All Ordinator Quotes

Let me go: take back thy gift: Why should a man desire in any way To vary from the kindly race of men, Or pass beyond the goal of ordinance Where all should pause, as is most meet for all? ...Why wilt thou ever scare me with thy tears, And make me tremble lest a saying learnt, In days far-off, on that dark earth, be true? ‘The Gods themselves cannot recall their gifts.’ - Tithonus

Un istante dopo una risata bassa, fresca come aria nel buio della notte, la colpì facendola trasalire. - Le ha quasi staccato una mano e lei si mostra indifferente – commentò una voce profonda alle sue spalle – Ma non mi sarei aspettato nulla di meno da Eloise Weiss: per ottenerla, quella mano, bisogna strappargliela.

Another scheme of Satan is to eliminate from the church all the humble, self-denying ordinances that are offensive to unsanctified tastes and unregenerate hearts. He seeks to reduce the church to a mere human institution—popular, natural, fleshly, and pleasing.

I am my mother’s caresses, and the serene kindness with which my father calmly guided me; I am my adolescent travels; I am what my reading has deposited in layers in my mind; I am my loves, my moments of despair, my friendships, what I’ve written, what I’ve heard; the faces engraved on my memory. I am, above all, the one who a minute ago made a cup of tea for himself. The one who a moment ago typed the word “memory” into his computer. The one who just composed the sentence that I am now completing. If all this disappeared, would I still exist? I am this long, ongoing novel. My life consists of it.

I'm an eye. A mechanical eye. I, the machine, show you a world the way only I can see it. I free myself for today and forever from human immobility. I'm in constant movement. I approach and pull away from objects. I creep under them. I move alongside a running horse's mouth. I fall and rise with the falling and rising bodies. This is I, the machine, manoeuvring in the chaotic movements, recording one movement after another in the most complex combinations. Freed from the boundaries of time and space, I co-ordinate any and all points of the universe, wherever I want them to be. My way leads towards the creation of a fresh perception of the world. Thus I explain in a new way the world unknown to you.

No woman has ever lacked elegance because of an excess of simplicity but always because of an accumulation of elaborate details or of ensembles that are badly co-ordinated or ill-adapted to the hour and the occasion.

I am not in charge of this House, and never will be. I have no say about who is in and who is out. I do not get to make the rules. Like Job, I was nowhere when God laid the foundations of the earth. I cannot bind the chains of the Pleiades or loose the cords of Orion. I do not even know when the mountain goats give birth, much less the ordinances of the heavens. I am a guest here, charged with serving other guests—even those who present themselves as my enemies. I am allowed to resist them, but as long as I trust in one God who made us all, I cannot act as if they are no kin to me. There is only one House. Human beings will either learn to live in it together or we will not survive to hear its sigh of relief when our numbered days are done.

To promote a woman to bear rule, superiority, dominion, or empire above any realm, nation, or city, is repugnant to nature; contumely to God, a thing most contrary to his revealed will and approved ordinance; and finally, it is the subversion of good order, of all equity and justice.

There was a time when a new deputy tried to teach Mr. Fruit about the difference between a red and a green light, but Mr. Fruit had resisted all efforts to reorder what he had been doing perfectly well for many years. He had not only monitored the comings and goings of the town, his presence softened the ingrained evil that flourished along the invisible margins of the town’s consciousness. Any community can be judged in its humanity or corruption by how it manages to accommodate the Mr. Fruits of the world. Colleton simply adjusted itself to Mr. Fruit’s harmonies and ordinations. He did whatever he felt was needed and he did it with style. “That’s the Southern way” my grandmother said. “That’s the nice way.

A temple is literally the House of the Lord, reserved for ordinances of eternal significance. Those ordinances include baptisms, marriage, endowments, and sealings. Each temple is symbolic of our faith in God and an evidence of our faith in life after death. The temple is the object of every activity, every lesson, every progressive step in the Church. All of our efforts in proclaiming the gospel, perfecting the Saints, and redeeming the dead lead to the holy temple. Ordinances of the temple are absolutely crucial. We cannot return to God's glory without them.

[O]nce we give up on the idea that only heterosexuality is normal and that all human bodies are clearly either male or female, more and more kinds of bodies and desires will come into view. Perhaps also, one body may, in one lifetime, move through many identities and desires. The use of,queer’ then, is a deliberate political move, which underscores the fluidity (potential and actual) of sexual identity and sexual desire. The term suggests that all kinds of sexual desire and identifications are possible, and all these have socio-cultural and historical co-ordinates.

Coltivava ancora il sogno di dare un ordine al caos. E invece, il gioco esigeva che si facesse l'opposto: dare un caos all'ordine

I remember a little girl... But how can that be... Once I was that little Resi, and then one day I became an old woman? ...If God wills it so, why allow me to see it? Why doesn't he hide it from me? Everything is a mystery, such a deep mystery... I feel the fragility of things in time. From the bottom of my heart, I feel we should cling to nothing. Everything slips through our fingers. All that we seek to hold on to dissolves. Everything vanishes, like mist and dreams... Time is a strange thing. When we don't need it, it is nothing. Then, suddenly, there is nothing else. It is everywhere around us. Also within us. It seeps into our faces. It seeps into the mirror, runs through my temples... Between you and I it runs silently, like an hourglass. Oh, Quin Quin. Sometimes I feel it flowing inexorably. Sometimes I get up in the middle of the night and stop all the clocks...

All too often, when we love somebody, we don't accept him or her as what the person effectively is. We accept him or her insofar as this person fits the co-ordinates of our fantasy. We misidentify [...] him or her – which is why, when we discover that we were wrong, love can quickly turn into violence.

Some nice quotes: "that in all my illegitimate inroads against the legal letter of the law the article sold must be existent, visible, producible. In that way and by a careful study of city ordinances and train schedules I have kept out of all trouble with the police that a five dollar bill and a cigar could not square.

un'eco di malinconia, sfuggita al suo controllo, perdersi nella miriade di pezzi che componevano il mosaico.«Eloise è tutta la mia vita».Non aveva avuto l'intenzione di dire nulla, in realtà non stava nemmeno pensando direttamente a lei.«Era appena nata e già insistevo per poterla prendere in braccio. Volevo sempre tenerla io, passavo ore a guardarla. Tanto che alla fine la prima volta che ha aperto gli occhi l'avevo in grembo e ha visto me. Tutti nella mia famiglia avevano gli occhi chiari mentre i suoi erano scurissimi. Mi innamorai all'istante», rise dolcemente. «Avevo tre anni e da allora non ho mai pensato nemmeno per un momento che potesse esserci un'altra.

When I was ordained, it was for a special ministry, that of serving children and families through television. I consider that what I do through "Mister Rogers' Neighborhood" is my ministry. A ministry doesn't have to be only through a church, or even through an ordination. And I think we all can minister to others in this world by being compassionate and caring. I hope you will feel good enough about yourselves that you will want to minister to others, and that you will find your own unique ways to do that.

I want us all to have real clarity about the principles of the gospel that unite us. I want us to understand to the marrow of our bones that Jesus is the Christ, that his atonement releases us from the bondage of sin and error, that the covenants we make are eternally honored by our Heavenly Father, and that the ordinances of the gospel exist to perfect us as individuals, to purify us as a community, and to prepare us as a people for the second coming of our Lord. I want those principles to lead us the way the pillar of fire by night led the children of Israel in the wilderness. I want them to dominate our mental landscapes as the pillar of the cloud towered over them by day. I want singleness of vision when it comes to principles.

Personal and relative duties must be done in obedience to his commands, with due aim at pleasing and honouring him, from principles of holy love and fear of him. But there is an express and direct duty also that we owe to God, namely, belief and acknowledgement of his being and perfections, paying him internal and external worship and homage - loving, fearing, and trusting in Him - depending on Him, and devoting ourselves to Him - observing all those religious duties and ordinances that He has appointed - praying to Him, praising Him, and meditating on His word and works.

Art cannot be excused from following God’s law, and art disgraces itself by seeking that freedom. Anything that cannot be put into an image or onto a canvas without demanding the sacrifice of modesty or injuring shame must simply be eschewed. Art is not autonomous. Art is one of the more refined human life expressions, and all these life expressions are organically related and stand continuously under God’s ordinance.

