Like Clockwork

A few weeks ago, YHC prepared a clock-based weinke that didn’t fit timewise into 45 minutes, so YHC decided to take on the next few exercises in the lineup. We made it through 4 of the 12 last time; maybe we can cover another third. It’s 5:30 and seven PAX are ready to go, so YHC starts the warm-up.

Warm-up (in cadence):

• 12 Side-straddle Hops
• 12 Humpies
• 12 Little Arm Circles
• 12 Reverse Arm Circles
• 12 Windmills
• 12 Storm Troopers

The Clock

Mosey from the flag (and the Ghost Flag… …it’s still here) toward The Clock, aka Trinity Ridge. We stop at 12 o’clock, and YHC gives a quick rundown on how the clock works. One exercise, 12 reps descending by 1 and repeating at each of the 12 sidewalk connections while running around Trinity Ridge (78 reps total). Once the loop is complete, we begin again with the next exercise. We already knocked out the tough ones last time (burpees!), so this run was a little milder:

• Wide-arm Merkins
• Squats
• RBC’s
• Decline Merkins (curbside)
• LBC’s

This time we went back in time 60 hours (5 laps) total. Then mosey back to the flag. It’s 6:12, so we do a few rounds of The Mount’s High/Lows.

COT/WOD

PAX recover and a few PAX from Ibex join us for the COT/WOD. Count-o-rama, name-o-rama:

YHC enjoyed an excerpt about false religion versus true religion from Henry Scougal’s The Life of God in the Soul of Man, so shared it with the PAX:

I cannot speak of religion, but I must lament, that among so many pretenders to it, so few understand what it means: some placing it in the understanding, in orthodox notions and opinions; and all the account they can give of their religion is, that they are of this and the other persuasion, and have joined themselves to one of those many sects whereinto Christendom is most unhappily divided. Others place it in the outward man, in a constant course of external duties, and a model of performances. If they live peaceably with their neighbours, keep a temperate diet, observe the returns of worship, frequenting the church, or their closet, and sometimes extend their hands to the relief of the poor, they think they have sufficiently acquitted themselves. Others again put all religion in the affections, in rapturous hearts, and ecstatic devotion; and all they aim at is, to pray with passion, and think of heaven with pleasure, and to be affected with those kind and melting expressions wherewith they court their Saviour, till they persuade themselves they are mightily in love with him, and from thence assume a great confidence of their salvation, which they esteem the chief of Christian graces. Thus are these things which have any resemblance of piety, and at the best are but means of obtaining it, or particular exercises of it, frequently mistaken for the whole of religion: nay, sometimes wickedness and vice pretend to that name. I speak not now of those gross impieties wherewith the Heathens were wont to worship their gods. There are but too many Christians who would consecrate their vices, and follow their corrupt affections, whose ragged humour and sullen pride must pass for Christian severity; whose fierce wrath, and bitter rage against their enemies, must be called holy zeal; whose petulancy towards their superiors, or rebellion against their governors, must have the name of Christian courage and resolution.

 

But certainly religion is quite another thing, and they who are acquainted with it will entertain far different thoughts, and disdain all those shadows and false imitations of it. They know by experience that true religion is a union of the soul with God, a real participation of the divine nature, the very image of God drawn upon the soul, or, in the apostle’s phrase, “It is Christ formed within us.”—Briefly, I know not how the nature of religion can be more fully expressed, than by calling it a Divine Life: and under these terms I shall discourse of it, showing first, how it is called a life; and then, how it is termed divine.