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Archive for the month “April, 2020”

Joe Arcieri Songs: This Is How We Roll (Homage To “A Fist Full Of Dollars” )

Joe Arcieri is a friend of mine who I worked with for many years during my ten years working for Acme Markets.  Joe, when not stocking milk or saving lives as a nurse, is an excellent guitar player.  I have had the privilege, from time to time, of (badly) plunking my bass guitar with Joe as he melts a face or two with a great solo.

As great musicians do, Joe has written some of his own songs and keeps a soundcloud site to post them.  When I have opportunity, I will post his music here as well.

Here is his composition called “This Is How We Roll (Homage To “A Fist Full Of Dollars” )” which you can find here.

Here are the links to the previously posted songs by Joe:

Members of previous generations now seem like giants — When did we become so small?

Many of the stories about the gods and heroes of Greek mythology were compiled during Greek Dark Ages. Impoverished tribes passed down oral traditions that originated after the fall of the lost palatial civilizations of the Mycenaean Greeks.

Dark Age Greeks tried to make sense of the massive ruins of their forgotten forbearers’ monumental palaces that were still standing around. As illiterates, they were curious about occasional clay tablets they plowed up in their fields with incomprehensible ancient Linear B inscriptions.

We of the 21st century are beginning to look back at our own lost epic times and wonder about these now-nameless giants who left behind monuments that we cannot replicate, but instead merely use or even mock.

Does anyone believe that contemporary Americans could build another transcontinental railroad in six years?

Californians tried to build a high-speed rail line. But after more than a decade of government incompetence, lawsuits, cost overruns and constant bureaucratic squabbling, they have all but given up. The result is a half-built overpass over the skyline of Fresno — and not yet a foot of track laid.

Who were those giants of the 1960s responsible for building our interstate highway system?

California’s roads now are mostly the same as we inherited them, although the state population has tripled. We have added little to our freeway network, either because we forgot how to build good roads or would prefer to spend the money on redistributive entitlements.

When California had to replace a quarter section of the earthquake-damaged San Francisco Bay Bridge, it turned into a near-disaster, with 11 years of acrimony, fighting, cost overruns — and a commentary on our decline into Dark Ages primitivism. Yet 82 years ago, our ancestors built four times the length of our singe replacement span in less than four years. It took them just two years to design the entire Bay Bridge and award the contracts.

Our generation required five years just to plan to replace a single section. In inflation-adjusted dollars, we spent six times the money on one-quarter of the length of the bridge and required 13 agencies to grant approval. In 1936, just one agency oversaw the entire bridge project.

California has not built a major dam in 40 years. Instead, officials squabble over the water stored and distributed by our ancestors, who designed the California State Water Project and Central Valley Project.

Contemporary Californians would have little food or water without these massive transfers, and yet they often ignore or damn the generation that built the very system that saves us.

America went to the moon in 1969 with supposedly primitive computers and backward engineering. Does anyone believe we could launch a similar moonshot today? No American has set foot on the moon in the last 47 years, and it may not happen in the next 50 years.

Hollywood once gave us blockbuster epics, brilliant Westerns, great film noirs, and classic comedies. Now it endlessly turns out comic-book superhero films or pathetic remakes of prior classics.

Our writers, directors and actors have lost the skills of their ancestors. But they are also cowardly, and in regimented fashion they simply parrot boring race, class and gender bromides that are neither interesting nor funny. Does anyone believe that the Oscar ceremonies are more engaging and dignified than in the past?

We have been fighting in Afghanistan without result for 18 years. Our forefathers helped to win World War II and defeat the Axis Powers in four years.

In terms of learning, does anyone believe that a college graduate in 2020 will know half the information of a 1950 graduate?

In the 1940s, young people read William Faulkner, F. Scott Fitzgerald, Pearl Buck and John Steinbeck. Are our current novelists turning out anything comparable? Could today’s high-school graduate even finish “The Good Earth” or “The Grapes of Wrath”?

True, social media is impressive. The internet gives us instant access to global knowledge. We are a more tolerant society, at least in theory. But Facebook is not the Hoover Dam, and Twitter is not the Panama Canal.

Our ancestors were builders and pioneers and mostly fearless. We are regulators, auditors, bureaucrats, adjudicators, censors, critics, plaintiffs, defendants, social media junkies and thin-skinned scolds. A distant generation created; we mostly delay, idle and gripe.