For we must Consider that we shall be as a City upon a Hill, the eyes of all people are upon us; so that if we shall deal falsely with our god in this work we have undertaken and so cause him to withdraw his present help from us, we shall be made a story and a byword through the world, we shall open the mouths of enemies to speak evil of the ways of god and all professors for Gods sake; we shall shame the faces of many of gods worthy servants, and cause their prayers to be turned into Curses upon us till we be consumed out of the good land whether we are going: And to shut up this discourse with that exhortation of Moses that faithful servant of the Lord in his last farewell to Israel Deut. 30. Beloved there is now set before us life, and good, death and evil in that we are Commanded this day to love the Lord our God, and to love one another to walk in his ways and to keep his Commandments and his Ordinance, and his laws, and the Articles of our Covenant with him that we may live and be multiplied, and that the Lord our God may bless us in the land whether we go to possess it: But if our hearts shall turn away so that we will not obey, but shall be seduced and worship other Gods our pleasures, and profits, and serve them, it is propounded unto us this day, we shall surely perish out of the good Land whether we pass over this vast Sea to possess it.

The whole ground of human life seems to some to have been gone over by their predecessors, both the heights and the valleys, and all things to have been cared for. According to Evelyn, "the wise Solomon prescribed ordinances for the very distances of trees; and the Roman prætors have decided how often you may go into your neighbor's land to gather the acorns which fall on it without trespass, and what share belongs to that neighbor." Hippocrates has even left directions how we should cut our nails; that is, even with the ends of the fingers, neither shorter nor longer. Undoubtedly the very tedium and ennui which presume to have exhausted the variety and the joys of life are as old as Adam. But man's capacities have never been measured; nor are we to judge of what he can do by any precedents, so little has been tried. Whatever have been thy failures hitherto, "be not afflicted, my child, for who shall assign to thee what thou hast left undone?

Do all that you can to make your baptismal services a spiritual, Christ-centered experience. A new convert deserves to have this be a sacred, carefully planned, and spiritually uplifting moment. The prayers, the hymns, surely the talks that are given-all ought to be focused on the significance of this ordinance and the Atonement of Christ, which makes it efficacious.

Mortality is the time to learn first of God and the gospel and to perform the ordinances. After our feet are set on the path to eternal life we can amass more knowledge of the secular things...Secular knowledge, as important as it is, can never save a soul nor open the celestial kingdom nor create a world nor make a man a god, but it can be most helpful to that man who, placing first things first, has found the way to eternal life and who can now bring into play all knowledge to be his tool and servant.

Of what use is it that we know the truth, if we lack its spirit? Our knowledge, in this event, becomes a condemnation to us, failing to bear fruit. It is not sufficient that we know the truth, but we must be humble with this knowledge possess the spirit to actuate us to good deeds. Baptism, as well as all other outward ordinances, without the spirit accompanying, is useless. We remain but baptized sinners.

You are constantly being swayed by what you read, see, and hear, and as a result the co-ordinating part of this creative force turns to gathering together all these scattered elements in a confused mass, instead of devoting itself to making a clear and dynamic picture of your desire.

Dead men don’t pay for baths, haircuts, meals, or beds. Dead men don’t buy new clothes, or ammunition, or saddles. Dead men don’t desire fancy Coffeyville boots with Texas stars laid into the shank. They don’t gamble, and they don’t spend money on liquor or whores. And that was why, when the Texans got to Dodge, there was really only one rule to remember. Don’t kill the customers. All other ordinances were, customarily, negotiable.

Gli avrebbe sorriso come sorrideva a lui, con quel mistero nello sguardo luminoso che gli faceva battere il cuore all'impazzata e dominare a stento l'impulso di prenderle il volto tra le mani e baciarla fino a farle dolere le labbra? Avrebbe fatto scivolare un angolo della stola sul braccio lasciando scoperta la spalla liscia come avrebbe dovuto fare solo con lui? Mostro dagli occhi bui, mi hai scacciato così facilmente dal tuo cuore?

Every walk to the woods is a religious rite, every bath in the stream is a saving ordinance. Communion service is at all hours, and the bread and wine are from the heart and marrow of Mother Earth. To find the universal elements enough; to find the air and the water exhilarating; to be refreshed by a morning walk or an evening saunter...to be thrilled by the stars at night; to be elated over a bird’s nest or a wildflower in spring— these are some of the rewards of the simple life. The most precious things of life are near at hand, without money and without price. Each of you has the whole wealth of the universe at your very door. All that I ever had, and still have, may be yours by stretching forth your hand and taking it.

It was the merit of Gestalt psychology to make us aware of the remarkable performance involved in perceiving shapes. Take, for example, a ball or an egg: we can see their shapes at a glance. Yet suppose that instead of the impression made on our eye by an aggregate of white points forming the surface of an egg, we were presented with another, logically equivalent, presentation of these points as given by a list of their spatial co-ordinate values. It would take years of labour to discover the shape inherent in this aggregate of figures - provided it could be guessed at all. The perception of the egg from the list of co-ordinate values would, in fact, be a feat rather similar in nature and measure of intellectual achievement to the discovery of the Copernican system.

«Ricordo che la sera che ci siamo conosciuti lei disse che qui sperava di fare un uso migliore della sua vita. C’è riuscito?» «È quello che si dovrebbe sempre fare». «Mi dica, che cosa vuole dalla vita?» «Ordine, valore, soddisfazione, amore», disse Levin. «L’amore all’ultimo posto?» «L’amore in ogni momento».

It is easy sometimes to blame genetics, some obesity gene perhaps. But even if this were true, we’ll still be referring to the machine. Genetics are predispositions. The body is designed as a closed system, physiologically speaking and unless acted upon by an outside or higher force it maintains its functions. It is designed to sustain its own survival. The psychological (self-ordinate command) is essential for this survival because the body also belongs to a self, one that can overfeed it, starve it or kill it as may be. It is also by material urges that you seek to acquire wealth and by self command, suppose what you consider a higher more fulfilling purpose that you choose to give it all away. The hard core truth is that despite some obesity gene, you can starve yourself to death if you want, or perhaps if you feel you have an ulterior higher purpose like an anorexic might, to look thin and beautiful in the eyes of the communal.

Tutto ciò che appartiene all’ordine spirituale progredisce attraverso le morti e le successive resurrezioni, e non c’è più nulla che conti quando manca al cuore questo assoluto dell’amore

Such is time, and because of this we are fascinated and troubled by it in equal measure-and perhaps because of this, too, dear reader, my brother, my sister, you are holding this book in your hands. Because it is nothing but a fleeting structure of the world, an ephemeral fluctuation in the happening of the world, that which is capable of giving rise to what we are: beings made of time. That to which we owe our being, giving us the precious gift of our very existence, allowing us to create the fleeting illusion of permanence that is the origin of all our suffering.

Alzò una mano e l’accostò al suo viso, chiedendogli tacitamente il permesso. Lui irrigidì le spalle e rimase immobile, nello sguardo aveva la stessa sfida e la stessa supplica. Gli toccò il livido a lato dello zigomo, piano, con la punta di un dito e lui serrò le palpebre cosicché temette di avergli fatto male ed esitò a un soffio dalla sua pelle. Gabriel aprì gli occhi incontrando i suoi e allora lei sentì la mano muoversi per volontà propria, posarsi con delicatezza sulla sua guancia, le dita sfiorargli i capelli morbidi dietro l’orecchio. Aveva l’altra mano stretta a pugno talmente forte che le giunture le dolevano, il cuore sembrava sul punto di schiantarsi da un momento all'altro. Gabriel con un sospirò distolse il capo, gli occhi di nuovo chiusi, un’esitazione nella piega delle labbra che lo rese, per un momento, molto vulnerabile. «Per favore», le disse, turbato. «Allontanati». Sophia si posò una mano sulla bocca per reprimere una parola disperata e si ritrasse. «Perdonami, non sarei dovuta venire». Lui si alzò. «Perché sei qui? Se non è per compiacerti del tuo potere o per goderti le percosse dei tuoi amici, perché sei venuta?» Sophia scosse il capo. «Ho detto che mi dispiace». Chinò il capo, ma lui le posò sue dita sotto il mento e la indusse a guardarlo di nuovo. «È così, Sophia?», sussurrò. «Sei rimasta impigliata nella tua stessa rete?»

The canon and civil law; church and state; priests and legislators; all political parties and religious denominations have alike taught that woman was made after man, of man, and for man, an inferior being, subject to man. Creeds, codes, Scriptures and statutes, are all based on this idea. The fashions, forms, ceremonies and customs of society, church ordinances and discipline all grow out of this idea.

