3 Members Friendship Quotes

'We're doing it because he's trying to look like a respectable member of the family and not the fucking mafia,' Dex snapped. He grimaced at Ethan. 'Sorry, man, but seriously--this is some fuckin' suit.' Ethan looked at himself and his spiffy shiny cuffs and sighed. 'I was going for grown-up,' he confessed. Kane was the one who said it. 'Well, what you got was connected, but that's okay, right? Because, you know, better a hired killer than a porn star.'

Submission empowers to resist James4,1-11 says: "1 From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? 2 Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. 3 Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. 4 Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. 5 Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? 6 But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. 7 Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8 Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. 9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. 10 Humble yourselves in the sight of the Lord, and he shall lift you up. 11 Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge." The truth is that we cannot receive anything from God if we don't submit ourselves to The Word. The Lord Jesus was able to defeat the devil because, He was living a submitted life, a true life full of testimony. Today, most people want to receive or to hear from God without even submit their lives to the complete word in order not to lean on your own decisions, your own understanding. God listens to those that are submitting their lives to His word! Shalom.

the 10 Desires of Team Members: Make sure that people feel competent at what they are doing. Give them work that challenges their abilities but that is still within their grasp. Try to let people feel accepted by you and the group. Compliment them on their achievements (but only if you mean it). Make sure that their curiosity is addressed. Even though some activities can be boring, there should always be something new for them to investigate. Give people a chance at satisfying their honor. You must allow teams to make their own rules, which team members will follow happily (or sometimes grudgingly). Infuse the business with some idealism (purpose). You’re not just there to make money. You’re also making a (small) contribution to make the world a better place. (Note: Be careful with this one. It is often abused by top management in an attempt to obfuscate its real purpose, which is simply to make money.) Foster people’s independence (autonomy). Allow them to be different from other people, with their own tasks and responsibilities. And compliment them on their original and interesting hair style. Make sure that some level of order is maintained in the organization. People work better when they can rely on some (minimal) company rules and policies. Make sure that people have some power or influence over what’s happening around them. Listen to what they have to say and help them in making those things happen. Create the right environment for social contacts (relatedness) to emerge. There’s usually no need to venture into the romance area, but friendships can easily arise, provided that managers take care of a fertile context. Finally, it is important for people to feel that they have some status in the organization. They shouldn’t feel like dangling somewhere at the bottom of a big hierarchy.

In the Khagga-Visāna-Sutta (24) of the Sutta-Nipāta, we read: One should associate with a friend who is learned, knows the teaching, has acquired and cultivates knowledge, has understood the meaning of things and has removed his doubts. The Hiri-Sutta (3) states: He who is constantly anxious and conflicted and always looks for flaws is not a friend. He who cannot be alienated from one by others, like a son from his father’s heart, is indeed a friend. Conventional friendship consolidates our conventional view of life, which is a flat perspective by contrast with the deep and unobstructed view inspired by spiritual friendship. Conventional friendship springs from and reinforces samsāra. Spiritual friendship is rooted in and promotes nirvāna. Beware also of dharma friends who bring worldliness to their spiritual practice. Their talk about spiritual matters is an occasion to brag, belittle others, or gain advantage—in other words, to cherish themselves. Their words are apparently about the path, but their mind is firmly entrenched in worldly matters. They are pretenders. Better to associate with a silent friend who is firmly on the path than a talkative friend who follows the pathways of the ego. Sat-sanga means “association with the virtuous or real.” Usually this refers to keeping the company of an adept, who embodies spiritual values, that is, connects us with that which is true, real, or virtuous (sat). In Buddhism, the word sangha or “community” suggests the same: the mutually beneficial association of those who follow the Buddha’s teachings (dharma). Members of the Sangha are by definition refuge holders, that is, they have sincerely taken refuge in the “three jewels” (tri-ratna): the Buddha, the Dharma, and the Sangha. Taking refuge implies that we not merely believe in the “three jewels” but actively endeavor to follow in the footsteps of the Buddha and other great masters who have attained liberation or at least higher realizations by virtue of their own practice of the Buddha’s teachings. The greatest spiritual friend is one’s guru (Sanskrit) or lama (Tibetan). Some Buddhist schools consider him or her the fourth worthy object of refuge. He or she only has one’s best interest in mind, namely one’s ultimate freedom and happiness. The Buddhists call such a one kalyana-mitra or “beautiful friend.” He or she is “beautiful” because of his or her capacity and intent to beautify or ennoble others. Taking refuge in the Buddha, the Dharma, and the Sangha is said to dispel all fear. Taking refuge in anyone or anything else does not have the same effect. It may postpone fear but cannot remove it altogether, because they do not lead us to our true nature, which is the Buddha nature beyond all possible worldly destinies. The Udāna-Varga (25.5) declares: People degenerate by relying on those inferior to themselves. By relying on equals, they stay the same. By relying on those superior, they attain excellence. Thus rely on those who are superior to yourself.

1.​Early in the book, when introducing her important idea of “empathy walls,” Arlie Russell Hochschild mentions that in 1960 fewer than 5 percent of Americans would have been disturbed if their child married a member of the opposite political party, while in 2010 over 30 percent would find it troubling. Clearly this speaks to our ever-increasing political divide. Have you yourself experienced or observed this phenomenon in your community? (p. 6) 2.​Hochschild argues that our political split has widened because “the right has moved right—not because the left has moved left.” Do you agree or disagree? Is her evidence persuasive? What are the implications for our democracy? (p. 7) 3.​What does Hochschild consider “the Great Paradox” and why is Louisiana an extreme example? (p. 8) 4.​Early on as well as later in the book, Hochschild mentions the friendship of Sally Cappel and Shirley Slack and says she believes “their friendship models what our country needs to forge: the capacity to connect across difference.” Do you agree? Do you have friends from across the political divide? What challenges do these “across-the-divide” friendships present? (pp. 13, 240)

On 3 September 1937, as the Jewish leaders debated for and against Partition, Churchill wrote an article in the Jewish Chronicle that came down firmly against. He began, however, with a sympathetic account of Weizmann’s desire to accept, reluctantly, the truncated Jewish State. He could ‘readily understand’, he wrote, Dr Weizmann, and others with him who have borne the burden and heat of the day, and without whose personal effort Zionism would perhaps no longer be a reality, being attracted by the idea of a sovereign Jewish State in Palestine, however small, which would set up for the first time, after ages of dispersion and oppression, a coherent Jewish community and rallying point for Jews in every part of the world.’ Instead of constant bickering with British Mandate officials, and annual disputes about the quota of immigrants, there would be ‘a responsible Government and independent autonomous State, a member of the League of Nations, to play its part not only in the Holy Land but in world affairs.