Oliver Crisp FULLER CV Sept2016 Copy
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Twenty-Two Thoughts on Deep Value Investing
Twenty-two Thoughts on Deep Value Investing By J. Ellwood Towle July 2018 Deep value investing is expressed in various ways. In this commentary, deep value investing represents the learnings and insights gained during my nearly four decades as an investment professional. Other investors will likely have differing views. 1. Deep value investing is predicated on two fundamental beliefs: trusting in the goodness and decency of mankind and recognizing that economic progress is on- going, inevitable. 2. Deep value has been enlightened through the ideas and actions of Warren Buffett, Benjamin Graham, and John Templeton. Deep value investing is a timeless capital creating strategy. 3. Effective deep value investing takes time, likely many decades. Benefits will occur to those who compound their capital at meaningful rates of return. Patience and perseverance are key ingredients in this long term, capital creating journey. 4. By nature, deep value is more volatile than most long only, public equity strategies. At times, it will produce disappointing, short term results in an investment world that desires predictable and improving short term performance. However, it is the cyclicality and volatility of deep value that creates investment opportunity. 5. Knowing when to buy or sell is the “art” of deep value. Contrarian thought is a necessity. John Templeton says it best, “To buy when others are despondently selling and to sell when others are greedily buying requires the greatest fortitude, even while offering the greatest reward.” (Doubleday & Company 1983) 6. The gathering of the data is the “science” of deep value. Fact finding may require research and contacts beyond published data and readily available information. -
Sir John M. Templeton Has Passed Away
Zagadnienia Filozoficzne POŻEGNANIE w Nauce XLIII (2008) SIR JOHN M. TEMPLETON NIE ŻYJE Dnia 8 lipca 2008 r. w szpitalu w Nassau (Bahamy), w wieku lat 95, zmarł Sir John M. Templeton. Poniżej przedrukowujemy tekst zamieszczony z tej okazji na stronach internetowych Fundacji Johna Templetona <http://www.sirjohntempletonobituary.org/>. July 8, 2008 Sir John Templeton, Pioneer Investor and Philanthropist John Marks Templeton, the pioneer global investor who founded the Templeton Mutual Funds and for the past three decades devoted his fortune to his Foundation’s work on the “Big Questions” of science, religion, and human purpose, passed away on July 8, 2008, at Doctors Hospital in Nassau, Bahamas, of pneumonia. As a pioneer in both financial investments and philanthropy, John Templeton spent a lifetime encouraging open-mindedness. If he hadn’t sought new paths, he once said, “he would have been unable to attain so many goals.” The motto that Templeton created for his Foundation, “How little we know, how eager to learn”, exemplified his philosophy in the financial markets and his groundbreaking methods of philan- thropy. Templeton started his Wall Street career in 1937 and went on to create some of the world’s largest and most successful international investment funds. Called by Money magazine “arguably the greatest global stock picker of the century” (January 1999), he sold the Tem- pleton Funds in 1992 to the Franklin Group for $440 million. A naturalized British citizen who lived in Nassau, the Bahamas, Templeton was created a Knight Bachelor by Queen Elizabeth II in 4 Pożegnanie 1987 for his many philanthropic accomplishments, including his en- dowment of the former Oxford Centre for Management Studies as a full college, Templeton College, at the University of Oxford in 1984. -
Catechism in the Worshiping Community B Y G E Ra L D J
Copyright © 2007 Center for Christian Ethics at Baylor University Catechism in the Worshiping Community B Y G E ra L D J . Ma ST How much of Christian teaching should be explanation and how much example? Without denying the significance of words, the books reviewed here explore the neglected significance of worship and everyday practices in shaping the hearts and minds of growing believers. n passing along the faith to the next generation of church members, how much of Christian teaching should be explanation and how much Iexample? Is the faith best described or best performed? Are we most persuaded by word or by deed? Without denying the significance of words, many recent authors of books about doctrine and catechism emphasize the neglected significance of liturgical and everyday practice in shaping the minds and bodies of growing believers. Perhaps the best explanation for this turn to the performative in theories of catechism can be found in a massive new volume on theological method which argues that doctrine can best be conceived as a drama—a stage on which the enactment of Scripture unfolds in the life of the Church. In his book, The Drama of Doctrine (Louisville, KY: Westminster John Knox Press, 2005, 488 pp., $39.95), Kevin Vanhoozer, Research Professor of Systematic Theology at Trinity Evangelical Divinity School, relies extensively on the work of Catholic theologian Han Urs von Balthasar to develop the claim that “what lies at the heart of gospel is not an idea or an ideal or an experi- ence, but an action” (p. 50). Vanhoozer positions his work at the edge of changing understandings about the meaning of doctrine. -
Theological Interpretation of Scripture: Yes, But
