAVE THE DAYLIGHT, which is easier than saving the whales.  All the gummint dictators have to do is decree it.  A liberal’s dream: DECREEING THE ALLEGEDLY RIGHT THING TO DO.

47% of us think saving the daylight is a mug’s game, says Rasmussen; 40% think it’s hunky-dory, 13% are not sure.  These are people who don’t vote, who think democracy is a given, who don’t realize vigilance is the price of freedom.  Let them go, they are not worth the trouble to chide them.

Whatever.  Set your clocks AHEAD.  It’s the SPRING LEAP.  Pass up that last number at the dance hall, that last hand of whist, that last drink at your neighborhood saloon.  Get to bed early, so you wake up REFRESHED.

Well this advice is strictly in the coals-to-Newcastle category for the whopping 83% of grownups who already know this is a 23–hour day — again thanks to Rasmussen, who is quick to point out that the 17% of us in the dark about it are “a lot.”  

I hasten to agree and must add this: OF THE 83% ANOTHER LOT OF US WILL GO ON AS BEFORE, dancing and card-playing and quaffing brew in devil-may-care manner.  We will carpe the diem, let chips fall where they may, disobey the voice of T.S. Eliot telling us, “Hurry up, it’s time.”  What, me worry?

The St. Patrick’s thing

St. Patrick’s message “often gets drowned out by the parades, the plastic shamrocks and the green-dyed beer,” says Brother Colmán Ó Clabaigh, OSB, in The Catholic Spirit of the St. Paul & Minneapolis archdiocese.  Bold words, verified by reality.

He wrote two letters in the fifth century as a missionary to Ireland, in which (a) he condemns a chieftain for enslaving converts and (b) tells about himself and his work.

He’d been captured himself from his posh family villa in Britain and ended on a hillside herding sheep.  In desperation he turned to God and Jesus.  Escaping, he made it back to Britain and became a priest.  Could have enjoyed life as a pastor but decided to go whole-hog and return to Ireland to see what he could do for and with his erstwhile captors.

Altruistic, to be sure, but he had a skeleton in his closet, some crime committed when he was 15 that might have disqualified him for the ordination.  He admitted it to a friend, who betrayed his trust.  Patrick was attacked by “men of letters, sitting on your estates.”  He defended himself in his “Confession.”

He made an unlikely bishop, he admitted, “rustic, exiled, unlearned” as he was, “like a stone lying in deep mud.”  But “he that is mighty” had picked him up and made him part of a wall of the sort that lined the Irish countryside.

Bishop material or not, he recognized “the Gospel’s power to transform, transfigure and uplift,” Brother Ó Clabaigh, of Glenstal Abbey in Ireland, concludes.  Recognizing this was the secret of his success, “and this is as true for us in the 21st century as it was for him in the fifth.”

End of St. Patrick thought for the day. 

The St. Patrick's thing

St. Patrick’s message “often gets drowned out by the parades, the plastic shamrocks and the green-dyed beer,” says Brother Colmán Ó Clabaigh, OSB, in The Catholic Spirit of the St. Paul & Minneapolis archdiocese.  Bold words, verified by reality.

He wrote two letters in the fifth century as a missionary to Ireland, in which (a) he condemns a chieftain for enslaving converts and (b) tells about himself and his work.

He’d been captured himself from his posh family villa in Britain and ended on a hillside herding sheep.  In desperation he turned to God and Jesus.  Escaping, he made it back to Britain and became a priest.  Could have enjoyed life as a pastor but decided to go whole-hog and return to Ireland to see what he could do for and with his erstwhile captors.

Altruistic, to be sure, but he had a skeleton in his closet, some crime committed when he was 15 that might have disqualified him for the ordination.  He admitted it to a friend, who betrayed his trust.  Patrick was attacked by “men of letters, sitting on your estates.”  He defended himself in his “Confession.”

He made an unlikely bishop, he admitted, “rustic, exiled, unlearned” as he was, “like a stone lying in deep mud.”  But “he that is mighty” had picked him up and made him part of a wall of the sort that lined the Irish countryside.

