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Covered Sins - Psalm 32
A service plan for Lent focused on Psalm 32, which expresses guilt, humble confession, and the peace of being forgiven in a Lenten series on the Psalms.
assurance, confessions, lent, psalms
Psalms for a Lenten Journey
This series of worship services for Lent is built around a sampling of the Psalms.
Beginning a Lenten Journey
I Called and God Heard
Covered Sins
The Wings of God
Seeing Clearly in the Sanctuary
Open the Gates
When We Feel Forsaken
From Dust to Kingship
Theme of the Service
This is the third of this series of Psalms for a Lenten Journey, and this time of worship is formed by the message of Psalm 32. (See the material provided for an introduction to the season of Lent, suggestions for worship planning during this season, and a listing of the Psalms that will be included throughout this season.)
Psalm 32 is a well-known Psalm for its pointed expression of the experience of guilt, its humble confession, and its joyful expression of peace that comes through being pardoned. These themes shape this worship service. Contrary to the normal pattern, you will find that the Service of Confession/Renewal in this service takes place after the sermon. The sermon on this rich Psalm calls us and prepares us to make our confessions, and we respond by doing so.
We are grateful for the collaborative efforts of Carl Bosma, Associate Professor of Old Testament at Calvin Theological Seminary, who will be providing helpful information on each of the Psalms during this season. You will find the information he has provided at the end of the worship service.
WE GATHER IN WORSHIP
Prelude: Settings of Psalm 103
or: "Come, Thou Fount of Every Blessing" [see music notes]
The Call to Worship: Psalm 32:11
*Song of Praise: "O Come, My Soul, Sing Praise to God" PsH 297:1-2; TH 6:1-2
*Our Declaration of Trust and God's Greeting:
Brothers and sisters in Jesus Christ, in whom do you trust?
Our help is in the name of the Lord who made heaven and earth.
Grace, mercy and peace to you in the name of the Father, the Son, and the Holy Spirit.
*Response of Praise: "Bless His Holy Name" PsH 627, RN 16, TWC 36, WOV 798
GOD SPEAKS THROUGH HIS WORD
The Prayer for Illumination:
Blessed are you, God of all creation.
You spoke in the beginning, and all things came to be.
You spoke, and your Word came to live with us,
Bless this place where we would hear your voice.
Bless this place where we would hear your story.
As we listen, may our ears be attuned to you.
As the Word is spoken, may your speak to us.
May all we hear lead us to you.
Through Jesus Christ, our Lord. Amen. (TWS, 3.1.26)
The Old Testament Reading: Psalm 32
The Word of the Lord.
The New Testament Reading: Romans 5:1-11
Sung Scripture: "How Blest Are They Who Trespass" PsH 32:1-2; TH 551:1-2
Sermon: COVERED SINS
[Psalms for a Lenten Journey #3]
*Song of Faith: "My God, How Wonderful You Are" PsH 499:3-5; TH 35:3-5
WE ARE RENEWED IN GRACE
The Call to Confession:
Because we trust in God's covenant faithfulness, we are free to make our confession to God and call for his compassion. Let us, therefore, confess our sins that we may be renewed in his grace.
The Prayer of Confession:
O Master, great and awesome God.
You never waver in your covenant commitment,
never give up on those who love you and do what you say.
Yet we have sinned in every way imaginable.
We've done evil things, rebelled, dodged
and taken detours around your clearly marked paths.
Compassion is our only hope,
the compassion of you, the Master, our God,
since in our rebellion we've forfeited our rights.
Master, you are our God,
for you delivered your people
from the land of Egypt in such a show of power that
people are still talking about it!
We confess that we have sinned,
that we have lived bad lives.
Turn your ears our way, God, and listen.
Open your eyes and take a long look at us,
your people named after you.
We know that we don't deserve a hearing from you.
Our appeal is to your compassion.
This prayer is our last and only hope:
Master, listen to us!
Master, forgive us!
Through Christ, your Lamb, our Lord. Amen. (adapted from Daniel 9 in The Message)
The Assurance of Pardon:
The Gospel of Christ speaks to us of the pardon we may have through the finished work of Jesus Christ. Please rise for the reading of the Gospel.
(The worshipers rise.)
The reading of John 10:7-10
This is the Gospel of Christ.
Thanks be to God.
On the basis of the Gospel of Christ,
we may be assured that our sins
are forgiven for the sake of Christ.
Our Psalm for today declares:
"Blessed is he whose transgression are forgiven,
whose sins are covered.
Blessed is the man whose sin the Lord does not count against him
and in whose spirit is no deceit." (Psalm 32:1,2)
Passing the Peace
The Peace of Christ be with you all.
And also with you.
(The worshipers greet each other saying, "The peace of Christ be with you".)
Our Grateful Affirmation:
I believe that every thing God reveals in his Word is true.
I also believe that true faith is not only a knowledge and conviction.
It is also a deep-rooted assurance,
created in me by the Holy Spirit through the gospel,
that, out of sheer grace earned for us by Christ,
not only others, but I too,
have had my sins forgiven,
have been made forever right with God,
and have been granted salvation. (from the Heidelberg Catechism, Q&A 21)
Song of Testimony: "When Peace Like a River" PsH 489:1, 3; TH 691:1, 3; TWC 519:1, 3; UMH 377:1, 3
The Prayers of the People
The Offertory:
Our offering of music: "When Peace Like a River" [see music notes]
Our offering of gifts for….
WE CELEBRATE GOD'S FORGIVENESS [see liturgy notes]
The Welcome to the Table
Our Participation in the Bread
Our Participation in the Cup
The Prayer of Thanksgiving
*Our Song of Testimony: "My Jesus, I Love Thee" PsH 557: 1-2, RN 275:1-2, TH 648:1-2, TWC 100/101:1-2, UMH 172:1-2
WE LEAVE WITH GOD'S PEACE
*The Benediction with Congregational Amen!
*Song of Faith: "When Peace Like a River" PsH 489:2-3, TH 691:2-3; TWC 519:2-3; UMH 377:2-3
Postlude: "Choral Song", Wesley [see music notes]
* You are invited to stand
Introduction to Psalm 32: "Forgiveness: The Gateway to Happiness"
by Carl Bosma
After the paired introduction to the Psalter, the next psalm that contains a beatitude is Psalm 32. Significantly, Psalm 32 belongs to a cluster of three psalms that contain beatitudes: Psalms 32, 33 and 34. Like Psalm 1, Psalm 32 also begins with a beatitude. Unlike Psalm 1, however, Psalm 32 begins with a double beatitude (cf. Ps 119:1-2). As in Psalm 119:1-2, the repetition of beatitudes in Psalm 32 hammers home the theme of genuine happiness, but with a different twist. According to the twice repeated expression "Happy are those," in verses 1-2, divine forgiveness of sins is the gateway to happiness. As a result, "Psalm 32 serves as an important check against any tendency to misunderstand Psalm 1."1
Psalm 32 has occupied a very significant place in Christian faith. Paul, for example, quotes the opening beatitudes in Romans 4:7-8 to support his claim that Genesis 15:6 teaches justification by faith. Moreover, tradition has it that Augustine had the words of this psalm engraved on the walls of his bedroom so that every time he got out of bed he would be reminded of its powerful words.2 Furthermore, Luther counted it as one of the Pauline psalms, along with Psalms 51, 130 and 143.3 Finally, probably because of verses 3-6, Psalm 32 has been numbered as the second of seven penitential psalms (Ps 6; 38; 51; 102; 130; and 143), which are often used in Lent.
Although Psalm 32 has been treated as a psalm of penance (cf. Ps 51), from a form critical perspective it is a modified psalm of thanksgiving by an individual,4 the flipside of the psalm of lament that precedes it (Psalm 315). The basis for this classification is the recollection of the psalmist's experience in verses 3-7 and the emphasis on instruction in verses 8-10, which are constitutive elements of this type of psalm. As the flipside of a lament, Psalm 32 functions as a psalm of "new orientation,"6 and it is this new orientation that a sermon on this psalm should proclaim.
For homiletical purposes it is important to note that the setting of psalms of thanksgiving is the worship service (Ps 66.13-15). In this setting the primary function of this type of psalms is to witness to God's mighty deeds (Ps 66.16) in order to motivate the audience to praise the LORD with him (Ps 32.11) and to instruct them about the benefits of these deeds so that they too will fear the LORD (Ps 34.11; 40.3).7 Because of its didactic nature the poem also lacks specific biographical details.8
Opinions differ on the compositional structure of this well-known psalm.9 The clear shift of addressee in verse 3 and verse 8 suggests that Psalm 32 consists of the following units: vv. 1-2, opening double beatitude; vv. 3-7, recollection of the psalmist's experience for the benefit of the worshiping community; vv. 8-10, priestly instruction; and v. 11, a summons to praise.
I. EXPOSITION
A. Verses 1-2: The Happiness of the Forgiven Sinner
As we noted above, Psalm 32 begins with two beatitudes that recall the beatitudes of the two-part introduction to the Psalter (Ps 1.1-2; 2.12).10 Structurally, these introductory beatitudes are significantly different from the majority of beatitudes in the Psalter. As we noted in our exposition of Psalm 1, typically a beatitude begins with a congratulatory exclamation, "Oh the happiness of…," and recipient, followed by a description of the conduct of the recipients (Ps 1.1-2). However, such is not the case in the exultant beatitudes of Psalm 32. In these beatitudes the person to whom happiness is ascribed is the recipient of God's benevolent actions (Ps 94.12). He is not the actor!
In the first beatitude, for example, the congratulatory exclamation is followed by two substantive passive participial phrases that imply divine action: "whose rebellion has been borne (by God)" and "whose sin has been covered up (by God)."11 That God is the understood agent of the passive participles is clearly indicated in the second beatitude. In it the congratulatory exclamation and recipient are followed by a relative clause of which the LORD is the subject: "to whom the LORD does not impute iniquity."12 Genuine happiness, therefore, depends completely on God's gracious initiative.
Two stylistic features of the opening beatitudes of Psalm 32 require special attention. The first feature is the repetition of key thematic words. To illumine the extent of divine forgiveness, three different verbal roots are employed in verses 1-2: "to carry," "to cover," and "to impute," two of which are repeated in verse 5. Second, to avoid the reduction of human wrong doing to a cliché, verses 1-2 also employ the three most common words for wrong words and deeds in the O.T. (cf. Ps 51.1-5),13 each of which denotes a special aspect of human sin and is repeated in verse 5. The first, pasa c, a political term, means "to rebel." The second term, hatta', means "to miss the target" (cf. Jdg 20:16). And the third term, cawon, denotes a crooked act; it always entails the person's conscience so that it also means "guilt."14
The repetition of these synonymous terms for forgiveness and wrongdoing illumine the comprehensive scope of divine forgiveness and the radical and pervasive nature of human sin. In fact, a comparison with Leviticus 16:21, in which the same terms occur in inverse order, suggests that an expiation ritual is implied.15 Moreover, along with the double congratulatory exclamation, these repetitions bring center stage the primary theme of Psalm 32 and advocate emphatically divine forgiveness of sin as the gateway to happiness.
The second feature is that the second beatitude has a different compositional structure from the first. Like the first beatitude, it also consists of two descriptive statements. The first descriptive statement repeats and intensifies the concept of divine forgiveness. However, whereas the first beatitude underscores the implied atonement, the first descriptive statement of the second beatitude emphasizes the declaratory nature of divine forgiveness.16 Unlike Leviticus 7:18 and 17:4, in the second beatitude it is the LORD, not the priests, who does not declare the person guilty. Moreover, in verse 2 the second descriptive statement characterizes the human recipient (adam): "and in whose spirit there is no deceit." To be really happy through divine forgiveness, the recipient's spirit must not contain deceit because, as Cornelius Plantinga underscores, self-deception lies at the heart of human sin.17 Of course, one of the greatest acts of self-deception is the denial of sin (1 John 1.8).18 According to Proverbs 28:13, those who cover up their sin do not succeed in life. However, those who confess and abandon their rebellious acts will obtain mercy.
B. Verses 3-7: A Personal Testimony of Confession and Forgiveness
The concluding descriptive statement of the second beatitude forms an effective transition to the next section of Psalm 32, verses 3-7. These verses serve as the basis for the message of the two introductory beatitudes of verses 1-2 and stands at the center of the poem. In this report the psalmist recollects his own denial of sin and his experience of God's immediate forgiveness when at last he confessed his sin. The shift of address in verses 4-7 shows that the psalmist's extended report is addressed directly to the LORD but, as is evident from verse 6 and from the concluding call to praise in verse 11, it is also intended for those assembled at the worship center. By recounting his own experience the psalmist aims to teach the audience about the benefits of the practice of penitence.
The psalmist's powerful testimony can be divided into three parts: verses 3-4, the pivotal verse 5 and verses 6-7. We will examine each section separately.
In the first section (vv. 3-4) the psalmist describes his traumatic experience of unconfessed sin. He acknowledges, first of all, in verse 3 that because he was stubbornly (v. 8) silent, he suffered awful psychosomatic torments (cf. Ps 38.5-8).19 Like Lady Macbeth, he suffered the guilt and punishment of his sin.20 Moreover, in verse 4, which is connected to verse 3 by means of the merismus "day and night," he connects his suffering with God's judgment "because day and night your hand was heavy on me."21 In so doing, he acknowledges that in this particular case his affliction represented God's disciplinary response to his sin.22
Verse 5, the pivotal verse of the psalmist's narrative account,23 begins with his decision to confess his impenitence and reaches its climax in the LORD's immediate removal of the burdensome punishment of his sin. In a nutshell verse 5 teaches that if persons who are suffering the consequences of unnamed guilt confess this to God, then they are forgiven (1 John 1.9).
Significantly, in this dramatic report the psalmist even quotes the words of his resolution: "I will confess my transgressions to the LORD!"24 This resolution, "I said," stands in sharp contrast to "I kept silent" (v. 3).
From a stylistic perspective it is important to note, first of all, that, as verse 1 mentions three times the act of forgiveness, so verse 5 employs three verbs for confession: "I will acknowledge," "I will not hide," and "I will confess." This repetition emphasizes that genuine confession happens only when it is voiced to God (Prov 28.12).25 As Walter Brueggemann aptly notes, "long before Freud, [the] psalmist understood…the need for spoken release and admission, the liberation that comes with actual articulation to the one who listens and can respond."26
Second, two of the verbs for forgiveness in verse 1 are repeated in verse 5. The first verb to be repeated from verse 1 is "to cover." It is repeated in the psalmist's resolve not to cover up his iniquity. The repetition of the verb "to cover" sets up a significant play on words that shows that those who do not cover up their iniquity (v. 5) have their sin covered by God (v. 1). The atonement is, so to speak, God's big cover up. The second verb that is repeated from verse 1 is "to carry." It is repeated in the emphatic concluding statement about forgiveness: "But You, You bore the punishment of my sin!" Instead of the psalmist bearing the guilt of his sin, God bore it.27 Surely, this was a load off from the psalmist's body!
Third, verse 5 also repeats from verses 1-2 the three most common words for sin. Strikingly, they are repeated in chiastic order:
iniquity
rebellions (pl)
With respect to this interesting inversion, we would note, first of all, that, the first two nouns, "sin" and "iniquity, are the emphatic direct objects of the first two clauses of verse 5. Second, the third term is plural: rebellions. Third, the last two words, "iniquity" and "sin" are actually a unique construct phrase in the concluding climactic recollection of the LORD's bearing the "iniquity of my sin."28 This unique construct phrase echoes an equally surprising statement in Exodus 34:7 (cf. Num 14:18; Mi 7:18) that forms the climax of the Old Testament's core testimony about God.29 Moreover, it also points to Isaiah 53:12, in which the Suffering Servant bore the sin of many. Needless to say, this cross reference to Isaiah 53 is very appropriate for Lent.
In connection with this unique phrase, we would note, first of all, that both nouns, "iniquity" and "sin," can, according to Gerhard von Rad, "stand both for sin as act and for the consequences of sin, that is, for penalty."30 Moreover, we would also suggest that this fact makes the final declaration of verse 5 even more important because it underscores the pervasiveness of sin and the comprehensive effect of divine forgiveness. In fact, the psalmist so focuses his attention on his experience of divine forgiveness in verse 5 that he fails to mention his physical recovery. Perhaps it is implied in verse 7. Furthermore, together with the emphatic pronoun "you," this unique phrase also marks the concluding declaration of verse 5 as the crucial turning point of Psalm 32 because the psalmist does not refer to sin again in the remainder of the poem after this significant verse.
