213 research outputs found
4-H Club Program Planning Guide—A Guide for Staff and Volunteers
No full text4H GCL20, an 8-page guide by Joy Jordan, Dale Pracht, and Judy Butterfield, will help 4-H club leaders and staff effectively plan a successful and exciting year. Layout and design have been revised. Published by the UF Department of Family, Youth and Community Sciences, November 2007
Helen R. Deese Honored with the 2010 Lyman H. Butterfield Award
No full textThe Lyman H. Butterfield Award is presented this year to Helen R. Deese. With this award the Association for Documentary Editing recognizes, first and foremost, Professor Deese’s achievements as a scholar who works on both sides of our putative divide, producing acclaimed editions of both literary and historical texts. We also recognize her generous service to the Association over many years as a member of its committees and Council, a presenter at annual meetings, an author in Documentary Editing, and a thoughtful contributor to our ongoing discussions of editorial theory and practice
Recommended from our members
Nine Hundred Miles on the Butterfield Trail
No full text“Remember, boys, nothing on God's earth must stop the United States mail!” said John Butterfield to his drivers. Short as the life of the Southern Overland Mail turned out to be (1858 to 1861), the saga of the Butterfield Trail remains a high point in the westward movement. A. C. Greene offers a history and guide to retrace that historic and romantic Trail, which stretches 2800 miles from the Mississippi River to the Pacific coast. “A fine mix of past and present to appeal to scholar and lay reader alike.”—Robert M. Utley, author of The Lance and the Shield: The Life and Times of Sitting Bul
History, Christianity and diplomacy: Sir Herbert Butterfield and international relations
No full textSir Herbert Butterfield, Master of Peterhouse, Cambridge (1955–68), Regius Professor of History (1963–68), and author of The Whig Interpretation of History (1931), was one of the leading historians of the twentieth century. A diplomatic historian and student of modern historiography, Butterfield was deeply concerned too with contemporary international relations, wrote much on the subject and, in 1958, created the ‘British Committee on the Theory of International Politics’. Drawing upon published and unpublished material, this article seeks to sketch an outline of Butterfield's career and thought, to examine his approach to international relations, and to reconsider his reputation in the field.Ian Hal
Daily Reflections (Meditations) on the Scriptures from the Roman Catholic Lectionary.
No full textIn many ways the message of Jesus is quite simple. We who are followers of Jesus are to love one another. Surely brothers, of all people, should love one another, yet Cain murdered his. I have often thought that there is no way I could murder my brother. Even when Tommy and I used to fight, I could never consider killing him. So, surely I am no murderer. But do I hate my brother? Do I want the worst for others, hold grudges, or harbor resentment? There was a time in my life when this described me but those feelings are long gone. So, surely I am no murderer. Up to this point I can feel quite righteous in my own eyes. Then the author of 1 John says that those who love others ought to lay down their lives for them and that to see a brother in need and refuse compassion is to act like Cain and not like Jesus. Do I look the other way when someone needs help? Am I aggressive in showing compassion? No murderer has eternal life remaining in him. How am I doing when it comes to laying down my life for others? Am I a murderer?|Perhaps I am. I am so unlike God. His love endures forever. His faithfulness lasts through every age. The LORD is God, our maker to whom we belong. We are his people. We are God's well-tended flock. Our shepherd doesn't just let us roam and fend for ourselves. He takes care of his people. If the author of 1 John believes that this should draw us into the mystery of God's compassion and change us into people who truly care for others, the psalmist believes that knowing God leads to joy and, ultimately, to worship. We are to shout and cry out with joy to God. We are to enter into his presence with the sacrifice God requires: thanksgiving and gratitude. We are to bless the name of God. How can you do that and then hate your brother?|The Gospel of John has a fascinating story about Jesus. Jesus "found" Philip and said, "Follow me." Philip not only followed Jesus, he "found" Nathanael. We have "found" the Messiah, Philip told Nathanael. Philip challenged him to "come and see." He came but it was Jesus who did the seeing. Jesus knew everything about him. Nathanael was perplexed. How do you know me? Jesus said, "I saw you." Nathanael is so taken by Jesus that he proclaims him to be the Messiah. Jesus assures Nathanael that he will see greater things than a Messiah who knows everything about him. He will see the "sky opened and the angels of God ascending and descending on the Son of Man." Nathanael knew the story of the patriarch Jacob. One night Jacob had a dream of God's messengers going up and down on a ladder. When he woke he proclaimed that the place where he had slept was Beth-el, the house of God, the gateway to heaven. In Jesus, Nathanael will see the very dwelling place of God, the ladder to heaven.|Jesus calls us to love one another. Our model and motivation for this love is the God to whom we belong, our shepherd, the One who takes care of his flock. If we would be people of compassion and not murderers, the call to us is to come and see this great God. And, in Jesus, we see the Father. Jesus is Bethel, the house of God. Jesus is the gateway to heaven
Daily Reflections (Meditations) on the Scriptures from the Roman Catholic Lectionary.
