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Travels with My Harp: The Complete Autobiography
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Mary O'Hara's life story is something only the most inspired press agent could ever hope to concoct'...
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Kristy H (1252 KP) rated Hang the Moon in Books
May 27, 2021
A hopeful and winning romance
This companion to WRITTEN IN THE STARS focuses on Darcy's brother Brendon, creator of the dating app OTP and a hopeless romantic. Brendon feels stressed out when the latest research numbers show that perhaps not everyone using dating apps believes as deeply in true love as he does. This includes, Annie, Darcy's best friend and Brendon's long ago crush. Annie arrives in Seattle to surprise Darcy, who just happens to be on a little getaway with her girlfriend, Elle. So Brendon steps up, delivering the keys to Darcy's place and... a series of dates designed to show Annie romance still exists. As for Annie, well she doesn't protest too much. After all, despite swearing off love, she discovers that Darcy's brother has grown up into a pretty handsome and funny guy. She's enjoying their time together. But she's only in Seattle for a few weeks, so Brendon has his work cut out for him.
"You couldn't be disappointed when someone stopped caring if you never expected them to in the first place."
I really enjoyed WRITTEN IN THE STARS and Darcy and Elle's story, so I was excited to read the next book in the series. I liked Brendon's tale, but not quite as much as Darcy and Elle's, mostly because I'm from the LGBTQIA community, and it was so refreshing to have a f/f story in Darcy and Elle. Still, Brendon is such a cutie, and his unyielding faith in love is pretty sweet.
Annie is a good addition to the group--she shows up a bit in book one. She is, of course, the complete opposite of Brendon: completely apathetic about love. But when she arrives in Seattle for a two-week vacation, with some life-changing news for Darcy, and her best friend isn't there, she can't help but enjoy her time with Brendon. Brendon resolves to use his favorite romantic films as a blueprint to woo Annie, but it turns into a comedy of errors, with nothing really turning out the way he planned.
"'Let's say that I needed to prove to someone that romance isn't dead.'"
Many of their interactions are humorous and the banter witty and funny, though I felt the "optimist" versus "pessimist," "will she stay or will she go" storyline was rehashed a bit much, as the plot gets hung up and stagnates for a bit until things pick up again. But, Brendon's sweet personality and Annie's willingness to give new things a try carry the book, along with its overall humor. It's nice to get some appearances from Darcy and Elle, though it severely lacks enough Margo (thank goodness she's the focus of book three).
Overall, this is a cute romance featuring winning leads. It's repetitive in places, but also flirty and fun. 3.5 stars, rounded up here.
"You couldn't be disappointed when someone stopped caring if you never expected them to in the first place."
I really enjoyed WRITTEN IN THE STARS and Darcy and Elle's story, so I was excited to read the next book in the series. I liked Brendon's tale, but not quite as much as Darcy and Elle's, mostly because I'm from the LGBTQIA community, and it was so refreshing to have a f/f story in Darcy and Elle. Still, Brendon is such a cutie, and his unyielding faith in love is pretty sweet.
Annie is a good addition to the group--she shows up a bit in book one. She is, of course, the complete opposite of Brendon: completely apathetic about love. But when she arrives in Seattle for a two-week vacation, with some life-changing news for Darcy, and her best friend isn't there, she can't help but enjoy her time with Brendon. Brendon resolves to use his favorite romantic films as a blueprint to woo Annie, but it turns into a comedy of errors, with nothing really turning out the way he planned.
"'Let's say that I needed to prove to someone that romance isn't dead.'"
Many of their interactions are humorous and the banter witty and funny, though I felt the "optimist" versus "pessimist," "will she stay or will she go" storyline was rehashed a bit much, as the plot gets hung up and stagnates for a bit until things pick up again. But, Brendon's sweet personality and Annie's willingness to give new things a try carry the book, along with its overall humor. It's nice to get some appearances from Darcy and Elle, though it severely lacks enough Margo (thank goodness she's the focus of book three).
Overall, this is a cute romance featuring winning leads. It's repetitive in places, but also flirty and fun. 3.5 stars, rounded up here.