The psalmist's dramatic experience of the LORD's immediate comprehensive forgiveness of his rebellious acts prompts him in verse 6 to draw, as the word "therefore" shows, a vitally important practical implication for all those who are loyal (hasid) to God. Although verse 6 is addressed as a confession to God, it is also intended for the worshiping community (cf. v. 11). Indirectly, therefore, he admonishes every believer to pray31 while God may be found (cf. Is 55:6).32 More specifically, he advises them to practice penitence before it is too late. Only thus can one avoid the turbulent mighty waters that represent the Lord's anger.33
The psalmist's recollection of his experience to God comes to its climactic conclusion in verse 7 with a joyous proclamation of confidence that in the midst of trouble one can find shelter in the LORD. This expression of confidence begins with the emphatic declaration: "You are my hiding place!" Significantly, as in verse 5, the personal pronoun "you" stands in the emphatic position. Moreover, the word "hiding place" belongs to the semantic field of the foundational metaphor "refuge" first encountered in the beatitude of Psalm 2.12.34 As the following clauses indicate, this image denotes a shelter in distress (Ps 31:19-20). As his hiding place, the Lord delivers the psalmist from distress and encircles35 him with shouts36 of deliverance at the thanksgiving celebration.37 In sharp contrast to the immobilizing distress described in verses 3-4, this verse describes the radical transformation the psalmist experienced when the LORD bore the punishment of his sin.
C. Verses 8-9: A Priestly Word from the LORD
The change in subject and a shift of addressee in verse 8 marks a new segment in the poem . A key question for the interpretation of this and the following verses pertains to the identity of the speaker.
Some claim that the speaker is the psalmist himself (Ps 51:13). In this case, however, one would have expected a plural form of the pronoun "you." Others suggest that the speaker is the Lord, who addresses the psalmist in response to his profession of faith in verse 7. Should this be the case, then the LORDpromises to make the psalmist wise and teach him in the way he should go, a thought that not only recalls Psalm 1:2 but also agrees with specific requests in lament psalms that the LORD teach his ways to the suppliant.38 Moreover, the LORD also promises to personally counsel the psalmist with his eyes upon him,39a concept that also occurs in Psalms 16:7 and 73:24. However, a problem with this attractive option is that verse 9 speaks about the Lord. To resolve this problem, still others argue from a cult functional perspective that the speaker is a liturgist. In this case the instruction proper is found in verses 9-10.
The first word of instruction (v. 9) is a second person plural admonition. It exhorts the psalmist and the audience not to be like a horse or stubborn mule that needs a bridle (Prov 26:3) because they lack understanding.
The second word of instruction (v.10) is a proverb-like statement that is common in the Psalter (cf. Ps 31.23). According to this proverbial statement, the lifestyle of the wicked is a closed circuit of trouble. In sharp contrast, those who trust in the LORD, i.e., the righteous, are encircled by God's amazing covenant loyalty (hesed).
This proverbial statement provides a reason for verse 9 and is chiastic in structure. Like the chiastic summary statement of Psalm 1:6, this declaration urges its audience to make a choice. Like the wicked, one can deny sin and experience its negative consequences. Or, like those who trust in the LORD, one can be surrounded by the LORD's active covenant loyalty (hesed).
D. Verse 11: A Summons to Praise
Psalm 32 closes with a triple summons to praise addressed to the circle of worshipers. Such calls to praise are common in psalms of thanksgiving (cf. Ps 30.5). The addressees are called "righteous" (Ps 1) and "upright in heart."40 In light of the poem as a whole, they are "the faithful ones" (v. 6) and the ones who have no deceit (v. 2).
II. CHALLENGES FOR PROCLAMATION.
A sermon on Psalm 32 should stress the primary theme that divine forgiveness is the only gateway to genuine happiness. Such a sermon should emphasize the two sides of divine forgiveness in the two introductory beatitudes, i.e. the atonement and the declaratory act. With the psalmist the goal of the sermon should be to encourage the audience to confess their sins.
Because the psalmist does not confess a particular sin, there is no great hermeneutical gap between this ancient text and the contemporary Christian reader. Nevertheless, there are two challenges that preachers will need to consider in their sermon preparation.
The first challenge is that we live in a culture that has lost, as Karl A. Menninger has documented in his book, Whatever Became of Sin?,41 its awareness of sin and guilt. This loss can also be observed in the church. In fact, out of concern for the seekers, some pastors preach only about grace. The Fall has become a dirty word. Nevertheless, ever since the Fall in the Garden of Eden sin has been part and parcel of the fabric of human life. Sin is an inescapable reality and, according to Augustine's famous maxim, "the beginning of knowledge is to know yourself as a sinner" (intelligentia prima est ut te noris peccatorem).42Similarly, according to Question & Answer 2 of the Heidelberg Cathecism, to live and die in the comfort of being a Christian, it is necessary to know how great one's sin and misery are. Sin and grace are, so to speak, two sides of the same coin. One cannot understand the incomprehensible magnitude of divine grace without recognizing the depths of human sin, and vice versa. However, according to 1 John 1:8, to claim that we have no sin is a great self-deception.43 Consequently, a revitalization of the concept of sin, according to Menninger, is urgently needed.44
The second challenge that preachers will have to reckon with in this Lenten season is the demise of the practice of confession of sin in Protestant churches. However, as Robert W. Jenson underscores poignantly, "it is just such silence which did not suffice the psalmist!"45 With the loss of the concept sin, many contemporary church liturgies also omit the confession of sin. Instead we have the "Protestant Confessional," gossip, in which we confess our neighbor's sin instead of our own.46 Of course, this contradicts the petition of the prayer that our Lord taught his disciples, "Forgive us our sins…" Moreover, in our therapeutic society "counseling" has taken the place of confession. Nevertheless, Cornelius Plantinga, Jr. observes convincingly that frank and painful confession of sins is as necessary as taking out the garbage.47 He writes:
"The problem is that sin is like garbage. You don't want to let it build up. Confessing sin is like taking out the garbage. You want to do it regularly because taking out the garbage is an extremely healthy thing to do."48
Brueggemann, Walter. The Message of the Psalms, Augsburg Old Testament Studies: A Theological Commentary. Minneapolis: Augsburg Publishing House, 1984, pp. 95-98.
Jenson, Robert W. "Psalm 32," Interpretation 33 (1979): 172-176.
Mays, James Luther. Psalms, Interpretation: A Bible Commentary for Teaching and Preaching. Louisville: John Knox Press, 1994.
McCann, J. Clinton. "The Book of the Psalms: Introduction, Commentary, and Reflections," The New Interpreter's Bible: A Commentary in Twelve Volumes, Volume IV. Nashville: Abdingdon Press, 1996.
Snyman, Stephanus D. "Psalm 32—Structure, Genre, Intent and Liturgical Use," in Psalms and Liturgy, eds. Dirk J. Human and Cas J. A. Vos ( London: T & T Clark, 2004), 155-167.
Music Notes:
Glossary of Hymnal Abbreviations:
PH The Presbyterian Hymnal (Presbyterian Church USA; Westminster/John Knox Press)
PsH The Psalter Hymnal (Christian Reformed Church; Faith Alive Christian Resources)
RL Rejoice in the Lord (Reformed Church in America; W.B. Eerdmans Publishing Company)
RN Renew! (Hope Publishing Company)
SFL Songs for LiFE (children's songbook; Faith Alive Christian Resources)
SNC Sing! A New Creation (Calvin Institute of Christian Worship, Christian Reformed Church,
Reformed Church in America; Faith Alive Christian Resources)
TH Trinity Hymnal (Orthodox Presbyterian Church, Presbyterian Church in America; Great
Commission Publications)
TWC The Worshiping Church (Hope Publishing Company)
UMH The United Methodist Hymnal (United Methodist Publishing House)
WOV With One Voice (Augsburg Fortress)
The suggestions for prelude could include settings of Psalm 103 based on the tunes ANGELIC SONGS/TIDINGS and GENEVAN 103 or settings of NETTLETON. While none of these suggestions are based upon Psalm 32, the texts associated with these tunes are very consistent with the themes of Psalm 32.
ANGELIC SONGS/TIDINGS ["O Come, My Soul, Sing Praise to God"]
Organ:
Sedio, Mark. Augsburg Organ Library – Epiphany. Augsburg 11-11073 [2001] (E-M)
Sedio, Mark. The Praises of Zion. CPH 97-6728 [1998] (E-M)
GENEVAN 103 ["Come, Praise the Lord, My Soul"]
Dragt, Jaap. Psalm 103. Ars Nova 484 [1962] (E-D, a partita on the psalm tune)
NETTLETON ["Come, Thou Fount of Every Blessing"]
Bish, Diane. The Diane Bish Organ Book, vol. 4. Fred Bock B-G0776 [1985] (M)
Callahan, Charles. Six Meditations on American Folk Hymns. Concordia
97-6140 [1992] (E-M)
Cherwien, David. Groundings. Augsburg 11-11119 [2001] (E-M)
Eggert, John. Partita on Nettleton. Concordia 97-6862 [2000]
(E, most could be adapted to piano)
Hildebrand, Kevin. Easy Hymn Preludes for Organ, vol. 3. Concordia 97-7052 [2004] (E-M)
Hobby, Robert A. Three Hymns of Praise, s et 6. Morningstar MSM-10-542 [2000] (E-M)
Manz, Paul. God of Grace. Morningstar MSM-10-599 [2004] (E-M)
Manz, Paul. Ten Chorale Improvisations, set 9. Concordia 97-5556 [1980] (E-M)
Martin, Gilbert. Two Preludes on American Hymn Tunes. H. W. Grey GSTC 962 [1972] (E-M)
Wood, Dale. Wood Works. SMP KK357 [1986] (E-M)
Young, Gordon. Variations on an American Hymn Tune. Fischer 9288 [1941] (M-D)
Carter, John. Folk Hymns for Piano. Hope 240 [1987] (E-M)
Carter, John. Hymns for Piano II. Hope 8197 [2003] (M)
David, Anne Marie. Here I Am, Lord. Augsburg ISBN 0-8006-7566-5 [2002] (M)
Medema, Ken. Sanctuary. Genevox 4181-16 [1989] (M)
Handbells:
Bish, Diane. Come Thou Fount of Every Blessing. Fred Bock BG0798 [1986]
(4-5 octaves, level 4)
McChesney, Kevin. Come Thou Fount of Every Blessing. (3-5 octaves) (E-M)
The suggestions for offertory music are as follows:
VILLE DU HAVRE [When Peace Like a River]
Porter, Rachel Trelstad. Day by Day. Augsburg 11-10772 [1996] (M)
Sanborn, Jan. Piano Music for the Care of the Soul. Ron Harris RHP0403 [1997] (M)
Schubert, Myra. Give Him Praise. Lillenas MB-511 [1983] (D)
Wilhelmi, Teresa. Hymns…Light Jazz Style. Word 301 0136 315 [1997] (M)
Burroughs, Bob. It Is Well With My Soul. Triune HB 160 [1986] (3 octaves C Instrument, E-M)
Moklebust, Cathy. It Is Well With My Soul. Alfred 20206 [2002]
(3-5 octaves with opt. handchiimes and C instrument, level 3)
The organ postlude "Choral Song" by Wesley can be found in "Wedding Music" Part 1, published by Concordia 97-1369 [1952] (M)
Liturgy Notes:
1. The communication of Scripture comes through in multiple ways in this service. The Old Testament reading of Psalm 32 is paired with the New Testament proclamation of God's peace through pardon in Romans 5. In addition, the congregation reinforces the message of Psalm 32 through song.
2. As previously mentioned, the Service of Confession/Renewal follows as a response to the Word in this service. The sermon on Psalm 32 should prepare us well for our confession of sin and receipt of God's pardon.
3. We suggest that you consider the inclusion of the Lord's Supper in this service. Such a celebration is very compatible with, and an excellent response to, the truths of Psalm 32. We have given only an outline for the sacrament. You will want to use the forms suggested by your church/denomination in designing this liturgy. Excellent materials can also be found in The Worship Sourcebook, pages 305-349. If your practice is to read Scripture while the elements are distributed, we suggest Mark 2:1-12 and/or Luke 7:36-48, both passages in which Christ clearly declares forgiveness to a sinner.
1 J. Clinton McCann, "The Book of the Psalms: Introduction, Commentary, and Reflections," The New Interpreter's Bible: A Commentary in Twelve Volumes (Nashville: Abingdon Press, 1996), 4: 805.
2 Rowland E. Prothero Ernle, The Psalms in Human Life and Experience (London: John Murray, 1905), 38.
3 Franz Delitzsch, "Psalms," Commentary on the Old Testament in Ten Volumes, tr. James Martin (Grand Rapids: Eerdmans, 1976), 5: 302.
4 James L. Mays, Psalms, Interpretation: A Bible Commentary for Teaching and Preaching (Louisville: John Knox Press, 1994), 145. For the form and function of this literary genre see: Claus Westermann, Praise and Lament in the Psalms, trs. Keith R. Crim and Richard N. Soulen (Atlanta: John Knox Press, 1981), 102-116.
5 Verse 5 of Psalm 31 was used in Lk 23.46 (Jesus) and in Acts 7.59 (Stephen).
6 For this term see: Walter Brueggemann, The Message of the Psalms: A Theological Commentary, Augsburg Old Testament Series (Minneapolis: Augsburg Press, 1984), 123-126.
7 For the testimonial function of thanksgiving psalms see: Gerhard von Rad, Old Testament Theology, tr. D. M. G. Stalker (New York: Harper & Row, 1962), 1: 359.
8 Nic. H. Ridderbos, De Psalmen Opnieuw uit de Grondtekst Vertaald en Verklaard, Korte Vertaling (Kampen: Kok, 1962), 1: 329.
9 For a summary of the options see: Stephanus D. Snyman, "Psalm 32—Structure, Genre, Intent and Liturgical Use," in Psalms and Liturgy, eds. Dirk J. Human and Cas J. A. Vos ( London: T & T Clark, 2004), 159-160.
10 For other links between Ps 32 and Ps 1-2 see: J. Clinton McCann, "The Book of the Psalms," 4: 805.
11 Cf. GKC § 116k.
12 For asyndetic relative clauses with retrospective pronouns see: GKC § 155i.
13 von Rad, OTT, 1: 263. Cf. Ronald Youngblood, "A New Look at Three Old Testament Roots for 'Sin'," in Biblical and Near Eastern Studies. Essays in Honor of William Sanford Lasor, ed. Gary A. Tuttle (Grand Rapids: Eerdmans, 1978), 201-205.
14 von Rad, OTT, 1: 263.
15 For other occurrences of this trio of terms see: Ex 34.7 (cf. Nm 14.18); Is 1.2, 4; 59.12; Jer 33.8; Ps 51.1-7; and 59.4.
16 For the declaratory nature of the verb "impute" see: von Rad, OTT, 1: 379.
17 Cornelius Plantinga, Jr., Assurances of the Heart: Faith-building Devotions on Questions Christians Ask (Grand Rapids: Zondervan Publishing House, 1993), 64.
18 For examples see: Plantinga, Assurances, 224-225.
19 For the costly effects of silence see also: Ps 39:1-3.
20 For Lady Macbeth's struggle with the consequences of her sin see: Plantinga, Assurances, 208.
21 For the punitive side of God's hand see also: Pss 38.2 and 39.10.
22 As Frederick Lindström (Suffering and Sin: Interpretations of Illness in the Individual Complaint Psalms, Coniectanea Biblica, Old Testament Series 37 [Stockholm: Almquist & Wiksell International, 1994], 353, n. 33), has pointed out, the conjunction kî in v. 3 can be causal.
23 Snyman, "Psalm 32," 162.
24 For the meaning of this declaration see: Joshua 7.19-20 and 1 Kings 8.33, 35.
25 Mays, Psalms, 147.
26 Brueggemann, The Message of the Psalms, 97.
27 According to von Rad (OTT, 1: 268), the phrase "bear guilt" is a typical form found in sacral law. It can be used in the sense of incurring guilt with respect to human beings and in the sense of atonement with God as the subject.
28 A computer search shows that this is the only occurrence of this construct phrase.
29 Walter Brueggemann, Theology of the Old Testament: Testimony, Dispute, Advocacy (Minneapolis: Fortress Press, 1997), 217.
31 The Hebrew verb for "pray" is a YQTL that may be translated as a statement of fact or as a jussive.
32 Cf. Peter's admonition to Simon in Acts 8.22.
33 For the thematic connection between Yahweh's anger and the many waters see also Ps 88.7 and 16-17. Also, for the imagery of "many waters" see: Brown, Seeing the Psalms, 112-118.
34 Cf. Pss 27.5; 31.20; 61.4; 81.7; 91.1; and 119.114. Is 32.2 suggests that this metaphor is also linked thematically with the many waters of the preceding verse.
35 The verb "surrounds" recurs in v. 10.
36 The word "shouts" recurs as a verb in v. 11.
37 Because the opening declaration is a non-verbal clause, we agree with the NRSV and the New JPS Translation that the following verbs describe ongoing action.
38 Pss 27.11; 86.11; and 143.8, 10. For the concept see also: Pss 16.11; 25.9, 12; and 94.12.
39 The phrase "upon you my eyes" suggests that the psalmist sat at God's feet. Cf. Acts 22.2 and Ps 25.15.
40 Strikingly, Psalm 33, another orphan psalm, begins with a similar summons.
41 Karl Augustus Menninger, Whatever Became of Sin? (New York: Hawthorn Books, 1973). I owe this reference to J. Clinton McCann, "The Psalms," 807.
42 For this maxim as the motto of Psalm 32 see: Delitzsch, "Psalms," 5: 393.
43 For examples of self-deception see once more: Plantinga, Jr., Assurances, 225-226.
44 Menninger, Whatever Became of Sin?, 192. For such an attempt see: Cornelius Plantinga, Jr., Not the Way It's Supposed to Be: A Breviary of Sin (Grand Rapids: Eerdmans, 1995).
45 Robert W. Jenson, "Psalm 32," Interpretation 33 (1979): 173.
46 Plantinga, Assurances, 231.
47 Cornelius Plantinga, Jr. Beyond Doubt: Faith-Building Devotions on Questions Christians Ask (Grand Rapids: Eerdmans, 2002), 54.
48 Plantinga, Beyond Doubt, 54.
Lent Resource Guide
This list of Lenten art, music, devotions, liturgies, books, and sermons will help you plan worship for Lent and includes resources for Palm Sunday, Maundy Thursday, and Good Friday.
Introducing Lent: A Season of Preparation and Repentance
Through deliberate forms of self-denial, Christians in Lent open their hearts to the self-giving grace of Jesus Christ and their own union with Christ.
My Father's Care - Matthew 10
A service plan from the Apostles' Creed focused on God the Father and the comfort and encouragement we find in the truth that God the Father cares for us and all of creation in a series on the Apostles' Creed as explained in the Heidelberg Catechism.


