Alarm Sunday Quotes

But the address, if it ever existed, never was sent, which made me sad, there was so much I wanted to write her: that I'd sold two stories, had read where the Trawlers were countersuing for divorce, was moving out of the brownstone because it was haunted. But mostly, I wanted to tell about her cat. I had kept my promise; I had found him. It took weeks of after-work roaming through those Spanish Harlem streets, and there were many false alarms--flashes of tiger-striped fur that, upon inspection, were not him. But one day, one cold sunshiny Sunday winter afternoon, it was. Flanked by potted plants and framed by clean lace curtains, he was seated in the window of a warm-looking room: I wondered what his name was, for I was certain he had one now, certain he'd arrived somewhere he belonged. African hut or whatever, I hope Holly has, too.

I had kept my promise; I had found him. It took weeks of after-work roaming through those Spanish Harlem streets, and there were many false alarms—flashes of tiger-striped fur that, upon inspection, were not him. But one day, one cold sunshiny Sunday winter afternoon, it was. Flanked by potted plants and framed by clean lace curtains, he was seated in the window of a warm-looking room: I wondered what his name was, for I was certain he had one now, certain he’d arrived somewhere he belonged. African hut or whatever, I hope Holly has, too.

Cal pulled Percy against him, chasing light kisses with deeper ones. Cal cupped his face, thumbs sweeping over his cheekbones. Despite alarm bells warning him this would only be a fling, Percy melted into each kiss.

Perhaps we are not following Christ all the way or in the right spirit. We are likely, for example, to be a little sparing of the palms and hosannas. We are chary of wielding the scourge of small cords, lest we should offend somebody or interfere with trade. We do not furnish up our wits to disentangle knotty questions about Sunday observance and tribute money, nor hasten to sit at the feet of the doctors, both hearing them and asking them questions. We pass hastily over disquieting jests about making friends with the mammon of unrighteousness and alarming observations about bringing not peace but a sword; nor do we distinguish ourselves by the graciousness by which we sit at meat with publicans and sinners. Somehow or other, and with the best intentions, we have shown the world the typical Christian in the likeness of a crashing and rather ill-natured bore---and this in the name of the one who assuredly never bored a soul in those thirty-three years during which he passed through the world like a flame. Let us, in heaven's name, drag out the divine drama from under the dreadful accumulation of slipshod thinking and trashy sentiment heaped upon it, and set it on an open stage to startle the world into some sort of vigorous reaction. If the pious are the first to be shocked, so much worse for the pious---others will pass into the kingdom of heaven before them. If all men are offended because of Christ, let them be offended; but where is the sense of their being offended at something that is not Christ and is nothing like him? We do him singularly little honor by watering down his personality till it could not offend a fly. Surely it is not the business of the Church to adapt Christ to men, but to adapt men to Christ.

Samuel Taylor Coleridge was right when he claimed, 'In politics, what begins in fear usually ends up in folly.' Political activists are more inclined, though, to heed an observation from Richard Nixon: 'People react to fear, not love. They don't teach that in Sunday school, but it's true.' That principle, which guided the late president's political strategy throughout his career, is the sine qua non of contemporary political campaigning. Marketers of products and services ranging from car alarms to TV news programs have taken it to heart as well. The short answer to why Americans harbor so many misbegotten fears is that immense power and money await those who tap into our moral insecurities and supply us with symbolic substitutes.