No full textI have always enjoyed reading the Letter to the Hebrews. It is different than the other New Testament writings. I think of the unknown author as a good Catholic. He or she quotes Scripture but often does not know where to find the passage being quoted. The writer says, "someone has testified somewhere...." The following is in the Bible somewhere - I just don't know where it is. I knew an evangelist who used to hold tent meetings. He quoted various scriptures from throughout the Bible and would generally give you, as they would say, "book, chapter, and verse." Once I heard him quote something from John's Gospel and then admit that he had forgotten the verse. After pausing, he said, "Read the whole Gospel of John and you'll run into it." We Catholics know a lot of scripture; we just don't always know where to find the scripture. The writer to the Hebrews is our Bible quoting patron saint.|The author of the Letter to the Hebrews quotes from Psalm 8 which is the psalm for today. It begins with how glorious God is. His name is revered throughout the earth. This being the case, why does God care about human beings? The psalmist says that God is "mindful" of man. He thinks about us; he has us in his mind. He never forgets us. And he goes beyond this; he cares for us. He made human beings a little lower than the angels yet he has crowned us with glory and honor. We are kings. He has made us rulers over his creation. The animals, birds, and fish have all been placed under our feet, a reference to kingship and rule. It simply amazes the psalmist that God would do this for his creatures. He is glorious. Why does he share his glory with lowly humanity?|The writer to the Hebrews quotes this psalm and applies it to Jesus. God has subjected the whole creation to humanity but, at the present, we see the world out of control and not in subjection. Sin has entered the world and messed everything up. Humans are supposed to be kings and rulers but sin has turned them into slaves. So, even though we do not see everything in subjection to humanity, we do see Jesus "crowned with glory and honor." This is what God wants for all of us but we are living below our dignity as the children of God. Jesus is the perfect human. Even though he for a little while is made lower than the angels, he is crowned with glory and honor because he suffered death, he tasted death for everyone. He is the very one who created us and intended glory and honor for us but he died so that we might become the men and women we were created to be. He came to bring us to glory, to consecrate us to God. And he does this as one who was made perfect through suffering, as our brother. In fact, even though we are sinners and living beneath our rightful glory and honor, he is not ashamed to call us brothers and sisters. One of us undid the ancient curse by tasting death for us and then leading us to the glory of human beings fully alive.|In the Gospel we see Jesus setting a man free from the torment of an evil spirit. In the prayer to Saint Michael we ask that the evil spirits that prowl around the world seeking the ruin of souls be cast into hell. Human beings have lived below their dignity as kings and rulers long enough. Jesus simply will not tolerate human beings suffering under the despotic rule of the Evil One. God didn't create us for that. We were made to be crowned with glory and honor. Jesus shows us the way to the dignity that is rightfully ours
Daily Reflections (Meditations) on the Scriptures from the Roman Catholic Lectionary.