As we walk amid the refuse, needles and excrement of the sidewalks of our fetid cities; as we sit motionless on our jammed ancient freeways; and as we pout on Twitter and electronically whine in the porticos of our Ivy League campuses, will we ask: “Who were these people who left these strange monuments that we use but can neither emulate nor understand?”

In comparison to us, they now seem like gods.

By Victor Davis Hanson and published on October 10, 2019 and can be found here.

AVOIDING AMBIGUITY IN A WILL AND APPLICATION OF THE ANTI LAPSE STATUTE

An anti-lapse statute is a rule of interpretation that is intended to cure a will to ensure that the next individual in line of a pre-deceased child or certain other close relatives receive testator’s devise or bequest.  20 Pa. C.S. § 2514(9).  Specifically, the Pennsylvania anti-lapse statute states that “[A] devise or bequest to a child or other issue of the testator …shall not lapse if the beneficiary shall fail to survive the testator and shall leave issue surviving the testator but shall pass to such surviving issue who shall take per stirpes the share which their deceased ancestor would have taken had he survived the testator….”  20 Pa. C.S. § 2514(9).

When does the anti-lapse statue apply to a will when the testator included language that two children should “share and share alike” and one of children predeceased the testator?  In a case of first impression at the appellate level, the Superior Court recently provided guidance on this matter in In re Estate of Harper, — A.2d —-, 2009 WL 1510255 (Pa.Super.), 2009 PA Super 104.

In Estate of Harper, Testator’s will stated as follows:

SECOND: I give, devise and bequeath all the rest, residue and remainder of my estate to my wife…

THIRD: In the event my wife, FLORENCE J. HARPER, fails to survive me, then I give, devise and bequeath all the rest, residue and remainder of my estate, real, personal and mixed, of whatsoever kind and nature and wheresoever the same may be situate, of which I shall die seized and possessed, or to which at the time of my death I may be entitled, to my son, SAMUEL CARL HARPER and to my son, WILLIAM D. HARPER, share and share alike.

In Estate of Harper, Testator’s wife and son William predeceased him by five years, and the surviving son and currently serving Personal Representative (Executor) of the Estate claimed that he, as the surviving beneficiary of Testator, was entitled to the entire residue of Testator’s Estate, because the phrase “share and share alike” denotes a per capita, or individual, distribution, and necessarily negates any right of representation.

At the trial level, the Orphans’ Court noted that the phrase “share and share alike” “is standard language.  And the Orphans’ Court observed, “these are words that have been used in wills for hundreds of years.” Superior Court citing Notes of testimony, 5/29/07 at 10.

The Superior Court noted that it failed to see how the language “share and share alike” intended to void the anti-lapse statute.  For example, “while the testator provided for the possibility that his wife might predecease him, he did not use any survivorship language in the residuary clause such as “provided this person is living at my death” or “if this person does not survive me” with regard to the two sons.”   Also, the Superior Court noted that “the testator had almost five years after the death of his son to revise the Will if he did not want his son’s share to pass through.”

Ultimately, the Superior Court found that Appellant’s interpretation of the words “share and share alike” to be unreasonable and insufficient, “standing alone, to overcome the statutory presumption against lapsed bequests” because to hold otherwise then “the anti-lapse statute would be effectively eviscerated.”

As a related matter, the Superior Court held that the Orphans’ Court correctly declined to hear extrinsic evidence of an alleged ambiguity in testator’s will, relating to the beneficiary who would now receive the property as a result of the anti-lapse statue.

Individuals engaged in estate planning on behalf of clients need to make clear to their clients that if the client wants their assets to pass to the surviving co-beneficiaries that the will must include language to that effect; otherwise, the anti-lapse statute may be applied and instead of the client’s remaining beneficiaries inheriting the property, it might pass, to issue of the deceased beneficiary.

By Adam S. Bernick, Esquire, Law Office of Adam S. Bernick and of counsel to the Law Office of Faye Riva Cohen, P.C.

This article was originally published in Upon Further Review” on August 7, 2009, and can be seen here.

Negligent Violation of Inmate’s Religious Dietary Needs Did Not Violate 1st Amendment

This is from religionclause.blogspot.com which you can find here:

In Mbonyunkiza v. Beasley, (8th Cir., April 24, 2020), the U.S. 8th Circuit Court of Appeals held:

absent evidence that an underlying prison regulation or policy violates the Free Exercise Clause, evidence that a correction official negligently failed to comply with an inmate’s sincerely held religious dietary beliefs does not establish a Free Exercise Clause claim under §1983.