Gareth von Kallenbach (974 KP) rated Bad Santa 2 (2016) in Movies
Jul 12, 2019
The last time we heard from Willie Soke (Billy Bob Thornton) he was recovering in jail after being shot eight times. We catch up with him today in maybe worse shape. He is out of jail but finds himself unable to hold a job and drinking to extreme excess. Th only visitor he has is a delusional, simple minded and well intentioned Thurman Merman (Brett Kelly). On the verge of ending it all he receives an invitation from his old partner, Marcus Skidmore (Tony Cox), to make a big score by robbing a Chicago charity on Christmas Eve. Wary, mostly because Marcus double crossed and shot him on their last job, Willie decides he needs the money and it’s a chance to double cross Marcus. So, he takes the job and heads to Chicago. When he arrives, he finds that Marcus has not told him everything. The job was put together by his arch nemesis. Someone who is more vile, crude and despicable than he is…his mother Sunny (Kathy Bates). Driven by greed and with the agreement that Marcus and him will cut his mother out at the end of the job Willie agrees to go forward with the robbery. The unlikely trio set out to infiltrate and rob the charity.
It is surprising to say but this sequel to 2003s Bad Santa is even more outrageous and raunchy than the original. Billy Bob Thornton is perfect in this role as a sex crazed and barely functioning alcoholic. Willie is truly the Anti-Santa Claus. But with Thurman having faith in him and in his very out of the box way of trying to do good, you can’t help but root for him to succeed. Kathy Bates performance as a crude as can be equal to Thornton’s character was fun and unexpected. The full cast of characters are all unique and all bring something to the film. The story however is very familiar and not that far off from the first film. There were definitely jokes and plot lines that followed too closely, in my opinion, to the original film. This is definitely not a film for young audiences, as most of the film is profanity laced and full of sexual situations and innuendos. But for the adult audience there are a lot of laughs to be had. For me this was a perfect film to shut off for an hour and a half and just enjoy the craziness happening on screen. It is not an overthought or over complicated film. They took things from the original film that were successful changed them up a little, not enough at some points, and made everything a little more over the top.
I wouldn’t necessarily recommend paying movie theater prices for this film but it is definitely worth a watch for the right audiences.
It is surprising to say but this sequel to 2003s Bad Santa is even more outrageous and raunchy than the original. Billy Bob Thornton is perfect in this role as a sex crazed and barely functioning alcoholic. Willie is truly the Anti-Santa Claus. But with Thurman having faith in him and in his very out of the box way of trying to do good, you can’t help but root for him to succeed. Kathy Bates performance as a crude as can be equal to Thornton’s character was fun and unexpected. The full cast of characters are all unique and all bring something to the film. The story however is very familiar and not that far off from the first film. There were definitely jokes and plot lines that followed too closely, in my opinion, to the original film. This is definitely not a film for young audiences, as most of the film is profanity laced and full of sexual situations and innuendos. But for the adult audience there are a lot of laughs to be had. For me this was a perfect film to shut off for an hour and a half and just enjoy the craziness happening on screen. It is not an overthought or over complicated film. They took things from the original film that were successful changed them up a little, not enough at some points, and made everything a little more over the top.
I wouldn’t necessarily recommend paying movie theater prices for this film but it is definitely worth a watch for the right audiences.
EGW Writings 2
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EGW Writings application enables you to read and search the complete published writings of Ellen G....
EGW Writings
Reference and Book
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EGW Writings application enables you to read and search the complete published writings of Ellen G....
Cody Cook (8 KP) rated A Black Theology of Liberation in Books
Jun 29, 2018
James Cone is considered to be the founder of Black Liberation Theology, a variant of the Liberation Theology movement most widely connected with South American theologian Gustavo Gutierrez. Liberation Theology emphasizes those biblical concerns that white European flavored Christianity has often looked over– concerns like justice and liberation for the oppressed and downtrodden (Luke 4:16-21, Matthew 25:31-45, etc.). Though these emphases are quite important, in Liberation movements, they can often drown out other, extremely vital, elements of the Christian faith, as they clearly do in Cone’s Black Liberation Theology.