Fire, fire! The branches crackle and the night wind of late autumn blows the flame of the bonfire back and forth. The compound is dark; I am alone at the bonfire, and I can bring it still some more carpenters' shavings. The compound here is a privileged one, so privileged that it is almost as if I were out in freedom -- this is an island of paradise; this is the Marfino "sharashka" -- a scientific institute staffed with prisoners -- in its most privileged period. No one is overseeing me, calling me to a cell, chasing me away from the bonfire, and even then it is chilly in the penetrating wind. But she -- who has already been standing in the wind for hours, her arms straight down, her head drooping, weeping, then growing numb and still. And then again she begs piteously "Citizen Chief! Please forgive me! I won't do it again." The wind carries her moan to me, just as if she were moaning next to my ear. The citizen chief at the gatehouse fires up his stove and does not answer. This was the gatehouse of the camp next door to us, from which workers came into our compound to lay water pipes and to repair the old ramshackle seminary building. Across from me, beyond the artfully intertwined, many-stranded barbed-wire barricade and two steps away from the gatehouse, beneath a bright lantern, stood the punished girl, head hanging, the wind tugging at her grey work skirt, her feet growing numb from the cold, a thin scarf over her head. It had been warm during the day, when they had been digging a ditch on our territory. And another girl, slipping down into a ravine, had crawled her way to the Vladykino Highway and escaped. The guard had bungled. And Moscow city buses ran right along the highway. When they caught on, it was too late to catch her. They raised the alarm. A mean, dark major arrived and shouted that if they failed to catch the girl, the entire camp would be deprived of visits and parcels for whole month, because of her escape. And the women brigadiers went into a rage, and they were all shouting, one of them in particular, who kept viciously rolling her eyes: "Oh, I hope they catch her, the bitch! I hope they take scissors and -- clip, clip, clip -- take off all her hair in front of the line-up!" But the girl who was now standing outside the gatehouse in the cold had sighed and said instead: "At least she can have a good time out in freedom for all of us!" The jailer had overheard what she said, and now she was being punished; everyone else had been taken off to the camp, but she had been set outside there to stand "at attention" in front of the gatehouse. This had been at 6 PM, and it was now 11 PM. She tried to shift from one foot to another, but the guard stuck out his head and shouted: "Stand at attention, whore, or else it will be worse for you!" And now she was not moving, only weeping: "Forgive me, Citizen Chief! Let me into the camp, I won't do it any more!" But even in the camp no one was about to say to her: "All right, idiot! Come on it!" The reason they were keeping her out there so long was that the next day was Sunday, and she would not be needed for work. Such a straw-blond, naive, uneducated slip of a girl! She had been imprisoned for some spool of thread. What a dangerous thought you expressed there, little sister! They want to teach you a lesson for the rest of your life! Fire, fire! We fought the war -- and we looked into the bonfires to see what kind of victory it would be. The wind wafted a glowing husk from the bonfire. To that flame and to you, girl, I promise: the whole wide world will read about you.

The less dependent we are on a building for an hour on Sunday to replicate the transcendent encounter we have as we live through this life, the more we are able to understand the world as sacred, to embrace the truth that the place where we stand is always holy ground—that we are forever in the thin places if we pay attention. When you begin to unbox God, you may find yourself uncomfortable in church or religion because these places begin to feel restrictive to your soul. The prayers might no longer ring as true, the creeds may seem unwieldy, and the sermons start to sound alarms of hypocrisy.

But now I speculate re the ants' invisible organ of aggregate thought... if, in a city park of broad reaches, winding paths, roadways, and lakes, you can imagine seeing on a warm and sunny Sunday afternoon the random and unpredictable movement of great numbers of human beings in the same way... if you watch one person, one couple, one family, a child, you can assure yourself of the integrity of the individual will and not be able to divine what the next moment will bring. But when the masses are celebrating a beautiful day in the park in a prescribed circulation of activities, the wider lens of thought reveals nothing errant, nothing inconstant or unnatural to the occasion. And if someone acts in a mutant un-park manner, alarms go off, the unpredictable element, a purse snatcher, a gun wielder, is isolated, surrounded, ejected, carried off as waste. So that while we are individually and privately dyssynchronous, moving in different ways, for different purposes, in different directions, we may at the same time comprise, however blindly, the pulsing communicating cells of an urban over-brain. The intent of this organ is to enjoy an afternoon in the park, as each of us street-grimy urbanites loves to do. In the backs of our minds when we gather for such days, do we know this? How much of our desire to use the park depends on the desires of others to do the same? How much of the idea of a park is in the genetic invitation on nice days to reflect our massive neuromorphology? There is no central control mechanism telling us when and how to use the park. That is up to us. But when we do, our behavior there is reflective, we can see more of who we are because of the open space accorded to us, and it is possible that it takes such open space to realize in simple form the ordinary identity we have as one multicellular culture of thought that is always there, even when, in the comparative blindness of our personal selfhood, we are flowing through the streets at night or riding under them, simultaneously, as synaptic impulses in the metropolitan brain. Is this a stretch? But think of the contingent human mind, how fast it snaps onto the given subject, how easily it is introduced to an idea, an image that it had not dreamt of thinking of a millisecond before... Think of how the first line of a story yokes the mind into a place, a time, in the time it takes to read it. How you can turn on the radio and suddenly be in the news, and hear it and know it as your own mind's possession in the moment's firing of a neuron. How when you hear a familiar song your mind adopts its attitudinal response to life before the end of the first bar. How the opening credits of a movie provide the parameters of your emotional life for its ensuing two hours... How all experience is instantaneous and instantaneously felt, in the nature of ordinary mind-filling revelation. The permeable mind, contingently disposed for invasion, can be totally overrun and occupied by all the characteristics of the world, by everything that is the case, and by the thoughts and propositions of all other minds considering everything that is the case... as instantly and involuntarily as the eye fills with the objects that pass into its line of vision.