To prevent lower-income African Americans from living in neighborhoods where middle-class whites resided, local and federal officials began in the 1910s to promote zoning ordinances to reserve middle-class neighborhoods for single-family homes that lower-income families of all races could not afford. Certainly, an important and perhaps primary motivation of zoning rules that kept apartment buildings out of single-family neighborhoods was a social class elitism that was not itself racially biased. But there was also enough open racial intent behind exclusionary zoning that it is integral to the story of de jure segregation.

There is a twofold liberty, natural (I mean as our nature is now corrupt) and civil or federal. The first is common to man with beasts and other creatures. By this, man, as he stands in relation to man simply, hath liberty to do what he lists; it is a liberty to evil as well as to good. This liberty is incompatible and inconsistent with authority, and cannot endure the least restrain of the most just authority. The exercise and maintaining of this liberty makes men grow more evil, and in time to be worse than brute beasts: omnes sumus licentia deteriores. This is that great enemy of truth and peace, that wild beast, which all the ordinances of God are bent against, to restrain and subdue it. The other kind of liberty I call civil or federal; it may also be termed moral, in reference to the covenant between God and man, in the moral law, and the politic covenants and constitutions, among men themselves. This liberty is the proper end and object of authority, and cannot subsist without it; and it is a liberty to that only which is good, just, and honest. This liberty you are to stand for, with the hazard not only of your goods, but of your lives, if need be. Whatsoever crosseth this, is not authority, but a distemper thereof. This liberty is maintained and exercised in a way of subjection to authority; IT IS OF THE SAME KIND OF LIBERTY WHEREWITH CHRIST HATH MADE US FREE

I am an eye. A mechanical eye. I, the machine, show you a world the way only I can see it. I free myself for today and forever from human immobility. I’m in constant movement. I approach and pull away from objects. I creep under them. I move alongside a running horse’s mouth. I fall and rise with the falling and rising bodies. This is I, the machine, manoeuvring in the chaotic movements, recording one moment after another in the most complex combinations. Freed from the boundaries of time and space. I co-ordinate any and all points of the universe, wherever I want them to be. My way leads towards the creation of a fresh perception of the world. Thus I explain in a new way the world unknown to you. - Dziga Vertov 1923

President Howard W. Hunter explained that “the gospel of Jesus Christ, which gospel we teach and the ordinances of which we perform, is a global faith with an all-embracing message. It is neither confined nor partial nor subject to history or fashion.

The problem is that one cannot easily build Charleston anymore, because it is against the law. Similarly, Boston’s Beacon Hill, Nantucket, Santa Fe, Carmel—all of these well-known places, many of which have become tourist destinations, exist in direct violation of current zoning ordinances.

Il senso del possesso che lui osserva nelle altre solitudini gli appare esagerato. In alcuni diventa vera e propria tirchieria, in altri essenzialità, in altri ancora frugalità o nevrosi di ordine, pulizia, attenzione maniacale per la disposizione abituale delle cose e dei sentimenti. Come se la solitudine, quella accettata e rielaborata, avesse costruito, nel cuore dell'individuo, un atlante di percorsi sbarrati, di strade senza uscita, di sensi unici, di dighe, di barriere antisismiche in modo che qualsiasi sentimento o oggetto nuovo abbia un percorso prestabilito, all'interno, per vagare senza arrecare danno.

Like the prophet Jonas, whom God ordered to go to Nineveh, I found myself with an almost uncontrollable desire to go in the opposite direction. God pointed one way and all my "ideals" pointed in the other. It was when Jonas was traveling as fast as he could away from Nineveh, toward Tharsis, that he was thrown overboard, and swallowed by a whale who took him where God wanted him to go...But I feel that my own life is especially sealed with this great sign, which baptism and monastic profession and priestly ordination have burned into the roots of my being, because like Jonas himself I find myself traveling toward my destiny in the belly of a paradox.

Paired with loitering laws and sit-lie ordinances, hostile architecture aims to make public space unusable for those who need it most. It cruelly harms the homeless, without addressing the root causes of their predicament, and it makes the city feel unwelcome to all. Its effect, in other words, is the opposite of its foul intention.

I’m an eye. A mechanical eye. I, the machine, show you a world the way only I can see it. I free myself for today and forever from human immobility. I’m in constant movement. I approach and pull away from objects. I creep under them. I move alongside a running horse’s mouth. I fall and rise with the falling and rising bodies. This is I, the machine, manoeuvring in the chaotic movements, recording one movement after another in the most complex combinations. Freed from the boundaries of time and space, I co-ordinate any and all points of the universe, wherever I want them to be. My way leads towards the creation of a fresh perception of the world. Thus I explain in a new way the world unknown to you

The Christian message does not begin with "accept Christ as your Savior"; it begins with "In the beginning God created the heavens and the earth". The Bible teaches that God is the sole source of the entire created order. No other gods compare with Him; no natural forces exist on their own; nothing receives its nature or existence from another source. Thus, His Word, or laws, or creation ordinances give the world its order and structure. God's creative world is the source of the laws of physical nature (natural sciences), human nature (ethics, politics, economics, aesthetics) and even logic. That's why Psalm 119:91 says, "all things are your servants". There is no philosophically or spiritually neutral subject matter.

Il male, metafisico, morale e fisico, spiegherà Agostino "non è una sostanza", "non è se non privazione del bene". Il male metafisico è inerente alle limitazioni e conveniente all'ordine del creato; quello morale è frutto di un uso disordinato della libera volontà; mentre il male fisico è proprio della condizione umana, conseguenza e punizione giusta della colpa.

There are many who try to blend these two systems, using the texts that speak of the ceremonial law to prove that the moral law has been abolished; but this is a perversion of the Scriptures. The distinction between the two systems is broad and clear. The ceremonial system was made up of symbols pointing to Christ, to his sacrifice and his priesthood. This ritual law, with its sacrifices and ordinances, was to be performed by the hebrews until type met antitype in the death of Christ, the Lamb of God that taketh away the sin of the world. Then all the sacrificial offerings were to cease. It is this law that Christ “took ...out of the way, nailing it to his cross.” Colossians 2:14. But concerning the law of Ten Commandments

In effetti, [dio] sarebbe riapparso solo molto più tardi, in una data di cui non è rimasta traccia, per scacciare la sventurata coppia dal giardino dell’eden per il nefando crimine di aver mangiato del frutto dell’albero del bene e del male. Questo episodio, che diede origine alla prima definizione di un peccato originale fino ad allora ignorato, non è mai stato ben spiegato. In primo luogo, persino l’intelligenza più rudimentale non avrebbe alcuna difficoltà a comprendere che essere informato sarà sempre preferibile a ignorare, soprattutto in materie tanto delicate come lo sono queste del bene e del male, nelle quali chiunque si mette a rischio, senza saperlo, di una condanna eterna a un inferno che allora era ancora da inventare. In secondo luogo, grida vendetta l’imprevidenza del signore che, se realmente non voleva che mangiassero di quel suo frutto, avrebbe avuto un rimedio facile, sarebbe bastato non piantare l’albero, o andare a metterlo altrove, o circondarlo da un recinto di fildiferro spinato. E, in terzo luogo, non fu per aver disobbedito all’ordine di dio che adamo ed eva scoprirono di essere nudi. Nudi e crudi, con tutto quanto all’aria, c’erano già quando andavano a letto, e se il signore non aveva mai notato una mancanza di pudore così evidente, la colpa era della sua cecità di progenitore, proprio quella che, a quanto pare inguaribile, ci impedisce di vedere che i nostri figli sono, in fin dei conti, tanto buoni o tanto cattivi quanto gli altri.

The U.S. Supreme Court found openly anti-black ordinances unconstitutional in 1917 in Buchanan v. Warley, but sundown towns and suburbs nevertheless acted as if they had the power to be formally all-white until at least 1960; informally, some communities have never given up this idea. The federal government was hardly likely to enforce Buchanan v. Warley until after World War II; on the contrary, it was busily creating all-white suburbs itself until then. After 1917, most sundown suburbs resorted to restrictive covenants. Covenants were usually private, part of the deed one signed when buying from the developer. Like the Great Retreat, restrictive covenants first targeted Chinese Americans in the West, originating in California in the 1890s, and then spread to the East, where Jews and blacks were targeted for exclusion.

Cobb.  You know, saith he, that the Scripture saith, the powers that be, are ordained of God. Bun.  I said, Yes, and that I was to submit to the King as supreme, and also to the governors, as to them who are sent by Him. Cobb.  Well then, said he, the King then commands you, that you should not have any private meetings; because it is against his law, and he is ordained of God, therefore you should not have any. Bun.  I told him that Paul did own the powers that were in his day, to be of God; and yet he was often in prison under them for all that.  And also, though Jesus Christ toldPilate, that He had no power against him, but of God, yet He died under the same Pilate; and yet, said I, I hope you will not say that either Paul, or Christ, were such as did deny magistracy, and so sinned against God in slighting the ordinance. 

