TEAM GOLIATH does not want you to know the following.
The following is a list of some of the on-going and about-to-be activities at the Peachtree Pine Community.
1. BLEND Coffee Shop – free WI FI along with coffee and goodies
2. Art Studio – four resident artists with many guest artists – Famous artists Mario Robinson and Eve Sibley have painted in the studio.
3. Computer classes twice a week for the residents at The Pine
4. Computer lab available for residents to job search and to build resumes
5. Yoga class weekly
6. BINGO day once a week
7. Guest performance day once a week
8. Movie Day once a week
9. Barber day once a week
10. Shoe donation once a month (St. Philip’s Cathedral)
11. GED classes twice each month
12. Holy Communion once each month (The Reverend Ed Fuller)
13. Psychologists’ counseling every Sunday
14. Free Health Clinic (Cascade United Methodist ) once a month
15. Clothing closet 4 days each week
16. Bike Shop – rebuild and own a bicycle: Horace Sibley said under oath that furnishing homeless people with bicycles only made drugs more available to them.
17. Workout room
18. State of the art (IT) Information Technology throughout the building: made possible by a brilliant volunteer with the backup of our resident volunteers
19. Security training set: to be taught by a supportive City of Atlanta policeman (Peace Officer)
20. Roof Garden – under the careful eye of Board Member Carl Hartrampf
21. Photo Lab – under the careful eye of Board Member Chuck Steffen
22. Forty-two groups including churches bring food to feed the community.
All of the activities listed above take place within the confines of the Peachtree-Pine building. Volunteer Staff members render hundreds of hours assisting walk-in clients. During snow week in January of 2011, each night saw more than twenty homeless women sleeping in chairs in our lobby. These citizens of Atlanta in most cases could not be admitted to any other shelter in the city, includung model facility, The Gateway. OUTSIDE the building, most days and nights, drug dealers and drug buyers clutter three sides of the building: Peachtree Street, Pine Street and Courtland Avenue. There is no concerted effort on the part of Atlanta law enforcement or the Ambassadors to protect the area around The Pine. This, of course is the plan: the more activity OUTSIDE the building the more gleeful those determined to disappear The Pine. The police cruiser that is parked at the top of Pine Street is decoration. However, a cruiser at Courtland and Pine that intends arrests would clear the streets. The City has not yet seen fit to protect the three sides of The Pine. That protection is not a part of the plan.

Before his quietus Manny “Micah 2.1-2” Fialkow may have many middle names. He may earn a prefix, “Many names” Manny. I learned some of his questionable business practices reading the deposition of his buddy A. J. “We are all kind of mystified” Robinson. Their dirty dealings and under the table practices with the nun-run Mercy Housing, Inc. bring to mind Micah 2.1-2. Those verses from the Hebrew Bible, familiar I am sure to both Manny and A. J., read, “How terrible it will be for you who lie awake at night, thinking up evil plans. You rise at dawn and hurry to carry out any of the wicked schemes you have power to accomplish. When you want a piece of land, you find a way to seize it. When you want someone’s house, you take it by fraud and violence. No one’s family or inheritance is safe with you around. (New Living Translation)

Months ago in open court I heard the Honorable Judge Craig Schwall, Sr., say to Manny Fialkow’s lawyer that Mr. Fialkow’s business behavior “does not smell good.” That day, sitting respectfully in the court room, I racked my brain trying to recall Shakespeare’s use of the word “smell.” Months have passed since the cobwebs in my brain blocked my ability to recall.

Today, this happy February 25 day in the 2011th year of our Lord, I stumbled across what was hidden in my brain. There it is. It sits before me. There is Manny “Micah 2.1-2” Fialkow’s new middle name. The brilliant manager of programs at Central Atlanta Project has two middle names. He is Richard “We’re in!” Orr and Richard “Crap sniffer” Orr. We do not want to neglect the philanthropic giant, Manny Fialkow, who has given back so much to the community. “Many names” Manny deserves so many names. For now we have found his second middle name.

In Act I, Scene 1 of KING LEAR the Earl of Kent asks about the comely lad at the side of the Earl of Gloucester.
Kent. Is not this your son, my lord?
Gloucester. His breeding, sir, hath been at my charge. I have so often blushed to acknowledge him that now I am brazed to it.
Kent. I cannot conceive you.
Gloucester. Sir, this young fellow’s mother could, whereupon she grew round-wombed and had indeed, sir, a son for her cradle ere she had a husband for her bed. Do you smell a fault?