Champs-de-Mars, the day of celebration: a crowd of people in Sunday clothes. Women with parasols, pet dogs on leads. Stickyfingered children pawing at their mothers; people who have bought coconuts and don’t know what to make of them. Then the glint of light on bayonets, people clutching hands, whirling children off their feet, pushing and calling out in alarm as they are separated from their families. Some mistake, there must be some mistake. The red flag of martial law is unfurled. What’s a flag, on a day of celebration? Then the horrors of the first volley. And back, losing footing, blood blossoming horribly on the grass, fingers under stampeding feet, the splinter of hoof on bone. It is over within minutes. An example has been made. A soldier slides from his saddle and vomits.

She suppressed an eye roll when he reiterated his question as if she had not heard it. She regarded him more closely then, and not for the first time, she noted that he was a handsome man. Alarmingly so. Were he anything other than a vicar and she anyone else but his patroness, she might have found herself attracted to him, in fact. The wildly inappropriate notion amused her while also sending a warm wave throughout her body, and she fanned herself again as she laughed aloud. Embarrassed by her sudden outburst, she managed to sober herself before speaking. “Next Sunday, you say?” “Yes, next Sunday. Why do you laugh?” Nerves, she supposed, and then she laughed again. “I don’t really know.” “You don’t really know whether you’ll attend church next Sunday, or you don’t really know why you are laughing?” “A little of both, perhaps.” She laughed yet again, and when he did not, she sucked in her cheeks in an attempt to stifle more laughter. “Forgive me, Mr. Rodman. In answer to your question, I don’t know whether I’ll be in church next Sunday. I could be back in London then, for all I know.

When Miss Minchin sent her sister, Miss Amelia, to see what the child was doing, she found she could not open the door. “I have locked it,” said a queer, polite little voice from inside. “I want to be quite by myself, if you please.” Miss Amelia was fat and dumpy, and stood very much in awe of her sister. She was really the better-natured person of the two, but she never disobeyed Miss Minchin. She went downstairs again, looking almost alarmed. “I never saw such a funny, old-fashioned child, sister,” she said. “She has locked herself in, and she is not making the least particle of noise.” “It is much better than if she kicked and screamed, as some of them do,” Miss Minchin answered. “I expected that a child as much spoiled as she is would set the whole house in an uproar. If ever a child was given her own way in everything, she is.” “I’ve been opening her trunks and putting her things away,” said Miss Amelia. “I never saw anything like them--sable and ermine on her coats, and real Valenciennes lace on her underclothing. You have seen some of her clothes. What do you think of them?” “I think they are perfectly ridiculous,” replied Miss Minchin, sharply; “but they will look very well at the head of the line when we take the schoolchildren to church on Sunday. She has been provided for as if she were a little princess.” And upstairs in the locked room Sara and Emily sat on the floor and stared at the corner round which the cab had disappeared, while Captain Crewe looked backward, waving and kissing his hand as if he could not bear to stop.