Non volevo parlare con Artù e non volevo vederlo. Salii sul promontorio e pregai gli dei, implorandoli di tornare in Britannia. Mentre pregavo, gli uomini del Kernow condussero la regina Isotta fino alla baia dove erano in attesa le due scure navi. I guerrieri, però, non la riportarono nel Kenow. Invece di ritornare a casa, la principessa degli Uì Liathàin, quella bambina di quindici anni che correva a piedi nudi nelle onde e che aveva la voce flebile degli spiriti dei marinai nei venti salmastri, fu legata a un palo e attorno a lei venne accumulata la legna gettata sulla riva del mare, che ricopriva la spiaggia di Halcwym, e laggiù, sotto gli occhi implacabili del marito, venne bruciata viva. Il corpo del suo amante venne bruciato sulla stessa pira. [...] Anche ora, quando chiudo gli occhi, a volte rivedo quella bambina uscire dal mare. Con il viso che sorride, il corpo sottile sotto la veste bianca aderente e le mani tese ad abbracciare il suo amante. Non posso sentire il grido di un gabbiano senza rivederla con l'occhio della mente, perché mi perseguiterà fino al giorno della mia morte, e anche dopo, dovunque andrà la mia anima, lei sarà laggiù; una bambina bruciata per ordine di un re, in base alle leggi, nello splendido regno di Camelot.

a vast majority of us vandwellers are white. The reasons range from obvious to duh, but then there’s this.” Linked below the post was an article about the experience of “traveling while black.” That made me think: America makes it hard enough for people to live nomadically, regardless of race. Stealth camping in residential areas, in particular, is way outside the mainstream. Often it involves breaking local ordinances against sleeping in cars. Avoiding trouble—hassles with cops and suspicious passersby—can be challenging, even with the Get Out of Jail Free card of white privilege. And in an era when unarmed African Americans are getting shot by police during traffic stops, living in a vehicle seems like an especially dangerous gambit for anyone who might become a victim of racial profiling. All that made me think about the instances when I could have gotten in trouble and didn’t. One time I got pulled over at night while reporting in North Dakota. The cops asked where I was from and recommended some local tourist attractions before letting me off with a warning. In general, people didn’t give me grief when I was driving Halen. I wish I could chalk that up to good karma or some kind of cosmic benevolence, but the fact remains: I am white. Surely privilege played a role.

La nostra epoca è alla ricerca insistente, a volte quasi disperata, di un’idea di ordine mondiale. Il caos incombe minaccioso, accompagnandosi con un’interdipendenza senza precedenti: nella proliferazione delle armi di distruzione di massa, nella disintegrazione degli Stati, nell’impatto delle devastazioni ambientali, nel persistere delle pratiche genocide e nella diffusione di nuove tecnologie che rischiano di spingere il conflitto al di fuori del controllo o della comprensione dell’uomo. Nuovi metodi di accesso all’informazione e di comunicazione uniscono differenti regioni come mai nel passato e proiettano gli eventi su scala globale, ma in un modo che impedisce la riflessione, costringendo i leader ad avere reazioni istantanee in forma di slogan. Ci aspetta forse un periodo in cui a determinare il futuro saranno forze che vanno oltre i limiti di un qualsiasi ordine?

Many of our friends who grew up here now live in Brooklyn, where they are at work on “book-length narratives.” Another contingent has moved to the Bay Area and made a fortune there. Every year or so, these west-coasters travel back to Michigan and call us up for dinner or drinks, occasions they use to educate us on the inner workings of the tech industry. They refer to the companies they work for in the first person plural, a habit I have yet to acculturate to. Occasionally they lapse into the utopian, speaking of robotics ordinances and brain-computer interfaces and the mystical, labyrinthine channels of capital, conveying it all with the fervency of pioneers on a civilizing mission. Being lectured quickly becomes dull, and so my husband and I, to amuse ourselves, will sometimes play the rube. “So what, exactly, is a venture capitalist?” we’ll say. Or: “Gosh, it sounds like science fiction.” I suppose we could tell them the truth—that nothing they’re proclaiming is news; that the boom and bustle of the coastal cities, like the smoke from those California wildfires, liberally wafts over the rest of the country. But that seems a bit rude. We are, after all, Midwesterners. Here, work is work and money is money, and nobody speaks of these things as though they were spiritual movements or expressions of one’s identity.

Nel VII secolo l’Islam era dilagato in tre continenti in un’ondata senza precedenti di esaltazione religiosa ed espansione imperiale. Dopo aver unificato il mondo arabo, impadronendosi di resti dell’Impero romano, e inglobato l’Impero persiano, l’Islam si era trovato a governare il Medio Oriente, il Nord Africa, vaste zone dell’Asia e parti dell’Europa. Nella sua concezione di ordine universale era destinato a espandersi sulla «casa della guerra», come erano chiamate tutte le regioni popolate da infedeli, finché il mondo intero fosse divenuto un sistema unitario condotto all’armonia dal messaggio del profeta Maometto. Mentre l’Europa costruiva il proprio ordine multistatale, l’Impero ottomano a predominio turco rinnovava questa aspirazione a un unico governo legittimo ed estendeva la sua supremazia sul centro del mondo arabo, sul Mediterraneo, sui Balcani e sull’Europa orientale.

In the PC(USA) Book of Confessions, A Brief Statement of Faith made explicit the equality of all people: “In sovereign love God created the world good and makes everyone equally in God’s image, male and female, of every race and people, to live as one community.”60 A Brief Statement of Faith also provided clear confessional warrant for the ordination of women, declaring that the Spirit “calls women and men to all the ministries of the Church.

La dottrina semita rifiuta il principio aristocratico della natura e pone al posto dell'eterno diritto della forze e della potenza, il numero col suo peso morto. Essa rinnega nell'uomo il valore della persona, mette in dubbio l'importanza del popolo e della razza, togliendo così all'umanità le premesse della sua conservazione e della sua cultura. Essa, se posta a base dell'universo, porterebbe alla fine in ogni ordine umano comprensibile alla ragione

Ricordi quando hai imparato a scrivere?». Lei si voltò, sorpresa, e sorrise. «Per prima cosa mi hai insegnato a scrivere il tuo nome. Il mio istitutore era furioso perché avevi rovinato l’ordine con cui voleva procedere». «Che numero hai imparato per primo?». «Otto, perché tu avevi otto anni». La spinse gentilmente all’indietro, l’erba era soffice sotto il suo palmo, Eloise improvvisamente silenziosa. «Di notte mi svegliavi per raccontarmi quante stelle avevi contato», aggiunse lui sottovoce. La vide voltarsi e posargli le labbra all’interno del polso. «Ti ho sempre voluta per me, dal primo momento». Le posò il pollice accanto alla piega della bocca delicata, accarezzandola fino a che lei la schiuse, poi si chinò per accostare le labbra al suo collo. «Fallo ancora», le sussurrò contro la pelle. La sentì trasalire e accostarsi di più a lui, allora la bloccò sotto di sé, premendola contro il prato selvatico. «Conta le stelle per me, Eloise».

Latter-day Saints have often been critical of those who emphasize salvation by grace alone, while we have often been criticised for a type of works-righteousness. The gospel is in fact a gospel covenant—a two-way promise. The Lord agrees to do for us what we could never do for ourselves—to forgive our sins, to lift our burdens, to renew our souls and re-create our nature, to raise us from the dead, and to qualify us for glory hereafter. At the same time, we promise to do what we can do: come unto Christ by covenant, commit our lives to him as Lord and Master, receive the appropriate ordinances (sacraments), love and serve one another, and do all in our power to put off the natural man and deny ourselves of un-godliness. We know, without question, that the power to save us, to change us, to renew our souls, is in Christ. True faith, however, always manifests itself in faithfulness. "When faith springs up in the heart," Brigham Young taught, "good works will, and good works will increase that pure faith within them.

Divenendo fango, è diventata marmo: chi la tocca sente freddo. Passa, vi subisce e v'ignora, figura disonorata e severa: la vita e l'ordine sociale le hanno detto la loro ultima parola, le è capitato tutto quello che è possibile. Ha sofferto tutto, sopportato tutto, tutto provato, tutto patito, tutto perduto, tutto pianto; è rassegnata di quella rassegnazione che assomiglia all'indifferenza, come la morte al sonno. Non teme più nulla. Cada sopra di lei ogni nembo, passi su di lei tutto l'oceano, che cosa le importa? È una spugna imbibita.