The combined energies of Yin Yang gave birth to the dragon whose breath is called 'Chi' (pronounced "chee").
Chi is the heartbeat of the universe, the body of the cosmos, the ebb and flow of life's seasons. It is the vital essence of an electric storm, the voice of thunder, the song of the valley. Chi is seen dancing on ocean waves, in swirling clouds & circling birds. It is felt in soft rain when it touches our skin. Chi threads its path through our emotions, our fortunes, our love life.
Chi is composed of five "traditional" Chinese elements.
They are Fire, Earth, Metal, Water and Wood, each with an individual Yin Yang balance depicted in individual combinations of three parallel broken and/or unbroken lines, one above the other. Yin is a broken line__ __ while Yang is solid_____.
Each element has its own colours, shape/s, number/s, character/s & season. Each element generates another: Fire generates Earth, Earth generates Metal, Metal makes Water, Water feeds Wood and Wood generates Fire. The elements are set in an unbroken circle, the one before nourishing the one after in constant order.
Feng Shui practitioners use this order of generation to strengthen a weak area of a home individuals & business, to promote harmony, health & abundance.
Traditional elements are also employed to negate or balance excess of dominant energies.
"There is nothing constant in the universe. All ebb and flow, and every shape that's born, bears in its womb the seeds of change".


The macrista mayor Horacio Rodríguez Larreta, instead of encouraging competition, is bowing to the will of the powerful taxi drivers union, despite the fact that the people of Buenos Aires clearly want Uber.
Mayor Larreta and President Macri have aggressively targeted Uber over the last several years in Argentina (Twitter).
In Buenos Aires things may get more difficult for Uber drivers, or for passengers who decide to use the service, for whatever reason. There have already been a number of violent episodes where the mafias known as "Uber Hunters" damage a vehicle or hurt a passenger who uses the popular ride-sharing application.
The taxi union is angry. Their powerful lobby has been able to exert great political influence, but they have lost the latest battle in the justice system. Although the Buenos Aires legislature approved a tough law that imposes very steep fines on the drivers, the justice system has ruled that it is extremely difficult to enforce and apply these draconian fines. The deputies from all the parties (macristas, socialists, kirchnerists) had approved new regulations allowing the police to confiscate the driver's license of the driver, who in addition would have to pay a fine of thousands of Argentine pesos. But when the first legal disputes began, the pathetic and shameful legislative initiative was defeated. It was then that several groups of taxi drivers organized themselves, in the hopes of intimidating Uber drivers and passengers, operating as a virtual paramilitary force.
The "Uber hunters" are organized in several ways. They have lists of license plates of suspected Uber drivers, they look for suspicious passengers in public places, and they even impersonate Uber users, and then request a car in order to attack it at the time of arrival.
All this does makes such groups unpopular with Buenos Aires citizens, who completely repudiate these mafia-style actions and increases the number of clients of the application on a daily basis. It seems that outrage can sometimes be a greater motivating factor than fear.
Last weekend, a young woman documented a new attack, when she was about to get into an Uber vehicle. According to the victim, the car was not an Uber, but the private car of his partner. The truth is that, whatever it was, nothing justifies the aggression and arrogance of the people who beat her and threw her cell phone on the floor.
In the film you can see how the criminals approach the car as well as the woman, with an attitude that even the authorities should not have. When the person warns him that he was filming him and he would call the police, the bully directly throws the phone to the floor. However, the images were recorded and transmitted by numerous media outlets.
If this wave of violence is not stopped with the full weight of the law and with the necessary political will, at any moment Buenos Aires will regret much more than just a cracked windshield or a broken nose. And the municipal government will be responsible for a great tragedy, which I hope will not happen.
The popularity and longevity of Uber has long been established; the city government of Buenos Aires will not succeed in its quest to ban the popular ride-sharing app, and they should not bow to the will of the taxi drivers unions, no matter how politically powerful they may be. Portenos have spoken: they want competition, and they want Uber.


