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Elders in the SBC
http://forums.baptistlife.com/viewtopic.php?f=5&t=10231
by William Thornton
So, the estimable and avuncular Haruo almost attended Sovereign Grace Baptist Church, I think a GARB kind of Baptist, and certainly Calvinist and no doubt with Elders.
And ex-SBC, ex-ABC, now UMC Timothy asks about "lay elders" in SBC churches.
And CBF oriented (Alliance maybe?) BDW has never visited a small to medium sized SBC church with elders and only one smallish mega with such.
Ah, you guys are all sooooo out of touch with SBC stuff. Sandy sees elders in PA but did not so much down South or West.
This is a calvinist thing, of course, with a good chunk of grads of some of our seminaries self-identifying as Calvinists and Calvinist influence in the SBC is such that many Calvinist pastors are using the term, mostly for what they describe to be "leading" elders, those who preach, teach, etc., rather than "ruling" elders, those who have the authority formerly residing in the congregation. These may be church staff or not.
I would cast a wary eye at any SBC church that suddenly has elders. Often, in my wild conjecture of an opinion, this is a method to diminish the role of the deacon, or a route to moving power away from the congregation, but sometimes it's just a pastor who gets a burr in his saddle to change the terminology.
Memo to any SBC pastor search committee: Look very carefully at any candidate who prefers elders. You've likely got yourself a genuine Calvinist and ought to know it before you call the guy to be your pastor.
I've written several articles on this on my witty, insightful, and informative blog for those who care.
Re: Elders in the SBC
by Tim Bonney
William Thornton wrote: Memo to any SBC pastor search committee: Look very carefully at any candidate who prefers elders. You've likely got yourself a genuine Calvinist and ought to know it before you call the guy to be your pastor.
Or you could be talking to an ex-Methodist. The two orders of Methodist clergy are Elders and Deacons. So the whole Presbyterian thing that SBCers seem to be interested in really confuses Methodists who assume an "Elder" is the pastor.
by Jerry_B
Don't like a church not being congregational in government, wouldn't go to one nor would I want to pastor one. Power to the people! It can be messy but I wouldn't have it any other way.
Jerry_B wrote: Don't like a church not being congregational in government, wouldn't go to one nor would I want to pastor one. Power to the people! It can be messy but I wouldn't have it any other way.
OK [/Begin soapbox speech - Please be warned. ]
Jerry I used to think that. But now it is very unlikely that I'd ever join a congregationalist church ever again for any reason.
Abuses of Congregationalism
I've seen congregationalism up close for a lot of years and a lot of what I saw wasn't pretty. I'm not saying that any system is perfect. But I've seen many abuses in congregationalism and congregational denominations in the name of autonomy. I've come to believe that some kind of representative form of church government be it Episcopal (as in my Church), Presbyterial, or something else that is representative of the larger church is necessary for the protection of the ministry of the church, its members, and its leaders.
Unchecked congregational government in the church can be a lot like each city in the state of Iowa making all its own laws so you might have the right to get married in Johnston and you don't in Des Moines just 5 miles away. It is too small a unit of representation. And because the the unit of representation is so small even if both churches call themselves "Baptist" they may believe many things that are totally opposite from each other. And if you never change churches and you like the one you are in you may be just fine with that. But if you ever try to move you may suddenly find that you don't fit in anywhere else. But beyond variations in church doctrinal beliefs there are other big problems.
The Need for Representative Governance
There is a reason that societies have representative governments. It is so that people actually have their rights protected in a consistant and meaningful way and so that you have the same rights and responsibilities from location to location. In congregational government the person(s) with the most money/power/or personality (be that a lay person or pastor) often runs the local church and there isn't any structure or leadership outside that local church that can do a thing about it.
Because congregational government is easily usurped it also can attract the kind of people who want that kind local unchecked power. And since each congregation makes it own rules there is no one to tell the local Baptist church that won't marry black people "you can't do that!" Or the congregation that won't ordain women that they have to. Or the congregation that says it "supports" women in ministry but never actually calls a woman pastor that they shouldn't or can't do it that way. Or the pastor that makes their pastor the "ruler of the church" that they are wrong. So such local power allows for myriad types of abuse and injustice.
Local Church Autonomy - Tough to Find in the Scriptures
Each little congregation being a law unto themselves in all things was never envisioned in the scriptures. You can see an almost presbyterial system in the Jerusalem Council deciding how the Gentile and Jewish Christians would relate to each other. You can see Paul acting a lot like a Bishop telling churches that he helped start that they had to follow the doctrines of the faith brought to them by the Apostles. But you honestly can't see churches going rogue and doing whatever they want in the New Testament, calling and hiring their own pastors, and then making their own rules and doctrines.
Local Autonomy Leads to No Pastoral Leadership or Too Much
Nor do I believe pastors working as hired hands of the individual congregation leads to the best atmosphere of pastoral leadership in many congregations. Congregational churches call/hire pastors so of course many tend to believe that the pastor isn't a spiritual leader, or even an equipper of the saints in ministry. She/he is a hired employee of the church paid to do the ministry for the church and follow the dictates of that local church's leadership. And so the pastor isn't there to represent her/his call to God he/she is there to take orders from the congregation or a faction within the congregation. They become the representatives of the will of the congregation they work for. And Lord help them if they stand in the pulpit and disagree with the wrong people in the church i.e. those who pay their salary. In many congregational churches the pastor has about as much authority as the custodian. She/he can be hired and fired for pretty much any reason or no reason at all. Often it is the more moderate or liberal churches that do this in the name of "power to the people."
Or often in more conservative churches you can have just the opposite situation where a local autonomous church so over empowers the pastor that he (and in this case it is almost alway a he) becomes the one person who calls all the shots in a church as long as he can hang on. So on one hand you have a pastor in one church with no leadership authority and in another church the pastor is king, all because of local autonomy.
Now I know my examples are extremes. But I've seen both extreme in Baptist churches that I know or have had a relationship with. And the percentage of churches that have the whole leadership piece out of balance I'm afraid is higher than we'd like to hope or believe.
Autonomy Made it Easy for the SBC Takeover
If Southern Baptists previously had a representative system of governance with binding church law and settled set of doctrines the SBC takeover could have never happened. But because the denomination literally could choose to entirely change it doctrines annually if it wanted to then you end up with a denomination that was moving towards supporting women that now doesn't, a denomination that used to lean moderate and now is clearly fundamentalist, all because a congregational system autonomy means "whatever we want to do."
I know Baptists hate the word "creed." But a moderate binding creed would have served the denomination a lot better for moderate Baptists than continued march to the far right that the SBC has made since the 1970s. Yep, you are free alright in the Baptist life, free to get stomped on.
No Real Freedom without Responsibility to Each Other
I believe some Baptists want "absolute freedom" so badly they are willing to take anarchy instead, rather than accept a lot freedom within a fair system. I'd rather have a fair system where everyone is following the same rules than a system without rules so I can say I'm "absolutely free" only to have my freedom taken away by someone who is willing to misuse their absolute freedom in the name of power.
[/end soapbox speech]
Feel free to lob things at me now.
Posted: Tue Oct 02, 2012 10:12 am
Hard to argue with what you posted, but since I'm Baptist you know I will!
I'm a realist, no right thinking person could look at the history of congregational rule and see a nice neat package of church rule and governance. It is not the history however that draws me to congregational rule, though I must admit it is at the very least entertaining and heartbreaking all at the same time. I believe that the creativity and giftedness of each individual should have a voice in how things are done. This voice should be fully empowered to suggest and approve new and different things as well as the ability to say no, we aren't doing that.
I'm not saying other forms of church governance don't allow for some suggestion and implementation but do they have the power of no? For me this trumps the messiness and the sorted history of congregational rule because I truly believe it isn't freedom unless you have the freedom to say no. I'm sure it is my Baptist bias speaking but I just can't imagine not having a say in so many important decisions.
Jerry_B wrote: Hard to argue with what you posted, but since I'm Baptist you know I will!
Jerry, Methodists like to argue too. I think I get what you mean about the right to say no. But my experience is that in the connectional churches the local church is run primarily by the lay people in that church. My congregation elects its own officers, decides on its own programs, adopts its own budget, determines its own mission programs etc. Yes there are some things they don't decide. But my experience is that it is in a smaller set of things than many congregationalists might think it is. And even in Baptist churches not every decision is passed on to the congregation as a whole. You have elected officers too that are empowered to make certain decisions on behalf of the church. Monthly business meetings in my experience was a southern thing. In the churches I've pastored in the ABC business sessions were no more than once a quarter or even once or twice a year.
My experience is that local churches (or church people) can even choose to violate their own bylaws and rules they've created for themselves again because there is no one to call them on the behavior.
Also I think we all can forget (in any denomination) that we aren't supposed to make decisions that are about what we want. We are supposed to make decisions that are about what Jesus wants. In that sense none of us is supposed to be "free." To me congregationalism often becomes freedom without responsibility.
by Sandy