A problem related to perceptions of Mormonism’s monopoly on truth is the impression that Mormons claim a monopoly on salvation. It grows increasingly difficult to imagine that a body of a few million, in a world of seven billion, can really be God’s only chosen people and heirs of salvation. That’s because they aren’t. One of the most unfortunate misperceptions about Mormonism is in this tragic irony: Joseph Smith’s view is one of the most generous, liberal, and universalist conceptions of salvation in all Christendom. In section 49, when the Lord refers to “holy men” about whom Joseph knew nothing, and whom the Lord had reserved unto Himself, He is clearly indicating that Mormons do not have a monopoly on righteousness, truth, or God’s approbation. That temple covenants may be made and kept here or hereafter, and the ordinances of salvation performed in person or vicariously, means our conception of His church should be as large and as generous as God’s heart. Joseph’s teachings suggest that the Church is best understood as a portal for the saved, not the reservoir of the righteous. As

When I became Archbishop I set myself three goals for my term of office. Two had to deal with the inner workings of our Anglican (Episcopalian) Church—the ordination of women to the priesthood which our Church approved in 1992 and through which our Church has been wonderfully enriched and blessed; and the other in which I failed to get the Church’s backing, the division of the large and sprawling Diocese of Cape Town into smaller episcopal pastoral units. The third goal was the liberation of all our people, black and white, and that we achieved in 1994.

Decisi che avrei scoperto chi aveva ucciso Wellington, anche se mio padre mi aveva ordinato di non ficcare il naso negli affari degli altri. Perché non faccio sempre quello che mi dicono di fare. Perché quando qualcuno mi dà degli ordini, di solito sono cose che mi confondono e che non hanno nessun senso. Per esempio quando dicono “Sta’ zitto”, ma non specificano per quanto tempo devi stare zitto. Oppure se su un cartello vedi NON CALPESTARE IL PRATO, in realtà dovrebbe esserci scritto NON CALPESTARE IL PRATO INTORNO A QUESTO CARTELLO oppure NON CALPESTARE IL PRATO DI QUESTO PARCO, perché invece ci sono molti prati su cui si può camminare. La gente non rispetta mai le regole. Mio padre per esempio va a più di 90 chilometri all’ora nelle strade dove non si devono superare i 90 chilometri all’ora, e qualche volta guida dopo aver bevuto e spesso non si mette la cintura di sicurezza quando prende il furgone. E nella Bibbia si legge Non uccidere, ma ci sono state le Crociate e due Guerre Mondiali e la Guerra del Golfo e in ognuna di queste guerre dei Cristiani hanno ucciso dei loro simili. E poi non lo capisco, quando dice “Non ficcare il naso negli affari degli altri”, perché non so cosa sono gli “affari degli altri”; io faccio un mucchio di cose con “gli altri”, a scuola, nel negozio e sul pulmino, e il suo lavoro consiste nell’andare a casa di altre persone e riparare i loro scaldabagni e l’impianto di riscaldamento. Anche questo vuol dire farsi gli affari degli altri. Siobhan mi capisce. Quando mi ordina di non fare una cosa mi dice esattamente cos’è che non devo fare. Così mi piace. Per esempio una volta mi ha detto: - Non devi mai prendere a pugni Sarah o picchiarla in nessun modo, Christopher. Anche se è lei a colpirti per prima. Se succede di nuovo, allontanati, rimani immobile e conta da 1 a 50, poi vieni da me a raccontarmi cosa ha fatto o parlane con qualche altro insegnante. Un’altra volta mi ha detto: - Se vuoi andare sull’altalena e c’è sempre qualcuno sopra, non spingerlo via. Chiedi se puoi fare un giro anche tu. E poi aspetta fino a quando non ha finito. Gli altri però quando ti danno un ordine non si comportano in questo modo. E allora sono io a decidere cosa fare e cosa non fare.

«Che bel quadretto,» commentò. «I tre evangelisti aggrappati gli uni agli altri si apprestano all'ascensione impossibile.» «Accidenti,» disse Mathias sollevando Lucien, «perché gli abbiamo dato il terzo piano?» «Mica sapevamo che beveva come una spugna,» disse Marc. «E poi ti ricordo che non si poteva fare diversamente. L'ordine cronologico prima di tutto: al piano terra l'ignoto, il mistero originale, il disordine generale, il magma primordiale, insomma, le stanze comuni. Al primo piano, vago superamento del caos, qualche modesto tentativo, l'uomo nudo si raddrizza in silenzio, insomma, tu, Mathias. Risalendo la scala del tempo...» «Cosa c'è da gridare?» domandò Vandoosler il Vecchio. «Sta declamando,» disse Mathias. «È pur sempre un suo diritto. Non ci sono orari per gli oratori.» «Risalendo la scala del tempo,» continuò Marc, «scavalcata l'antichità, l'agevole ingresso nel glorioso secondo millennio, i contrasti, gli ardimenti e gli stenti medievali, insomma, io, al secondo piano. Dopodiché, al piano superiore, il degrado, la decadenza, il contemporaneo. Insomma, lui,» pro- seguì Marc scuotendo Lucien per un braccio. «Lui, al terzo piano, che con la sua vergognosa Grande Guerra chiude la stratigrafia della Storia e della Scala. Ancora più su il padrino, che in un modo tutto suo porta avanti lo scardinamento del presente.» Marc si fermò e tirò un sospiro. «Capisci che, anche se sarebbe più pratico sistemare questo qui al primo piano, non possiamo mica permetterci di sconvolgere la cronologia rovesciando la stratigrafia della scala. La scala del tempo è tutto quel che ci resta, Mathias! Vuoi buttare all'aria la tromba delle scale, che è l'unica cosa che abbiamo messo in ordine? L'unica, caro mio! Non possiamo permettercelo.»

pure mathematics, but these were very great indeed, and were indispensable to much of the work in the physical sciences. Napier published his invention of logarithms in 1614. Co-ordinate geometry resulted from the work of several seventeenth-century mathematicians, among whom the greatest contribution was made by Descartes. The differential and integral calculus was invented independently by Newton and Leibniz; it is the instrument for almost all higher mathematics. These are only the most outstanding achievements in pure mathematics; there were innumerable others of great importance.

He who has the divine has the human added to him; but he who has lost the greater is deprived of both. The lesser goods are health, beauty, strength, and, lastly, wealth; not the blind God, Pluto, but one who has eyes to see and follow wisdom. For mind or wisdom is the most divine of all goods; and next comes temperance, and justice springs from the union of wisdom and temperance with courage, which is the fourth or last. These four precede other goods, and the legislator will arrange all his ordinances accordingly, the human going back to the divine, and the divine to their leader mind.

- Ti sbagli, hanno molto a che fare con il Calderone - ribatté Merlino con un'asprezza che nessuno si aspettava. - É il Calderone a portare il caos. Tu desideri l'ordine, e pensi che Lancillotto presterà orecchio alle tue buone ragioni e che Cerdic si piegherà alla tua spada, ma il tuo ordine non ha mai funzionato in passato e non funzionerà neppure in futuro. Fissò Artù. - Pensi davvero che la gente ti ringraziasse per la pace? Si è annoiata della tua pace e per vincere la noia si è messa a creare guai. La gente non vuole la pace, Artù, ma vuole distrazioni dalla noia, mentre tu cerchi la noia come un assetato la birra.

Do not allow your children to celebrate the days on which unbelief and superstition are being catered to. They are admittedly inclined to want this because they see that the children of Roman Catholic parents observe those days. Do not let them attend carnivals, observe Shrove Tuesday (Mardi Gras), see Santa Claus, or observe Twelfth Night, because they are all remnants of an idolatrous papacy. You must not keep your children out of school or from work on those days nor let them play outside or join in the amusement. The Lord has said, “After the doings of the land of Egypt, where you lived, shall ye not do: and after the doings of the land of Canaan, where I bring you, you shall not do: neither shall you walk in their ordinances” (Lev. 18:3). The Lord will punish the Reformed on account of the days of Baal (Hosea 2:12-13), and he also observes what the children do on the occasion of such idolatry (Jer. 17:18). Therefore, do not let your children receive presents on Santa Claus day, nor let them draw tickets in a raffle and such things. Pick other days on which to give them the things that amuse them, and because the days of Christmas, Easter, and Pentecost have the same character, Reformed people must keep their children away from these so-called holy days and feast days.