Bishop material or not, he recognized “the Gospel’s power to transform, transfigure and uplift,” Brother Ó Clabaigh, of Glenstal Abbey in Ireland, concludes.  Recognizing this was the secret of his success, “and this is as true for us in the 21st century as it was for him in the fifth.”

End of St. Patrick thought for the day. 

Rewarded for failure

Now and then I dip into Steve Sailer’s America’s Half Blood Prince: Barack Obama’s Story of Race and Inheritance for its lucidity and intelligence but mainly to add to my understanding of what makes Barack tick. 

Based on this analysis, he will be due for another promotion if he fails at president:

Obama’s career largely consists of failing upwards. He undertakes careers — community organizer, antidiscrimination lawyer, leftwing charity chairman, South Side politician — to fulfill the dreams from his father, to help “in your people’s struggle,” but doesn’t accomplish much of significance in that overwhelming undertaking.

In fact, he may make things marginally worse — the fundamental flaw in Obama’s career philosophy is that each of his jobs has been intended to help poor blacks get more goodies out of whites, but government handouts undermine black moral fiber, leaving the black community worse off morally than before the Great Society.  . . . .

Yet, Obama is then rewarded by white people with a promotion anyway. They like his style, even if he doesn’t get any results.

Rewarded for failure

Now and then I dip into Steve Sailer’s America’s Half Blood Prince: Barack Obama’s Story of Race and Inheritance for its lucidity and intelligence but mainly to add to my understanding of what makes Barack tick. 

Based on this analysis, he will be due for another promotion if he fails at president:

Obama’s career largely consists of failing upwards. He undertakes careers — community organizer, antidiscrimination lawyer, leftwing charity chairman, South Side politician — to fulfill the dreams from his father, to help “in your people’s struggle,” but doesn’t accomplish much of significance in that overwhelming undertaking.

In fact, he may make things marginally worse — the fundamental flaw in Obama’s career philosophy is that each of his jobs has been intended to help poor blacks get more goodies out of whites, but government handouts undermine black moral fiber, leaving the black community worse off morally than before the Great Society.  . . . .

Yet, Obama is then rewarded by white people with a promotion anyway. They like his style, even if he doesn’t get any results.

Spiritual things

I’m being dragged into things of the spirit, even of the (Holy) Spirit, running across (a) a blog like this [and (b), see below]:

Here are the readings for 3/4/10. [Micah 7, Luke 15]

I have been struggling with this reading for the last couple of days. I thought I had this great post all ready to type up. But then something happened…

Spiritual director

This is his “spiritual director,” and “This is what he look[s] like when I tell him I haven’t been praying,” says the blogger, “Louis,” of “Brooklyn, New York, United States,” a 25–year-old social work student who is “in the middle of applying [for entry into the Jesuits.”  They “can still tell [him] ‘No,’” he says.  (Hat tip, Good Jesuit, Bad Jesuit.)

The blog is Momma said . . . What a waste. On it he quotes Joyce Brothers up front:

“Love comes when manipulation stops; when you think more about the other person than about his or her reactions to you. When you dare to reveal yourself fully. When you dare to be vulnerable.”

Not a Brothers fan myself, but the guy presents arresting commentary on Scripture and  bizarre and telling stuff to go with it — photo-shopped, he says — as of that curmudgeonly spiritual director above.

And this to go with the Canaanite woman’s plea to Jesus, “Please, Lord, for even the dogs eat the scraps that fall from the table of their masters”:

Dpan743l

What’s (b)?  A facebook fellow who also cites Scripture.  He knows of me through another guy who ran county board president-elect Preckwinkle’s campaign whom I also have not met but with whom I exchanged pleasantries during her campaign, in which I supported her opponent O’Brien. 

I just hope this new “friend” doesn’t cite Scripture to his purpose, a la the devil per Antonio in “Merchant,” because he’s a “progresive” Democrat, it seems, with no purpose I can endorse. 

After all,

An evil soul producing holy witness
Is like a villain with a smiling cheek,
A goodly apple rotten at the heart:
O, what a goodly outside falsehood hath!

Ah, the demands on one living in a pluralistic society.

What did they hear and when did they hear it?