Southern Baptists here in Western Pennsylvania tend to mingle with the other Baptist groups, and there's really not a clear identifying mark or division between Baptists of most stripes up here. GARBC would be the denomination with the most churches, followed by a number of independent, reformed Baptist churches. The swapping back and forth of members and leaders between the churches has put a strong Calvinist influence in many of the SBC churches, so they have elders. And since there is also some member crossover with Evangelical Presbyterians and Christian and Missionary Alliance churches as well, and they are elder-oriented, the Baptists tend to be similar.
I do not see any place in the order of the church in scripture where some kind of separate, "clerical" authority was granted to elders of the church. The Apostles were certainly a unique group of individuals with a very unique role, but most churches, once formed, did not have apostles, but elders and deacons. Pastors are elders, the two terms are used interchangeably, but I don't see a distinction in authority that separates some elders into a separate "clergy" class, while those who do not appear to draw their vocational service from the church are less in authority. In fact, this is leadership by spiritual giftedness, not leadership by title or authority. The elders "directed" the affairs of the church, preached, performed teaching responsibilities and handled the money. But it is clear all through the book of Acts that congregational authority was behind their leadership. When the deacons were selected, the scripture very clearly says that all the disciples were gathered together and consulted. Likewise in the case when the letter was sent from the Jerusalem church to Antioch. Churches gathered in houses, selected their leadership from within the group, and they exercised authority granted by the group. I do not see a distinction between "laity" and "clergy." That comes along later, not from Biblical origins, but from a time when the church was forming a heirarchy.
Sandy wrote:
I do not see any place in the order of the church in scripture where some kind of separate, "clerical" authority was granted to elders of the church.
So you are disagreeing with the 1925 BFM that made declared Elders/Bishops to be the same order of ministry? If so why? You seem to be saying that Elders are clergy and they aren't clergy in the above. Or, are you saying there is no such thing as clergy? You kind of lost me in the above post Sandy.
Tim Bonney wrote:
A bishop [overseer], is an elder, and is also referred to as a "shepherd" or "pastor," in fact, in I Peter 5 the same word is used in the same verse. But there is no distinction made between an elder who is a bishop, or overseer, and one who does something else in managing the affairs of the church. Bishops are elders, but not all elders are bishops. But along with Deacons, they are selected by the congregation from the congregation based on the exhibition of their spiritual gifts evidenced in the list of qualifications. They are chosen, or set aside by the congregation, and if there is a problem, they are rebuked by the congregation (I Tim.5::20). They do have authority to rule, but what I don't see is the separation of elders into a separate class of "clergy" as opposed to "laity." As church members met the qualifications, they could be called to serve.
Sandy wrote: Bishops are elders, but not all elders are bishops. But along with Deacons, they are selected by the congregation from the congregation based on the exhibition of their spiritual gifts evidenced in the list of qualifications. They are chosen, or set aside by the congregation, and if there is a problem, they are rebuked by the congregation (I Tim.5::20). They do have authority to rule, but what I don't see is the separation of elders into a separate class of "clergy" as opposed to "laity." As church members met the qualifications, they could be called to serve.
Sandy as far as I can tell in the new Testament Bishop and Elder are synonymous terms for clergy/Overseer and that is what Baptists taught. To me it muddies the water and really confuses the language of scripture to make out Elders to ever be laity. It seems to me that in Baptist historic usage (and Methodist as well) Elder is the term used for clergy and not laity ever because that follows the way the words are used in the New Testament meaning "Overseer."
Again, if you look at old Baptist annuals from the 17th century and you'll find the pastors exclusively were termed "Elder." Lay people were not listed as "Elder."
I see this as another example of what happens when a Church/Denomination has no foundational doctrines. You end up decades later asserting this just the opposite of what the denomination historically asserted in 1925 less than 100 years ago.
Posted: Tue Oct 02, 2012 11:58 pm
by Blake
Some Anabaptists had/have bishops/elders, preachers/ministers, and deacons/deaconesses. I've come to prefer their model over pure congregationalism for many of the reasons Timothy has already mentioned. As to Jerry's concern, this model didn't hamper their ability at all to say no and fracture.
A church which has a three tier, or three category, system of leadership - pastor, elders, and deacons - is clearly outside of the BFM. In cases I am familiar with churches retain deacons and have elders instead of a pastor or pastorstaff.
William Thornton wrote: A church which has a three tier, or three category, system of leadership - pastor, elders, and deacons - is clearly outside of the BFM. In cases I am familiar with churches retain deacons and have elders instead of a pastor or pastorstaff.
William, in those cases where they have an "Elder" rather than "pastor" what is the difference? Do they have an entire board of Elders (a la Presbyterian) or do the have a single Elder who is basically the pastor with another title?
When Baptist churches have a board of Elders what function does the board of Deacons serve?
BTW, if I understand my Presbyterian friends setup they have a Board of Elders "ordained" to that position. The pastor is considered the "Teaching Elder" and her/his ordination is different. United Methodists pastors are usually "ordained Elders", Deacon is actually a clergy position in the UMC often for people who don't ever want to be the lead pastor. Deacons usually cannot officiate communion or perform baptisms. Our Bishops are not a "third order." They are Elders who are elected to be Bishop and then consecrated to that role.
So I guess one of the questions is how you interpret in the New Testament what an "Elder"is. Baptists and Methodists certainly have seen "Elder" as the term for the pastor. The Roman Catholic Church and The Episcopal Church see "Elder" as synonymous with Priest/Pastor as well.
"Deacon" in the Episcopal Church, Catholic Church, and United Methodist Church is a clergy position but it is a lay person in the Baptist church and the Disciples Church among others.
Bishop is a third order of ordination in the Episcopal Church and the Roman Catholic Church but not in some other churches.
So there are several structural models for church leadership but if you end up adopted the theology of one of the above groups, as Baptists going Calvinist, you may also end up being attracted to their structure as well. Makes sense to me.
There are only a few references to qualifying and choosing elders and deacons in the New Testament, but what is lacking in all of them is a specific instruction or example of separating the overseer, or Bishop, from "laity." Elders were called to service right out of the congregation they came from, and they were designated based on their qualifications. Paul tells Titus to "choose elders in all the towns," but in Timothy and Peter, the elders appear to be selected by the congregation based on the qualities he outlines in his epistle to them.
The clergy/laity distinction is an evolutionary practice that, for Protestants, is a holdover from the Catholic system that developed as the Bishop of Rome progressed and evolved from being simply a pastor, to being the infallible Vicar of Christ. So a special designation was needed to separate the elite from the common people in terms of ecclesiastical authority. For Baptists, and most other Evangelicals, there is no ecclesiastical class system with "clergy" or "laity," the designations are occupants of an "office" by virtue of meeting the scriptural qualifications and leadership ability, not by title or position. So pastors of Baptist churches are Elders, and by designation and qualification, others who serve the church vocationally in ministry, or voluntarily as the case may be, would be also. But they serve as members of the local body of believers, not as "clergy". Baptist churches are independent and autonomous, and if the pastor doesn't join the local church, there is no "church" structure to which he can belong outside of it.
Baptists, including Southern Baptists, do have foundational doctrines. They are rooted in a belief that the Bible is the written word of God, not that it "contains" the written word of God, and in the interpretation of it in its literal sense rendered by its historical context. There is wide acceptance of the idea that learning is progressive, and as the church moves forward and meets the challenges presented to it by shifts in culture, it is constantly evaluating its position and its relevance, as well as continually studying the scripture, and it is correcting itself with the guidance of the Holy Spirit as it moves forward. Those churches and denominations that are locked into doctrinal positions and practices which are only examined at the highest level of clerical authority, and depend on some kind of historical assertion have seen millions of church members leave because they are looking for significance and relevance in the practice of their faith, not some historical mile post marker that represents a faulty prior doctrinal position that wasn't open to examination or reflection because only the clergy can do that, and because their authority rests on prior interpretation, not on the scripture.
Being congregational is a part of this. If there is a separate clergy class, it isn't anywhere in the New Testament. In Acts, when the deacons were chosen, the entire assembly (Ecclesia) participated. In the Jerusalem council, when the final letter was drafted, the assembly (Ecclesia) again approved.
by Haruo
Tim Bonney wrote: Baptists and Methodists certainly have seen "Elder" as the term for the pastor. The Roman Catholic Church and The Episcopal Church see "Elder" as synonymous with Priest/Pastor as well.
Yet the Catholics and many Baptists, unlike the Methodists and Episcopalians and some Baptists, ignore/deny the fact that there are female "Elders" mentioned in the Bible...
I can only use an anectodal example, because I don't know of many Baptist churches with a "Board of Elders." Up here, in one nearby church, the Elders each have individual responsibility for one area of church ministry. The Pastor is preaching and teaching, and church administration. One Elder works with worship, the worship team and putting together the elements of a Sunday worship service. One Elder is in charge of the small groups which make up our discipleship training. One Elder works with the deacon body, which is responsible for ministry service, benevolence, and family ministry, and another Elder works with some of the deacons on outreach and evangelism, and external kinds of ministry.
Sandy wrote: So pastors of Baptist churches are Elders, and by designation and qualification, others who serve the church vocationally in ministry, or voluntarily as the case may be, would be also. But they serve as members of the local body of believers, not as "clergy". Baptist churches are independent and autonomous, and if the pastor doesn't join the local church, there is no "church" structure to which he can belong outside of it.