With Herr Hitler’s consent, he just passed a new ordinance,” the man said. “It’s a law called the Regulations against Jews’ Possession of Weapons. Effective immediately, no Jew in Germany has the right to own, possess, or carry a gun. All weapons and ammunition in the possession of Jews must be turned over forthwith. Any Jews caught with a handgun or rifle will be imprisoned and fined.” “And?” Dr. Weisz asked. “I’m no sportsman. Are you?” “No, I’m not,” the man from Dresden said. “But don’t you see? These attacks on our communities are just the beginning. Now Hitler is disarming us, and when we are completely defenseless, he will come for us, for all of us. Mark my words.

«Te l'ho detto, sono fatto così. Amo incontrare le persone, imparare a conoscerle, sapere come vivono. Voglio vivere un'esperienza e ritornare a casa avendo avuto un'idea di quello che è la vita in generale, delle situazioni più improbabili, dell'inatteso. Vivrò una vita semplice quando ritornerò, avrò un lavoro, un appartamento, una routine di merda dove non avrò la possibilità di incontrare persone che non facciano parte del mio ambiente sociale. E poi francamente, Travis, l’essere umano è così appassionante. Vedo questo viaggio come una lunga esperienza per il mio lavoro. Penso che tutte le esperienze siano degne di essere vissute, che siano la delusione, l'amore, la gioia, o la pena. Vivere significa conoscere ogni tappa sentimentale. Per esempio tutto è da provare, qualunque sia l'ordine, dobbiamo vivere la vita che ci detta il nostro destino, senza riflettere. E per farlo, bisogna incontrare delle persone, avere delle esperienze insolite come prendere lo zaino, la carta di credito e dirsi: “me ne vado per approfittare della mia gioventù prima di avere quarant' anni e realizzare che non ho vissuto”. Ecco io sono così, mi interesso alle persone, non è una cosa che si può spiegare altrimenti, è prendere o lasciare.» «Okay.» Un’unica parola di risposta, per tutto un monologo. Quando dico che questo ragazzo ha un contatore dev’essere senza dubbio vero

Il colonnello Aureliano Buendía promosse trentadue sollevazioni armate e le perse tutte. Ebbe diciassette figli maschi da diciassette donne diverse, che furono sterminati uno dopo l’altro in una sola notte, prima che il maggiore compisse trentacinque anni. Sfuggì a quattordici attentati, a settantatré imboscate e a un plotone di esecuzione, Sopravvisse a una dose di stricnina nel caffè che sarebbe bastata a ammazzare un cavallo. Respinse l’Ordine del Merito che gli conferì il presidente della repubblica. Giunse a essere comandante generale delle forze rivoluzionarie, con giurisdizione e comando da una frontiera all’altra, e fu l’uomo più temuto dal governo, ma non permise mai che lo fotografassero.

What though some suffer and die, what though they lay down their lives for the testimony of Jesus and the hope of eternal life--so be it--all these things have prevailed from Adam's day to ours. They are all part of the eternal plan; and those who give their "all" in the gospel cause shall receive the Lord's "all" in the mansions which are prepared. . . . We have yet to gain that full knowledge and understanding of the doctrines of salvation and the mysteries of the kingdom that were possessed by many of the ancient Saints. O that we knew what Enoch and his people knew! Or that we had the sealed portion of the Book of Mormon, as did certain of the Jaredites and Nephites! How can we ever gain these added truths until we believe in full what the Lord has already given us in the Book of Mormon, in the Doctrine and Covenants, and in the inspired changes made by Joseph Smith in the Bible? Will the Lord give us the full and revealed account of the creation as long as we believe in the theories of evolution? Will he give us more guidance in governmental affairs as long as we choose socialistic ways which lead to the overthrow of freedom? We have yet to attain that degree of obedience and personal righteousness which will give us faith like the ancients: faith to multiply miracles, move mountains, and put at defiance the armies of nations; faith to quench the violence of fire, divide seas and stop the mouths of lions; faith to break every band and to stand in the presence of God. Faith comes in degrees. Until we gain faith to heal the sick, how can we ever expect to move mountains and divide seas? We have yet to receive such an outpouring of the Spirit of the Lord in our lives that we shall all see eye to eye in all things, that every man will esteem his brother as himself, that there will be no poor among us, and that all men seeing our good works will be led to glorify our Father who is in heaven. Until we live the law of tithing how can we expect to live the law of consecration? As long as we disagree as to the simple and easy doctrines of salvation, how can we ever have unity on the complex and endless truths yet to be revealed? We have yet to perfect our souls, by obedience to the laws and ordinances of the gospel, and to walk in the light as God is in the light, so that if this were a day of translation we would be prepared to join Enoch and his city in heavenly realms. How many among us are now prepared to entertain angels, to see the face of the Lord, to go where God and Christ are and be like them? . . . Our time, talents, and wealth must be made available for the building up of his kingdom. Should we be called upon to sacrifice all things, even our lives, it would be of slight moment when weighed against the eternal riches reserved for those who are true and faithful in all things. [Ensign, Apr. 1980, 25]

When Hitler addressed the Reichstag in January 1934, he could look back on a year of achievement without parallel in German history. Within twelve months he had overthrown the Weimar Republic, substituted his personal dictatorship for its democracy, destroyed all political parties but his own, smashed the state governments and their parliaments and unified and defederalized the Reich, wiped out the labor unions, stamped out democratic associations of any kind, driven the Jews out of public and professional life, abolished freedom of speech and of the press, stifled the independence of the courts and "co-ordinated" under Nazi rule, the political, economic, cultural and social life of an ancient and cultivated people.

This is an ancient text that corrects an even more ancient text. And now we read this ancient text in our contemporary moment of deciding. Ours is a time of scattering in fear. We are so fearful that we want to fence the world in order to keep all the others out: –Some of the church still wants to fence out women. –We build fences to keep out immigrants (or Palestinians). –The church in many places fences out gays. –The old issue of race is still powerful for fencing. We have so many requirements that are as old as Moses. But here is only one requirement. It is Sabbath, work stoppage, an ordinance everyone can honor—gay or straight, woman or man, Black or White, “American” or Hispanic—anybody can keep it and be gathered to the meeting of all of God’s people.

Descartes was a philosopher, a mathematician, and a man of science. In philosophy and mathematics, his work was of supreme importance; in science, though creditable, it was not so good as that of some of his contemporaries. His great contribution to geometry was the invention of co-ordinate geometry, though not quite in its final form. He used the analytic method, which supposes a problem solved, and examines the consequences of the supposition; and he applied algebra to geometry. In both of these he had had predecessors—as regards the former, even among the ancients. What was original in him was the use of co-ordinates, i.e. the determination of the position of a point in a plane by its distance from two fixed lines. He did not himself discover all the power of this method, but he did enough to make further progress easy.

Conceive a world-society developed materially far beyond the wildest dreams of America. Unlimited power, derived partly from the artificial disintegration of atoms, partly from the actual annihilation of matter through the union of electrons and protons to form radiation, completely abolished the whole grotesque burden of drudgery which hitherto had seemed the inescapable price of civilization, nay of life itself. The vast economic routine of the world-community was carried on by the mere touching of appropriate buttons. Transport, mining, manufacture, and even agriculture were performed in this manner. And indeed in most cases the systematic co-ordination of these activities was itself the work of self-regulating machinery. Thus, not only was there no longer need for any human beings to spend their lives in unskilled monotonous labour, but further, much that earlier races would have regarded as highly skilled though stereotyped work, was now carried on by machinery. Only the pioneering of industry, the endless exhilarating research, invention, design and reorganization, which is incurred by an ever-changing society, still engaged the minds of men and women. And though this work was of course immense, it could not occupy the whole attention of a great world-community. Thus very much of the energy of the race was free to occupy itself with other no less difficult and exacting matters, or to seek recreation in its many admirable sports and arts. Materially every individual was a multi-millionaire, in that he had at his beck and call a great diversity of powerful mechanisms; but also he was a penniless friar, for he had no vestige of economic control over any other human being. He could fly through the upper air to the ends of the earth in an hour, or hang idle among the clouds all day long. His flying machine was no cumbersome aeroplane, but either a wingless aerial boat, or a mere suit of overalls in which he could disport himself with the freedom of a bird. Not only in the air, but in the sea also, he was free. He could stroll about the ocean bed, or gambol with the deep-sea fishes. And for habitation he could make his home, as he willed, either in a shack in the wilderness or in one of the great pylons which dwarfed the architecture even of the American age. He could possess this huge palace in loneliness and fill it with his possessions, to be automatically cared for without human service; or he could join with others and create a hive of social life. All these amenities he took for granted as the savage takes for granted the air which he breathes. And because they were as universally available as air, no one craved them in excess, and no one grudged another the use of them.

