Derek Worlock (February 4, 1920 – February 6. 1996) was an English priest in the Roman Catholic Church and the Archbishop of Liverpool.
Worlock was committed to collaboration with his fellow Christians and co-authored the books Better Together and With Hope in our Hearts (1995) with the Anglican Bishop of Liverpool, David Sheppard. His motto was Caritas Christi eluceat (“For the Shining Light of Christ”).
Worlock was awarded the Freedom of the City of Liverpool award in 1994 and appointed as a Companion of Honour in 1996. At his death, a memorial for him designed by British sculptor Stephen Broadbent (b. 1961) and paid for by public donations, was situated halfway down Liverpool’s Hope Street which is the same street that joins both the Anglican and Roman Catholic cathedrals. See it here: https://www.flickr.com/photos/newfolder/2535308455
I am my brother’s keeper, and he’s sleeping pretty rough these days. London OBSERVER, December 16, 1990. (On the homeless).
PHOTO SOURCES: File: Detail full length Sheppard-Worlock Statue 2017-2.jpg CreatorRodhullandemu License CC BY-SA 4.0 Source WikiCommons.
File: Detail from the statue of Derek Worlock, the former Catholic Archbishop of Liverpool 2.jpg Created: 18 September 2008 CC BY-SA 2.0
The Tivoli Theatre (1928), Downers Grove, Illinois, 2016. 1,000+-seat movie theater designed by Van Gurten & Van Gurten architects. Opened Christmas Day, 1928. It is the second in the U.S. fitted for sound movies. The first was the 1200-seat Brooklyn Paramount Theater in New York City that opened in November 1928 and closed in the early 1960’s.
Macy’s on State Street, Chicago, 2018.
Chicago Loop Synagogue (1958), 2015.
The Nutcracker by Peter Ilyich Tchaikovsky, December 2017. The 3,900-seat Auditorium Theatre (1889) in Chicago was designed by Dankmar Adler and Louis Sullivan.
The Braddock Road, PA, March 2010.
The Braddock Road was a military road built in 1755 in what was then British America and is now the United States. It was the first improved road to cross the barrier of the ridge lines of the Appalachians. It was constructed by about 2,500 troops of the Virginia militia and British regulars commanded by General Edward Braddock (1695-1755), part of the expedition to conquer the Ohio Country from the French at the beginning of the French and Indian War (1756-63). George Washington, who was aide-de-camp to Braddock, had pioneered this route a year earlier when he traveled into the Ohio Country and met Native American leader, Tanacharison (1700-1754). The expedition gave Washington his first field military experience as well as other American military officers whose numbers profited from this military outing later during the American Revolutionary War (1775-1783).
Braddock’s men had to cut a road wide enough to accommodate the wagons and draft animals that accompanied them, as well as the siege artillery that they brought along to use against the new Fort Duquesne established by the French in 1754 at the confluence of the Allegheny and Monongahela rivers. Progress was painstakingly slow until Braddock split the force into a lead column of about 1,500 men and the rest as a support column to drag artillery and supplies. The flying column made rapid progress, and with each day, the distance between it and the support column increased. This marker is on the (later) National Pike (Route 40) between Elk Park and Farmington, Pennsylvania.
If you tie a horse to a stake, do you expect him to grow fat? If you pen an Indian up on a small spot of earth, and compel him to stay there, he will not be contented, nor will he grow and prosper. I have asked some of the great white chiefs where they get their authority to say to the Indian that he shall stay in one place, while he sees white men going where they please. They can not tell me. Chief Joseph (c.1840-1904), Nez Percé, North American Review, Cedar Falls, Iowa, April 1879.
Somebody has got our horses. Reaction to violation of surrender treaty terms by U.S. Government. “When the terms of surrender were violated by the government, [Chief] Joseph did not dig up the tomahawk and go on the warpath again…. He…. spoke with a straight tongue , and was a gentleman of his word. Nor did he blame [Maj. Gen. O. O.] Howard or [Col. Nelson A.] Miles for what his people suffered. He remarked only the above. (Quoted in Saga of Chief Joseph, H. A. Howard, University of Nebraska Press, 1978, p. 348.)
Wit and Wisdom of Good Pope John, collected by Henri Fesquet. “Giovanni, why don’t you sleep? Is it the Pope or the Holy Spirit who governs the church? It’s the Holy Spirit, no? Well, then, go to sleep, Giovanni!”
Wit and Wisdom of Good Pope John, collected by Henri Fesquet. One day John XXIII visited the Hospital of the Holy Spirit in Rome which is administered by a religious sisterhood. The mother superior, deeply stirred by the pope’s visit, went up to introduce herself: “Most Holy Father, I am the Superior of the Holy Spirit!” “Well, I must say you’re lucky,” the pope replied. “I’m only the Vicar of Jesus Christ!”