Yes and no Sandy. I think most all of your Baptist experience has been SBC experience and it is a common mistake to assume the SBC way is "THE Baptist way" when it is "A Baptist way." The ABC has associational ordination councils or regional committees to examine clergy, and a national recognition system for clergy. General Baptists have a Presbytery that recognized clergy.
But even in the SBC I don't buy the idea that pastors are not "clergy" different from laity. That doesn't fit the SBC understanding of call to ministry I was taught in SBC schools and churches and it certainly doesn't fit my experience of ordination and being set aside for the preaching of the gospel ministry by a council of the ordained. Clergy are no better than laity. But clergy are different from laity in calling, in some cases in spiritual gifts at least if not in training and education.
I see the work of an elder as leadership in the various functions of the body of Christ. The way we do church now, in our culture, incorporates the use of vocational ministers, some on a full time basis, some bi-vocationally, to provide overall oversight of the ministry of the church, while there are others who are spiritually gifted as elders, who provide the same kind of spiritual leadership, but do it on a volunteer basis. And I don't think this is a limited calling, I think anyone with the spiritual gifts combinations needed for leadership can be called to serve a church as an elder. I believe the intention, as expressed in both instruction and example in the New Testament, was to open the door to as many elders within a body as were qualified according to the requirements that were laid down, not limited as a result of the size of the church. Paul speaks in terms of the church being a "body with many parts," and for each part to function as it is intended, it requires the leadership to work together, which means that there is an elder who oversees the whole ministry, and then elders who lead the various "body parts" in their work. Theological education in the early church was an in-house ministry, beginning with the apostles providing the teaching, and writing down what they were led to write by the Holy Spirit for further instruction. One of the problems I see with a "clergy class" is that people depend on them to "do church" for them, and tend not to include them in fellowship or build relationships with them because they are "different."
Here, in Western Pennsylvania, I am meeting, through my job, a large number of individuals who are pastors of churches, but who are either bi-vocational in terms of salary, or not paid by the church at all, but serve as the overseer, and primary teaching pastor. There are several congregations within a dozen miles of my school which have no building, and no paid ministry staff which meet together in a variety of locations, from the back rooms of Starbucks and Panera Bread restaurants, to Dairy Queens, movie theater auditoriums, and even homes. They have elders who share the leadership and oversight responsibilities, with one or two doing the teaching and preaching, and as far as I know, none of them have any formal education in Biblical studies or theology, though all of them are highly educated people with Masters' and doctorates. That's how I envision the early church, more or less, without the degrees, and what I see as coming down the road in the future.
For me Sandy being an "Elder" or "Pastor" has nothing to do with salary, bi-vocationalism etc. It has to do with calling by God, recognition of that calling by the Church and placement by the church (however your church does that) in a leadership role in the church. I believe that ordination for an Elder/Pastor is to certain kinds of roles. I don't believe either that the purpose of being an Elder is to do all the work the of the church. Pastors/Elders are equippers. We are there to help give order to the ministry of the church.
But I also do believe there is a unique calling in being a Pastor which includes a call to preach the gospel which includes a different kind of commitment in your personal and vocational life.
You seem to want, for whatever reason, to use "Elder" to describe all/many gifted leadership roles in the church. I don't think that fits the New Testament usage of Elder/Overseer/Pastor. Yes there are many gifted lay people who do many ministries in the church. But they aren't the Elder who has charge over the over all leadership of the church. The person who is the "Lead Pastor" is a different role than any of the other roles in the church.
It isn't our job to equalize the leadership roles. It is our job for each of us to answer the call that God gives us to whatever role we are called to.
I am called to preach. I have experienced that call in a very personal almost Damascus road kind of experience with God. I am as sure of the power of that call in my life as I am that the sun rises every morning. It is one of the things in my life I have absolutely no doubt about. And I know from experience that some people have experienced that call and others haven't. There is nothing wrong with them having not received a call. But if they haven't they shouldn't be in the ministry of leading a church as the pastor.
A good friend of mine in ministry once said to me "if you can be happy doing anything else other than preaching the gospel go do it. But if you are truly called by God to preach you will never be happy doing anything else." I have that kind of call. I've known since I was at least 17 years old that I was going to be a pastor and preacher. When churches have treated me well and, even when churches have treated me very badly, I have still known that I am called to preach the gospel. And I know I'll be preaching until my voice is still or the day I die, whichever comes first. I have no choice. As Paul said, woe to me if I do not preach the gospel!
If someone doesn't have a strong calling in their life to pastoral ministry, however they receive it, they aren't going to make it in this very taxing and stressful role. So we need to be very careful equating that call with just any other leadership position in the church. We only want the "called" to be leading our churches. We don't just want the curious or those looking for a job in the church because it is another job.
So I would much rather limit the term Pastor/Elder/Overseer to those who give that kind of lead role to the church. I think it is less confusing and less compromising to the knowledge that the call to a lifetime of pastoral ministry is different than the call of most other Christians whose call is worked out in other kinds of ministries of service in the church and the world.
I don't see the term "elder" as applying to all gifted members. I just don't see an example in scripture where it is limited to just preaching and teaching. There is an emphasis on that, those elders are considered worthy of "double honor" as Paul says, but there's no indication that setting aside and recognizing the leadership and qualifications of individuals who are called to serve as elders separates them from the "laity." It's not leadership by official authority, it is leadership by recognition of calling, gifts and qualifications, and it is servant leadership by Christ's example. The elders of the church have the calling to equip the church for ministry, which means that all of its members are supposed to be "ministers." The idea of separation of "clergy" and "laity" comes from the evolution and development of the position of the bishop of Rome into the papacy. In Protestant churches it is a modified remnant of Catholic hierarchy.
Sandy wrote: The idea of separation of "clergy" and "laity" comes from the evolution and development of the position of the bishop of Rome into the papacy. In Protestant churches it is a modified remnant of Catholic hierarchy.
You keep saying that. But to say it you are skipping hundreds of years of development to what the Roman Catholic Church has now. In doing so you are making an assumption that the development at any time in the process was wrong. In the New Testament we have the very beginnings of the Church when the Church is first coming into existence. Why is that the be all and end all, the final development of what the church should be?
It is necessary and inevitable that the structure of the church would continue to change at least some as the faith becomes established and as the church decides what it needs to do ministry. It is a big assumption that the way the Church was in its first few years is the way it is always supposed to be. It took hundreds of years to develop into the kind of structure that the RCC has. That does not mean that the development of a more specific role for clergy is bad or unbiblical just because it wasn't already there in the beginning when the Church was just starting out and coalescing on day one.
I just don't see the total lack of separation between laity and clergy that you are arguing for in the New Testament. I see it as an new Evangelical hyper-individualism that seems to be rampant among conservative evangelicals and independent conservative churches.
BTW, I think you are disagreeing with all three versions of the BFM in your arguments. And that is fine. I'm not a Baptist either. But lets be honest here, you are making non-Baptist arguments about church leadership for Baptists. You would almost sound like a Presbyterian other than the fact that the Presbyterians also have a clear role for the Pastor as the Teach Elder even in the midst of their board of Elders who had final say in certain areas of church life.
There are a lot of other churches that were never part of the Roman hierarchy or papal supremacy, but they almost all have a clergy/laity distinction similar to that found in the RCC, all except the top dog. Look at Ethiopia, the Nestorians, the Copts, etc., not to mention all the normal Greek-related Orthodox.
Haruo wrote: There are a lot of other churches that were never part of the Roman hierarchy or papal supremacy, but they almost all have a clergy/laity distinction similar to that found in the RCC, all except the top dog. Look at Ethiopia, the Nestorians, the Copts, etc., not to mention all the normal Greek-related Orthodox.
That's a very interesting point Hauro!
Whatever you choose to call it, any organization of human beings needs leadership be that a committee chair, a club President, a CEO or whatever. I see the idea that there are no clergy very close to saying that the church has no leadership. IMHO that is a recipe for a church having no direction. Even if a church wants to rotate leadership regularly, have leadership by committee, etc. someone ultimately has to lead in certain functions or nothing would get done. Even clubs usually have a presiding officer even if that officer only holds office for a term.
Also there is another issue with the creation of clergy that I believe may have driven part of the development of that distinction. Besides calling there is the issue of education and training. If you want a good leader then you will want that leader to be trained and you are likely to want leaders who have gained experience leading. That lends itself to being a separate group of people who are trained to do that kind of leading so that you aren't always reinventing the leadership wheel.
by linda
Mind a bit of a tweak from someone who is a "sister?"
Over and over I hear males telling us someone has to be in charge.
Might I suggest that is a man thing?
Groups of women often function quite well by consensus. Christian groups of women often combine that with Someone, not someone, being in charge.
Some of the younger more emergent Christians around here are absolutely turned off by discussions about someone having to be in charge, and who that can be.
So they are out and about winning the lost pretty effectively.
Tweaking over, and peace to all!