Chapter 12 Theological Interpretation of Scripture: Yes, But D.A. Carson Theological Interpretation of Scripture (TIS) is partly disparate movement, partly a call to reformation in biblical interpretation, partly a disorganized array of methodological commitments in hermeneutics, partly a serious enter prise and partly (I suspect) a fad. Different writers speak of TIS in fairly diverse ways. One might even argue that some people who offer the best theological interpretation of Scripture (note the lowercase letters) have very little con nection with the movement known as TIS: one need search no farther than the honoree of this volume, whose astonishing range of expertise includes competent exegesis ofthe documents of both Testaments, an impressive grasp of the history of interpretation, a deep understanding of many nuances in the patristic period, in the Reformation age, and in contemporary (especially European) theology, and whose interpretation of Scripture is never flaccid or narrowly historical, but invariably profoundly theological. If all who align themselves with TIS were committed to pursuing the kind of theological inter pretation of Scripture exemplified in the writings of Henri Blocher (most of whose work, sadly, has never been translated into English), the chapter I am now writing would be very different. Another writer who does not connect his work with TIS but who is traveling down a parallel path is Peter Leithart,l who prefers to speak of entering into the depths of the text. Always evocative and sometimes provocative, Leithart provides another parallel to the TIS tradition: his actual handling of biblical texts, while invariably stimulating, is less frequently convincing.2 As I worked to canvas the literature, I had expected to write something that said "Yes" to an array of important points, and then to introduce my list of objections or questions with "But"-and indeed, not a few have written essays 1 See especially his Deep Exegesis: The Mystery ofReading Scripture (Waco, TX: Baylor University, 2009). -
16 Rules for Investment Success
16 RULES FOR INVESTMENT SUCCESS And for your family, house, tuition, retirement… By Sir John Templeton I can sum up my message by reminding you of Will Rogers’ famous advice. “Don’t gamble,” he said. “ Buy some good stock. Hold it till it goes up…and then sell it. If it doesn’t go up, don’t buy it!” There is as much wisdom as humor in this remark. Success in the stock market is based on the principle of buying low and selling high. Granted, one can make money by reversing the order—selling high and then buying low. And there is money to be made in those strange animals, options and futures. But, by and large, these are techniques for traders and speculators, not for investors. And I am writing as a professional investor, one who has enjoyed a certain degree of success as an investment counselor over the past half-century—and who wishes to share with others the lessons learned during this time. The rules and guidance discussed in this piece are for educational purposes only; should not be considered investment advice or an investment recommendation; and will not guarantee an investor positive investment results or protect against market loss. Investing in a Franklin Templeton fund cannot guarantee one’s financial goals will be met. Please consult your financial professional for personalized advice tailored to your specific goals, individual situation and risk tolerance. The article first appeared in 1993 inWorld Monitor: The Christian Science Monitor Monthly, which is no longer published, and is reprinted with permission of the John Templeton Foundation. -
Putting on Christ: Spiritual Formation and the Drama of Discipleship
Journal of Spiritual Formation & Soul Care Copyright 2015 by Institute for Spiritual Formation 2015, Vol. 8, No. 2, 147–171 Biola University, 1939-7909 Putting on Christ: Spiritual Formation and the Drama of Discipleship Kevin J.• Vanhoozer Trinity Evangelical Divinity School Abstract. C. S. Lewis called for spiritual formation long before the term became pop- ular: “Every Christian is to become a little Christ. The whole purpose of becoming a Christian is simply nothing else” (Mere Christianity, 171). Lewis’s call to become little Christs recalls Paul’s exhortation to “put off” the old self and “put on” Christ. This paper explores what this change of costume involves from the perspective of what a “theodramatic” approach to theology that I have developed in The Drama of Doctrine and Faith Speaking Understanding. I there argue that the role of doctrine is to (1) indicate what is in Christ and (2) direct those in Christ to participate in Christ by playing their parts in the drama of redemption. This theatrical model raises an important issue concerning the disciple’s self-understanding: Is it healthy for Chris- tians to think in terms of “acting out” what is “in Christ” (their new identities as Christ’s disciples) or does this encourage a false sense of self – a “put on”? I respond to this question in four steps where I (1) present a theodramatic anthropology, (2) describe discipleship as the project of growing into/putting on Christ, (3) consider three objections to my previous work about the relationship between persons/roles and role-playing, and (4) respond to the objections by offering a dogmatic descrip- tion of putting on Christ (i.e., spiritual formation) in soteriological, pneumatologi- cal, and eschatological terms. -
Is Ultimate Reality Unlimited Love?