Touch me again, Bird Man, I thought urgently. Tell a joke, say anything -- because I was having the convection feeling. As if my skin were rippling, dissolving. Kiwi describes this phenomenon, "convection" {n}, in his Field Notes: the rapid cooling of a body in the absence of all tourists. Even Kiwi, King of Stage Fright, admitted to feeling it on Sunday nights. Convection caused your thoughts to develop an alarming blue tinge and required touch or speech with another human being as its antidote (Seths didn't work, not even my red Seth, I'd tried). Sweating could feel dangerous if you were alone in the swamp, as if droplet by droplet your body might get whisked into the sun.

Today was a day to face that very temptation. A family who had become dear friends had left the church with no warning or explanation. Not even good bye. When they were missing on that first Sunday, we didn’t realize that they had removed themselves from our church. We thought maybe someone was sick or an alarm clock didn’t go off or something simple. If it had been something serious, they would have called us, of course. We had done so much for them and with them. We rejoiced when they rejoiced, we cried when they cried, we prayed with them, we prayed for them, we loved them and felt as if they loved us in return. Of course, one Sunday turned to two, and then three. I mentioned to Michael that I had called and left a message. He told me that he had the same thought as well. He had left a message and sent a card. We felt sad as the realization sank in: they had left the church. People don’t know how to leave a church, and many pastors don’t take such a loss graciously. In all our determinations about pastoring, we had considered the possibility of losing members, but this family was the first. It was time for a lesson for all of us, and I felt the Lord tugging at my spirit. I was to take the first step. Sunday afternoon, Michael taking a nap, kids playing games in their room... Now was as good a time as any. I got into my car and headed toward their house. Suddenly nervous, I sat in the driveway for a minute at first. What was I doing here again? Pastor’s wives don’t do this. I had been around pastor’s wives all my life. Since sensing my call to full time ministry at eighteen, I had been paying close attention to them, and I had never seen one of them do this. I got my words together. I needed an eloquent prayer for such a moment as this one: “Lord, help” (okay, so it wasn’t eloquent). I remembered a verse in Jeremiah: “I, the LORD, search the heart, I test the mind, Even to give every man according to his ways, According to the fruit of his doings” (17:10). The Lord knew my heart, and He understood. In this situation, I knew that I had opened myself up to Him. In this situation, I knew that my heart was pure before Him. All of a sudden, my courage returned. I opened the car door and willed myself toward the front porch. As I walked up the driveway, I also thought about Paul’s warning which I had read earlier that morning: “they failed to reach their goal... because their minds were fixed on what they achieved instead of what they believed” (Romans 9:31-32). This family was not my achievement; they were the Lord’s creation. What I believed was that I had been right in opening my heart to them. What I believed was that Michael and I had been faithful to the Lord and that we had helped this family while they were in our flock. I had not failed to reach my goal thus far, and I felt determined not to fail now. This front porch was not unfamiliar to me. I had been here before on many occasions, with my husband and children. Happy times: dinners, cook-outs, birthdays, engagement announcements, births.... Sad times as well: teenaged child rebelling, financial struggles, hospital stays or even death .... We had been invited to share heartache and joy alike. No, “invited” is the wrong word. We were needed. We were family, and family comes together at such times. This afternoon, however, was different. I was standing on this familiar front porch for a reason that had never brought me here before: I came to say good bye. On this front porch, I knocked on the door. This family had been with us for years, and we had been with them. Remembering how this family had helped and blessed our congregation, I quietly smiled. Remembering how they had enriched our personal lives with their friendship and encouragement, I could feel the tears burning behind my eyes. We would miss them. Remembering all that we had done for them, I wondered how they could leave with no word or even warning. Just stopped coming. Just

as the victims of abuse are often the keenest observers of human nature. For you and me, people-watching may be something fun to do on a random Sunday in the park. But for the abused, it’s a survival skill. For them, violence might erupt at any moment, therefore, they develop a keen Spidey sense to protect themselves. A lilt in someone’s voice, the rise of an eyebrow, the depth of a sigh—anything can set off their internal alarm.