text:
photo of Marsden Hartley, June 1939
Marsden Hartley (January 4, 1877 – September 2, 1943) was an American Modernist painter and poet in the early 20th century. He lived and worked several years in Europe (Germany and France, Aix en Provence). The landscape was his favourite subject; Cézanne was his great inspiration, together with William Blake and Emerson's writings.
1 Quotes of Marsden Hartley
1.2.1 'Art and the Personal Life', Marsden Hartley, 1928
2 Quotes about Marsden Hartley
Quotes of Marsden Hartley[edit]
sorted chronologically, after date of the quotes of Marsden Hartley
Hartley, 1908: 'Maine woods', oil on canvas
Hartley, 1909: 'Hall of the Mountain King', oil-painting
Hartley, 1910: 'Red Tree', oil on fiberboard
Hartley, 1914-15: 'Berlin Abstraction', oil on canvas
Hartley, 1915: 'The Blue Cup', oil on canvas
Hartley, 1919-20: 'Landscape, New Mexico', oil on canvas
Hartley, 1924: 'Cemetery, New Mexico' oil-painting
Hartley, 1931: 'Blueberry Highway, Dogtown', oil-painting
Hartley, 1933: 'Alpine Vista' - road through the forest from Gschwandtnerbauer, oil-painting on cardboard
Hartley, 1935-36: 'Banquet in Silence', oil-painting on canvas board
Hartley, 1937-38: 'The Spent Wave, Indian Point, Georgetown', oil on canvas
Hartley, 1938: 'portrait of Albert Pinkham Ryder', oil on commercially prepared paperboard
Hartley, 1939-40: 'Mt. Katahdin (Maine), Autumn #2', oil on canvas
Hartley, 1940: 'Village', oil on canvas
Hartley, 1940-41: 'Lobster Fishermen', oil on masonite
1908 - 1920[edit]
My work embodies little visions of the great intangible.. ..Some will say he's gone mad – others will look and say he's looked in at the lattices of Heaven and come back with the madness of splendor on him.
letter to Seumus O'Sheel, October 10, 1908, Hartley Archive, Archives of American Art; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 25
[I was] happily contended to be climbing the heights and the clouds by the brush method.. .. rendering the God-spirit in the mountains.
letter to Horace Traubel around 1908; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 18
I believe until a man has given up himself he has given up nothing - all his knowledge of accepted aesthetics are of no avail until he has stepped aside from them and given up himself – himself only through the eyes of himself. What a problem everlasting then is it not? A life time of breathless endeavor to be the thing and do the thing of his being – So easy to travel along with claques and crowds, voicing vociferously the great discoveries of each – How ineffably difficult, voicing the soul of one man – alone to himself and – then to whomever else hears..
letter to w:Alfred Sieglitz, June 1911, Hartley Archive, Yale University; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 147
..[Picasso had] a depth of understanding and insight into the inwardness of things.. ..doing very exceptional things of a most abstract psychic nature..
letter from Paris to Rockwell Kent, August 22, 1912, Archives of American Art; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 42
..by getting as close to the true idea of religion, of spirituality as it is possible for us to get.. .. we would be in possession of the only tangible relationship tot the deity in things.
I could never be French, I could never become German – I shall always remain American – the essence which is in me is American mysticism just as Davies declared it when he saw those first landscapes.
letter to Alfred Stieglitz, February 8, 1913; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 44
What I have to express is not handled with words. It must 'come' tot the observer. It must carry its influence over the mind of the individual into that region of him which is more than the mind. The pictures must reach inwards into the deeper experiences of the beholder – and mind you they care in no sense religious tracts – there is no story to them or literature – no morals – they are merely artistic expressions of mystical states – these in themselves being my own personal motives as drawn from either special experiences or aggregate ones.
letter to Alfred Stieglitz, September 28, 1913, Hartley Archive, Yale University; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 9
The essential of a real picture is that the things which occur in it occur to him in his peculiarly personal fashion.. ..the idea of modernity is but a new attachment of things universal – a fresh relationship to the courses of the sun and to the living swing of the earth – a new fire of affection for the living essence present everywhere.
statement for catalogue of 1914 exhibition at 291, reprinted in On art, p. 62; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 49
Every painter must traverse for himself that distance from Paris to Aix (Aix-en-Provence where Paul Cézanne frequently painted in open air] or from Venice to Toledo [where w:El Greco lived and painted for many years]. Expression is for one knowing its own pivot. Every expressor relates solely to himself – that is the concern of the individualist.
statement for catalogue of 'Forum exhibition 1916', reprinted in On art, p. 66-67; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 57
My work has the abstraction underneath it all now & what I deliberately set out to do down here, for this is the perfect realistic abstraction in landscape.
letter to w:Alfred Stieglitz, October 9, 1919, Hartley Archive, Yale University; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 68
They are the gateway for our modern esthetic development, the prophets of the new time. They are most of all, the primitives of the way they have begun; they have voiced most of all the imperative need of essential personalism, of direct expression of direct experience.
Quote from Whitman and Cézanne, in Adventures in the Arts, New York, Boni Liveright 1921; as cited in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 34
They want Americans to be American, and yet they offer little or no spiritual sustenance for their growth and welfare [quote on the critics who push to stop his long European stay and to return]
letter to Adelaide Kuntz, June 23, 1928, Archives of American Art; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 81
'Art and the Personal Life', Marsden Hartley, 1928[edit]
Quotes of Hartley, from: Art and the Personal Life, Marsden Hartley, 1928; accessed online Aug. 7, 2007 on Artchive
As soon as a real artist finds out what art is, the more is he likely to feel the need of keeping silent about it, and about himself in connection with it. There is almost, these days, a kind of petit scandale in the thought of allying oneself with anything of a professional nature. And it is at this point that I shrink a little from asserting myself with regard to professional aspects of art. And here the quality of confession must break through.
I have joined, once and for all, the ranks of the intellectual experimentalists. I can hardly bear the sound of the words "expressionism," "emotionalism," "personality," and such, because they imply the wish to express personal life, and I prefer to have no personal life. Personal art is for me a matter of spiritual indelicacy.
I learned this bit of wisdom from a principle of William Blake's which I discovered early and followed far too assiduously the first half of my aesthetic life, and from which I have happily released myself and this axiom was: "Put off intellect and put on imagination; the imagination is the man." From this doctrinal assertion evolved the theoretical axiom that you don't see a thing until you look away from it which was an excellent truism as long as the principles of the imaginative life were believed in and followed. I no longer believe in the imagination.
I have made the complete return [from imagination] to nature, and nature is, as we all know, primarily an intellectual idea. I am satisfied that painting also is like nature, an intellectual idea, and that the laws of nature as presented to the mind through the eye and the eye is the painter's first and last vehicle are the means of transport to the real mode of thought: the only legitimate source of aesthetic experience for the intelligent painter.
Cubism taught me much and the principle of Pissarro, furthered by Seurat, taught me more. These with Cezanne are the great logicians of color.
No one will ever paint like Cezanne for example, because no one will ever have his peculiar visual gifts; or to put it less dogmatically, will anyone ever appear again with so peculiar and almost unbelievable a faculty for dividing color sensations and making logical realizations of them? Has anyone ever placed his color more reasonably with more of a sense of time and measure than he? I think not, and he furnished for the enthusiast of today new reasons for research into the realm of color for itself.
..of what use is a painting which does not realize its aesthetical problem? Underlying all sensible works of art, there must be somewhere in evidence the particular problems understood. It was so with those artists of the great past who had the intellectual knowledge of structure upon which to place their emotions. It is this structural beauty that makes the old [clssical] painting valuable. And so it becomes to me a problem. I would rather be sure that I had placed two colors in true relationship to each other than to have exposed a wealth of emotionalism gone wrong in the name of richness of personal expression.. .The real artists have always been interested in this problem, and you feel it strongly in the work of [Leonardo] Da Vinci, Piero della Francesca, Courbet, Pissarro, Seurat, and Cezanne.
Blake would not laugh at my fantasies if he saw them [in contrary to the public in New York, as Hartley realized well, before]
Hartley to Kuntz, April 4, 1932; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 99
in this quote Hartly is referring to his mythical paintings like 'Tollan, Aztec Legend' (1933)
It is never difficult to see images – when the principle of the image is embedded in the soul.
Hartley to Kuntz, April 4, 1932; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 124
I see the possibility of being 'made new' again and the gift of rebirth is all that lets anyone really live.. ..The great secret.. .. is never to get stuck, imprisoned in common social patterns. They always paralyse the real quality of life – the 'going onward' is all that matters, and the dead moments in one's life through trying to be a unit in any society or social concept are terrifying really.
letter to Adelaide Kuntz, September 7, 1933; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 168
..the virtue of Yankee upbringing spiritually speaking is of more downright value to me than any past heritages.
Somehow a Past, 1933-c, 1939; unpublished manuscript, Hartley Archive, Yale University; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 11
The same feeling [when Hartley saw a work of the American painter w:Albert Pinkham Ryder for the very first time in his life] came over me in the given degree as came out of the Emerson's Essays when they were first given to me I I felt as I have read a page of the Bible in both cases. All my essential Yankee qualities we re brought forth out of this picture and if I needed to be stamped an American this was the first picture that had done this – for it had in it everything that I knew and had experienced about my own New England – even though I had never lived by the sea – it had in it the stupendous solemnity of a Blake, [English religious painter] picture and it had a sense of realism besides that bore such a force of nature itself as to leave me breathless.
Quote in Somehow a Past, 1933-c, 1939, unpublished manuscript, Hartley Archive, Yale University; as cited in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 26
the place [Dogtown, in Gloucester, Massachusetts] is forsaken and majestically lovely as if nature had at last formed one spot where she can live for herself alone.. ..[it] looked like a cross between Easter Island and Stonehenge – essentially druidic in it appearance, it gives the feeling that an ancient race might turn up at any moment and renew an ageless rite there.
Somehow a Past, 1933-c, 1939, unpublished manuscript, Hartley Archive, Yale University; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 90
I don't want to escape via intellectual ruses – I want affirmations via passionate embraces & you can't have life unless you live it.
letter to Adelaide Kuntz, November 6, 1935; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 169
They [The Mason family where Hartley stayed 1935 - 1941] maintain an enviable balance between the material & spiritual worlds (so) they symbolize for me the term ideal.
Quote of Hartley in his letter to Adelaide Kuntz, September 9, 1936; as cited in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 124-125
These people [the Mason-family in Nova Scotia] have that sort of incandescence, which is peculiar to those who know the meaning of simplicity & humility. They are illumined from within makes them essentially mystical in their sense of life.
letter to A. Sieglitz, October 28, 1936, Hartley Archive, Yale University; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 111
I have achieved the 'sacred' pilgrimage to Ktaadn MT – exceeding all my expectations so far that I am sort of helpless with words. I feel as if I have seen God for the first time, and find him so nonchalantly solemn.
Quote in his letter to Adelaide Kuntz, October 24, 1939; as cited in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 130
My work is getting stronger & stronger and more intense all the time.. ..I have such a rush of new energy & notions coming into my head, over my horizon like chariots of fire that all I want is freedom to step aside and execute them.
Hartley to Kuntz, February 2, 1940, as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 147
For wine, they drank the ocean – for bread, they ate their own despairs; counsel from the moon was theirs – for the foolish contention - Murder is not a pretty thing – yet seas do raucous everything to make it pretty – for the foolish or the brave, a way seas have.
poem on his painting: Fishermen's Last Supper [of the Mason family, c. 1940-1941]; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 113
I have always said that you do not see a thing until you look away from it. In other words, an object or a fact in nature has not become itself until it has been projected in the realm of the imagination. Therefore what has been retained in the mind's eye is what lives. I have seldom or never worked from nature for this reason and so what I see is what I believe to be true, and that becomes the truism of the creative artist.
Is Art necessary?, unpublished essay, 1942, Hartley Archive, Yale University; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 151
It is the incongruous thing in my entire life, this isolation.. ..My work requires it – but I myself have no need or use for it – Perhaps once on a time I found isolation imperative – I think all chrysalises do – all embryos go for the underside of the leaf in the time of body-change preparing for the final reassertion –resurrection – the establishment of the entity. But now I've come up tot the outside of my casements.
Quote from Marsden Hartley Revisited or, Were We Really Ever There, Peter Plagens; Artforum 7, May 1969, p. 41
I am not a 'book of the month' artist, and I do not paint pretty pictures; but when I am no longer here my name will register forever in the history of American art.
In a letter to his sister at the end of his life; as quoted in 'The return of the Native' by Joseph Phelan, Artcyclopedia online
Quotes about Marsden Hartley[edit]
Hartley shared the Romantic artist's dilemma of how to express the ineffable and transcendental without resorting to traditional religious subjects.
Quote of Gail R. Scott, in Marsden Hartley, Abbeville Publishers, Cross River Press, 1988, New York p. 151
For Hartley the goal was not an occult pictogram, but a suggestion of the spiritual perceived through the self.
Quote of Charles Eldredge in: Nature Symbolized: American Painting from Ryder to Hartley; as cited in The Spiritual in Art: Abstract Painting 1890 - 1985, Los Angeles - Los Angeles Country Museum of Art, Abbeville Press 1986, p. 118
The Marsden Hartley Memorial Collection & Archive
Retrieved from "https://en.wikiquote.org/w/index.php?title=Marsden_Hartley&oldid=2597499"
Painters from the United States
People from Maine