One major issue for Cone is one of authority. The experience of one group of people (the oppressed) becomes equivalent with universal truth, and not simply an important concern in Christian theology. In other words, Cone makes his own experience the judge of who God is and what God is for. While “white” (a term used by Cone not so much to reflect skin color but an oppressor mentality) Christianity commits this grave error without realizing it, Cone does so with full knowledge. So, for instance, while a conservative “white” theologian would say that his own views and actions *should* be directed by the scripture (whether or not he does in fact direct them by this standard), Cone makes the judgement of the oppressed black community the ultimate truth for them– and if mass violence against whites is decided by the group as the best means to effect their liberation, so be it. Cone explicitly distances himself from the approach of King, identifying more with the violence-prone philosophy of the Nation of Islam as propounded by Malcolm X. If someone criticizes his approach, he seems to assume that they’re doing so as a “white” oppressor and should be ignored– an oppressor has no moral right to question the rightness or wrongness of the actions of the people he is oppressing. This of course ignores the criticisms of violence, even from the oppressed, of black Christians like Martin Luther King Jr., Desmond Tutu, etc. Cone is also unfortunately either unfamiliar with or unconvinced by pacifist Christian claims to be committed to peaceful action, since he equates non-violence with inaction and acquiescence. While he is absolutely correct in seeing liberation as an important theme in the Christian faith, he, like “white” religionists, allows his own experience and emotions to determine what is right and wrong to the point of supporting evil in the interest of what he feels is best for his community. However, what can’t be said of Cone’s position on violence is that it is radical, because it is emphatically not. The political heroes of most white Americans are men who used violence to gain political autonomy. Thus, it is not radical for black men and women to look up to figures like Malcolm X and James Cone who advocate doing the same thing if it seems necessary for freedom and self-determination; it is merely status quo. The problem is that Jesus calls all men and women, regardless of color, to rise above the status quo and the myth of redemptive violence.
Seizing on that point, one major problem with Cone’s view of violent revolution is that when oppressed people rise up through violence, they become the oppressor– co-opting the tools of oppression and dehumanization. “Blacks” become “white” through the use of violence. Cone seems unaware of (doubtful) or unaffected by the history of the Bolshevik, Cuban, or French revolutions, wherein the oppressed quickly became the oppressors and became twofold more a child of hell than their oppressors. His view also reshapes Nat Turner, the slave who claimed to have been directed by God to murder white women and children, into an unqualified hero. Cone’s system re-establishes and re-affirms oppression– it does not end it.
For Cone, God is black and the devil is white, because God supports the oppressed and the devil supports the oppressor. But in so closely identifying God with blackness, the actions of those in the black community are now above being questioned, just like the actions of white enslavers were, according to them, above being questioned because they aligned themselves with God and those whom they oppressed with the devil.
What Cone is really trying to get at is that since Jesus supports the cause of the oppressed, the oppressor must so distance himself from his oppressor identity that he becomes indistinguishable from the oppressed– willing to suffer along with them– if he is to be Christ-like. In other words, the “white” must become “black.” Cone says that God can’t be colorless where people suffer for their color. So, where blacks suffer God is black. Taking this logic, which is indeed rooted in Scripture, where the poor suffer, God is poor. Where babies are killed in the womb, God is an aborted baby. Where gay people are bullied, God is gay. It is our obligation to identify with the downtrodden, because that’s what Jesus did. Paul, quoting a hymn of the church about Jesus, puts it this way:
“In your relationships with one another, have the same mindset as Christ Jesus:
‘Who, being in very nature God,
did not consider equality with God something to be used to his own advantage;
rather, he made himself nothing
by taking the very nature of a servant,
being made in human likeness.
And being found in appearance as a man,
he humbled himself
by becoming obedient to death—
even death on a cross!'”
–Philippians 2:5-8
Jesus not only gives up his power to express love to the powerless by identifying with them, He also takes on their sin and suffers with and for them. This is the essence of the gospel, and it often gets lost when we translate it into our daily lives. For Cone, this important truth gets lost in the banner of black militantism and the cycle of violence. For so many American Christians, it gets lost when they reduce the political nature of Christianity to scolding those whose private expression of morality doesn’t line up with theirs. We refuse to identify with sinners (which is a category we all fit into) in love.