Social Security Disability applications and awards have fallen by over 25 percent since 2010, which results in 600,000 fewer beneficiaries over the past four years. As a matter of fact, Social Security's trustees are hopeful that the number of SSDI claimants could remain flat over the next 20 years. This is a significant shift, and it's great news for SSDI's financial bottom line.
Actually, the Social Security Administration predicted that this down trend would happen. For most of SSDI's history, the number of beneficiaries has grown. But that growth was mostly due to several demographic factors: population increase; baby boomers were becoming middle aged, when the odds of becoming disabled rise sharply; and a greater number of women joined the workforce and earned coverage. At the same time, raising the full retirement age to 66 meant that disabled workers would remain in SSDI for a longer period of time before switching into retirement benefits. The recession and a slow recovery caused a further surge in SSDI applications, and the program received less tax income than the SSA had projected.
In the past few years, however, the number of beneficiaries has fallen, as have program costs. Demographic and economic pressures have eased somewhat. And Baby Boomers are reaching retirement. As the economy has recovered, the number of SSDI applications has fallen significantly.
In the last few years, SSDI applications and payments have fallen even faster than predicted, a steeper decline than in past economic recoveries. One factor may be the SSA budget cuts, which forced field office closures. The cuts also contributed to a record-breaking backlog in disability appeals, which may have deterred applications and thus contributed to less claims being filed. Another factor is falling allowance rates for disability appeals. Of course, these are short term trends. The assumption is that the declines will likely taper off in the next several years.
The declining enrollment has significantly improved SSDI's financial outlook. As the number of enrollees declined, overall costs have fallen, and projections seem to indicate stability over the long term. The Social Security trustee's most recent report projects that SSDI's trust fund will remain fully funded through 2032, which is ten years later than their projection of three years ago.
The improvement in SSDI's finances means that lawmakers have at least some breathing room to figure out how to address Social Security's long-term funding shortfall before the retirement and disability reserves are depleted in 2034. Since millions of workers rely on these benefits when they become unable to work due to sickness or injury, this is good news indeed.
These trends continue to be in flux, and actuaries' projections differ greatly. Our Long Beach Social Security Disability attorneys keep their eyes on the trends and reports, will continue to be sure that you have the information you need if you find yourself in need of our assistance.
The Law Office of Cantrell Green is a group of highly qualified and experienced disability attorneys who have obtained millions of dollars in Social Security Disability benefits for thousands of clients in Long Beach, Orange County and the greater Los Angeles. Our Social Security lawyers care about every client, and fight tirelessly to obtain the benefits you deserve.