In the case, a Muslim inmate claimed that four times in 257 days, prison kitchen staff served him meals containing pork products. In rejecting plaintiff’s claim, the court said in part:

[T]he Supreme Court’s cases, and all the Eighth Circuit Free Exercise decisions our research has uncovered, have involved claims alleging that a statute, or a regulation or policy implementing a statute, unconstitutionally prohibited a sincerely held religious belief or otherwise unduly burdened the free exercise of religion.

By contrast, in this case NCF’s food policies affirmatively accommodate the beliefs of inmates who do not eat pork for religious reasons. Mbonyunkiza does not challenge those policies. Rather, his Supplemental Complaint asserts that defendants are liable in damages because they did not properly implement those policies on certain occasions.

You can learn more about this issue here.

Templeton Project: Discipleship in Matthew and Apologetics III–Endurance

Back in October 2015 I wrote about the inauguration of the Abington Templeton Foundation (see here).  The project is now underway (see here) and I will be posting our writing here.

Check out the latest piece entitled “Discipleship in Matthew and Apologetics III–Endurance.”

See also:

_____________________________

In the English Standard Version two Greek words are translated, endure. Matthew 13, where the Greek word used means temporary, contains among other parables the story of the sower.  Jesus tells the parable and then to the disciples gives an interpretation of it.  The seed sown on rocky ground receives the Word with joy but does not endure when persecution and tribulation come because of it.  These people “fall away,” that is, they will not hold to the faith in adverse circumstance. In Matthew Jesus warns the disciples that persecution will come and that they will witness before hostile religious and governmental officials.

In both Matthew 10: 22 and 24: 13 Jesus says that those who endure (the Greek participle is used in both cases) will be saved.  The first text is found in the mission discourse where Jesus forecasts persecution.  After He tells the disciples that families will be divided with family members turning over other members to death because of their faith for which they will be hated, Jesus says, “But the one who endures to the end will be saved.” (Matthew 10: 22b ESV)  At the end of time when Jesus returns, He will bring faithful disciples into His kingdom.  In Matthew 24: 13, the eschatological (pertaining to the last things) discourse, Jesus says the very same thing.

What is endurance in Matthew and the New Testament?  The word is used to signify the disciples’ ability to continue on in faithfulness until the end of their lives or until the end of the age when Jesus returns.  To endure is to hold up under persecution by continuing to witness and provide a defense for the Gospel.

But, what does this have to do with modern American society? We live in a free land where the first part of the First Amendment of the U.S. Constitution protects the right to exercise freely our religion.  It protects not only freedom of worship, that some would claim as its meaning, but freedom of religion in all aspects of life.  Statutes and court decisions clarify the meaning of free exercise.

Threats of limiting freedom of religion have come from the political community.  These are signs of the possibility of persecution in the future, even in America.  The secular element in our society has become more aggressive.  It is a good habit for Christians to keep abreast of the news of developments pertaining to the expression of our religion in society.  It helps to apprise us of what we are up against  and what action to take.  The Church and its teaching are a threat to secularists who have extreme political goals. We must not take our freedom for granted.

A Christian is one who has the ability to endure no matter what the circumstances.  It takes a lot of prayer and discipline (a word that comes from the same root as disciple).  Most especially, we must remember that the Lord will sustain us in any adversity.

Michael G. Tavella

October 15, 2019

Teresa of Avila, 1582, Teacher and Renewer of the Church

Joe Arcieri Songs: Play It Again

Joe Arcieri is a friend of mine who I worked with for many years during my ten years working for Acme Markets.  Joe, when not stocking milk or saving lives as a nurse, is an excellent guitar player.  I have had the privilege, from time to time, of (badly) plunking my bass guitar with Joe as he melts a face or two with a great solo.

As great musicians do, Joe has written some of his own songs and keeps a soundcloud site to post them.  When I have opportunity, I will post his music here as well.

Here is his composition called “Play It Again” which you can find here.

Here are the links to the previously posted songs by Joe:

Workism Is Making Americans Miserable

For the college-educated elite, work has morphed into a religious identity—promising transcendence and community, but failing to deliver.