Here’s how Chi Trib told about three witnesses telling Cicero cops about the Valentine’s Day fire-setters, boldface added:

Two days after the fire, three people reported to Cicero police that they had heard Myers and Comier discuss burning down the building, authorities said. One of the witnesses agreed to wear a wire and record conversations between the two men, according to court documents.

Same thing, Sun-Times:

Two days after the blaze, three people told Cicero police they overheard Myers and Comier talking about their part in the fire. Investigators wired one person up, and that person recorded a series of conversations with the two defendants over five days, . . . .

Me, I read the Trib story first and wondered when they had overheard (more precise than heard, hence better communication) M. & C.  They reported two days after the fire, but they had heard?  When?

Then I read S-T, its overheard and talking about their part in the fire, vs. discuss burning down the building, as if they had yet to do it, and “of course,” I said:  They heard it after the fire.  And I continued with the story, which I found satisfactory if gruesome.

Another difference.  Trib on the perpetrators’ vulgarities:

“Where the (expletive) did you get that I’m going to get you $15,000?” Lacy quoted Myers saying. “At the best you get $5,000.”

and

In one taped conversation, [Comier] explained how he ignited the blaze with a mixture of gas and oil that would mask the accelerant’s smell, according to documents.

“I dumped it on there, threw a match and that was it,” he is accused of saying. “I thought this (expletive) out for too long.”

S-T, offering better detail:

Comier was recorded saying he set the fire “in a different way,” blending oil and gasoline, which he believed would hide the gas smell.

“I thought this s— out for too long, man,” Comier said, according to Lacy.

and

Myers and Comier apparently had different ideas about Comier’s compensation from the insurance money, according to the transcript Lacy read.

“Where the f— did you get that I’m going to get you $15,000?” Myers is caught on tape telling Comier, Lacy said. “At the best you get $5,000. At the least you get $3,000.”

Now.  Why make the reader supply the (fucking) expletive?  It’s a matter of smooth, rapid comprehension, which S-T facilitates.

Yet another thing, same exchanges.  S-T account is richer in detail and directness, which if you don’t see, I’m not going to bother to explain.  Composition by committee at Trib?  Could be.  Three bylines there are, plus two more acknowledgments at the end:

Stacy St. Clair and Gerry Smith are Tribune reporters. Victoria Pierce is a freelance reporter. Tribune reporter Ray Gibson and freelancer Joseph Ruzich also contributed to this report.

S-T?  Either somebody on rewrite is being overlooked or “KARA SPAK Staff Reporter” is Da Woman on this one, all alone, tapping out something readable. 

Read it and weep

Toy Monster: The big, bad world of Mattel, by Jerry Oppenheimer, is scored by reviewer Eric J. Iannelli, in the 9/4/09 Times [of London] Literary Supplement for its triteness.  (On-line only for subscribers) “As befits such a seedy, tabloid-style expose, the writing is cliched and hyperbolic,” writes Iannelli, giving some juicy particulars:

Investigators are “hard-nosed”.  It is the “tired,poor, huddled masses” who immigrate through Ellis Island.  Japan is “the Land of the Rising Sun,” Germany is “the Fatherland” and Hollywood is “La-La Land.”

Etc.  A main character in this non-fic account “always got what she wanted” and “never took no for an answer.”  Her rise is twice described as “meteoric,” she “goes ballistic.”  And especially good are the verbs used instead of “say” or “said”:  “Very few . . . say anything. . .  they observe, maintain, intone or opine.” Ianelli still found the book “engaging,” even if “sensationalist” and “one-sided,” because it raises “legitimate concerns” such as “lavish executive bonuses . . . in the face of scandal and falling profits.” And nobody kept inserting “you know” in the middle of sentences or between them.  If you heard them talking live, ah, that would be a different matter, I’m sure.

Spiritual things

I’m being dragged into things of the spirit, even of the (Holy) Spirit, running across (a) a blog like this [and (b), see below]:

Here are the readings for 3/4/10. [Micah 7, Luke 15]

I have been struggling with this reading for the last couple of days. I thought I had this great post all ready to type up. But then something happened…

Spiritual director

This is his “spiritual director,” and “This is what he look[s] like when I tell him I haven’t been praying,” says the blogger, “Louis,” of “Brooklyn, New York, United States,” a 25–year-old social work student who is “in the middle of applying [for entry into the Jesuits.”  They “can still tell [him] ‘No,’” he says.  (Hat tip, Good Jesuit, Bad Jesuit.)