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Should I start podcasting and do I need a podcast studio?
Podcasts are informative, engaging and highly convenient. Listeners can maximize their time by multi-tasking while consuming content tailored to their interest. In this blog post, we'll discuss why podcasts are so popular, the advantages of starting your own and the importance of a podcast studio.
The consumption of audio, especially in the streaming format is growing faster than video consumption. This might surprise some at first, but if we take a closer look into audio streaming, and podcasts, in particular, we can understand why.
Time is our greatest asset. Technology keeps advancing and finding ways for us to save our time or be more productive with it. That's where podcasts come in.
Listening to a podcast as opposed to watching a video, for example, allows you to consume content while doing something else. Whereas with videos you need to watch and listen, so you can't make the most of your time.
When you're working on everyday tasks, at the gym, or washing the dishes, the fact that you can put on your earphones and learn everything you need to know about astrophysics is impressive. And highly practical.
From influencers to business owners, the world today requires you to put out content. As a company or personal brand, having your own content out there is crucial to your online growth and success.
Podcasting is a fantastic way to create content and expand your online reach. The investment in comparison to video production is much lower and as mentioned above, highly convenient for your audience to consume whenever they want.
One of the most significant advantages of podcasts is how versatile of a medium it is. When you record a podcast, you can repurpose the content to other platforms and reach a much bigger audience.
Let's say you recorded a one-hour show. That show can be transcribed and edited in a blog post format, which can help people find you online. You can also divide the transcription into smaller blog posts, instead of going for one in-depth article.
Plus, you can record a "behind-the-scenes" video of the podcast recording and share it on YouTube. Since it's a podcast first, the audio will make sense without the video, but the video might still be interesting to watch. A video-first content might not translate into a coherent podcast episode.
Though podcasts are much easier to produce than video, you must strive for quality. When a video has lousy audio, a few viewers might still stick around, if the imagery is interesting enough. But when it comes to podcasts, there's nowhere to hide. Audio is all you got.
Getting high-quality audio recorded is vital for podcasting, and the equipment can be quite expensive. High-quality audio gear could cost you thousands of dollars. Not only that, you'd still need to learn how to use everything properly and dive into the sound tech world.
If you want to save your time and not invest loads of money right out of the gate, there's a better alternative. You can rent a podcast studio, which guarantees you high-quality audio recordings and you don't need to worry about any technicalities.
Here at Mafia Media, you can rent the studio per hour and record your podcast with up to 4 people. A sound technician will be there in every step of the way to make sure you get the best audio quality. Much easier, right?
Without a doubt, podcasts are here to stay. If you want to create content to grow your online presence, podcasting is the way to go. If you need help, make sure to hit us up.