In his 1930 essay “Economic Possibilities for Our Grandchildren,” the economist John Maynard Keynes predicted a 15-hour workweek in the 21st century, creating the equivalent of a five-day weekend. “For the first time since his creation man will be faced with his real, his permanent problem,” Keynes wrote, “how to occupy the leisure.”

This became a popular view. In a 1957 article in The New York Times, the writer Erik Barnouw predicted that, as work became easier, our identity would be defined by our hobbies, or our family life. “The increasingly automatic nature of many jobs, coupled with the shortening work week [leads] an increasing number of workers to look not to work but to leisure for satisfaction, meaning, expression,” he wrote.

1.             THE GOSPEL OF WORK

The decline of traditional faith in America has coincided with an explosion of new atheisms. Some people worship beauty, some worship political identities, and others worship their children. But everybody worships something. And workism is among the most potent of the new religions competing for congregants.

What is workism? It is the belief that work is not only necessary to economic production, but also the centerpiece of one’s identity and life’s purpose; and the belief that any policy to promote human welfare must always encourage more work.

Homo industrious is not new to the American landscape. The American dream—that hoary mythology that hard work always guarantees upward mobility—has for more than a century made the U.S. obsessed with material success and the exhaustive striving required to earn it.

No large country in the world as productive as the United States averages more hours of work a year. And the gap between the U.S. and other countries is growing. Between 1950 and 2012, annual hours worked per employee fell by about 40 percent in Germany and the Netherlands—but by only 10 percent in the United States. Americans “work longer hours, have shorter vacations, get less in unemployment, disability, and retirement benefits, and retire later, than people in comparably rich societies,” wrote Samuel P. Huntington in his 2005 book Who Are We?: The Challenges to America’s National Identity.

One group has led the widening of the workist gap: rich men.

In 1980, the highest-earning men actually worked fewer hours per week than middle-class and low-income men, according to a survey by the Minneapolis Fed. But that’s changed. By 2005, the richest 10 percent of married men had the longest average workweek. In that same time, college-educated men reduced their leisure time more than any other group. Today, it is fair to say that elite American men have transformed themselves into the world’s premier workaholics, toiling longer hours than both poorer men in the U.S. and rich men in similarly rich countries.

This shift defies economic logic—and economic history. The rich have always worked less than the poor, because they could afford to. The landed gentry of preindustrial Europe dined, danced, and gossiped, while serfs toiled without end. In the early 20th century, rich Americans used their ample downtime to buy weekly movie tickets and dabble in sports. Today’s rich American men can afford vastly more downtime. But they have used their wealth to buy the strangest of prizes: more work!

Workism may have started with rich men, but the ethos is spreading—across gender and age. In a 2018 paper on elite universities, researchers found that for women, the most important benefit of attending a selective college isn’t higher wages, but more hours at the office. In other words, our elite institutions are minting coed workists. What’s more, in a recent Pew Research report on the epidemic of youth anxiety, 95 percent of teens said “having a job or career they enjoy” would be “extremely or very important” to them as an adult. This ranked higher than any other priority, including “helping other people who are in need” (81 percent) or getting married (47 percent). Finding meaning at work beats family and kindness as the top ambition of today’s young people.

Even as Americans worship workism, its leaders consecrate it from the marble daises of Congress and enshrine it in law. Most advanced countries give new parents paid leave; but the United States guarantees no such thing. Many advanced countries ease the burden of parenthood with national policies; but U.S. public spending on child care and early education is near the bottom of international rankings. In most advanced countries, citizens are guaranteed access to health care by their government; but the majority of insured Americans get health care through—where else?—their workplace. Automation and AI may soon threaten the labor force, but America’s welfare system has become more work-based in the past 20 years. In 1996, President Bill Clinton signed the Personal Responsibility and Work Opportunity Reconciliation Act, which replaced much of the existing welfare system with programs that made benefits contingent on the recipient’s employment.

The religion of work isn’t just a cultist feature of America’s elite. It’s also the law.

Here’s a fair question: Is there anything wrong with hard, even obsessive, work?

Humankind has not yet invented itself out of labor. Machine intelligence isn’t ready to run the world’s factories, or care for the sick. In every advanced economy, most prime-age people who can work do—and in poorer countries, the average workweek is even longer than in the United States. Without work, including nonsalaried labor like raising a child, most people tend to feel miserable. Some evidence suggests that long-term unemployment is even more wrenching than losing a loved one, since the absence of an engaging distraction removes the very thing that tends to provide solace to mourners in the first place.