Featured Image: Henry Miller, Paris. Photography by Brassaï, 1931.
We have two American flags always: one for the rich and one for the poor. When the rich fly it, it means that things are under control; when the poor fly it, it means danger, revolution, anarchy. The Air-Conditioned Nightmare (1945).
The world dies over and over again, but the skeleton always gets up and walks.The Wisdom of the Heart, “Uterine Hunger,” (1941).
Actually we are a vulgar, pushing mob whose passions are easily mobilized by demagogues, newspaper men, religious quacks, agitators and the like. To call this a society of free peoples is blasphemous. What have we to offer the world besides the superabundant loot which we recklessly plunder from the earth under the maniacal delusion that this insane activity represents progress and enlightenment?The Air-Conditioned Nightmare, Preface (1945) on the people of the U.S.
Perhaps I am still very much an American. That is to say, naïve, optimistic, gullible…In the eyes of a European, what am I but an American to the core, an American who exposes his Americanism like a sore. Like it or not, I am a product of this land of plenty, a believer in superabundance, a believer in miracles.Big Sur and the Oranges of Hieronymous Bosch, part 3, “Paradise Lost,” 1957.
The Book of Joshua is the sixth book in the Hebrew Bible and the Christian Old Testament. It is the first book of the Deuteronomistic history or the story of Israel from the conquest of Canaan to the Babylonian exile. It contains many different kinds of highly synthesized and edited literary materials. These include various etiologies (explanations of customs, institutions, landmarks, etc.) and battle narratives. These materials are thereby complex from a literary perspective.
The Book of Joshua relates the military campaigns of the Israelites in central, southern and northern Canaan. It tells of the destruction of their enemies and the division of the land among the Twelve Tribes. These developments are conveyed by two set-pieces—the first by God commanding the conquest of the land (Chapter 1) and, the second, by Joshua exhorting the people to a faithful observance of the Law revealed to Moses (Chapter 23).
Is the Book of Joshua of historical value? Clearly historical, the Israelites gained control of Canaan—and the book relates that it was accomplished by a series of battle victories which is not unreasonable to presume. The book’s broad narrative is generally to be founded on history.
The Book of Joshua also contains many creations of the popular imagination or folklore which makes the historical reliance on its details presented as fact in the narrative not indisputable. Where the meagerness of materials is present, however, the ancient compilers and editors did not elaborate based on broad or simple textual statements but moderated descriptions to the available details. Today’s modern archaeology, while able to provide insight into human activity in Canaan throughout this time period (13th century BCE and later), the historical quest to establish a clear, concrete connection to episodes mentioned in the Book of Joshua by this science can be hard to support.
The figure of Joshua in the role of significant military leader is integral to the narrative and found in the most ancient, original text (i.e., his role in the formation of the 12-tribe league at Shecham, Chapter 24), among other examples. All factors point to Joshua’s significant role in the conquest.
In terms of the Book of Joshua’s religious aspects there are several layers of religious tradition that are held in common but with singular or special emphases. The book relates the conquest as an act of God. For man, the act of conquest or “holy war” was closely associated to an act of worship though that idea was based on an older, primitive religious practice that was not practiced at least by the time the Book of Joshua was completed in the mid6th century BCE. The Book of Joshua also conveys another religiously primitive idea–that of collective guilt (Chapter 7).
Religious tradition is expressed in the ideas of God’s covenant and that morality is based on obedience to the Law as part of their close personal relationship to God. In chapters 13 to 21 which were added later, the book expresses God’s fidelity to the Israelites to the point of restoration of total possession of the land although while in exile that idea would be a dream. The idea of a future Israel that is restored was further embellished religiously—such as the 12 tribes gathered to worship at the sanctuary and providing carefully for its tribal priests (Chapter 22).
Joshua’s speech ends the book with a warning about the future (Chapter 23) though the following and last chapter added later ends differently. In that last chapter the people of Israel proclaim their choice to serve God (Joshua 24:24) and that the choice of Israel to be in relationship with God is a free one (24:15). The narrative of the Book of Joshua closes with Joshua’s death at the age of 110 years old and his burial among the heritage of the descendants of Joseph (24: 29, 32).
SOURCE: The Jerome Biblical Commentary, edited by Raymond E. Brown, S.S., Joseph A Fitzmeyer, S.J., and Roland E. Murphy, O. Carm., Englewood Cliffs, New Jersey: Prentice-Hall, Inc., 1968.