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Philosophymagazine
Philosophy and Science for the Third Millennium
Artwork of Books
The Theory of One
Subject—The Null Hypothesis
Government Correspondence	 April 27, 2019 August 15, 2019 Christopher Bek
Right Honourable Justin Trudeau
Ottawa ON K1A 0A6
Mr Christopher Bek
602, 1133 Eighth Avenue SW
Calgary AB Canada T2P 1J7
Christopher.Bek@gmail.com
Existentialism Now
The Bernoulli Model
PhilosophyMagazine.com
RiskServices.com
Dear Prime Minister Justin Trudeau,
Quotation—I am sure that you are all aware of the extremely grave potential for cultural shock and social disorientation contained in this present situation if the facts were suddenly made public without adequate presentation and conditioning. —2001: A Space Odyssey (1968)
I am writing to you today to ask that you consider the theory of one as the null hypothesis for the theory of everything. I would argue that acknowledging this truth would provide us with a better understanding of the universe and our place in it.
I sent copies of the theory of one to thirty people in 2001 and received acknowledgements from Prime Minister Jean Chretien, Premier Ralph Klein and CBC Chief Correspondent Peter Mansbridge. I also posted the theory of one to PhilosophyMagazine.com on 1 January 2001.
The theory of everything, final theory, ultimate theory, or master theory is a hypothetical single, all-encompassing, coherent theoretical framework of physics that fully explains and links together all physical aspects of the universe. Finding the theory of everything is one of the major unsolved problems in physics. Relativity theory and quantum theory are the two theoretical frameworks
upon which all modern physics rest. Relativity theory describes light and the universe at large and quantum theory describes matter and the universe inside the atom. Relativity theory is based on light speed and quantum theory is based on Planck's constant. The theory of one unites relativity theory with quantum theory by recognizing that light speed and Planck's constant are boundaries
of the spacetime continuum. In addition to proving the universe is bounded, it also proves there is only one photon (a being of light), that one photon is God (the Bible also says that God is light) and that reality is an illusion—meaning the Moon does not really exist.
In statistical decision theory one formulates a null hypothesis for the purpose of consideration— and then accepts or rejects it. I am asking the government to consider the theory of one as the null hypothesis for the theory of everything for a period of one year—at which time the government will then be properly positioned to accept or reject it with statistical certainty.
I would encourage you to take a moral position on this argument as it effects every being on the planet. Recognizing this primordial truth gives mankind another fixedpoint by which to triangulate our existence. As Albert Einstein said—This is so simple that God could not have passed it up.
Christopher Bek
Copy—Kent Hehr, MP for Calgary Centre; Sonya Savage, MLA for Calgary NW
Decision analysis is the discipline comprising the philosophy, theory, methodology and professional practice necessary to address important decisions in a formal manner. —Wikipedia
The true philosopher attempts to transcend the purely human perspective and view reality from the perspective of reality itself. —Donald Palmer
All the choir of heaven and furniture of earth—in a word all those bodies which compose the mighty frame of the world—have not any substance without the mind. So long as they are not perceived by me, or do not exist in my mind or in the mind of any spirit, they have no existence whatsoever. —Bishop George Berkeley
Gradually philosophers and scientists have arrived at the startling conclusion that since every object is simply the sum of its qualities, and since qualities exist only in the mind, the whole objective universe of matter and energy, atoms and stars, does not exist except as a construction of the consciousness—an edifice of conventional symbols shaped by the senses of man. —Lincoln Barnet
Quantum theory does not hold undisputed sway, but must share dominion with that other rebel sibling—relativity. And although these two bodies together have led to the most penetrating advances in the search for knowledge—they must remain enemies. Their fundamental disagreement will not be resolved until both are subdued by a still more powerful theory that will sweep away our present painfully won fancies concerning such things as space, time, matter, radiation and causality. The nature of this theory may only be surmised—but it will ultimately come down to the very same certainty as to whether our civilization as a whole survives—no more no less. —Banesh Hoffmann
The final theory of everything will undoubtedly be a mathematical system of uncommon tidiness and rigor that accommodates the physical facts of the universe as we know it. The mathematical neatness will arrive first followed by its explanatory power. Perhaps one day physicists will find a theory of such compelling beauty that its truth cannot be denied—truth will be beauty and beauty will be truth. The theory will be, in precise terms, a myth. A myth is a story that makes sense on its own terms, offers explanations of everything we see before us, but can neither be disproved nor tested. This theory of everything will indeed spell the end of physics. It will be the end not because physics has been able to explain everything, but because physics has at last reached the end of all the things for which it has the power to explain. —David Lindley
Let me be utterly skeptical. If someone asks me whether I believe the Moon is there even when no one is looking at it, I am obligated to say that the question makes no sense. If you want to verify that the Moon is there, then go ahead and look—but of course you are not answering the question. If you want an objective proof of the Moon's existence, I will respond that I am a physicist—and not a divine—and therefore have no interest in unanswerable questions. —David Lindley
Physicists hope that physics can be completed in a manner that the ancient Greeks imagined—by thought alone, unaided by empirical testing. Modern physics set on its path by the pragmatic methods of Galileo and Newton has in the past three centuries led to the elaborate physical understanding we currently possess—which now seems to have run its course. —David Lindley
Right now it is a question whether scientific man is in touch with reality at all—or can ever hope to be. —Lincoln Barnett
Anyone who is not totally offended by quantum theory does not understand it. —Niels Bohr Give me one fixedpoint and I will move the earth. —Archimedes
Great science transcends logic. —Banesh Hoffmann
Subject—Notes from the Underground
Chaos Theory and Risk Management
Christopher Bek has produced a revolutionary physics theory and claims that this theory of one (2001) solves the greatest scientific problem of all time by uniting relativity theory (1905) with quantum theory (1925).
Subject—The Bernoulli Model Book
Subject—The Theory of One and Existentialism Now
Subject—Art and Moral Choice
Copyright © 2018 Riskservices.com
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New Charter Seeks to Build Global Support for Tolerance and Religious Freedom
This week some of the world's most respected Islamic scholars, joined by experts from governments, civil society groups and other faiths, will launch a new effort to build global peace, based on tolerance and religious freedom. At the sixth Assembly of the Forum for Promoting Peace in Muslim Societies, in Abu Dhabi, Shaykh Abdullah bin Bayyah, President of the Forum, will inaugurate the charter of the "New Alliance of Virtue". Its text will be revealed and signed by its first signatories.The charter aims to elevate religious freedom, cooperation, and tolerance from mere possibilities to necessary ethical commitments and legal obligations, especially in relation to the protection of places of worship whose attacks have threatened freedom of religion in many parts of the world.This initiative draws direct inspiration from the earliest traditions of Islam.
The original Alliance of Virtue (hilf al-fudul) was established in early 7th century AD (late 1st century BH) Mecca, in the house of Abdullah ibn Judan.Its purpose was to defend the weak and the innocent against the rapaciousness of those more powerful.The Prophet of Islam, Mohammad, and the first of the Rightly Guided Caliphs, Abu Bakr, were both present when the Alliance was formed, though it was before Mohammad's prophethood. He later praised it, saying: "I was present in the house of Ibn Judan when an alliance was formed, and were I to have been called upon by it in Islam, I would have answered its call."Last February in Washington D.C., H.E. Shaykh Abdullah bin Bayyah, President of the Forum for Promoting Peace, led a panel of over 200 individuals from the three Abrahamic faiths and others, comprising religious leaders and senior politicians in creating the modern Alliance of Virtue between religions.The charter of the New Alliance of Virtue follows the model of the original, on a global scale. It brings together those of good-will for the benefit of humanity, an effort across religions to enable its members to live side-by-side in peace and happiness.The charter doesn't aim to bridge theological differences, members will instead cooperate based on a common theology of God-given human dignity, seeking virtue for the benefit of all.
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Rep. Longhurst & Rep. Baumbach & Rep. Dorsey Walker & Rep. Heffernan & Rep. Minor-Brown & Rep. S. Moore & Rep. Michael Smith & Sen. S. McBride
Reps. Bolden, Bush, Griffith, K. Johnson, Kowalko, Lynn, Mitchell, Morrison, Osienski, K. Williams; Sens. Bonini, Brown, Ennis, Gay, Hansen, Hocker, Lawson, Lockman, Lopez, Mantzavinos, Paradee, Pettyjohn, Pinkney, Poore, Richardson, Sokola, Sturgeon, Townsend, Walsh, Wilson
HOUSE BILL NO. 301
AN ACT TO AMEND TITLE 14 OF THE DELAWARE CODE RELATING TO MENTAL HEALTH EDUCATIONAL PROGRAMS.
BE IT ENACTED BY THE GENERAL ASSEMBLY OF THE STATE OF DELAWARE:
Section 1. Amend Subchapter I, Chapter 41, Title 14 of the Delaware Code by making deletions as shown by strike through and insertions as shown by underline as follows:
§ 4116A. Mental health educational programs.
(a) For purposes of this section:
(1) "Charter school" means as defined under § 4161 of this title.
(2) "Contracted school year" means the period defined under § 1305(e) of this title.
(3) "Grade" means kindergarten through grade 12.
(4) "School district" means as defined under § 4161 of this title.
(b) The Department of Education, with the approval of the State Board of Education, shall establish and implement statewide mental health educational programs for each grade in each school district and charter school in this State.
(c) The statewide mental health education programs established and implemented under this section must meet all of the following:
(1) Recognize the multiple dimensions of health by including instruction in mental health and the relationship between physical and mental health to enhance student understanding, attitudes, and behaviors that promote health, well-being, and human dignity.
(2) Be taught by appropriately trained, certified educators.
(3) Be comprehensive, developmentally appropriate, and sequential in nature.
(d) In establishing and implementing statewide mental health programs under this section, the Department of Education shall consult with mental health experts, including individuals with the Department of Health and Social Services, Department of Services for Children, Youth, and Their Families, Mental Health Association of Delaware, Delaware Guidance Services, National Alliance of Mental Illness Delaware, and National Council for Behavioral Health.
(e) A school district or charter school shall provide in-service training required under this section within the contracted school year.
(f) The Department of Education may, with the approval of the State Board of Education, adopt regulations to implement and enforce this section.
(g) The Department of Education shall submit a written report to the Governor, the members of the General Assembly, the Director and the Librarian of the Division of Research of Legislative Council, and the Public Archives no later than January 15 of each year. The report must include a description of the educational programing provided under subsection (b) of this section, how the programming complies with subsection (c) of this section, and how the programming has been implemented by each school district and charter school.
A 2017 survey of Delaware high school students found that during the 12 months before the survey the following occurred:
(1) 27.6% of the students felt sad or hopeless almost every day for 2 weeks in a row so that they stopped some usual activities.
(2) 16.1% of students seriously considered attempting suicide.
(3) 12% of students made a plan about how they would attempt suicide.
(4) 7.2% of students attempted suicide.
This Act increases student awareness of mental health by requiring the Department of Education, with the approval of the State Board of Education, to establish and implement statewide mental health educational programs for each grade, kindergarten through grade 12, in each school district and charter school in this State.
Finally, this Act requires the Department of Education to annually report to the Governor and General Assembly regarding the implementation of this Act.


