ECNALUBMA (ek na lub' ma) n. 
A rescue vehicle which can only 
be seen in the rear-view mirror.

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Professor Howdy said...

Q: What's worse than a giraffe with a sore throat?
A: A hippopotamus with chapped lips.



Executives work an average 57 hours a week, but just 22
percent say their hours are a major cause of stress.


Species of coffee trees can grow as tall as 32 feet and
their leaves can range in color from purple to yellow.
Green is the predominant color, however.


The king crab walks diagonally.



The hypodermic needle was invented in 1853. It was initially
used for giving injections of morphine as a painkiller.
Physicians mistakenly believed that morphine would not be
addictive if it by-passed the digestive tract.



In 1970, only 5 percent of the American population lived in


Take a little off the sides

In olden days, barbers also performed as surgeons. Blood-
letting, a remedy of the time believed to cure diseases, was
one of their main tasks. The red-and-white striped barber
pole originally symbolized a bleeding arm swathed in bandages.


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Professor Howdy said...

A radio telescope is a highly directional radio antenna that is able
to create a map of the sky by recording signals coming from different
directions. Although radio engineer Karl Jansky was the first to
identify deep space radio signals in 1931, his antenna was not good
at pinpointing individual sources.

The first steerable radio telescope was built in 1937 by Grote Reber,
who had applied to work with Jansky but was turned down because
of the poor economic times. So he decided to build his own radio
telescope, a 31.4-foot metal dish (9.6 meters) mounted on a
directional cradle in Wheaton, Illinois.

With his radio telescope, Reber was able to detect radio emissions
from the Sun, the center of the Milky Way Galaxy, and several
other "radio-bright" sources. By 1941, he had completed the first
crude radio survey of the northern sky. Today his radio telescope
is an historical monument in Green Bank, West Virginia.

Anonymous said...

It's amazing, but you will understand this word by the end of the

Read aloud to someone else for best results.

Be warned, you're going to find yourself talking funny for a while
after reading this #1 rated e-mail joke of 1999.

The following is a telephone exchange between a hotel guest and
room-service at a hotel in Asia, which was recorded and published in
the Far East Economic Review.....

Room Service (RS): "Morny. Ruin sorbees"
Guest (G): "Sorry, I thought I dialed room-service"
RS: "Rye..Ruin sorbees..morny! Djewish to odor sunteen??"
G : "Uh..yes..I'd like some bacon and eggs"
RS: "Ow July den?"
G : "What??"
RS: "Ow July den?...pry, boy, pooch?"
G : "Oh, the eggs! How do I like them? Sorry, scrambled please."RS:
"Ow July dee bayhcem...crease?"
G : "Crisp will be fine."
RS : "Hokay. An San tos?"
G : "What?"
RS:"San tos. July San tos?"
G : "I don't think so"
RS: "No? Judo one toes??"
G : "I feel really bad about this, but I don't know what 'judo one
toes' means."
RS: "Toes! toes!...why djew Don Juan toes? Ow bow singlish mopping we
G : "English muffin!! I've got it! You were saying 'Toast.' Fine. Yes,
an English muffin will be fine."
RS: "We bother?"
G : "No..just put the bother on the side."
RS: "Wad?"
G : "I mean butter...just put it on the side."
RS: "Copy?"
G : "Sorry?"
RS: "Copy...tea...mill?"
G : "Yes. Coffee please, and that's all."
RS: "One Minnie. Asss ruin torino fee, strangle ache, crease baychem,
tossy singlish mopping we bother honey sigh,and copy....rye??"
G : "Whatever you say"
RS: "Tendjewberrymud"
G : "You're welcome"

Professor Howdy said...

Interfaith group braves storm in climate change trek

By Adam Gorlick, Associated Press Writer | March 16, 2007

NORTHAMPTON, Mass. --As the world's warmest winter on record draws to an end with a weekend snow storm, a group of religious leaders started walking across the state Friday to bring attention to global warming.

"People have been asking me what happens if it snows," said the Rev. Fred Small of the First Church Unitarian in Littleton. "I tell them: 'we walk.'"

Professor Howdy said...