Ah, there it is. That’s the spot. That’s the quote I wanted when I heard His Honor say in the Superior Court of Fulton County that something did not smell good. Speaking of not smelling good, Rector Hoare in his Super Bowl sermon, February 6, entitled “Doing Justice” has wrinkled a few noses that even the Rector himself may not have wished to have wrinkled. I hear that a few Episcopalian noses, already elevated, may have a new wrinkle or two.

Rector Hoare mentioned the “new owner” of Peachtree Pine. Manny “Do you smell a fault?” Fialkow is the alleged owner of the building called Peachtree Pine; he may be A. J. Robinson’s shill. That’s a tossup. The nuns were paid some $700,000 so that the “highly respected” Mercy Housing, Inc. would not be on national news putting 600 homeless people on the streets in Atlanta. The nuns know Central Atlanta Progress. These essentially corporate minded nuns wanted out, and they got out acknowledging that the City of Atlanta owed them big. Developer Manny may have used his own money. He may have not. He may have gotten it from his buddies. Atlanta has a buddy system that boggles the honest mind. $700,000 for this conspirata is pocket change.

We know that Uplift Atlanta, Inc. a hazy non-profit, shepherded perhaps by the spirit led Christian clerics along the cleansed corridor, has millions of $$$ ready to help homeless people out of sight whenever Airlift Atlanta can get their hands on the “treatment-resistemt” Black men at Peachtree Pine. Their reverend representative said so much in open court to Judge Schwall. That is how Rector Hoare can spew his undocumented, untrue drivel about evicting the management at Peachtree Pine but at the same time keeping the 600 “treatment-resistant” Black men at Peachtree Pine.

I wonder if Rector Hoare has checked with Peggy “arrest the bums” Denby’s NPU-M about keeping 600 Black men in her neighborhood. I will tell you in private what “M” stands for in the minds of those gallant 600 Black gentlemen at Peachtree Pine.

Manny Fialkow has a new middle name. Being the intellect that he is, I know that he will be honored to learn that it comes from Shakespeare’s KING LEAR. That is W-I-L-L-I-A-M S-H-A-K-E-S-P-E-A-R-E and that is a play that the bard called K-I-N-G L-E-A-R.

Gloucester said to Kent, “She had a son for her cradle ere she had a husband for her bed.”
Jim Beaty says to TEAM GOLIATH, “Fialkow had a scheme for his swindle ere he had a sentry for his scheme.”

The Earl of Gloucester and Manny “Do you smell a fault” Fialkow have many things in common. They touch. They are both Earls. They are both of the nobility. They both have questionable morals. They both run in the best circles. They both have the protection of the clerics that surround them. They both emit a smell that indicates a fault. They both win for a season.

I must say goodnight to my readers. Goodnight to the 600 “treatment-resistant” Black men at The Pine. Goodnight, Judy. Goodnight, Jim Lee Scott. Goodnight, Gary. Goodnight, Larry. Goodnight, Hepsy. Goodnight, Rick. Goodnight, Lattimore. Goodnight, Valerie. Goodnight, Antoine. Goodnight, William Heard. Goodnight Darrell. Goodnight, Paul. Goodnight, Gateway. Goodnight, Horace Sibley. How you ever sleep baffles me. Goodnight, Ko. Your emails make for hilarious reading, but they do distress my nether regions. Goodnight, Biswax. I cannot wait for your deposition. Goodnight UW president, Milton Little. I praise God that Jack Hardin saw fit to give you your $500,000 a year job. How much is that a month? I know you earn it, every dime. Will you bring Hardin to your deposition? Goodnight Lawyer Ruth, Shirley Franklin’s attorney. I pray to my creator that I can behold your grandeur before I go home. I understand you are a piece of work. Goodnight, Debi Starnes. Your silence knocks me out. Who shut your mouth? Why is AJC sometime reporter Rhonda Cook not taking dictation from you? Has our astute Mayor missed your brilliance? Goodnight, Manny “Do you smell a fault?” Fialkow. Your quietus, here or in the hereafter, looms. I may not see it here; I’ll bet you a quality jug of sour mash that I’ll watch it in the hereafter. Goodnight, Earl and Hilda and all the others who left The Pine to become employees at Gateway or the other Way. Goodnight, my little ones. Good night, love of my life.
James Wilson Beaty
Jeremiah 22.16
February 26, 2011

On February 20, 2011, I posted Chapter 1 responding to a sermon delivered on February 6, 2011, at All Saints Episcopal Church in Atlanta. The sermon’s title is “Doing Justice” and can be viewed and read on line at atlantaallsaints.org.

