For more than eight decades, Wichita, Kansas has been recognized as the world's Air Capital, and there doesn't seem to be any other city that can make that claim. More than half of all the airplanes in the world were built in this prairie town of 360,000. Three elements drew early builders-weather, workers and wampum. Three hundred days of good flying weather can be guaranteed; a work force with experience learned on the farm on in the oil patch was on hand; and plenty of cash was available. Of the literally scores of airplane companies that called Wichita home over the years, today's survivors dominate the worldwide General Aviation market. The Planes of Wichita is a collection of thumbnail sketches that tell the stories that contributed to the legend.
Carrera Panamericana: the Mexican Road Race. In its day it was the longest, fastest and likely wildest international automobile race ever staged. A World Championship event along with Le Mans, the Mille Miglia, Nüburgring and the Tourist Trophy, most drivers considered it the best-and the worst-of them all. From 1950 to 1954, it was witnessed by ten million spectators along a nearly 2,000-mile course that featured deserts where the faster cars could reach 180 mph and 10,000-foot mountain passes requiring first-gear operation. Carrera Panamericana influenced engineering and marketing from Michigan to Modena. Ferrari designed and named a model specifically for the race. Lincoln emerged as a high-performance sedan and Porsche's Carrera was named in honor of its wins. The Pan-Am was so unconventional and fascinating that it came to hold the world's attention for a full week each year. It was one of the last of the great open road events and the first in which European and American cars could be compared and marked the return of US factory support to racing in America.
The divide between the sacred and the secular life has dogged Christians for centuries. Even today, many Christians and church leaders still assume that the workplace is inferior to pastoring, Bible study, mission trips, and the like. This volume provides a different approach: it surveys the persistence of the sacred-secular divide in Christian history to develop a more robust theology of vocation while engaging with both the Old and New Testament. Charles offers a vision for numerous ways Christians are called to live faithfully in the so-called secular world.
Alluring yet frustrating. Charming yet maddening. Such is our reaction to the literary wonder called Ecclesiastes (Qoheleth), a “wisdom” book that has captured the fascination of readers everywhere for over two millennia with its mix of poetry and personal reflection, its probing of the human experience and its piercing assessment of human activity—especially human labor. Its “All is meaningless!” lament, which frames the document, is well known to all. But its message and the structure of the writer’s argument remain disputed, even among professional scholars. Often overlooked, when not ignored, is the relationship between joy or contentment and the fear of God. And almost universally ignored in standard commentary is the role that satisfaction in our work plays in the life of the God-fearer. Against the mainstream of biblical scholarship, Wisdom and Work argues for the presence of a double theme in Ecclesiastes. It argues that, based on the writer’s literary-rhetorical strategy, two diametrically opposed outlooks on life are being contrasted in Ecclesiastes, and that meaning and purpose, not “meaninglessness,” are by divine design to be the norm – a norm that infuses the daily, the ordinary, and perhaps most significantly, our work.
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