No full text|Woman, behold, your son.|Behold, your mother.|For we judge people's virtue not by their sex but by their character, and we hold those to be worthy of the highest glory who have renounced both rank and wealth. It was for this reason that Jesus loved the Evangelist John more than the other disciples. For John was of noble birth and known to the high priest, yet he was so little intimidated by the plotting of the Jews that he introduced Peter into his court and was the only one of the apostles bold enough to take his stand before the cross. For it was he who took the Savior's parent to his own home. It was the virgin son who received the virgin mother as a legacy from the Lord (St. Jerome).|He handed over the spirit.|Could Life himself die unless he chose to? Could anyone take life from its author against his will? He himself declared, "I have power to lay down my life, and I have power to take it up again; no one takes it from me. " To die, therefore, was his own choice. Immortal though he was, he allowed himself to be put to death.|Blood and Water Flowed Out|At the Lamb's high feast we sing|Praise to our victorious king,|Who has washed us in the tide|Flowing from his pierced side.|Praise we him whose love divine|Gives the guests his blood for wine,|Gives his body for the feast,|Love the victim, love the priest.|Where the Pascal blood is poured,|Death's dark angel sheathes his sword;|Israel's hosts triumphant go|Through the wave that drowns the foe.|Christ, the Lamb whose blood was shed,|Pascal victim, Pascal bread;|With sincerity and love|Eat we manna from above.|Mighty victim from the sky,|Powers of hell beneath you lie;|Death is conquered in the fight;|You have brought us life and light.|Alleluia!|(Ambrosian Hymn Writer
The search for mainstream feminist theatre: : a critical analysis of the plays of Catherine Butterfield
No full textThe focus of this thesis is to explore if a feminist playwright can write in a realistic style with a mainstream target. It concentrates on the work of one female dramatist, Catherine Butterfield, and three of her full-length plays: Joined at the Head (1993), Snowing at Delphi (1994), and Life in the Trees (1995). Butterfield?s work is particularly noteworthy for its explorations into human relationships and its use of comic realism. However, Butterfield is yet to become widely known for her contributions to contemporary American drama and there are no known published studies of her work. The following questions are explored in this study. First, can Butterfield?s work be considered feminist? Second, can a feminist author work in a realistic vein? Third, does Butterfield?s work merit a new definition for women?s theatre? In order to answer these questions, a model is established that defines feminist theatre as theatre that includes a female subject, challenges male-dominated ideologies, critiques the exclusion of women from the center stage, and promotes women?s issues and equality. As this thesis explores, feminist scholars debate whether or not a feminist playwright can utilize a historically male-dominated form such as realism due to its maleestablished rules and guidelines that specifically apply to male playwrights, male subjects, and male spectators. This thesis concludes that Butterfield does exhibit a feminist sensibility. Because she does not have an overtly political agenda, she is capable of bringing subtle feminist discourse to a diverse audience. The thesis shows that throughout each of Butterfield?s plays there are several recurring themes. These include the search and definition of one?s self, gender relationships and communications, and the state of American society today. She maintains a neutral ideology which adopts a more humanist perspective and appeals to a wide audience by exploring human issues that are not gender specific. The thesis demonstrates that Butterfield?s emphasis on human relationships and feelings places this author in the growing realm of accessible and inclusive dramatic writing that can be categorized as humanistic feminism
Daily Reflections (Meditations) on the Scriptures from the Roman Catholic Lectionary.