No other NT book poses more serious and difficult interpretive challenges than Revelation. The book’s vivid imagery and striking symbolism have produced 4 main interpretive approaches:

The preterist approach interprets Revelation as a description of first century events in the Roman Empire. This view conflicts with the book’s own often repeated claim to be prophecy 1:3; 22:7,10,18,19. It is impossible to see all the events in Revelation as already fulfilled. The second coming of Christ, for example, obviously did not take place in the first century.

The historicist approach views Revelation as a panoramic view of church history from apostolic times to the present—seeing in the symbolism such events as the barbarian invasions of Rome, the rise of the Roman Catholic Church (as well as various individual popes), the emergence of Islam, and the French Revolution. This interpretive method robs Revelation of any meaning for those to whom it was written. It also ignores the time limitations the book itself places on the unfolding events (cf. 11:2; 12:6,14; 13:5). Historicism has produced many different—and often conflicting—interpretations of the actual historical events contained in Revelation.

The idealist approach interprets Revelation as a timeless depiction of the cosmic struggle between the forces of good and evil. In this view, the book contains neither historical allusions nor predictive prophecy. This view also ignores Revelation’s prophetic character and, if carried to its logical conclusion, severs the book from any connection with actual historical events. Revelation then becomes merely a collection of stories designed to teach spiritual truth.

The futurist approach insists that the events of chaps. 6–22 are yet future, and that those chapters literally and symbolically depict actual people and events yet to appear on the world scene. It describes the events surrounding the second coming of Jesus Christ (chaps. 6–19), the Millennium and final judgment (chap. 20), and the eternal state (chaps. 21,22). Only this view does justice to Revelation’s claim to be prophecy and interprets the book by the same grammatical-historical method as chaps. 1–3 and the rest of Scripture.

Anonymous said...

Saint Patrick and the Service of the Scribes
Chuck Colson

March 15, 2007

On Saint Patrick's Day, many Americans celebrate by attending parades and drinking green beer. But how many of us understand the day's dramatic Christian origins?

Let me give you a little history lesson. In the year A.D. 406, the Dark Ages began with a cold snap when the Rhine River froze over, allowing barbarians to cross a bridge of ice from ancient Germany into Roman territory. When they reached Rome, the barbarians looted and burned the city, wiping out centuries of learning and civilization.

And who emerged from the rubble? Who rebuilt Western civilization, brick by brick? The Christian church.

The dramatic story is told in a book by James Cahill entitled How the Irish Saved Civilization. As the Roman Empire was crumbling, Cahill writes, its neighbors to the north—the Irish—were hearing the Gospel message from a young missionary named Patricius, whom we know today as Saint Patrick. The Irish of the fifth century were barbarians descended from Celtic tribes—tribes that had invaded Western Europe 900 years earlier. The Irish were still illiterate warriors—pagans who practiced human sacrifice and slavery.

But when Saint Patrick brought the Gospel to the Emerald Isle, he did much more than deliver the Irish from pagan superstition: He helped transform their entire culture. Christianity gave the Irish a love of learning.

After all, Christianity comes to us foremost in a book—the Bible. As a result, Christianity tends to foster literacy and learning. As Cahill writes, the Irish "enshrined literacy [as their] central religious act." Irish monks considered it part of their Christian duty to copy all books in danger of being lost as the Roman Empire crumbled.

Then they staged a second Celtic invasion—one very different from the Celtic invasion 900 years earlier. The first Celts had arrived as naked warriors, armed with swords and with their enemies’ heads dangling from their belts. But their descendants were missionary monks armed only with their faith in God—and with books, not heads, tied to their belts. Everywhere they went, they established monasteries and carried on their tradition of copying and preserving the Bible and every other book they could get their hands on.

"These scribes," Cahill says, "served as conduits through which the… Judeo-Christian cultures were transmitted to the tribes of Europe." They "re-established literacy and breathed new life into the exhausted literary culture of Europe.

"Without this service of the scribes," Cahill concludes, "our own world would never have come to be…. Twelve centuries of lyric beauty, aching tragedy, intellectual inquiry… and love of Wisdom… would all have gone down the drain of history."

Those Irish monks are a potent reminder of how important literacy is to our faith. We worship a God who expressed Himself principally through the written Word. Of all the world’s religions, Christianity alone insists on the primacy of language.