The gospel is a promise and God’s promises aren’t bound by time. Promises defy time. They bring the future into the present. Promises are a certain way of looking forward. When I promised myself to my wife, I didn’t just bind myself to her in the present. I gave her my future. Without waiting for that future to arrive, without waiting to see what sorrows or joys would come, I promised. Dressed in white, we knelt at an altar in the temple and joined hands. We were terribly young. The mirrors, set face to face, reflected endless futures at which we couldn’t guess. Still, I loved her. I gave her all those futures as a gift. And we kissed. Now, promised to each other and sealed by a holy ordinance, we live as though those futures had already come. Now, in a very real way, our futures are already given as gifts in the present. And, now, we’re empowered by those promises to love each other in the present.

Lo Stato nazionale ripartisce i suoi abitanti in 3 classi: cittadini, appartenenti allo Stato e stranieri. La nascita conferisce solo l'appartenenza allo Stato. Il giovane appartenente allo Stato ha l'obbligo di ricevere l'educazione scolastica prescritta ad ogni Tedesco. Così si assoggetta all'educazione necessaria per diventare un membro del popolo consapevole della razza e della nazionalità; più tardi dovrà adempiere le esercitazioni fisiche ordinate dallo Stato ed infine entrare nell'Esercito. Quando il giovane, sano e virtuoso, ha terminato il servizio militare, gli viene conferito il diritto di cittadinanza. L'essere uno spazzino cittadino di un tale Reich sarà onore più alto che l'essere re in uno Stato estero. Il cittadino è privilegiato di fronte allo straniero. Ma quest'alta dignità comporta dei doveri: chi non ha onore né carattere può sempre essere privato di tale onore e così ridiventa un semplice appartenente allo Stato

Members who listen to the voice of the Church need not be on guard against being misled. They have no such assurance for what they hear from alternate voices. Local Church leaders also have a responsibility to review the content of what is taught in classes or presented in worship services, as well as the spiritual qualifications of those they use as teachers or speakers. Leaders must do all they can to avoid expressed or implied Church endorsement for teachings that are not orthodox or for teachers who will use their Church position or prominence to promote something other than gospel truth. . . . In any case, volunteers do not speak for the Church. As long as Church leaders feel they should not participate in an event where the Church or its doctrines are discussed, the overall presentation will be incomplete and unbalanced. In such circumstances, no one should think that the Church’s silence constitutes an admission of facts asserted in that setting. . . . I have seen some persons attempt to understand or undertake to criticize the gospel or the Church by the method of reason alone, unaccompanied by the use or recognition of revelation. When reason is adopted as the only—or even the principal—method of judging the gospel, the outcome is predetermined. One cannot find God or understand his doctrines and ordinances by closing the door on the means He has prescribed for receiving the truths of his gospel. That is why gospel truths have been corrupted and gospel ordinances have been lost when left to the interpretation and sponsorship of scholars who lack the authority and reject the revelations of God. . . . In our day we are experiencing an explosion of knowledge about the world and its people. But the people of the world are not experiencing a comparable expansion of knowledge about God and his plan for his children. On that subject, what the world needs is not more scholarship and technology but more righteousness and revelation.

Anche amare è bene: poiché l’amore è difficile. Volersi bene, da uomo a uomo: è forse questo il nostro compito più arduo, l’estremo, l’ultima prova e verifica, il lavoro che ogni altro lavoro non fa che preparare. Per questo i giovani, che sono principianti in tutto, ancora non sanno l’amore; lo devono imparare. Con tutto l’essere, con tutte le energie, raccolte intorno al loro cuore solitario, ansioso, dal battito anelante, devono imparare ad amare. Ma il tempo dell’apprendistato è sempre un tempo lungo, chiuso al mondo, e così amare è a lungo, e fin nel pieno della vita, solitudine, intenso e approfondito isolamento per colui che ama. Amare non significa fin dall’inizio essere tutt’uno, donarsi e unirsi a un altro (poiché cosa sarebbe mai unire l’indistinto, il non finito, ancora senza ordine?); è una sublime occasione per il singolo di maturare, di diventare in sé qualcosa, di diventare mondo, diventare mondo per sé per amore di un altro, è una grande, immodesta pretesa a lui rivolta, qualcosa che lo presceglie e lo chiama a vasti uffici. Solo in questo senso, come compito di lavorare a sé (“di stare all’erta e martellare notte e dì”), i giovani potrebbero usare l’amore che viene loro dato. Essere tutt’uno e donarsi e ogni sorta di comunione non è per loro (che ancora a lungo devono risparmiare e radunare), è il compimento, è forse quello per cui oggi intere vite umane ancora non sono sufficienti. In questo però i giovani sbagliano così spesso e gravemente: che essi (nella cui natura è non avere pazienza) si gettano l’uno all’altro quando l’amore li assale, si spandono così come sono, in tutto il loro disordine, scompiglio e turbamento… Ma come fare allora? (…) Se resistiamo e prendiamo su di noi questo amore come fardello e tirocinio, invece di perderci in tutto quel gioco frivolo e lieve (…) allora forse un piccolo progresso e un certo sollievo saranno percettibili a coloro che verranno molto dopo di noi (…) E questo amore più umano (…) somiglierà a quello che noi lottando con fatica andiamo preparando, l’amore che consiste in questo: che due solitudini si proteggano, si limitino e si inchinino l’una innanzi all’altra.

Nessun limite a Parigi. Nessuna città ha avuto questa dominazione che dileggiava talvolta coloro ch'essa soggioga: Piacervi o ateniesi! esclamava Alessandro. Parigi fa più che la legge, fa la moda; e più che la moda, l'abitudine. Se le piace, può esser stupida, e talvolta si concede questo lusso, allora l'universo è stupido con lei. Poi Parigi si sveglia, si frega gli occhi e dice: «Come sono sciocca!» e sbotta a ridere in faccia al genere umano. Quale meraviglia, una simile città! Quanto è strano che questo grandioso e questo burlesco si faccian buona compagnia, che tutta questa maestà non sia turbata da tutta questa parodia e che la stessa bocca possa oggi soffiare nella tromba del giudizio finale e domani nello zufolo campestre! Parigi ha una giocondità suprema: la sua allegrezza folgora e la sua farsa regge uno scettro. Il suo uragano esce talvolta da una smorfia; le sue esplosioni, le sue giornate, i suoi capolavori, i suoi prodigi e le sue epopee giungono fino in capo al mondo, e i suoi spropositi anche. La sua risata è una bocca di vulcano che inzacchera tutta la terra, i suoi lazzi sono faville; essa impone ai popoli le sue caricature, così come il suo ideale, ed i più alti monumenti della civiltà umana ne accettano le ironie e prestano la loro eternità alle sue monellerie. È superba: ha un 14 luglio prodigioso, che libera l'universo; fa fare il giuramento della palla corda a tutte le nazioni; la sua notte del 4 agosto dissolve in tre ore mille anni di feudalismo; fa della sua logica il muscolo della volontà unanime; si moltiplica sotto tutte le forme del sublime; riempie del suo bagliore Washington, Kosciusko, Bolivar, Botzaris, Riego, Bem, Manin, Lopez, John Brown, Garibaldi; è dappertutto dove s'accende l'avvenire, a Boston nel 1779, all'isola di Leon nel 1820, a Budapest nel 1848, a Palermo nel 1860; sussurra la possente parola d'ordine: Libertà, all'orecchio degli abolizionisti americani radunati al traghetto di Harper's Ferry ed all'orecchio dei patrioti d'Ancona, riuniti nell'ombra degli Archi, davanti all'albergo Gozzi, in riva al mare; crea Canaris, Quiroga, Pisacane; irraggia la grandezza sulla terra; e Byron muore a Missolungi e Mazet muore a Barcellona, andando là dove il suo alito li spinge; è tribuna sotto i piedi di Mirabeau, cratere sotto i piedi di Robespierre; i suoi libri, il suo teatro, la sua arte, la sua scienza, la sua letteratura, la sua filosofia sono i manuali del genere umano; vi sono Pascal, Régnier, Corneille, Descartes, Gian Giacomo; Voltaire per tutti i minuti, Molière per tutti i secoli; fa parlar la sua lingua alla bocca universale e questa lingua diventa il Verbo; costruisce in tutte le menti l'idea del progresso; i dogmi liberatori da lei formulati sono per le generazioni altrettanti cavalli di battaglia, e appunto coll'anima dei suoi pensatori e dei suoi poeti si sono fatti dal 1789 in poi gli eroi di tutti i popoli. Il che non le impedisce d'esser birichina; e quel genio enorme che si chiama Parigi, mentre trasfigura il mondo colla sua luce, disegna col carboncino il naso di Bourginier sul muro del tempio di Teseo e scrive Crédeville, ladro, sulle piramidi. Parigi mostra sempre i denti; quando non brontola, ride. Siffatta è questa Parigi. I fumacchi dei suoi tetti sono le idee dell'universo. Mucchio di fango e di pietre, se si vuole; ma, soprattutto, essere morale: è più che grande, è immensa. Perché? Perché osa. Osare: il più progresso si ottiene a questo prezzo. Tutte le conquiste sublimi sono, più o meno, premî al coraggio, perché la rivoluzione sia, non basta che Montesquieu la presagisca, che Diderot la predichi, che Beaumarchais l'annunci, che Condorcet la calcoli, che Arouet la prepari e che Rousseau la premediti: bisogna che Danton l'osi.