In that piece I quoted the first 11 sentences of the printed sermon. In this posting I’ll quote again 9 through 11 and then add his next four sentences, numbers 12 through 15. I’ll quote and comment on statements in the first 11 sentences. Rector Hoare’s sentences and paragraph, by and large, are gargantuan. His first paragraph contains 18 sentences. This sermon roars on for 3 single-spaced pages. God bless ALL the saints, ALL of them, at ALL Saints who sit or sleep through ALL this.

Eventually, in these essays, I will investigate some 75 sentences. Chaucer’s Knight, in the introduction to his Canterbury Tale said that he had a large field to till and weary are the oxen in his plow. We’ll plow along through Hoare’s syntax, and I pray to finish before the Lord gathers the church. However, I make no promises. I said earlier that Thoreau would choke on the Rector Hoare’s syntax. I’ve witnessed marriages that didn’t last as long as some of his paragraphs.

Rector Hoare’s 6th sentence reminds his audience that, “The shelter is operated by something called the Task Force for the Homeless.” May I remind my readers that Rector Hoare’s sermon was delivered from the pulpit of something called All Saints Episcopal Church.

Bear with me as I quote sentences 9 through 15 of his 18 sentence paragaph; I quote verbatim:

“The building’s new owners want to evict not the four of five hundred homeless people who stay there – – but the management. They want to put in a group who will help the residents move off the streets and into safe and secure and more stable homes. The issues are tied up in court as our justice system tries to sort out competing claims, desires, interests and accusations of bad faith. There also appears to me to be some sense in which opinion as to what should happen is dividing along racial lines. The influential Concerned Black Clergy support the Task Force, believing that they are a place of last resort for the treatment-resistant and that somewhere for those people is better than nowhere. Holding those men accountable for their choices and behavior will them, it is believed, back onto the streets with an increase of crime and all the problems that come when there is (sic) large group of men with no resources and no where to go. Others, especially those churches in the Peachtree Corridor of which we are a part, say that is all very well, but the bills aren’t getting paid and the men are living without electricity or even water unless our utility providers show some compassion.”

PLEASE, note bene, note very well that the previous seven sentences quoted above rest at Rector Hoare’s feet, not mine. I would blush to call those fellows mine. I shudder to quote him. Should a reader skimming this piece take his drivel for mine, I would consider resting my pen.

Rector Hoare refers to the “new owners” of the building. If there were “new owners” they would be in the building, and there would not be a “treatment-resistant” soul in sight . Someone, perhaps outgoing Episcopal Bishop Neil Alexander might want to ask about Rector Hoare’s relationship to the “new owner.” Perhaps Rector Hoare could name the new owner. Perhaps he could tell how close he cavorts with the always suspect, already “doesn’t smell good” developer, Manny Fialkow? Precisely how close are the cosseted clerics along the cleansed Peachtree Corridor to the conspirata? Is the city as indebted to those clerics as it is to Horace Sibley’s Sister Jane Gerety of the nun-run Mercy Housing, Inc.? Do corridor churches in Atlanta work as closely with Central Atlanta Progress to “put them (The Task Force) in default” as do the corporately minded nuns at Mercy Housing? Is Uplift Atlanta, Inc., with its millions ready to help the “imprisoned” souls at The Pine, an extension of the Peachtree Corridor Churches? Do the 3 lawsuits and the current HUD investigation of the City concern the Peachtree Corridor churches “of which we are a part”?

Who would dream that Manny Fialkow, Central Atlanta Progress, Atlanta Downtown Improvement District, The Chamber, City Hall, the Tri-Jurisdictional Continuum of Care and Rector Hoare’s Peachtree preachers ALL want to help NOW. They want to help those “treatment-resistant” residents but not with that terrible ole “management” present. Where have they been since 1997? Their sudden goodwill is as transparent as their conspiracy. All of the above is not about helping; it’s about property and how to seize it.

If Rector Hoare had wanted to help, he would have called; he would have visited; he would have urged his outreach committee to consider sharing; he might have tossed a few coins as he charioted by. His words “by all accounts” and “those people” and “Squalid” and “operate without electricity” and “a thing called” reveal his pastoral heart.

The Community at Peachtree Pine has welcomed people since November of 1997. Not one day has the facility been without electricity. Although the City of Atlanta under the Franklin/Starnes regime turned off the water 3 times, The Pine was not without water more than 4 days. As for “squalid” I question Rector Hoare’s sources. When did he see at Peachtree Pine “filthy, foul, unclean conditions as a result of neglect?” He said “squalid” from his Episcopal pulpit.