Each year as we prepare to celebrate Saint Patrick's Day, we should make sure our children know about the great evangelist who brought the Gospel to Ireland and helped turn Irish barbarians into Christian monks.

Monks who copied books throughout the Dark and Middle Ages—and saved Western civilization for all of us.

Chuck Colson is the Founder and Chairman of Prison Fellowship and the host of the radio program 'BreakPoint with Chuck Colson.' BreakPoint is a program of The Wilberforce Forum, a division of Prison Fellowship. It's mission is to develop and communicate Christian worldview messages that offer a critique of contemporary culture and encourage and equip the church to think and live Christianly.

Professor Howdy said...

Not far into John's Gospel, Jesus was gaining enemies at every turn. He
used a whip to drive men and livestock out of the temple. He chose the
Holy Sabbath to heal a man who could not walk. But it was because of his
words that they sought all the more to kill him. To their anger over the
Sabbath healing, Jesus simply replied, "My Father is still working, and I
also am working" (John 5:17).

To the person well-versed in biting comebacks and fatal rhetoric, these
words might not seem at all like fighting words. But to the people whose
very identity was forged out of a history of resisting (and failing to
resist) the polytheistic influences of the surrounding nations, Jesus
uttered what seemed the most blasphemous notion possible. He was calling
God his own Father, making himself equal with God.

It was not the notion of God as Father that was a new concept. Even to
the Jews who took offense at Jesus's words that day, God was understood as
Father in the sense that God is creator, that God is Lord, that God is
protector and forgiver. Fourteen times in the Old Testament God is spoken
of as Father, and each instance depicts a sacred glimpse of divine

But here, Jesus adds to this notion of Father an element of intimacy and
uniqueness within himself. Nowhere in Palestinian Judaism is God
addressed by an individual as "My father."(1) Jesus's use of such
an title--and elsewhere the familiar "abba" or daddy--reveals the very
basis of his communion with God, a communion he boldly offers his
followers to embrace as their own: "Pray then in this way:
'Our Father in heaven,
hallowed be your name.
Your kingdom come.
Your will be done,
on earth as it is in heaven'"(Matthew 6:9-10).

It is easy to approach as ordinary this extraordinary mystery that Christ
is Son and God is Father. "Heavenly Father" and "only Son" are phrases we
rarely wrestle with, or perhaps out of familiarity, even consider much at
all. All too often we overlook the vast allowance of the Christian
faith--namely, being able to call God our own Father, drawing near to Him
as beloved son or daughter. It is not a quality inherent in all
religions. It is, in fact, an obstruction to some, an enigma to others.
That you and I can approach God as Father is the unique and pressing gift
of the Son.

I was moved recently by the profundity of this gift as I listened to the
stories of a man named K.K. Devaraj. Reverend Deveraj works among the
discarded lives of Mumbai, India. For sixteen years, the ministry he
founded has fostered life-saving outreach to orphaned children, drug
addicts, and prostitutes. To each one he offers the same message as many
times as necessary: "Whenever you are ready, your Father's house is
waiting." Often, he offers for years.

Yet such is the startling, radical message of Christ. There is a Father
who knows you by name, in whose house you are invited to be who you are,
to live and work and play as God created you. "In my Father's house there
are many rooms," said the Son. "If it were not so, would I have told you
that I go to prepare a place for you? And if I go and prepare a place
for you, I will come again and will take you to myself, so that where I
am, there you may be also" (John 14:2-3). There is a Father who waits,
who longs to gather his children together and take them into his arms.
Some will be transformed, some will be broken, some will refuse to be
gathered. But God offers us a place, positioned within the greater offer
of adoption. He is our Father whose name is hallowed and whose
kingdom we seek, whom we know through the Son and worship as children.
His name is Abba.

Jill Carattini is managing editor of A Slice of Infinity at Ravi
Zacharias International Ministries in Atlanta, Georgia.

Ravi Zacharias International Ministries (RZIM)
"A Slice of Infinity" is aimed at reaching into the culture with words of
challenge, words of truth, and words of hope. If you know of others who
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Wist u dat de God van u houdt?
Avez-vous su que Dieu vous aime ?
Wußten Sie, daß Gott Sie liebt?
Avete saputo che il dio li ama?
Você soube que o deus o ama?
¿Usted sabía que el dios le ama?

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