Reviews of the first chapter of books I have read.
Hook: To me there was only one hook to the first chapter and it was not real strong.
Editing: The editing was very good. There was one sentence I had some doubt on because it appeared to be a fragment, but on further analysis, it was fine.
Characters: There were several characters. The main character Gage, his teacher Beasley, His mother Liv, and the fish named after his teacher. There was the wolf, but I did not learn enough about him to really gain an interest in him as a character.
Understandable: It was easy to follow what was going on.
Visuals: Nicole is very strong with her visuals all through the chapter. She gave excellent descriptions of outfits, character actions, and the environment.
Relatable: I always felt this way through school. I know it fairly well and related best with the teachers like Mr. Beasley that made the classes interesting. Even still I did not want to be there and found myself counting the minutes till it was time to go. I could totally relate to Gage in this.
Fun: The first chapter was nearly all character build up and very little action to it. It was a bit slow and I found myself hoping something was about to happen.
Overall: It was well written and the characters were well-developed, but it did not tug at my interest to make me want to keep turning the pages to the next chapter.
Synopsis: Gage is a kid who does not fit in and does not like school. Complicating this he suffers from a high function version of autism which inhibits his comfortable interactions with other kids. There was a large black wolf.
Favorite line: Whoever said that 'patience is a virtue' must have been a very boring person.
Favorite character: Mr Beasley with this costumes and unique ways of teaching an otherwise boring subject was my favorite character. Mr. Beasley the fish was a close second.
Readability: I found the chapter to be very readable. It was well written and I was able to follow everything.
Hook: There is definitely a hook to the chapter that left me wanting to turn the page and move on through the book. There was a great action sequence that built up to it and it was well presented.
Editing: I did not find any flaws in the editing.
Characters: the characters are very well-defined and described. You get a feel for the personalities from the interactions between them and from their descriptions.
Visuals: I would have liked a little more scenery description but otherwise the visuals were excellent. From the smells emanating from the food to the actions performed by the characters while talking it was a very visual read and I could picture the details in my head.
Relatable: The history and description of Osric made him very relatable as you felt you knew him very well already before the first chapter was over.
Fun: Osric's Wand fun to read. There was a lot of history and narrative which has potential to be dry but it is evenly interlaced with interactions which liven it up.
Overall: This was an excellent read and I would suggest to anyone looking for a book to pick it up.
Synopsis: This is a magic endowed world where man and beast live in a respectful peace. Osric lost has worked and fought hard to work his way up to being a leader in the guard. He has a major responsibility in the security of a peace accord a thousand years in the making that will bring the races of the world together and end the wars of the world. Osric is helped along with his duties with his own magical ability as a portentist which gives him the ability to sense when something momentous or bad is going to happen.
Favorite line: Osric looked down in embarrassment and lifted his foot off the tail of an angry squirrel. It took a swig from a thimble of mead and staggered away, obviously intoxicated.
Favorite character: Gordyn is a gruff old soul that hides a friendly interior and I liked his interactions with Osric and then in turn with his trainee.
I will be performing one chapter reviews of books here. Below is information I will gather and ratings and what I mean by them.
URL: This will be a URL in which the book is related to, either a book home page or that is not available then a link to where to purchase it.
Ratings: (title line, this will be blank.
Readability: Is the chapter readable? Was is something that just flowed off the page to me or was it difficult to follow and i had to re-read it a few times to understand?
Hook: When I was done with the chapter, was I hooked? Did it make me want to read more?
Editing: Although this partially falls under readability, a well written book that reads easy can have very distracting misspellings or grammar so it should be listed separately.
Understandable: Did I understand what just happened?
Visuals: Visuals? In a book? Sure, how descriptive is the text? Did I know what everything looks like? Note: Too much description can be a bad thing if nothing is left up to the reader's mind to fill in its own details.
Relatable: Did I find it relatable? Do I feel like I am a part of the story or invested in it in some way?
Fun: Was it fun to read or was it a chore?
Overall: What was my overall feeling about reading the book?
Synopsis: What just happened in what I read.
Favorite line: Any line or dialog that really stuck out to me.
Favorite character: Who did I like? A character is not always a person, it could be an animal or even an inanimate object.