Rector Hoare and most of TEAM GOLIATH refuse to come see The Pine. They speak of it often and they report much about the outside of the building that has little or no police protection. Never do CAP’s Ambassadors patrol the sidewalks around the 3 sides of the building. That’s the plan. Franklin drove by but never visited. Nor did her police offer protection from the druggies. That was the plan then and it’s the plan now.

Rector Hoare freely, bravely attacks from his pulpit the feckless Task Force; we could never defend against the highly paid priest of the Episcopal cabal. But, and it’s a big BUT, Rector Hoare may very well rue the day he mentioned “dividing along racial lines” and the “influential Concerned Black Clergy.” That he spoke those words from the pulpit of the snow white All Saints Episcopal may ruffle the feathers of some folks not “a part” of the cleansed corridor.

Some of the men in several of our four programs have read “Doing Justice.” They want to worship at All Saints. My men in the Transition Program are articulate, bright, training as case workers, enrolled in computer classes AT Peachtree Pine. Several asked me the location of All Saints church. I told them that it is corporately located between The Varsity and Southern Bell. See you in church.

Note: Hours after another Episcopal minister expressed concern to Rector Hoare concerning “Doing Justice,” the All Saints CEO wrote, “I have always been a fan of Anita Beaty.” And 2 days prior to this posting, Rector Hoare responded to one of his parishioners who wanted to help homeless people. He referred that gentleman to Anita Beaty. May I close quoting Reverend Joseph Lowery, “And the beat goes on.”

James Wilson Beaty
Jeremiah 22.16
February 25, 2011

The Reverend George Maxwell, Sr. was my priest in 1972 in the Holy Comforter Episcopal Church in Sumter, South Carolina. I had given up on the organized church and was not attending. A neighbor told me that Father Maxwell was not your status quo, run of the mill organized church clergy. I didn’t ask what he meant, but I went to see if I could determine for myself. I attended Holy Comforter Episcopal, worshipped as well as I knew how and took Holy Eucharist.

I fell in love with George Maxwell’s preaching. As I grew to know him, I fell in love with that man of God. I had been a Youth for Christ preacher boy champion as a teenager. I was raised as a son of the manse in what I liked to call a Bapisterian home. I had a great big dose of phariseeism as a self-righteous teen, not from my home but from outside influences. I was a bit big for my britches.

Therefore, I suspected anything Episcopal.
But I found myself wanting to be an Episcopalian under the spiritual care of George Maxwell, Sr. When I expressed my wishes to Father Maxwell, he told me that I would have to be confirmed, but he did not want me to join the eleven-year-olds in the regular confirmation class. I was 32. I would have confirmation class with him. I was honored.

What an experience! Under the grace and care of this priest of the church, I shed many prejudices against Catholics, Episcopalians and Muslims. At his feet I learned that I had very much to learn. During our last “class” together Father Maxwell asked if I had any questions. I told him I had just the one. He said, “Ask!” I explained that my father, Walter Kirkpatrick Beaty, Sr. had died in 1970. I explained that my father, of any man I had ever known or read, held the dearest place in my heart.

I explained to Father Maxwell that his answer determined whether I would become an Episcopalian. I told him I did not want to know what the creeds taught. I told him I did not want to know what the Articles of Religion of the Episcopal church held. I wanted to know what he believed in his heart of hearts. I asked George Maxwell, Sr. if he believed I would see my daddy again.

That gracious gentleman looked straight into my eyes and said, “Jim Beaty, I believe that with all my heart.” I became an Episcopalian.

James Wilson Beaty
Jeremiah 22.16
February 20, 2011

On Super Bowl Sunday, February 6, 2011, the Reverend Geoffrey Hoare delivered a sermon to his flock at All Saints Episcopal Church in Midtown Atlanta. In the church year, this particular Sunday is called the fifth Sunday after epiphany, for those who take notice of such liturgical camouflage. For the rest of us it was Super Bowl Sunday.
The reading from the Hebrew Bible that day was Isaiah 58:1-8; the reading from the Gospel, Matthew 5:13-20. The Isaiah passage closes with commands such as “the fast I want from you is to undo the heavy burdens,” “let the oppressed go free,” “break every yoke,” “give your bread to the hungry,” “bring the poor to your house,” and “cover the naked.” The Gospel passage begins and ends with terrifying words, “but if the salt becomes tasteless, it is of no use, only to be thrown away,” and “if your righteousness is not better than that of the Pharisees, you will never enter the kingdom of heaven.”