The blog is Momma said . . . What a waste. On it he quotes Joyce Brothers up front:

“Love comes when manipulation stops; when you think more about the other person than about his or her reactions to you. When you dare to reveal yourself fully. When you dare to be vulnerable.”

Not a Brothers fan myself, but the guy presents arresting commentary on Scripture and  bizarre and telling stuff to go with it — photo-shopped, he says — as of that curmudgeonly spiritual director above.

And this to go with the Canaanite woman’s plea to Jesus, “Please, Lord, for even the dogs eat the scraps that fall from the table of their masters”:

Dpan743l

What’s (b)?  A facebook fellow who also cites Scripture.  He knows of me through another guy who ran county board president-elect Preckwinkle’s campaign whom I also have not met but with whom I exchanged pleasantries during her campaign, in which I supported her opponent O’Brien. 

I just hope this new “friend” doesn’t cite Scripture to his purpose, a la the devil per Antonio in “Merchant,” because he’s a “progresive” Democrat, it seems, with no purpose I can endorse. 

After all,

An evil soul producing holy witness
Is like a villain with a smiling cheek,
A goodly apple rotten at the heart:
O, what a goodly outside falsehood hath!

Ah, the demands on one living in a pluralistic society.

What did they hear and when did they hear it?

Here’s how Chi Trib told about three witnesses telling Cicero cops about the Valentine’s Day fire-setters, boldface added:

Two days after the fire, three people reported to Cicero police that they had heard Myers and Comier discuss burning down the building, authorities said. One of the witnesses agreed to wear a wire and record conversations between the two men, according to court documents.

Same thing, Sun-Times:

Two days after the blaze, three people told Cicero police they overheard Myers and Comier talking about their part in the fire. Investigators wired one person up, and that person recorded a series of conversations with the two defendants over five days, . . . .

Me, I read the Trib story first and wondered when they had overheard (more precise than heard, hence better communication) M. & C.  They reported two days after the fire, but they had heard?  When?

Then I read S-T, its overheard and talking about their part in the fire, vs. discuss burning down the building, as if they had yet to do it, and “of course,” I said:  They heard it after the fire.  And I continued with the story, which I found satisfactory if gruesome.

Another difference.  Trib on the perpetrators’ vulgarities:

“Where the (expletive) did you get that I’m going to get you $15,000?” Lacy quoted Myers saying. “At the best you get $5,000.”

and

In one taped conversation, [Comier] explained how he ignited the blaze with a mixture of gas and oil that would mask the accelerant’s smell, according to documents.

“I dumped it on there, threw a match and that was it,” he is accused of saying. “I thought this (expletive) out for too long.”

S-T, offering better detail:

Comier was recorded saying he set the fire “in a different way,” blending oil and gasoline, which he believed would hide the gas smell.

“I thought this s— out for too long, man,” Comier said, according to Lacy.

and

Myers and Comier apparently had different ideas about Comier’s compensation from the insurance money, according to the transcript Lacy read.

“Where the f— did you get that I’m going to get you $15,000?” Myers is caught on tape telling Comier, Lacy said. “At the best you get $5,000. At the least you get $3,000.”

Now.  Why make the reader supply the (fucking) expletive?  It’s a matter of smooth, rapid comprehension, which S-T facilitates.

Yet another thing, same exchanges.  S-T account is richer in detail and directness, which if you don’t see, I’m not going to bother to explain.  Composition by committee at Trib?  Could be.  Three bylines there are, plus two more acknowledgments at the end:

Stacy St. Clair and Gerry Smith are Tribune reporters. Victoria Pierce is a freelance reporter. Tribune reporter Ray Gibson and freelancer Joseph Ruzich also contributed to this report.

S-T?  Either somebody on rewrite is being overlooked or “KARA SPAK Staff Reporter” is Da Woman on this one, all alone, tapping out something readable.