No full text|Today is Good Friday. This amazes me. We call the Friday on which Jesus was crucified "good." What is good about it?|Isaiah says it is good because it was our infirmities that he bore, our sufferings that he endured, he was pierced for our offenses, crushed for our sins; upon him was the chastisement that makes us whole, by his stripes we were healed, the LORD laid upon him the guilt of us all, smitten for the sin of his people, he surrendered himself to death and was counted among the wicked, he took away the sins of many, and won pardon for their offenses.|The writer to the Hebrews says it is good because we do not have a high priest who is unable to sympathize with our weaknesses, but one who has similarly been tested in every way, yet without sin. He became the source of eternal salvation for all who obey him.|The apostle John says it is good because on that day he brought secret disciples out of the shadows. One of the major themes in John's Gospel is that Jesus is the light of the world and to follow him is to live in the day, not the night. In John, chapter 1, he says that the light came into the darkness and the darkness could not overcome it. When darkness and light show up for a fight, it is over immediately. Judas, for example, lived in the darkness. At the last supper, it says that Judas went out (to betray Jesus). Then John adds, "and it was night." Two other disciples also lived in the darkness - Nicodemus and Joseph of Arimathea. They were afraid. Nicodemus originally visited Jesus at night (John 3). And Joseph kept his discipleship secret. But you cannot be a secret disciple of Jesus; you cannot follow the light and remain in the darkness. So John says that when Jesus had died, these two shadow disciples came and asked for his body. They outed themselves. Now, everyone knows; they walk in the light.|John also says that it is good because of the spirit God promises to pour upon us when we gaze upon him whom we have pierced. This statement is a quotation from Zechariah 12. When a New Testament author quotes from the Old Testament, they are begging us to go back and read the original. In the Zechariah text, Jerusalem is being besieged and, for some unknown reason, they execute a young man by piercing him through. Immediately the people realize their mistake and mourn the man's death. When this happens, the Lord says through Zechariah that, as they gaze upon him whom they have pierced, God will pour out upon them a spirit of mercy and intercession. This is John's point. When we who have pierced Jesus - and who among us has not - God will give us a spirit of mercy and intercession. He will pour that spirit upon us. So, as we gaze upon a crucifix or an icon of the crucified Lord or the image of the dead Jesus in our hearts, God promises to bless us. I don't know about you but I need a spirit of mercy. I can't just call up mercy by my own efforts. I need a spirit of intercession. Intercession wears me out, unless God gives me a spirit through which I want to pray for others.|It is Good Friday. Everything about it is indeed good
Daily Reflections (Meditations) on the Scriptures from the Roman Catholic Lectionary.
No full textToday is Thursday within the Octave of Easter. It's as if the Church does not get enough Easter on the day itself so it spreads it out over eight days. During that time the readings for Mass and the Liturgy of the Hours focus again and again on the resurrection of Jesus from the dead. This is one of the few times of the church year when there is no Old Testament reading. Instead, we hear the story of the resurrection community.||There are several aspects of the Acts reading that are thought provoking. A man is healed, Peter and John wonder why people look at them, as if they could heal him, and then Peter talks to the crowd about Jesus. You were complicit in the death of the Holy and Righteous one, the very "author of life," Peter says. The God of their fathers, on the other hand, has glorified Jesus and it is through Jesus that the man has been healed. Peter then calls upon the people to turn to Jesus. If they do, their sins will be forgiven, they will experience times of refreshment, and God will send them the Christ. Jesus is coming, Peter says, but must remain in heaven "until the times of universal restoration." I like to borrow John Milton's language to describe human history in three parts: paradise, paradise lost, and paradise restored. In Jesus, that which is broken, lost, messed up is being restored. The apostle Paul refers to the creation as "groaning" and waiting for the revelation of the children of God. Jesus has begun the restoration and will conclude it but, in the meantime, you and I live in a world that groans and longs for our lost paradise. What then are we to do between the now and the not yet? We trust in Jesus, turn from our evil ways, and fulfill the promise made to Abraham that through his descendants all the nations will be blessed. We have been called to be a blessing in this world and that begins with God raising up Jesus and sending him to bless us. Blessed by Jesus, we become a blessing, but only if we are converted. To Peter, a converted person is one who listens to Jesus.|The psalmist seems thoroughly amazed that God cares so much about humans. Why is it, O Lord, considering how glorious you are, that you are mindful of us? You actually care for us. Then, as if that were not enough, you have made us just a little less than the angels, crowned us with glory and honor and made us like you: rulers over everything you have made. The psalmist can think of only one explanation for this: "O Lord, our God, how wonderful your name in all the earth!"|This is a message that disciples of Jesus have been commissioned to take to the ends of the earth. How do we do it? Luke tells us how the earliest disciples did it. Like us, they had troubles, questions, doubts, and, on occasion, were even terrified. How then did they take the good news of Jesus to their world? First, Jesus opened their minds to understand the Scriptures. They had power to share their faith because Jesus was in their minds. Second, in the breaking of the bread, they recognized Jesus. They saw him in the most mundane of things. Finally, in the midst of their greatest doubts, they remembered the words of Jesus: "Peace be with you."|Understanding - recognition - memory; blessings to cherish during the Octave of Easter and beyond
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