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text:
Opposition Vows To Block New Term For Lukashenka
September 08, 2004 19:33 GMT
8 September 2004 -- Opposition parties in Belarus vowed today to work together to prevent incumbent President Alyaksandr Lukashenka from extending his term in office through a referendum.
Nikolai Statkevich, a leader of the opposition Social Democratic Party (Popular Assembly), admitted the opposition in Belarus is divided but said, "When we are deprived of any prospects for democracy and the country is being turned into a monarchy, all democratic forces should be together."
At least 30 opposition groups have said they will participate in street rallies in October to protest Lukashenka's plans.
The referendum is to be held along with parliamentary elections already scheduled for 17 October.
The measure will ask voters whether Lukashenka, whose second term is due to expire in 2006, should be able to run again in presidential elections.


text:
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Keith Daniel Neff
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text:
Lattanzio Lattanzi (died 1587) was a Roman Catholic prelate who served as Bishop of Pistoia (1575–1587).

Biography
On 2 Dec 1575, Lattanzio Lattanzi was appointed during the papacy of Pope Gregory XIII as Bishop of Pistoia.
On 19 Feb 1576, he was consecrated bishop by Giovanni Battista Maremonti, Titular Bishop of Utica, with Antonio Giannotti da Montagnana, Bishop of Forlì, and Annibale Grassi, Bishop of Faenza, serving as co-consecrators.
He served as Bishop of Pistoia until his death on 11 Dec 1587.