In the past century, the American conception of work has shifted from jobs to careers to callings—from necessity to status to meaning. In an agrarian or early-manufacturing economy, where tens of millions of people perform similar routinized tasks, there are no delusions about the higher purpose of, say, planting corn or screwing bolts: It’s just a job.The rise of the professional class and corporate bureaucracies in the early 20th century created the modern journey of a career, a narrative arc bending toward a set of precious initials: VP, SVP, CEO. The upshot is that for today’s workists, anything short of finding one’s vocational soul mate means a wasted life.

“We’ve created this idea that the meaning of life should be found in work,” says Oren Cass, the author of the book The Once and Future Worker. “We tell young people that their work should be their passion. ‘Don’t give up until you find a job that you love!’ we say. ‘You should be changing the world!’ we tell them. That is the message in commencement addresses, in pop culture, and frankly, in media, including The Atlantic.”

But our desks were never meant to be our altars. The modern labor force evolved to serve the needs of consumers and capitalists, not to satisfy tens of millions of people seeking transcendence at the office. It’s hard to self-actualize on the job if you’re a cashier—one of the most common occupations in the U.S.—and even the best white-collar roles have long periods of stasis, boredom, or busywork. This mismatch between expectations and reality is a recipe for severe disappointment, if not outright misery, and it might explain why rates of depression and anxiety in the U.S. are “substantially higher” than they were in the 1980s, according to a 2014 study.

One of the benefits of being an observant Christian, Muslim, or Zoroastrian is that these God-fearing worshippers put their faith in an intangible and unfalsifiable force of goodness. But work is tangible, and success is often falsified. To make either the centerpiece of one’s life is to place one’s esteem in the mercurial hands of the market. To be a workist is to worship a god with firing power.

2.             THE MILLENNIAL WORKIST

The Millennial generation—born in the past two decades of the 20th century—came of age in the roaring 1990s, when workism coursed through the veins of American society. On the West Coast, the modern tech sector emerged, minting millionaires who combined utopian dreams with a do-what-you-love ethos. On the East Coast, President Clinton grabbed the neoliberal baton from Ronald Reagan and George H. W. Bush and signed laws that made work the nucleus of welfare policy.

While it’s inadvisable to paint 85 million people with the same brush, it’s fair to say that American Millennials have been collectively defined by two external traumas. The first is student debt. Millennials are the most educated generation ever, a distinction that should have made them rich and secure. But rising educational attainment has come at a steep price. Since 2007, outstanding student debt has grown by almost $1 trillion, roughly tripling in just 12 years. And since the economy cratered in 2008, average wages for young graduates have stagnated—making it even harder to pay off loans.The second external trauma of the Millennial generation has been the disturbance of social media, which has amplified the pressure to craft an image of success—for oneself, for one’s friends and colleagues, and even for one’s parents. But literally visualizing career success can be difficult in a services and information economy. Blue-collar jobs produce tangible products, like coal, steel rods, and houses. The output of white-collar work—algorithms, consulting projects, programmatic advertising campaigns—is more shapeless and often quite invisible. It’s not glib to say that the whiter the collar, the more invisible the product.

Since the physical world leaves few traces of achievement, today’s workers turn to social media to make manifest their accomplishments. Many of them spend hours crafting a separate reality of stress-free smiles, postcard vistas, and Edison-lightbulbed working spaces. “The social media feed [is] evidence of the fruits of hard, rewarding labor and the labor itself,” Petersen writes.

Among Millennial workers, it seems, overwork and “burnout” are outwardly celebrated (even if, one suspects, they’re inwardly mourned). In a recent New York Times essay, “Why Are Young People Pretending to Love Work?,” the reporter Erin Griffith pays a visit to the co-working space WeWork, where the pillows urge do what you love, and the neon signs implore workers to hustle harder. These dicta resonate with young workers. As several studies show, Millennials are meaning junkies at work. “Like all employees,” one Gallupsurvey concluded, “millennials care about their income. But for this generation, a job is about more than a paycheck, it’s about a purpose.”

The problem with this gospel—Your dream job is out there, so never stop hustling—is that it’s a blueprint for spiritual and physical exhaustion. Long hours don’t make anybody more productive or creative; they make people stressed, tired and bitter. But the overwork myths survive “because they justify the extreme wealth created for a small group of elite techies,” Griffith writes.

