Inspired from a discussion earlier today. 🙂
This is the first $20 bill. It was issued in the 1860’s. Lady Liberty was on it.
We’re just bringing her back as Harriet Tubman.
Another important note: Andrew Jackson didn’t appear on the $20 bill until 1928.
Before that it was:
Lots of not-Presidents. 🙂
This is my response to Episcopal Café’s #myepiscopalidentity campaign. 🙂
What makes me an Episcopalian? It’s in my DNA.
It’s a long tradition in my family carried by my mother, my grandmother, my great grandmother, and further back my family line. It’s a mantle that I now bear, and by example live and share with my children.
It is a Christian faith that sees the importance of Scripture, Tradition, and Reason – all as equals. It’s a faith that doesn’t make windows into other peoples’ souls. It’s a faith that strives to agree upon matters of importance, but allows a wide range of differing opinions and expressions with everything else. It is a faith that loves music. It’s a faith that recognizes the Creeds, the universal, catholic church, and the unbroken line of Bishops that trace all the way back to Jesus’ Disciples. And it is a faith that shows how the way we pray – together in Common Prayer – also shows the way that we believe. Lex orandi, lex credendi.
A number of ethnic churches tend to identify themselves by their origins (Greek Orthodox, Russian Orthodox, Polish Catholic, etc.) and keep the rich culture of their heritage as a vessel for how they express their devotion to Christ. With the Episcopal Church it is the same, but harder to see. Many do not realize that our tradition stretches all the way back to England where, in the mid 1500s, our ancestors began to share the rich liturgy in their native English for the very first time – during a period when virtually all of the language heard in church was Latin.
It was a tradition to be understood by the common person, and as such it has spread and touched upon everywhere the English language has traveled to – every continent – throughout what eventually became the modern Anglican Communion. To this day it leaves fingerprints in our greater culture and language, leaving idioms and phrases from rituals, from turns of phrase in Shakespeare to modern idioms such as, “read, mark, learn, and inwardly digest,” or “speak now or forever hold your peace.”
Sometimes, folks from other flavors of Christianity will ask me, “Is your church based on the Bible?” And I am one to point out that, “I could more say that it’s likely your Bible is based upon my church.” The King James Version that many denominations lean so heavily upon on was “Authorized” by the Church of England, and brought to America by what eventually became the Episcopal Church. The church that today claims among its own a full quarter of our country’s Presidents, great thinkers, scientists, and artists such as George Washington, Thomas Jefferson, Fred Astaire, Judy Garland, Nat King Cole, Franklin Delano Roosevelt, Charlton Heston, Madeline L’Engle, Buzz Aldrin, and Robin Williams, but to name a few.
Judy Garland & Fred Astaire in “Easter Parade” (1948)… It doesn’t get much more Episcopalian than that. 🙂
We are educated, because we see the value in education. We hold the most graduate and post graduate degrees per capita of any Christian denomination in the United States. We are not afraid to use them.
Where our liturgy has come a long, long way it is still based upon essentially the same patterns and formularies that have been used for over 500 years. It is a liturgy which is predominantly made up of reciting portions of Scripture, chanted Psalms, Canticles, and readings from the Lectionary.
We have services with thees and thous – but in the spirit of keeping the liturgy understandable we have services modern English as well (our Rites I and II). We also have a rich Daily Office, founded upon Thomas Cranmer’s original abbreviation of the seven Divine Hours down to Morning and Evening Prayer, with the distinctly Episcopalian Lesser Hours of Noonday and Compline to compliment them. We love our coffee hour after the Eucharist.
We focus on community service – feeding the poor, clothing the needy, housing the homeless – and strive to see Christ in all people, no matter who they are. We are part of a greater whole, locally adapted, and are always out to do the right thing, no matter how tough.
There is more to be said. There is always more to be said. But all of this boils down to #myepiscopalidentity.
Steve Caruso, MLIS
Christ Church, New Brunswick, NJ
“As an Episcopalian — an Anglican — I see King James Onlyism as cultural misappropriation. Please don’t steal our translation and proceed to make a mockery of it.”
So I am one to sometimes meddle with making roleplaying systems (in fact I’ve been playing games in that system for years now) but in the afterglow of storytelling at PrinceCon for the first time in a long time, I more seriously started to ponder about dice. The PrinceCon system — now with more than 40 years of history behind it — presently runs off of a d20 OGL-based system which (like all d20-based games) resolves randomness with a roll of a 20-sided die, plus modifiers, to meet or exceed a difficulty.
A single die roll, of course, is a completely flat distribution. You have a 5% chance to land on any one number and a 50% chance to roll an 11 or higher.