In fact, Zinn’s radicalism was not a good fit for Spelman College, where he must have stood out like a sore thumb. Spelman was a conservative Christian school that had been founded in 1881 by eleven ex-slaves who met in Friendship Baptist Church, wanting to read the Bible.34 It became Atlanta Baptist Female Seminary and then, in 1924, Spelman College. Karen Vanlandingham in her 1985 master’s thesis, “In Pursuit of a Changing Dream: Spelman College Students and the Civil Rights Movement, 1955–1962,” explains that the “religious tradition inherent in Spelman’s founding endured as a part of the school’s educational philosophy.” The 1958–1959 college catalogue asserted, “Spelman College is emphatically Christian. The attitude toward life exemplified by the life and teachings of Jesus is the ideal which governs the institution.”35 College life there included mandatory daily chapel attendance and adherence to a strict curfew and dress code. Howard Zinn, however, felt it was his mission and his right to change the college. In the August 6, 1960, Nation, he observed: “ ‘You can always tell a Spelman girl,’ ” alumni and friends of the college have boasted for years. The ‘Spelman girl’ walked gracefully, talked properly, went to church every Sunday, poured tea elegantly and, in general, had all the attributes of the product of a fine finishing school. If intellect and talent and social consciousness happened to develop also, they were, to an alarming extent, by-products.”36 Zinn set out to transform the “finishing school” into a “school for protest.

In 2019, one of our most prestigious medical journals, The Lancet, published an alarming study stating that we now owe fully one in five deaths globally to unhealthy diets alone. People are eating too much sugar, refined foods, and processed meat, and this contributes to the diseases of our modern civilization. And it’s not just the ingredients; it’s the portions. Foods today are often engineered for overconsumption

The P.I. states that if something x has happened in certain particular circumstances n times in the past, we are justified in believing that the same circumstances will produce x on the (n + 1)th occasion. The P.I. is wholly respectable and authoritative, and it seems like a well-lit exit out of the whole problem. Until, that is, it happens to strike you (as can occur only in very abstract moods or when there’s an unusual amount of time before the alarm goes off) that the P.I. is itself merely an abstraction from experience … and so now what exactly is it that justifies our confidence in the P.I.? This latest thought may or may not be accompanied by a concrete memory of several weeks spent on a relative’s farm in childhood (long story). There were four chickens in a wire coop off the garage, the brightest of whom was called Mr. Chicken. Every morning, the farm’s hired man’s appearance in the coop area with a certain burlap sack caused Mr. Chicken to get excited and start doing warmup-pecks at the ground, because he knew it was feeding time. It was always around the same time t every morning, and Mr. Chicken had figured out that t(man + sack) = food, and thus was confidently doing his warmup-pecks on that last Sunday morning when the hired man suddenly reached out and grabbed Mr. Chicken and in one smooth motion wrung his neck and put him in the burlap sack and bore him off to the kitchen. Memories like this tend to remain quite vivid, if you have any. But with the thrust, lying here, being that Mr. Chicken appears now actually to have been correct—according to the Principle of Induction—in expecting nothing but breakfast from that (n + 1)th appearance of man + sack at t. Something about the fact that Mr. Chicken not only didn’t suspect a thing but appears to have been wholly justified in not suspecting a thing—this seems concretely creepy and upsetting. Finding some higher-level justification for your confidence in the P.I. seems much more urgent when you realize that, without this justification, our own situation is basically indistinguishable from that of Mr. Chicken. But the conclusion, abstract as it is, seems inescapable: what justifies our confidence in the Principle of Induction is that it has always worked so well in the past, at least up to now. Meaning that our only real justification for the Principle of Induction is the Principle of Induction, which seems shaky and question-begging in the extreme. The only way out of the potentially bedridden-for-life paralysis of this last conclusion is to pursue further abstract side-inquiries into what exactly ‘justification’ means and whether it’s true that the only valid justifications for certain beliefs and principles are rational and noncircular. For instance, we know that in a certain number of cases every year cars suddenly veer across the centerline into oncoming traffic and crash head-on into people who were driving along not expecting to get killed; and thus we also know, on some level, that whatever confidence lets us drive on two-way roads is not 100% rationally justified by the laws of statistical probability. And yet ‘rational justification’ might not apply here. It might be more the fact that, if you cannot believe your car won’t suddenly get crashed into out of nowhere, you just can’t drive, and thus that your need/desire to be able to drive functions as a kind of ‘justification’ of your confidence.* It would be better not to then start analyzing the various putative ‘justifications’ for your need/desire to be able to drive a car—at some point you realize that the process of abstract justification can, at least in principle, go on forever. The ability to halt a line of abstract thinking once you see it has no end is part of what usually distinguishes sane, functional people—people who when the alarm finally goes off can hit the floor without trepidation and plunge into the concrete business of the real workaday world—from the unhinged.