One major issue for Cone is one of authority. The experience of one group of people (the oppressed) becomes equivalent with universal truth, and not simply an important concern in Christian theology. In other words, Cone makes his own experience the judge of who God is and what God is for. While “white” (a term used by Cone not so much to reflect skin color but an oppressor mentality) Christianity commits this grave error without realizing it, Cone does so with full knowledge. So, for instance, while a conservative “white” theologian would say that his own views and actions *should* be directed by the scripture (whether or not he does in fact direct them by this standard), Cone makes the judgement of the oppressed black community the ultimate truth for them– and if mass violence against whites is decided by the group as the best means to effect their liberation, so be it. Cone explicitly distances himself from the approach of King, identifying more with the violence-prone philosophy of the Nation of Islam as propounded by Malcolm X. If someone criticizes his approach, he seems to assume that they’re doing so as a “white” oppressor and should be ignored– an oppressor has no moral right to question the rightness or wrongness of the actions of the people he is oppressing. This of course ignores the criticisms of violence, even from the oppressed, of black Christians like Martin Luther King Jr., Desmond Tutu, etc. Cone is also unfortunately either unfamiliar with or unconvinced by pacifist Christian claims to be committed to peaceful action, since he equates non-violence with inaction and acquiescence. While he is absolutely correct in seeing liberation as an important theme in the Christian faith, he, like “white” religionists, allows his own experience and emotions to determine what is right and wrong to the point of supporting evil in the interest of what he feels is best for his community. However, what can’t be said of Cone’s position on violence is that it is radical, because it is emphatically not. The political heroes of most white Americans are men who used violence to gain political autonomy. Thus, it is not radical for black men and women to look up to figures like Malcolm X and James Cone who advocate doing the same thing if it seems necessary for freedom and self-determination; it is merely status quo. The problem is that Jesus calls all men and women, regardless of color, to rise above the status quo and the myth of redemptive violence.
Seizing on that point, one major problem with Cone’s view of violent revolution is that when oppressed people rise up through violence, they become the oppressor– co-opting the tools of oppression and dehumanization. “Blacks” become “white” through the use of violence. Cone seems unaware of (doubtful) or unaffected by the history of the Bolshevik, Cuban, or French revolutions, wherein the oppressed quickly became the oppressors and became twofold more a child of hell than their oppressors. His view also reshapes Nat Turner, the slave who claimed to have been directed by God to murder white women and children, into an unqualified hero. Cone’s system re-establishes and re-affirms oppression– it does not end it.
For Cone, God is black and the devil is white, because God supports the oppressed and the devil supports the oppressor. But in so closely identifying God with blackness, the actions of those in the black community are now above being questioned, just like the actions of white enslavers were, according to them, above being questioned because they aligned themselves with God and those whom they oppressed with the devil.
What Cone is really trying to get at is that since Jesus supports the cause of the oppressed, the oppressor must so distance himself from his oppressor identity that he becomes indistinguishable from the oppressed– willing to suffer along with them– if he is to be Christ-like. In other words, the “white” must become “black.” Cone says that God can’t be colorless where people suffer for their color. So, where blacks suffer God is black. Taking this logic, which is indeed rooted in Scripture, where the poor suffer, God is poor. Where babies are killed in the womb, God is an aborted baby. Where gay people are bullied, God is gay. It is our obligation to identify with the downtrodden, because that’s what Jesus did. Paul, quoting a hymn of the church about Jesus, puts it this way:
“In your relationships with one another, have the same mindset as Christ Jesus:
‘Who, being in very nature God,
did not consider equality with God something to be used to his own advantage;
rather, he made himself nothing
by taking the very nature of a servant,
being made in human likeness.
And being found in appearance as a man,
he humbled himself
by becoming obedient to death—
even death on a cross!'”
–Philippians 2:5-8
Jesus not only gives up his power to express love to the powerless by identifying with them, He also takes on their sin and suffers with and for them. This is the essence of the gospel, and it often gets lost when we translate it into our daily lives. For Cone, this important truth gets lost in the banner of black militantism and the cycle of violence. For so many American Christians, it gets lost when they reduce the political nature of Christianity to scolding those whose private expression of morality doesn’t line up with theirs. We refuse to identify with sinners (which is a category we all fit into) in love.