Chapter 1: Stephen Post Sir John’s Biggest Question: An Introduction Sir John wrote me these words in a letter dated August 3, 2001, words that I know he thought deeply about and felt to be crucial for spiritual progress: I am pleased indeed, by your extensive plans for research on human love. I will be especially pleased if you find ways to devote a major part, perhaps as much as one third of the grant from the Templeton Foundation, toward research evidences for love over a million times larger than human love. To clarify why I expect vast benefits for research in love, which does not originate entirely with humans, I will airmail to you in the next few days some quotations from articles I have written on the subject. Is it pitifully self-centered to assume, if unconsciously, that all love originates with humans who are one temporary species on a single planet? Are humans created by love rather than humans creating love? Are humans yet able to perceive only a small fraction of unlimited love, and thereby serve as agents for the growth of unlimited love? As you have quoted in your memorandum, it is stated in John 1 that “God is love and he who dwells in love dwells in God and God in him.” For example, humans produce a very mysterious force called gravity but the amount produced by humans is infinitesimal compared to gravity from all sources. Can evidences be found that the force of love is vastly larger than humanity? Can methods or instruments be invented to help humans perceive larger love, somewhat as invention of new forms of telescopes helps human perceptions of the cosmos? What caused atoms to form molecules? What caused molecules to form cells temporality? Could love be older than the Big Bang? After the Big Bang, was gravity the only force to produce galaxies and the complexity of life on planets? Sir John wanted to devote at least one third of his grant to support investigations into a love “over a million times larger than human love.” Anything less would be an act of human arrogance. -
“Te Great Merit of Köstenberger's and Patterson's Volume Is Its Three
“!e great merit of Köstenberger’s and Patterson’s volume is its three- dimension account of biblical interpretation. !e authors rightly focus on the history, literature, and theology of the Bible—what they call the hermeneutical triad. Call it hermeneutics in real 3-D. A three-stranded hermeneutical cord may not be easily broken, but it’s easy to grasp by fol- lowing this introductory textbook. Another merit is the authors’ reminder that biblical interpretation is not only about method but about virtue: a heart-felt humility before the divine text is as important as any heady procedure.” —Kevin J. Vanhoozer, Blanchard Professor of !eology, Wheaton College Graduate School “I am "lled with admiration. I learned much from this vigorous book. It is a work of great clarity that summarizes the best principles of general hermeneutics with the best principles of biblical interpretation. Professor Köstenberger’s and Patterson’s students are lucky to have such a trenchant and learned guide—and so are the readers of this "ne book.” —E. D. Hirsch, Jr., Professor Emeritus of Education & Humanities, University of Virginia and Founder, Core Knowledge Foundation “!ere are certain topics of must-reading for serious Bible students— hermeneutics is at the top. !ere are certain books of must-reading for a topic—Andreas Köstenberger’s work on hermeneutics is one of them. It is clear, concise, and yet deep, and manages to cover most of the needed areas. !us it becomes an invaluable guide for the student working through the labyrinth of issues that make up the task of biblical interpretation. -
News from Around the Diocese July 2015
Diocesan Newsletter Argyll and The Isles Scottish Charity SC005375 July 2015 Number 70: News from around the Diocese July Ordination to the Diaconate 2015 Inside this issue: News and 1 - 5 Events from around the Diocese News from 6 the Province Ecumenical 7 - 8 and Other Church News Contacts 8 On Saturday 27 th June 2015 the Rt Rev Kevin Pearson, Bishop of Argyll and The Isles, ordained Rosemary Bungard and Elaine Garman as deacons in the St John’s Cathedral, Oban. The newly ordained deacons will serve in the charges on the Isle of Skye (Rosemary) and Cowal and Bute (Elaine). After Provost Nicki McNelly welcomed the congregation to the cathedral, the bishop preached and celebrated the eucharist for the ordinations. Led into the service by St John’s choir and servers, visiting clergy came from the diocese, elsewhere in Scotland and from other churches, and the congregation of Oban worshippers, members from the deacons’ charges and family and friends filled the cathedral. Rosemary and Elaine were presented to the bishop for ordination by friends who had taken a significant role in their respective journeys to this new ministry. The new deacons both trained for the ministry in the Scottish Episcopal Institute, the Scottish Episcopal Church’s theological college. The training, carried out over several years, was a mix of distance learning, residential periods and placements in various churches. The Institute trains clergy and lay readers for ministry in the Scottish Episcopal Church. The Principal of the Scottish Episcopal Institute, the Rev Anne Tomlinson, was present in Oban and welcomed Rosemary and Elaine as the newest members of the body of deacons in the church. -