I laughed and showed him that I still had the five pennies left. “ How did you do it? ” he asked. “ Well, never mind now. Come and have supper with us on Sunday night; I’ll hear about it then. I told my wife the story of the cauliflowers and she wants to meet you.” I thanked him and accepted. To tell the truth I was not particularly anxious to go to supper with the Heatleys—the prospect alarmed me—but there was no way of getting out of it. Mr. Heatley’s invitation was in the nature of a Royal Command.

What alarms me most is the fact that, even when God has now raised up a voice to speak on these issues, many sincerely believe that I am in error or at worst that I am doing something utterly wrong

If the teachings of the Protestants in Europe gave birth to the Protestant ethics and the modern civilization, it becomes alarming that most of our charismatic teachings today mainly concentrate on individual aggrandizement

Lord, when the alarm clock, stove clock, and time clock demand my presence, When the pace of life is hectic, When I wish there were six more hours in a day, When the traffic light is stuck on red And my family’s schedule demands I be in three places at one time, May I take time to rest, Lord. Lord, when people expect too much of me, When the boss has forgotten about the eight-hour day, When I am constantly at others’ beck and call, When the cell phone, Twitter, fax, and email all go off at once And I begin to hate the human race, May I take time to rest, Lord. Lord, when work occupies all my waking hours, When television commercials say I must have more, When my neighbors flaunt their newest toys, When alcoholic does not apply but workaholic does And I decide to go to the office on Sunday to catch up, May I take time to rest, Lord. Lord, when money means more than people, When I read The Wall Street Journal more than my Bible, When overtime becomes my primetime, When promotions and pay hikes are my ultimate goals And looking out for number one has become my slogan in life, May I take time to rest, Lord. Lord, may I refocus my life on you. May I restore my thoughts in your Word. May I refresh my schedule by meditating on all your blessings. May I relax my activity every week to enjoy the life you gave me. May I take time to rest, Lord.

I know a church that spends three times more money on security (uniformed guards on Sunday morning, CCTV, alarms) than it spends on evangelism, welcome, and outreach. Judging from the median age of the congregation, this church will close in less than ten years. It is the nature of the body of Christ that locked doors are ultimately more costly to the survival of the church than open doors. There is a high price to be paid for fearing the threat of the Other more than we fear disappointing Jesus.

The drive to London was uneventful. Mr. Darley did not talk much and showed no signs whatever of bounderism—if there be such a word. He was intent on driving his car. If Bel had not been so taken up with her own thoughts she might have been considerably alarmed for Mr. Darley was the type of driver whose sole object is to get from one place to another in the least possible time regardless of the other traffic on the road. A vehicle in front was a vehicle to be overtaken and passed—no matter where. Mr. Darley gritted his teeth and passed it. He squeezed between buses with scarcely an inch to spare; he overshot traffic lights whenever there was the slightest opportunity. In fact he committed every offence against the good manners recommended to road-users by the Highway Code. Mr. Darley’s progress was pursued by curses from his fellow motorists but the curses never seemed to catch him up and blight him—or at least they did not catch him up that Sunday evening.

God cannot fully use those who are totally self-reliant. It is from the broken places of our lives that we minister most effectively. It is from a state of utter hopelessness that we realize how much we desperately need God. Only when we reach this point are we emboldened to do what is beyond ourselves, because only then do we realize our strength is from God and not something we can conjure up ourselves. So when your faith is shaken, when your world is suddenly turned upside down, stop and listen. Consider what’s happening. It might be God’s alarm going off in your life. Your wake up call. Arise and shine; resist the lure of the snooze button.