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El C.V. Diego Porcelos de Burgos era un equipo español de voleibol femenino que compitió entre 2002 y 2012 bajo el patrocinio de la Universidad de Burgos. En temporadas anteriores también patrocinaron y prestaron su nombre al equipo Construcciones Damesa (1998-2002) y Leisa (1996-1998). Nacido en 1976 como sección de la agrupación deportiva del instituto Diego Porcelos, en 1997 se constituye como club independiente y en ese año se produce el ascenso a la máxima categoría. Durante su última temporada fue el equipo decano de la Superliga Femenina por la desaparición en 2011 del Club Voleibol Tenerife.

A partir de 2012 las categorías inferiores se desligan del club y siguen compitiendo bajo el nombre de Universidad de Burgos

Competiciones europeas
En el terreno estrictamente deportivo, la mayor hazaña del equipo burgalés ha sido la clasificación para la final a cuatro de la Copa CEV europea en 2006; final celebrada en Turín (Italia), en la semana posterior al cierre de los Juegos Olímpicos de Turín 2006. Tras enfrentarse al anfitrión Bigmat Kerakoll Chieri en la semifinal, consiguió en la final de consolación el tercer puesto frente al Balakovskaia AES Balakovo (Balakovo, Rusia). El campeón fue finalmente el otro equipo italiano, el Scavolini Robursport de Pésaro. También se clasificó para la final de la Copa CEV 2007 de Perugia (Italia) junto al Zarechie Odontisovo (Rusia) y los italianos Sant´Orsola Asystel Novara y Sirio Perugia, siendo éste el anfitrión el que ganó la primera plaza y quedando en cuarto lugar el Universidad de Burgos.

Actividades locales
El club realiza también otras actividades de promoción del voleibol en la provincia de Burgos. Acabada la liga de voleibol se celebra, en el mes de junio, un torneo de vóley playa en la ciudad de Burgos en un campo artificial de arena; en 2005 se celebró ya el IX Torneo de Vóley Playa El Mirador en el que participaron 83 equipos en categoría senior, 22 en la categoría de empresas y 25 en la categoría juvenil. En los meses de verano colabora con la Diputación Provincial de Burgos organizando el Circuito Provincial de Voley Playa (vóley playa en equipos de 4). En septiembre de 2004 se celebró por primera vez el Trofeo Diputación de Burgos, torneo de pretemporada de voleibol femenino, disputado en diversas localidades de la provincia con la participación de equipos de Superliga y FEV.

Plantillas

Palmarés deportivo
 Superliga:
 3.º Puesto: 2001, 2003 y 2010.
 4.º Puesto: 1999, 2000, 2002, 2006 y 2007.
 5.ª Puesto: 1998, 2005, 2008 y 2009.
 6.º Puesto: 2004.
 4 veces Subcampeón de la Copa de la Reina: 2001, 2002, 2003 y 2010.
 3.º en la Copa CEV 2006 y 4.º en 2007.
 Acceso a cuartos de final de Champions Leage en los años 2003 y 2004.