Mothergamer (1536 KP) rated Horizon Zero Dawn: The Frozen Wilds in Video Games
Apr 3, 2019
The Frozen Wilds is the new DLC for the game Horizon Zero Dawn. I was excited to revisit that world and play as Aloy again. The content can be done after the main story is finished and it integrates very well with it. You get to explore a beautiful new area and learn even more about the nomadic tribe, the Banuk. I always liked the Banuk because their spirituality and structure were interesting. Frozen Wilds brings Aloy to a snowy mountain area known as The Cut and a Banuk tribe in order to investigate new machines that are incredibly strong and aggressive. It should be noted that the new area is challenging so players should be at least level 40 or higher before attempting it.
Aloy arrives at The Cut.
The combat is as great as it always was. There's also new skills that can be unlocked such as repairing machine mounts. There are new weapons as well that can be modified and upgraded via a quest. I had a lot of fun with these because they did some excellent damage and were just fun to play with. There is also new armor which is great for the new area because it adds protection from the elements and various attacks from the new machines.
The machines in The Cut are definitely dangerous. They're stronger, challenging, and the sense of danger is quite high. The battles are intense making you think about strategies in order to take down enemies. Adding to this is the introduction of Control Towers, machines that look like spindly flowers and emit a pulse which heal the machines in the area. The new weapons are incorporated into this and they make the fights a lot of fun.
Aloy battles a new machine in the Frozen Wilds.
Aloy is still as endearing as ever while being a wonderful strong female character. The new people she meets are also strong and terrific adding more depth to the story. The story for the Frozen Wilds is complex and interesting while adding more insights into the main story. It also answers some questions about some familiar characters in the main story.
The world of Frozen Wilds is a snowy tundra that is challenging yet beautiful and a lot of fun to explore. There are plenty of side quests to do along with the side quest. These offer more insights into the Banuk tribe as well and explores where their faith and spirituality belong in a world that is harsh and unforgiving. Just stopping in to take the view while playing was worth it. There are so many spectacular scenes in the game and I relished every minute of it.
A great view.
Frozen Wilds is amazing. It's 15 hours of fantastic gameplay and story. I enjoyed all of it and the completionist in me unlocked everything. It adds a lot of great elements to the main story and the entire game overall. It's a grand adventure and I was happy that I visited Aloy's world again.
Aloy arrives at The Cut.
The combat is as great as it always was. There's also new skills that can be unlocked such as repairing machine mounts. There are new weapons as well that can be modified and upgraded via a quest. I had a lot of fun with these because they did some excellent damage and were just fun to play with. There is also new armor which is great for the new area because it adds protection from the elements and various attacks from the new machines.
The machines in The Cut are definitely dangerous. They're stronger, challenging, and the sense of danger is quite high. The battles are intense making you think about strategies in order to take down enemies. Adding to this is the introduction of Control Towers, machines that look like spindly flowers and emit a pulse which heal the machines in the area. The new weapons are incorporated into this and they make the fights a lot of fun.
Aloy battles a new machine in the Frozen Wilds.
Aloy is still as endearing as ever while being a wonderful strong female character. The new people she meets are also strong and terrific adding more depth to the story. The story for the Frozen Wilds is complex and interesting while adding more insights into the main story. It also answers some questions about some familiar characters in the main story.
The world of Frozen Wilds is a snowy tundra that is challenging yet beautiful and a lot of fun to explore. There are plenty of side quests to do along with the side quest. These offer more insights into the Banuk tribe as well and explores where their faith and spirituality belong in a world that is harsh and unforgiving. Just stopping in to take the view while playing was worth it. There are so many spectacular scenes in the game and I relished every minute of it.
A great view.
Frozen Wilds is amazing. It's 15 hours of fantastic gameplay and story. I enjoyed all of it and the completionist in me unlocked everything. It adds a lot of great elements to the main story and the entire game overall. It's a grand adventure and I was happy that I visited Aloy's world again.