3.             TIME FOR HAPPINESSThis is the right time for a confession. I am the very thing that I am criticizing.

I am devoted to my job. I feel most myself when I am fulfilled by my work—including the work of writing an essay about work. My sense of identity is so bound up in my job, my sense of accomplishment, and my feeling of productivity that bouts of writer’s block can send me into an existential funk that can spill over into every part of my life. And I know enough writers, tech workers, marketers, artists, and entrepreneurs to know that my affliction is common, especially within a certain tranche of the white-collar workforce.

Some workists, moreover, seem deeply fulfilled. These happy few tend to be intrinsically motivated; they don’t need to share daily evidence of their accomplishments. But maintaining the purity of internal motivations is harder in a world where social media and mass media are so adamant about externalizing all markers of success. There’s Forbes’ list of this, and Fortune’s list of that; and every Twitter and Facebook and LinkedIn profile is conspicuously marked with the metrics of accomplishment—followers, friends, viewers, retweets—that inject all communication with the features of competition. It may be getting harder each year for purely motivated and sincerely happy workers to opt out of the tournament of labor swirling around them.

Workism offers a perilous trade-off. On the one hand, Americans’ high regard for hard work may be responsible for its special place in world history and its reputation as the global capital of start-up success. A culture that worships the pursuit of extreme success will likely produce some of it. But extreme success is a falsifiable god, which rejects the vast majority of its worshippers. Our jobs were never meant to shoulder the burdens of a faith, and they are buckling under the weight. A staggering 87 percent of employees are not engaged at their job, according to Gallup. That number is rising by the year.

One solution to this epidemic of disengagement would be to make work less awful. But maybe the better prescription is to make work less central.

This can start with public policy. There is new enthusiasm for universal policies—like universal basic income, parental leave, subsidized child care, and a child allowance—which would make long working hours less necessary for all Americans. These changes alone might not be enough to reduce Americans’ devotion to work for work’s sake, since it’s the rich who are most devoted. But they would spare the vast majority of the public from the pathological workaholism that grips today’s elites, and perhaps create a bottom-up movement to displace work as the centerpiece of the secular American identity.

How quaint that sounds. But it’s the same perspective that inspired the economist John Maynard Keynes to predict in 1930 that Americans would eventually have five-day weekends, rather than five-day weeks. It is the belief—the faith, even—that work is not life’s product, but its currency. What we choose to buy with it is the ultimate project of living.
By Derek Thompson and published on February 24, 2019 in The Atlantic and can be found here.

EMPLOYEES BEWARE OF COMPLAINING

I am frequently contacted by persons who are astonished that they have lost their jobs for what they allege is retaliation for complaining about their supervisors, complaining about some company policy or complaining about their work conditions. What they have in common is that they all believe that their right to complain in general is somehow legally protected. That is certainly not the case for the most part, unless there is some type of law which provides this protection, usually known as a whistleblower law, or there is some legal protection for reporting waste or fraud to a government agency, like the IRS, or an oversight agency in the security industry. Those laws have very specific requirements, and still cannot protect an employee’s job, but they may provide, often many years down the road, a financial award for the reporting person. Workers may be protected if they discuss terms and conditions of employment with one another, but once again, a government agency, such as the National Labor Relations Board, would have to agree to accept their complaint, and the process involved would generally be lengthy and usually not altogether satisfying.

Aside from these limited protections, most employees should be careful about what they complain about, as it may cost them their job. Unless there is some type of discrimination involved, in which case an employee is able to file a complaint with a government agency, an employee has no protection from being terminated. Filing a complaint of discrimination with a government agency also does not protect one’s job, and although employers are not supposed to retaliate against the employee filing the complaint, they often do. Also, even if the employee thinks it isn’t fair that he was terminated and the person he complained about was retained, there is no law that prevents this selection process unless there is discrimination involved. There is not a national workplace anti-harassment law as many employees think there is, and harassment must usually be tied to some protection available under the civil rights laws. Although an employer may have an anti-harassment policy in place, that policy may not have any “teeth” under the law.