I’m not one who likes flat distributions (they’re all over the place) so when I play d20 I tend to play with the 3d6 variant, which makes a nice bell curve (seen above) whose peak falls betwixt 10 and 11, and whose extremes (3 and 18) have a mere ~0.5% chance of happening.
This works well for many things, but it’s not as elegant as a d20 in some respects. First, a d20 has a range of 20 values. In a system where a value of 10 is average (like d20 OGL) that works out well. 3d6 only has a range of 16 values (3-18), so it is much shorter and by default, difficulties below 3 are impossible (which effectively takes out a chunk of range). Furthermore, none of the values on the curve are nice “round numbers.” Getting a 10 (base) is a 62.5% chance, getting a 15 (+5 base) is ~5%, and getting an 18 (+8 base) is about 1 in 200.
Playing around with probabilities on AnyDice.com (awesome site) I fiddled around with different possible dice combinations and unexpectedly found that 2d6-2d6 might present a more elegant solution.
Where it seems like a lot of dice (and a bit more math) 2d6-2d6 creates a beautiful graph with some elegant properties.
This progression makes incremental changes to the difficulty of a task ease into a curve with some nice round numbers. 🙂
And given that the extremes happen so rarely, it gives a good excuse for an epic resolution as they really are a one-in-a-thousand shot.
Now, this has direct application to d20-like games. The only thing that would have to change is the calculation of base skill levels and roll modifiers as now everything would need to start out at a base of 10. In the end you would get the same range as a d20, but with a nice bell curve.
As such I believe that there is some good potential for using 2d6-2d6 as a base roll for table-top RPGs.
Anyone who visits this blog and views the headers shall notice the following:
X-Clacks-Overhead: GNU Terry Prachett
For more information as to why, read this Telegraph article here.
RIP Sir Terry Prachett.
I have a question for you.
With this whole purported 1st century Mark fragment found in the papier-mâché egyptian funerary mask thing that’s hit the media, the biggest quandry in my mind is:
Assuming that such a retrieval would be done by trained professionals in a controlled environment without any pressures from fundamentalist corners, what is more valuable to the world: A funerary mask? Or the texts it is potentially made up of?
It’s not an easy question.
What do you think?
These are my thoughts:
When looking at, for example, high quality counterfeits of expensive coins, I could be faced with a similar (albeit not identical) dilemma. There are presently a glut of fake American Gold Eagles on the market which are made of thickly gold-plated tungsten. Some of them have such carefully made strikes that the only way to truly confirm if they’re fake (when you have a “hunch” and have tested it via other means) is to destroy them, mainly drill into their center and see if the gold goes all the way through.
Where Gold Eagles are relatively common (they’re a bullion coin currently minted) drilling one would destroy its premium (a few hundred dollars over the gold it’s made out of) and most of its collectibility. In this case, the question becomes “Is it worth it?” when there’s suspicion that it’s fake.
The question’s weighting changes when we’re no longer looking at a common but valuable coin, but instead consider a numismatic rarity of which there are only a small number of known examples.
Do we chance destroying it? Not as readily. It seems to be our duty to exercise every possible non-destructive test first and then, and only then, if there is still suspicion, we try other options.
The quandry truly is where that threshold lies, and with egyptian funerary masks, how its commonality or rarity influences the risk of disassembling it over the prospective gains to the corpus of ancient texts. If it’s one of a number of well-known examples that are well documented or if it’s a singularly unique example potentially have weight.
Some will say “There is no acceptable threshold. It’s a cultural relic and the mask is priceless.” where others will say “The texts it’s made up of represent dozens of cultural relics which combined are worth more to humanity than the intact mask.”
Sadly, there is no “right” answer so long as chance plays a part.
So Ken Ham is presently running ads for his ark park thing (despite the fact that he probably doesn’t have the money to do so — you can google it for the whole debacle).
They presently look like this:
I believe that a similar thing was said about another ship, so an adjustment is in order:
I shall await Ham’s pending hubris to resolve.
I do not expect that he’ll take the hint.
During Ferguson protests in Nashville, Chief Anderson opted from the beginning to communicate openly with the organizers and meet the protestors with coffee and hot chocolate to keep them warm.
When the protestors pushed things and went onto a major roadway against the urgings of the police, instead of arresting all of them for obstructing the highway, Chief Anderson decided to close down the road temporarily for safety under the same precedent and procedure as they would handle a traffic accident or other natural disaster and the blockage was cleared up peacefully 20 minutes later.
Finally, when someone sent him a scathing letter, shaming him for not making arrests, he responded politely by (practically) expressing that no arrests were made because the Nashville Police are not fascists, and are firstly servants of the people — all the people — including those who were expressing their First Amendment Rights.