These texts were read before Rector Hoard preached. I’ve heard hundreds of homilies in the Episcopal church; I have never once heard one in which the priest did not offer a prayer just before he spoke. Rector Hoare offered no prayer immediately preceding his homily. He appeared to be feeling, “Let me at em.”

When I heard that Rector Hoare’s sermon title was “Doing Justice,” I was taken aback. That a cosseted, corridor cleric would mention “justice” surprises. And that “doing justice” would be addressed from a cleansed-corridor pulpit overwhelms. Before we scrutinize Rector Hoare’s concept of “doing justice,” let us hear from scholars on the word “justice.”

The Hebrew word for “justice” is mishpat, and it is often coupled with tsedakah, the word for righteousness. The terms are not to be separated as the first focuses on the relationship of man to man with God watching closely while the second focuses on the relationship of man to God. Chapter 11 of Rabbi Abraham Heschel’s THE PROPHETS is entitled, “Justice.”
The next three quotes are lifted from Heschel’s Chapter 11:

“He who oppresses a poor man insults his Maker,
He who is kind to the needy honors Him. Proverbs 14:31

“Justice is not an ancient custom, a human convention, a value, but a transcendent demand, freighted with divine concern. It is not only a relationship between man and man; it is an act involving God, a divine need. Justice is His line, righteousness His plummet (Isa. 28:17). It is not one of His ways, but in all His ways. Its validity is not only universal, but also eternal, independent of will and experience.

People think that to be just is a virtue, deserving honor and rewards; that in doing righteousness one confers a favor on society. No one expects to receive a reward for the habit of breathing. Justice is as much a necessity as breathing is, and a constant occupation. 253

“Justice is strict and exact, giving each person his due. 256

“Justice was not equal justice but a bias in favor of the poor. Justice always leaned toward mercy for the widows and for the orphans. 257

Walter Brueggemann in the NATIONAL CATHOLIC REPORTER in August 2009 writes, “Jesus was crucified because he challenged the socioeconomic-political power arrangements of his time and place.”

Brueggemann for years has defined “justice” as giving back to the victims everything that was wrongfully taken from them. And that which must be returned can be their rights, their money, their property, their reputation, their good name, their dignity, their homes and their lives.

Rector Hoare’s “Doing Justice” can be viewed and read online, atlantaallsaints.org. I have been asked by three Episcopalians, two clerics and a layman to respond to this homiletical maze. I am devoted presently to three writing projects that deserve my full attention. A proper response to the egregious lies alone would take more days than I care to give. I will respond piecemeal in segments only. I have called this one, “Justice – – Rector Hoare Style – – Chapter 1.” Of course the “Chapter 1” implies there will be more. Maybe!

In his seventh sentence from the beginning Rector Hoare says, “The shelter is operated by something called the Task Force for the Homeless.” I would ask my readers to remember that Rector Hoare delivered this sermon from something called All Saints Episcopal Church. Let me quote the first eleven sentences of his first paragraph. Incidentally, his first paragraph, a full page contains eighteen sentences. Henry David Thoreau, a master of the paragraph, would have strangled on Rector Hoare’s syntax.

His first eleven sentences read:
“Doing justice is not easy. Every one of us wants justice. No one really approves of the oppression of one person or group of people by another. What I might see as a matter of justice, you might see as something else. If we start an emergency overflow shelter for those with nowhere else to lay their heads at the building on the corner of Peachtree and Pine, is it justice when that shelter turns out to be something other than planned and becomes a more or less permanent residence for a largely treatment-resistant population? The shelter is operated by something called the Task Force for the Homeless. They haven’t paid their bills recently. Conditions inside by all accounts are quite squalid. The building’s new owners want to evict –not the four or five hundred homeless people who stay there – – but the management. They want to put in a group who will help the residents move off the streets and into safe and secure and more stable homes.

Sentence 2 reads that “every one of ‘us’ wants justice.” Is he referring to himself and his audience? Does this include the conspirata that Rector Hoare and his fellows in the Peachtree Corridor Churches have joined in the plot to steal the Peachtree Pine property? Sentence 3 says “no one really approves oppression . . . .” In what world does Rector Hoare live? Central Atlanta Progress has a history of removing poor African Americans from the areas CAP controls.