Palmarés cronológico
 1995:
 Ascenso a 1.ª División
 1996:
 Campeón Fase Final 1.ª División
 1997:
 Campeón Fase Final 1.ª División
 Ascenso a División de Honor
 1998:
 5.º Puesto Superliga Femenina de Voleibol
 1/4 Final Copa de la Reina
 1999:
 4.º Puesto Superliga Femenina de Voleibol
 Semifinalista Copa de la Reina
 2.ª Ronda CEV Cup
 2000:
 4.º Puesto Superliga Femenina de Voleibol
 1/4 Final Copa de la Reina
 2.ª Ronda CEV Cup
 2001:
 3.º Puesto Superliga Femenina de Voleibol
 Subcampeón Copa de la Reina
 1/8 Final CEV Cup
 2002:
 4.º Puesto Superliga Femenina de Voleibol
 Subcampeón Copa de la Reina
 1/4 Final Indesit European Champions League
 2003:
 3.º Puesto Superliga Femenina de Voleibol
 Subcampeón Copa de la Reina
 1/4 Final Indesit European Champions League
 2004:
 6.º Puesto Superliga Femenina de Voleibol
 1/4 Final Copa de la Reina
 Subcampeón Supercopa de España
 1/8 Final Copa CEV
 2005:
 5.º Puesto Superliga Femenina de Voleibol
 Semifinalista Copa de la Reina
 2006:
 4.º Puesto Superliga Femenina de Voleibol
 1/4 Final Copa de la Reina
 3.º Puesto CEV Cup
 2007:
 4.º Puesto Superliga Femenina de Voleibol
 1/4 Final Copa de la Reina
 Subcampeón de Supercopa de España
 4.º Puesto CEV Cup
 2008:
 5.º Puesto Superliga Femenina de Voleibol
 3.ª Ronda Challenge Cup
 2009:
 5.º Puesto Superliga Femenina de Voleibol
 1/4 Final Copa de la Reina
 1/8 Final Challenge Cup
 2010:
 3.º Puesto Superliga Femenina de Voleibol
 Subcampeonato de la Copa de la Reina
 Semifinalista Supercopa de España

Véase también
 Voleibol en España

Referencias

Enlaces externos
 Real Federación Española de Voleibol - Superliga Femenina
 BurgosVoley.com - C.V. Diego Porcelos
 Voleibol de Burgos

Diego Porcelos
Voleibol
Voleibol
Clubes deportivos de la provincia de Burgos
Deporte en España en 2002
Deporte en España en 2012
Historia de Burgos

redpajama_set_name: RedPajamaWikipedia


One word. Three letters. It is my favorite word to say to doubting students as well as skeptical teachers. Do you have a word in mind?
In this post, I am going to try to make the case for why this one word is arguably the most important word for every teacher, school leader and student to meet her or his peak potential as a learner and as an individual.
This word became central to my interactions with my students as well as my colleagues after reading Carol Dweck's Mindset. There are few researchers whose work has been more impactful than Dr. Dweck's. It is hard to go to a conference related to Mind, Brain, and Education Science (Neuroscience) that does not reference her work. Moreover, Dr. Dweck's work is also often paired with that of 10,000 hour rule made popular by Malcolm Gladwell's Outliers who draws on the research of Dr. Anders Ericcson.
Now what I hope one thing this blog post does is begin a movement, or better yet, to create a "yet sensibility" among teachers, students, and school leaders for the coming school year.
As a history teacher, I imagine many historical moments when "yet" changed the course of the past. I can picture in my mind, and almost hear President Lincoln respond to one of his cabinet members after he declared, "You can't free the slaves," with President Lincoln declaring, "yet." I was reminded of the "yet sensibility" as I read through one of my student's oral history projects last year in which she interviewed a Rosie the Riveter from World War II. At some point, the interviewee must have responded to an individual who declared, "A woman cannot do the work of a man who is off fighting in Europe and Japan" with the word, "yet".
But getting to a "yet sensibility" is not easy. It is much quicker to declare you "can't" do something and then give up. Getting to yet begins after what I hope for each of us is a good nights sleep (8-9 hours) as we roll out of bed to face the opportunities and challenges of each new day. Imagine beginning each day like this young girl named Jessica.
What is stopping each of us from beginning our day like Jessica? It does not take standing on your sink to develop a "yet sensibility" but it does take work. And what research says is not rocket science, rather it reminds us that if we want to achieve more as a student, improve the quality of our teaching, or abilities as school leaders, it takes practice. But not just any type of practice.
While I do not expect my students to put 10,000 hours into studying for their assessments in order to become "elite" historians, I do know that each of them has the ability to prepare smarter using Mind, Brain, and Education Science strategies like self-testing and self-reflection while avoiding switching between tasks to check what is happening on Facebook, Twitter, Snapchat or the next best piece of social media.
In addition to practice, it also takes challenge. What do you think students will remember from each of the classes they take this year? How would they do if final exams were actually given at the start of this school year, but assessed what they learned the previous year?
If I was to ask any senior at St. Andrew's who they interviewed for their American Century Oral History Project last year, there is a strong likelihood that they would recall his or her name. But if we asked those same seniors to discuss in detail President Lyndon Johnson's "Great Society," which I know I teach well, it is less likely that they would recall much from this landmark program. But why? Research shows that when you are challenged, especially by something that interests you, than your intrinsic motivation increases and that the knowledge and skills are more likely to be imbedded in your long-term memory.
Late last year, a colleague in the English Department, recommended Malcolm Gladwell's most recent book, David and Goliath: Underdogs, Misfits, and the Art of Battling Giants. In this book, Gladwell talks about "deliberate difficulty" and he begins with one of the greatest upsets in history. When I think of David slaying Goliath I am brought back to, what was for me, the greatest sporting event in my lifetime.
In 1980, the United States and the Soviet Union were pitted together in an ideological struggle called the Cold War that happened to be fought on my fronts, including through sports. Just prior to the Lake Placid winter Olympic Games, the Soviet professional ice hockey team, without question the best in the world, defeated the United States team, made up of college players, 10-3 in Madison Square Garden in New York. Thirteen days later, the two teams squared off again in the semi-final game of the Olympics. And the United States team won 4-3 prompting sportscaster Al Michaels to pose the question, "Do you believe in miracles?" While I am not sure of my stance on miracles, I do believe in "yet." Someone was going to beat the Russians and with a "yet sensibility" those American college students did.
Getting to yet also requires earned trust. Teachers, coaches, and advisors strive to have each of their students meet their peak potential as learners and as individuals. Throughout a student's academic journey, teachers are professionally obligated to help students not only meet their potential but to also see how far they can push students beyond that potential. But rather than try to find words to express what this looks like I thought I would let this video clip do the talking for me.
So imagine what each of us--teachers, students, and school leaders--could do as individuals, for the people we love, and the world we live in if we give our very best, if we practice smarter, embrace challenge, trust in our teachers, colleagues, mentors, and parents and replace "can't" with a deafening "yet"!


Episode 5 - Local Insights and Awareness Ads - some of the key features that help business better target their audiences.
Episode 6 - Optimising sites for mobile.
Episode 8 - Website speed optimisation and functionality.


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Watch: MAMAMOO's Moonbyul Shares How TVXQ Inspired Her And Dances To "Rising Sun"
by J. Lim
MAMAMOO's Solar recently showed off her dance moves and revealed how TVXQ helped shape her dreams of becoming a singer.
The girl group appeared on KBS 2TV's "Immortal Songs" on April 14 in their "Singing of Spring" special. In the waiting room, MC Hwang Chi Yeol asked, "There are stars that we as stars look up to. Who are those stars for you, MAMAMOO?" Moonbyul immediately answered and chose TVXQ, whom she has talked about in the past, including when she chose Yunho as her ideal type.
She stated, "TVXQ is the reason I started dreaming of becoming a singer. I used to hone my dancing skills by watching their choreography videos and replicating them." Moonbyul said that she especially danced to "Rising Sun" a lot back then.
Everyone was surprised to hear that her favorite song to dance to was "Rising Sun," which is well-known for its powerful and energetic choreography. Moonbyul was asked if she could dance to the song, and she was hesitant at first as the song had been released 13 years ago and she couldn't remember a lot of the choreography. However, she impressed everyone when the music came on and she started dancing to "Rising Sun."
Check out her dance moves below!
Immortal Songs


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Chelsea Resident charged with embezzlement
Published 4:09 pm Wednesday, August 24, 2022
CHELSEA– On Tuesday, Aug. 23, a Shelby County resident was sentenced for embezzling money from her employer and the homeowners' associations they managed.
Aimee Louise Statham, of Chelsea, was sentenced to 40 months for wire fraud.
Statham had pleaded guilty to the charge back in April.
According to the plea agreement and evidence presented, Statham embezzled from her employer, Rouland Management Services, and the homeowners' associations that it managed.
The embezzlement occurred between January 2018 and August 2021, as Statham issued hundreds of unauthorized checks that were made payable to herself. The total loss exceeded $1.4 million.
Statham attempted to conceal her actions by altering the HOA's monthly bank statements by removing the transactions.
"This defendant stole money from thousands of innocent homeowners for more than three years," U.S. Attorney Escalona wrote in a press release. "I am hopeful that this sentence sends a message to our community that this office will not tolerate those who steal from innocent victims for personal gain."
The case was prosecuted by Assistant U.S. Attorney Ryan Rummage and investigation was done by the FBI with assistance from the Pelham Police Department and the Unites States Secret Service Cyber Fraud Task Force.
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A bullish reversal pattern formed by two diverging downward slants is a descending broadening wedge. To validate an descending broadening wedge, there has to be an oscillation between the two lines. Each line has to touch at least twice for this validation.
The pattern will mark the shortness of sellers. It is characterized by a progressive reduction of the amplitude of the waves. Actually the pattern appears like a bearish channel on which the slope of the resistance is becoming straight as far as the movement moves forward. In this pattern, the trend is bearish but sellers are attempting to retain control.
The target price is given by the lowest point that results in the formation of the wedge.