I tell these persons that if they had contacted me during the time frame in which they were making the complaint I would have suggested that unless the complaint was extremely important, I may have suggested they not make it at all, or tell them they should have stopped the process if their employer asked them not to pursue it or made an attempt to resolve it, even if the employee wasn’t happy with the attempt. In some cases, I suggest that a lawyer should make the complaint as a buffer between the employee and the employer, and I have been able to save many jobs in this manner, as employers are often reluctant to retaliate against employees if a lawyer is already involved.
Employees are also frequently astonished when they learn that their job is not theirs for life. Pennsylvania is an employment at will state, which means that an employee can usually leave a job at his discretion, unless it violates a contract he has signed, with the converse being that an employer has broad discretion to terminate an employee. The usual response I receive when I ask the employee why, if their situation is so difficult at work, they don’t look for another job, besides the responses that it is a difficult economy, is that they don’t see why they are the one who should leave.

However, a side effect of continuing to complain when an employer asks you to stop, or feels the situation has already been resolved, is that the employer, in addition to terminating the employee, opposes their claim for unemployment compensation and alleges that the employee has committed some willful misconduct which prohibits them from receiving unemployment compensation. This process often results in delay in receipt of compensation, and possibly loss of compensation if the hearing referee rules in the employer’s favor.
Therefore, before one decides they are going to raise issues based on principle, one had better determine the possibility of being terminated, losing unemployment compensation benefits, and receiving a negative reference from their former employer.

By: Faye Riva Cohen, Esquire on her blog “Toughlawyerlady”

YesSource: Live in Sao Paulo, 9/9/99

Here are my latest uploads to YesSource, my Yes rarities youtube page (about which you can read here).  This post is another addition to my series of Yes music posts and a collection of all my Yes-related posts is here.  Yes, of course, is a, if not the, premier progressive rock band, and I am an enormous fan of it.

You can see all of my Yessource uploads here.

My latest YesSource uploads can be found here:

Discipleship in Matthew and Apologetics II–Wise as Serpents and Innocent as Doves

Back in October 2015 I wrote about the inauguration of the Abington Templeton Foundation (see here).  The project is now underway (see here) and I will be posting our writing here.

Check out the latest piece entitled “Discipleship in Matthew and Apologetics II–Wise as Serpents and Innocent as Doves.”

See also:

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We are called to be “wise as serpents and innocent as doves.”  What does this mean?  First, let’s look at the context.  Jesus is commissioning His disciples to go out and announce the kingdom of heaven.  He warns them that he is sending them out as sheep among wolves; therefore, they need to be “wise as serpents and innocent as doves.” (Matthew 10: 16)  Persecution of the disciples and the church  loom as a present and future reality.  To be wise and innocent is a mode of being disciples in the world as we witness to the Gospel in dangerous times.

In our defense of the faith and witness we need to be “wise as serpents and innocent as doves,” as we face opposition, danger, and persecution.  The disciples are warned that they will meet danger before Jews and Gentiles, that is, all people.  Before those in authority they will bear witness to the Gospel.  In these situations they are not to be concerned with what they will say, because the Spirit will speak through them.

To be wise and innocent is a strategy of witness for disciples.  This same strategy is to be acknowledged and used today.  Though we may not come before tribunals like the early Christians that faced the Roman authorities and the leaders of the synagogue, we may have opportunities to make public witness  in other contexts.  If we are so privileged we must be like doves and serpents.  The serpent is a symbol of wisdom (and also of cunning and craftiness as in the Garden of Eden), the dove of innocence.  These characteristics mean that the disciple is not deceitful, but straightforward and wise, not foolish, in his witness.  The disciple shows respect and gentleness to others.  The disciple does not depend on himself, but on God for an effective and true witness.  He is humble, lacking the pride and boasting so common in the world.  He is like Paul before the authorities in the Book of Acts.

Disciples are not intent on showing off their skills in public or disdaining those who not only differ from them, but also persecute them.  They are intent on serving the Lord by fulfilling the commission at the end of Matthew to go and make disciples of all nations.  They are adverse to making a name for themselves as is far too common in our world today. Rather, they wish to hold up the Name of the Lord so that others may praise HIm and become disciples.

Disciples do not live in isolation.  We are anchored in a community that has a commitment to making disciples for Jesus.  The life of discipleship is one of engagement with others and solitude, but never isolation.  We draw strength from our Lord in community as we hear the Word and receive the Sacrament of the Altar in worship.  In no other way can we draw the strength necessary for witness and the defense of the Gospel.  To be a Christian means to bear the Spirit who leads us to a powerful witness and defense for the sake of unbelievers.

Michael G. Tavella

October 5, 2019

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