I wonder how Rabbi Heschel would respond to the emasculated whimper that is Sentence 4, “What I might see as a matter of justice, you might see as something else.” “. . . a matter of justice.” Justice according to Heschel and Brueggemann the Hebrew Bible is strict and exact, giving each person his due.” How difficult is that? Rector Hoare is asking for the right to define justice. That has been done already. He can reject justice, but he cannot redefine it.

Sentence 5 asks if Peachtree-Pine has turned out to be something other than its original plan or some such incoherent gobbledygook. Why doesn’t this man of God admit that all funding has been cut from this operation while he and his fat cat conspirators have joined those who have removed all dollars. And this phony speaks of paying bills. As for a “largely treatment-resistant population” how would he know? How many times has he brought himself or a member of his flock to offer treatment?

His “something called the Task Force” is beneath even the pomposity of this sometime Friar. The statement about not paying bills recently is a lie delivered to the All Saints congregation by this Christian cleric. Is there one parishioner at ALL Saints who questions this man’s drivel? His assertion “Conditions inside by all accounts are quite squalid.” reveals that his sources come from TEAM GOLIATH whose depositions have proven that those worthies are not too careful with the truth.

A friend sat in my presence and read Rector Hoare’s “Doing Justice.” He said little as he read. When he finished I asked for his opinion. On the back of the printed pages my friend wrote,

“In my mind’s eye I can see Rector Hoare standing in his magnificently polished pulpit and delivering his little homily all about justice and relationships and carefulness as we go about helping those less fortunate ones among us, while a collection of strings trails from the purses stuffed into his pockets to some hidden place in the rooms to the sides and behind his speaking place.”

I can’t promise I can endure Chapter 2 that would speak of the Concerned Black Clergy being on the wrong side of the issue or what is unjust about supporting Shirley Franklin’s “carefully worked out plan to address homelessness.” When the government marries business we learned from Il Duce that fascism results. And when we throw in a little mix of the organized church, what’s that called?

James Wilson Beaty
Jeremiah 22:16
February 19, 2011

The following quote is lifted from page 250 of Heschel’s book entitled THE PROPHETS. It in Chapter 11 entitled, “Justice.” The publisher is Perenial Classics and the ISBN is 0 – 06 – 093699 – 1.

“Men may not drown the cries of the oppressed with the noise of hymns, nor buy off the Lord with increased offerings.”

James Wilson Beaty
Jeremiah 22.16
February 16, 2011

SACRED GRAMMAR is available

February 16, 2011

You want to read SACRED GRAMMAR for the grammar and the grit. Here’s what has been said, so far, about this brand new book:

Walter Brueggemann, PhD, Columbia Theological Seminary:
Who but Jim Beaty would have thought to juxtapose ‘grammar’ and ‘sacred.’

Walter Brueggemann again:
The “grammar” part is down and dirty. . . verbs, nouns, adjectives, and all the rest of that. The “sacred” part is the Bible and its capacity for good grammar as a means of announcing the “good news.” Thanks be to God for this book from a passionate teacher who knows the revelatory power of a well-wrought utterance.

Walter Reed, PhD, Emory University:
This book shows in a lucid, energetic and compassionate way, why grammar is the practical foundation of what the poet William Blake called “the stubborn basement of English.” And it does so with copious examples from a book that Blake himself was deeply immersed in, the Bible in English translation. The miracle of SACRED GRAMMAR is the clarity, wit, compassion and pastoral care that Beaty conveys to his readers in the ongoing struggle for literacy – of either kind (biblical or grammatical). Buy this book. Read this book. Ponder this book, and take comfort from it.

Charles G. Steffen, PhD, Georgia State University:
Dr. James Wilson Beaty has spent a long and productive academic career proclaiming the wonder-working powers of the grammatical word. From the University of South Carolina to Georgia State University and Beulah Heights University in Atlanta, he has inspired thousands of students with a simple message: all God’s children have “a right to write.” SACRED GRAMMAR contains the insights and wisdom we would expect of a master teacher, delivered with the passion and conviction of a master preacher. As Beaty shows us, something magical happens when we combine the word and the Word.

The Reverend Canon Gray Temple, Episcopal Priest
We need a book like Jim Beaty’s SACRED GRAMMAR. For many this book will feel friendly, as familiar and beloved biblical passages pop up from nearly every page. The word grammar centuries ago took on overtones of actual magic. . . this book is magical.

To order: http://www.Xlibris.com
Paperback: $19.99 ISBN 978 – 1 – 4535 – 8566 – 5
Hardcover: $29.99 ISNB 978 – 1 – 4535 – 8567 – 2

James Wilson Beaty
Jeremiah 22.16
February 16, 2011