Updated August 20, 2019 Angela Lee Duckworth University Of
Updated August 20, 2019 Angela Lee Duckworth University of Pennsylvania 3401 Market St., Suite 202 Philadelphia, PA 19104 Education UNIVERSITY OF PENNSYLVANIA (2002–2006) MA, PhD in Psychology UNIVERSITY OF OXFORD (1994–1996) MSc with Distinction in Neuroscience HARVARD COLLEGE (1988–1992) AB magna cum laude in Advanced Studies Neurobiology Positions Held Founder and CEO, Character Lab (2015–current) Christopher H. Browne Distinguished Professor of Psychology, University of Pennsylvania (2016– current) Faculty Co-Director, Behavior Change for Good (2017-current) Faculty Co-Director of Wharton People Analytics, University of Pennsylvania (2015–current) Secondary Appointment at the Wharton School, University of Pennsylvania (2016–current) Secondary Appointment at the Graduate School of Education, University of Pennsylvania (2015– current) Professor, Department of Psychology, University of Pennsylvania (2015–2016) Associate Professor, Department of Psychology, University of Pennsylvania (2013–2015) Assistant Professor, Department of Psychology, University of Pennsylvania (2007–2013) Research Associate, Department of Psychology, University of Pennsylvania (2006–2007) Science Teacher, Mastery Charter High School, Philadelphia, PA (2002) Chief Operating Officer, GreatSchools.net (2000–2001) Math Teacher, Lowell High School (1998–2000) Math Teacher, The Learning Project (September 1997–June 1998) 1 Updated August 20, 2019 Management Consultant, McKinsey & Company (October 1996–August 1997) Fellow, Center for the Enhancement of Science and Math -
How Far Beyond Chicago? Assessing Recent Attempts to Reframe the Inerrancy Debate — Jason S
Themelios 34.1 (2009): 26-49 How Far Beyond Chicago? Assessing Recent Attempts to Reframe the Inerrancy Debate — Jason S. Sexton — Jason Sexton is a licensed minister with the Evangelical Free Church of America and PhD candidate in Systematic Theology at The University of St. Andrews, Scotland. he doctrine of inerrancy has been a watershed issue among evangelicals in the West, perhaps now Tmore evident than ever.1 While the inerrancy debate never entirely dissipated from its last spell in the late 1970s and early 1980s, it recently surged to the forefront of discussions about an evan- gelical doctrine of Scripture both in North America and abroad. This transpired with recent events in the Evangelical Theological Society (hereafter, ETS) dealing with inerrancy2 and fresh publications of at least a dozen books, articles, and reviews.3 With this new rally, one might say that evangelicalism is 1 It was designated a “watershed” over three decades ago by Harold Lindsell, The Battle for the Bible (Grand Rapids: Zondervan, 1976), 26–27, and eight years later by Francis A. Schaeffer, The Great Evangelical Disaster (Wheaton: Crossway, 1984), 44. The degree of watershed was challenged early by Richard H. Bube, “Inerrancy Is/Is Not the Watershed of Evangeli- calism: None of the Above,” Journal of the American Scientific Affiliation 29 (March 1977): 46–47, who called for “revelational inerrancy,” asserting that the term “inerrancy” outlived its usefulness. Some, however, see the inerrancy debate as a watershed for other reasons—because of a “classically modern” view of truth that made inerrancy the “foundational Christian doctrine upon which all others depend.” Jeffery Stephen Oldfield, “The Word Became Text and Dwells Among Us? An Examination of the Doctrine of Inerrancy” (PhD thesis, University of St Andrews, 2007), 232–33. -
HOW to READ the BIBLE, PART 2: the SCIENCE and ART of INTERPRETATION Far More Than Picking up a Dictionary and Finding a Definition
HOW TO READBILL KYNES,THE PH.D. BIBLE, PART 2: HOW TO READ THE BIBLE, PART 2: THETHE SCIENCESCIENCE AND ART OFAND INTERPRETATION ART OF INTERPRETATION BILL KYNES, PH.D. C.S. LEWIS INSTITUTE SENIOR FELLOW FOR PASTORAL THEOLOGY SENIOR PASTOR, CORNERSTONE EVANGELICAL FREE CHURCH o you want to read the Bible, but you’re not sure how to do it well. What does it really mean? How is the Bible rightly understood? This is a critical question, for it is often asserted that you can get the Bible to say just about anything you want it to say. And hasn’t that been true? After all, didn’t people once use the S Bible to defend slavery, polygamy, the divine right of kings, or the drowning of witches? Shakespeare says it well: In religion, what damned error but some sober brow will bless it, and approve it with a text, hiding the grossness with fair ornament.1 Understanding the Bible necessarily involves interpretation, or what scholars call hermeneutics. We engage in interpretation all the time. Every time we read a billboard, read a letter, examine a legal contract, or pick up a book, we must interpret what is written. We must decode the signs of communication and seek to answer the question, what does this mean? This process is both a science and an art. We think of it as a science in that we seek certain logical rules and procedures that can be applied across the board that result in meaning; we want accuracy and precision. But we have to realize that interpretation is also an art.