References

External links
 (for Chronology of Bishops)
 (for Chronology of Bishops)

16th-century Italian Roman Catholic bishops
Bishops appointed by Pope Gregory XIII
1587 deaths

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How to Quickly Remove Credit Disputes!
Update: after this video was recorded, Experian went back to their old policy.
There has been a recent change in Experian's dispute resolution policy that is causing some problems. When borrowers try to remove a disputed remark from a credit account they are no longer able to do it with just a letter from the consumer. Fannie and Freddie require that all credit reports be free of open active disputes on any account. If an account is disputed by the consumer, that account is removed from the FICO scoring calculation. There by, artificially increasing the FICO score because the negative account is no longer used to create the FICO score.
Up until January 2015 removing a dispute with two of the three repositories only required a letter from the borrower, stating that "they no longer intend to dispute the account". Well now both Experian and Equifax require that some documentation from the disputed creditor also, before they will remove the dispute. There by, greatly increasing the degree of difficulty and increasing the time it takes to get this resolved.
Fortunately, there is a free way for consumers to quickly remove credit account disputes! Last year, I included this information in step six of Six Steps to a Better Credit Score. Given the new increased level of difficulty, I wanted to share this again. If you are planing to apply for a mortgage soon, be sure to pull your free credit report and annualcreditreport.com (don't get the scores). Then follow the instructions below.
Equifax 404-885-8300 is answered by a live human being, tell them you need to speak with someone in the Executive Consumer Service Department. Up to 72 hours to remove disputes.
TransUnion 312-985-2000 is has a machine greeting but just stay on the line and you are transferred to a live person, tell them you need to speak with someone in the Special Handling Department for instant removal.
Please share this post so we can help more borrower achieve the American dream!


Therapy begins with an initial assessment, a conversation in which we can understand what's happening for you currently and how you would like things to change. You will be given information about how therapy works, and will be able to make an informed decision about whether I am the right therapist for you.
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text:
Hess Art Advisory
NFT BOOK
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Certified Member, Appraisers Association of America
CEO of Hess Art Advisory
Claudia W. Hess, MBA, AAA brings over 40 years of experience as an art historian, curator, entrepreneur, educator, gallery owner, and art collector to her role as CEO of Hess Art Advisory.
Hess Art Advisory provides a suite of expert services to private collectors, corporations, and institutions including the preparation of appraisal reports written in compliance with the Uniform Standards of Professional Appraisal Practice (USPAP), art advisory, fine art collection management with specialized curatorial support, and customized trust and estate strategic planning for the preservation and growth of a collection.
Claudia is a Certified Member of the Appraisers Association of America and a veteran of countless blue chip art fairs. Her extensive education includes an MBA, studies at the Sorbonne, and completion of New York University's Appraisal Studies in Fine and Decorative Arts Program. As the owner of Worthington Gallery West, she developed deep expertise offering the finest works to museum curators, renowned collectors, and celebrities. Claudia is an expert consultant on Californian, American, and European fine art from the 1800s to the present. She is also a specialist in arts philanthropy and actively promotes arts philanthropy through her own charitable projects as well as educates others on successful strategies for arts philanthropy and art succession planning.
She specializes in art 1900-present including New Media Art such as digital art, video art and the new category of tokenized art or NFTs.
She launched her new book: NFT Handbook for Art Lovers in November 2022.
Hess Art Advisory has valued and consulted on over $100,000,000 in artwork including works by artists such as: Franz Ackerman, Mark Bradford, Alexander Calder, Marc Chagall, Salvador Dalí, Richard Diebenkorn, Tracey Emin, Helen Frankenthaler, Ann Hamilton, Jennifer Heffernan, William Kentridge, William Keith, Franz Klein, Käthe Kollwitz, Wassily Kandinsky, Marilyn Minter, Joan Miró, Yoshitomo Nara, Claes Oldenburg, Chris Ofili, Tony Oursler, Grayson Perry, Pablo Picasso, Niki de Saint Phalle, Edgar Payne, Granville Redmond, Peter Saul, Frank Stella, Pat Stein, Wayne Thiebaud, Andy Warhol, and many more.
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Vitamin C helps block the conversion of alcohol to Acetaldehyde, the hangover-causing metabolite that also expedites aging. DTOX™ features Quali®-C non-GMO ascorbic acid. Quali®-C is a registered trademark of DSM.
Vitamin B1 is an essential vitamin vital to cellular energy production. It's depleted by alcohol ingestion, and must be replenished to remove toxins.
L-Cysteine allows the liver-protecting glutathione to be produced. L-Cysteine is known to reduce the accumulation of toxins in the body and protect against oxidative stress.
R-Lipoic Acid is the fatty acid that exists in the mitochondria. It's a super antioxidant that scavenges harmful free radicals and reverses oxidant damage.
Take one capsule before each serving of alcohol, when exposed to environmental toxins, or as directed by a healthcare practitioner.
What if you could have a drink (or a few!) without feeling the negative side effects?
DTOX™ is a alcohol detoxification formula designed for reducing hangover symptoms. It features powerful natural ingredients that block the conversion of alcohol to Acetaldehyde, the hangover-causing compound.
It also promotes the removal of toxins by replenishing lost nutrients. Super antioxidants scavenge harmful free radicals and protect the liver and immune system from alcohol-induced stress.


Host a food drive, and keep our pantry full.
Many people in Chattanooga are in urgent need of food. Whether they are retired, disabled, earning barely enough to pay their rent, they can find immediate help at the Food Bank. We distribute 50-pound boxes of non-perishable foods to needy families, who are issued food vouchers from area agencies. Last year, 17,497 boxes were shared with more than 2,000 families each month – many of which included produce grown in our garden!
In times of disaster, many people can lose access to food, often with no warning or time to prepare. The Food Bank sources and funnels additional resources to those who are affected by storms, floods, fires and other emergency situations. During Chattanooga Area emergencies, the CAFB collaborates with community and agency partners to provide food, beverages and other essentials to those who are impacted.


Spectacular 1 bed/1bath at The Amador facing Piedmont Avenue - Step into the most luxurious unit on Piedmont Ave. Located in one of the most desired neighborhoods in Oakland, Temes...cal is known as the hippest area around. Everything in this unit was built with perfection in mind. From the spacious layout, luxe hardware and finishes, floor to ceiling windows and more. Watch the Bay Area sunset from the building roof deck or walk along Piedmont Ave and check out the trendy bars and hip restaurants. You've never seen anything like this. Make Amador your new home.
- we welcome your cute pets!
Listed by: 2B Living, Inc.


