Once upon a time in a village called LaGrange in a kingdom called Georgia, there was a storytelling festival named after a beautiful flower called an azalea. From all across the land, men and women would gather, often bringing their little ones, to hear stories kindled by humor, nostalgia, a commitment to preserving history, and perhaps best of all the imagination…
Monthly Archives: February 2013
Has a wondrous attraction for me;
A wondrous beauty I see,
As a Methodist evangelist, Bennard wrote the first verse of the hymn in Albion, Michigan, in the fall of 1912. He was helped by Charles H. Gabriel, a well-known gospel-song composer with the harmonies and it was published in 1915.
The song was popularized during Billy Sunday evangelistic campaigns by Homer Rodeheaver and Virginia Asher (members of his campaign staff).
The hymn tells about the writer experienced as a Christian rather than his adoration of God.
- Socialism: You have two cows. The government takes one and gives it to your neighbor.
- Communism: You have two cows. You give them to the Government, and the Government then gives you some milk.
- Fascism: You have two cows. You give them to the Government, and the Government then sells you some milk.
- Capitalism: You have two cows. You sell one, buy a bull, and start a dairy.
- Nazism: You have two cows. The Government shoots you and takes the cows.
- New Dealism: You have two cows. The Government takes both, shoots one, buys milk from the other cow, then pours the milk down the drain.
|Emmanuel Frémiet’s statue of Joan of Arc, in military attire, stands outside the Place des Pyramides, Paris.|
Kelly DeVries notes that, “No person of the Middle Ages, male or female, has been the subject of more study than Joan of Arc. She has been portrayed as saint, heretic, religious zealot, seer, demented teenager, proto-feminist, aristocratic wanna-be, savior of France, person who turned the tide of the Hundred Years War and even Marxist liberator.” Due to such widely differing interpretations of her life and its meaning, many interpretations of the implications of her adoption of a male dress and lifestyle have been debated.
As Susan Crane notes, “Joan of Arc wore men’s clothes almost continually from her first attempts to reach the Dauphin, later crowned Charles VII, until her execution twenty-eight months later. In court, on campaigns, in church, and in the street she cross-dressed, and she refused to stop doing so during the long months of her trial for heresy. Joan’s contemporary supporters and adversaries comment extensively on her clothing, and the records of her trial provide commentary of her own, making her by far the best-documented transvestite of the later Middle Ages”
After her capture while protecting the French retreat at Margny, Joan was sold to the English, imprisoned, and subsequently tried for heresy. Despite the attempts of the judges to get her to repent for her donning of male attire, Joan repeatedly defends the wearing of them as a “small matter” that was “the commandment of God and his angels.” As Pernoud and Clin note, “Other questions about her mode of dress provoked only repetitions of these answers: She had done nothing that was not by the commandment of God. Probably not even Cauchon could then have guessed the importance that her mode of dress would come to assume.” As Beverly Boyd observed, “The issue was, of course, [Joan’s] voices .. but the emblem of the heresy was her wearing of men’s clothing.”
Joan signed a cedula, possibly without understanding, indicating that she would no longer wear men’s clothing, only to “relapse” later, giving the court justification to have her executed (“Only those who had relapsed — that is, those who having once adjured their errors returned to them — could be condemned to death by a tribunal of the Inquisition and delivered for death.”) On May 30, 1431, Joan of Arc was burned at the stake.
- DeVries, Kelly (1996). Fresh Verdicts on Joan of Arc / A Woman As A Leader Of Men. Garland Publishing. pp. 3.
- DuParc, Pierre (1977). Procès en Nullité de la Condamnation de Jeanne d’Arc, Volume 1. Société de l’Histoire de France. pp. 289-290. Another translation is given in: Murray, T. Douglas (1902). Jeanne d’Arc, Maid of Orleans: Deliverer of France. pp. 223.
- DuParc, Pierre (1977). Procès en Nullité de la Condamnation de Jeanne d’Arc, Volume 1. Société de l’Histoire de France. pp. 306. Another translation is given in: Pernoud, Régine (1994). Joan of Arc By Herself and Her Witnesses. Scarborough House. pp. 39.
- DuParc, Pierre (1977). Procès en Nullité de la Condamnation de Jeanne d’Arc, Volume 1. Société de l’Histoire de France. pp. 426.
- BAN Lat. 1119 f.47r; Proces… Vol I page 220,221
More information can be found at: “Cross-dressing, gender identity, and sexuality of Joan of Arc”
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