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1925: Art Deco is Born
The year 1925 saw the First Motel open in California, the Chrysler Corporation founded and the invention of the Scotch Tape. But 1925 was a hugely significant year in Art Deco History. Many international exhibitions helped promote Art Deco, but none was more important than the Paris Exhibition of 1925.
Officially entitled the Exposition Internationale des Arts Décoratifs et Industriels Modernes, it was dedicated to the display of modern decorative arts, from which Art Deco got its name. Thousands of designers exhibited from all over Europe and beyond. With over 16 million visitors, it marked the high point of the first phase of Art Deco.
The Exhibition's aim was to establish the pre-eminence of French taste and luxury goods. French displays dominated the exhibition and Paris itself was put on show as the most fashionable of cities. The pavilions of major manufacturers, department stores and designers, together with avenues of boutiques, enticed visitors to the fairground by day. By night, its monumental gates, bridges and fountains were a blaze of light. The Eiffel Tower bore the Citroën logo.
The Hôtel d'un Collectionneur was the most ambitious project by an individual designer and the most acclaimed display in the exhibition. It housed a suite of elegant rooms conceived by the leading French furniture maker, Jacques-Emile Ruhlmann. Pierre Patout designed the pavilion, with a vast oval room – the Grand Salon, as its focal point. Ruhlmann brought together many leading artists and designers to decorate the Salon, including Jean Dunand, Jean Dupas, Antoine Bourdelle and Edgar Brandt.
As pictured above: The Grand Salon
Its sumptuous decoration, rich use of colour and elegant modernisation of traditional forms and techniques have led many critics to consider the Grand Salon the greatest achievement of French Art Deco. Several works from the interior, notably the 'Donkey and Hedgehog' cabinet and Jean Dupas' painting Les Perruches, have become Art Deco icons.
The First Interiors Designers
Many of the Art Deco furniture makers were more than just cabinet makers. They designed entire interiors for their wealthy clients. Some were also architects and built houses with the interiors already thought out and furnished.
A few British designers were influenced by the high-end Art Deco style such as the Epstein Brothers and Ray Hille who worked with walnut and veneers, but it was only in the Thirties when mass production techniques and cheaper materials became available that Art Deco became a style for the middle classes instead of just the aristocracy and the fabulously wealthy.


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Leading Impact Investment Fellowship launches HBCU Cohort
Long running program aims to further contribute to diversity in the investment industry
Washington, DC and Jacksonville, FL – 24 February 2021 – The Kirchner Impact Foundation and Kirchner Food Fellowship are pleased to announce an impact investing cohort for students attending Historically Black Colleges and Universities (HBCUs).
As a pioneering program in developing venture capital allocators in food and agriculture, the program is enhancing its aim to help address the lack of diversity within the VC sector through the launch of the HBCU Cohort. Only 6% of investment professionals in venture capital are people of color, with approximately 82% being male. A 2018 study found that 40% of venture capitalists surveyed are alumni of Harvard or Stanford. To date, Kirchner Food Fellowship (KFF) alumni represent over 40 institutions, 9 countries, and gender parity.
Candidates must be graduate or undergraduate students attending a Historically Black College or University. Fellows will need to reflect characteristics such as self-motivation, intellectual curiosity, and be passionate about the power of business for social and environmental change, specifically in addressing global food security challenges.
The program is demanding. Selected students will be investing real money in a real company while remaining full-time students at their respective universities. They will be actual "impact venture capitalists" for an academic year, looking to invest in a minority-owned business, helping to improve both diversity in capital allocation and access to funding for BIPOC entrepreneurs. This real-world rigor and responsibility, combined with world class training and support from experienced investment professionals, positions KFF alumni to pursue careers as investors or in adjacent industries.
"We are incredibly excited to launch the HBCU program. This is a labor of love." stated Hattie Brown, Director of the HBCU program. "Our philosophy is and has been that we are stronger for our collective diversity. As we reflect on the realities of our industry, we see that there is a discrepancy in terms of the talent that exists and the representation of investment decision-makers and entrepreneurs receiving venture capital funding. We want to ensure that our field is one that is diverse, equitable, and inclusive, and workforce development is our way of contributing to that effort."
"I was delighted to learn about this program launching for HBCU students," commented Felecia Lucky, President of the Black Belt Community Foundation. "Having graduated from historic Tuskegee University, I appreciate the importance of this initiative. Knowing the mission and dedication of the Kirchner Impact Foundation, I look forward to seeing the impact."
The Kirchner Food Fellowship is made possible through the support of the Kirchner Group, partner organizations and individual donors. Kirchner Group has a three-decade history working with agriculture and food companies from start-up to exit and is one of the leading boutique groups in the sector. The Fellowship support is part of its "returning" initiatives and capitalizes on Kirchner's unprecedented track record and network.
The Kirchner Food Fellowship is a pioneer in the lean impact investment movement, harnessing the power of highly committed millennial talent to find, fund and assist promising socially responsible, for-profit agricultural businesses to advance Global Food Security. The program has proven that it is possible for newly formed investment teams to become effective venture capital allocators in a matter of months by using a "real world, real time, real money" model. The combination of compressed learning time frames and low operating costs makes it possible to more cost effectively deploy smart and impactful capital in parts of the world were angel capital is needed most, leading some to describe the program as "Peace Corps meets VC". For more on the program or to apply please visit www.fundthefood.com and our recent AgFunder article.
The Kirchner Food Fellowship is an initiative of The Kirchner Impact Foundation (501 (c) (3)) one of the "returning arms" of Kirchner Group, that focuses on harnessing the positive power of enterprise to make a difference in addressing some of the most important issues of today. www.kirchnerimpact.com
Hattie Brown | Director – HBCU Cohort | +1 917.239.5704 | hbrown@kirchnergroup.com
Steve Dauphin | Director | +1 205.602.9845 | sdauphin@kirchnerimpact.com
Kirchner Group was founded in 1985 as a boutique firm and today operates various subsidiaries, providing advisory services (M&A, assessments, diligence) and operational support (interim management, workouts, turnarounds) as well as asset management (dedicated, portfolio optimization) – all leveraging a proprietary approach that dovetails domain and process expertise.
Throughout the decades Kirchner Group has been internationally recognized for its unique business model centered around creating value while promoting values: "earning while returning". The firm has also established a reputation for building and rebuilding important business and social paradigms based on its deep entrepreneurial orientation.
Kirchner Group's clients and partners include early stage to mid-market companies, venture capital and private equity firms as well as family offices and some of the world's largest insurance companies, commercial banks and institutional investors. www.kirchnergroup.com
Blair Kirchner | Managing Director & Co-Head of Impact Activities | Kirchner Group | 902.817.2405 | bgkirchner@kirchnergroup.com


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The Swamp Restaurant
Project Owner: Trimark
Location: Gainesville FL
Completion Date: August 2022
Partners: Monarch Designs
The Swamp Restaurant Returns
The Swamp Restaurant will return to Gainesville in 2022 in a brand-new building that captures the charm and likeness of the original, historic landmark.
The Swamp Restaurant, a grill, bar, and event venue that served as a staple cultural landmark in the Gainesville community from its establishment in 1994 to its closure and demolition in the Summer of 2020 will be returning to Gainesville in 2022 in a newly constructed building that will fully capture the unique character, charm, and likeness of the original, historic building in which it was located for over twenty-five years.
The Swamp Restaurant will move from its former location at 1642 W. University Avenue in the area known as Midtown to a location at 1026 SW Second Avenue in the Gainesville Innovation District, less than two blocks from the University of Florida's main entrance on Southwest 13th Street. It plans to re-open in August 2022 in time for the first game of the Florida Gators football season.
See Progress Photos and Videos
Next Project: New Drummond Community Bank Building - Gainesville