Yet sadly we hear little about compassion these days. I have lost count of the number of times I have jumped into a London taxi and, when the cabbie asks how I make a living, have been informed categorically that religion has been the cause of all the major wars in history. In fact, the causes of conflict are usually greed, envy, and ambition, but in an effort to sanitize them, these self-serving emotions have often been cloaked in religious rhetoric. There has been much flagrant abuse of religion in recent years. Terrorists have used their faith to justify atrocities that violate its most sacred values. In the Roman Catholic Church, popes and bishops have ignored the suffering of countless women and children by turning a blind eye to the sexual abuse committed by their priests. Some religious leaders seem to behave like secular politicians, singing the praises of their own denomination and decrying their rivals with scant regard for charity. In their public pronouncements, they rarely speak of compassion but focus instead on such secondary matters as sexual practices, the ordination of women, or abstruse doctrinal formulations, implying that a correct stance on these issues — rather than the Golden Rule — is the criterion of true faith.

Now to picture the mechanism of this process of construction and not merely its progressive extension, we must note that each level is characterized by a new co-ordination of the elements provided—already existing in the form of wholes, though of a lower order—by the processes of the previous level. The sensori-motor schema, the characteristic unit of the system of pre-symbolic intelligence, thus assimilates perceptual schemata and the schemata relating to learned action (these schemata of perception and habit being of the same lower order, since the first concerns the present state of the object and the second only elementary changes of state). The symbolic schema assimilates sensori-motor schemata with differentiation of function; imitative accommodation is extended into imaginal significants and assimilation determines the significates. The intuitive schema is both a co-ordination and a differentiation of imaginal schemata. The concrete operational schema is a grouping of intuitive schemata, which are promoted, by the very fact of their being grouped, to the rank of reversible operations. Finally, the formal schema is simply a system of second-degree operations, and therefore a grouping operating on concrete groupings. Each of the transitions from one of these levels to the next is therefore characterized both by a new co-ordination and by a differentiation of the systems constituting the unit of the preceding level. Now these successive differentiations, in their turn, throw light on the undifferentiated nature of the initial mechanisms, and thus we can conceive both of a genealogy of operational groupings as progressive differentiations, and of an explanation of the pre-operational levels as a failure to differentiate the processes involved. Thus, as we have seen (Chap. 4), sensori-motor intelligence arrives at a kind of empirical grouping of bodily movements, characterized psychologically by actions capable of reversals and detours, and geometrically by what Poincaré called the (experimental) group of displacement. But it goes without saying that, at this elementary level, which precedes all thought, we cannot regard this grouping as an operational system, since it is a system of responses actually effected; the fact is therefore that it is undifferentiated, the displacements in question being at the same time and in every case responses directed towards a goal serving some practical purpose. We might therefore say that at this level spatio-temporal, logico-arithmetical and practical (means and ends) groupings form a global whole and that, in the absence of differentiation, this complex system is incapable of constituting an operational mechanism. At the end of this period and at the beginning of representative thought, on the other hand, the appearance of the symbol makes possible the first form of differentiation: practical groupings (means and ends) on the one hand, and representation on the other. But this latter is still undifferentiated, logico-arithmetical operations not being distinguished from spatio-temporal operations. In fact, at the intuitive level there are no genuine classes or relations because both are still spatial collections as well as spatio-temporal relationships: hence their intuitive and pre-operational character. At 7–8 years, however, the appearance of operational groupings is characterized precisely by a clear differentiation between logico-arithmetical operations that have become independent (classes, relations and despatialized numbers) and spatio-temporal or infra-logical operations. Lastly, the level of formal operations marks a final differentiation between operations tied to real action and hypothetico-deductive operations concerning pure implications from propositions stated as postulates.

How painfully ignorant are many! They know literally nothing about religion. Christ, and the Holy Ghost, and faith, and grace, and conversion, and sanctification are mere "words and names" to them. They could not explain what they mean, if it were to save their lives. And can such ignorance as this take anyone to heaven? Impossible! Without knowledge, "without Christ!" How painfully self-righteous are many! They can talk complacently about having "done their duty," and being "kind to everybody," and having always "kept to their Church," and having "never been so very bad" as some--and therefore they seem to think they must go to heaven! And as to deep sense of sin and simple faith in Christ's blood and sacrifice, these seem to have no place in their religion. Their talk is all of doing and never of believing. And will such self-righteousness as this land anyone in heaven? Never! Without faith, "without Christ!" How painfully ungodly are many! They live in the habitual neglect of God's Sabbath, God's Bible, God's ordinances, and God's sacraments. They think nothing of doing things which God has flatly forbidden. They are constantly living in ways which are directly contrary to God's commandments. And can such ungodliness end in salvation? Impossible! Without the Holy Ghost, "without Christ!

26. I misteri della fede non sono un oggetto per l’intelligenza in quanto facoltà che permette di affermare o di negare. Non appartengono all’ordine della verità, ma a un ordine superiore. L’unica parte dell’anima umana capace di un contatto reale con essi è la facoltà di amore soprannaturale. Soltanto questa è pertanto capace di un’adesione nei loro riguardi.[...] Quando l’intelligenza torna a esercitarsi di nuovo, dopo aver fatto silenzio per consentire all’amore di invadere tutta l’anima, si trova a possedere più luce di prima, una maggiore attitudine a cogliere gli oggetti, le verità che sono di sua pertinenza. Non solo: io credo che tali silenzi costituiscano per essa una educazione che non ha equivalenti e le permettano di cogliere verità che altrimenti le resterebbero celate per sempre. Ci sono verità che sono alla sua portata, che essa può cogliere, ma solo dopo essere passata in silenzio attraverso l’inintelligibile. Non è questo che san Giovanni della Croce intende dire chiamando la fede una notte? 103 L’intelligenza può riconoscere i vantaggi di questa subordinazione all’amore soltanto per esperienza, a cose fatte. Prima, non ne ha alcun presentimento. Non ha inizialmente alcun motivo ragionevole di accettare questa subordinazione. Cosicché tale subordinazione è cosa soprannaturale, che soltanto Dio opera.

The Cost and Expectation of Leadership Leviticus 7:33–35 Aaron, like many leaders throughout history, received a divine calling. God chose Aaron and his sons to serve as Israel’s priests and charged them with carrying out rituals and sacrifices on behalf of all Israelites. Scripture gives meticulous detail to their ordination and calling. Their conduct was to be beyond reproach—and God made it crystal clear that failure to uphold His established guidelines would result in death. Numerous accounts in the Book of Leviticus demonstrate the high cost and expectation that goes with a holy calling to leadership positions. As the high priest, Aaron was the only one authorized to enter the Most Holy Place and appear before the very presence of God. The Lord set Aaron apart for his holy work. Despite his high calling, Aaron struggled with his authority and later caved in to the depraved wishes of the people. He failed at a crucial juncture and led Israel in a pagan worship service, an abomination that led to the deaths of many Israelites. Aaron had been set apart for God’s service, but he chose to live and lead otherwise. The failure of a leader usually results in consequences far more grave than the fall of a non-leader. On the day Aaron failed, “about three thousand men of the people fell [died]” (Ex. 32:28). When leaders fail, followers pay the price.

I read Dickens and Shakespear without shame or stint; but their pregnant observations and demonstrations of life are not co-ordinated into any philosophy or religion: on the contrary, Dickens's sentimental assumptions are violently contradicted by his observations; and Shakespear's pessimism is only his wounded humanity. Both have the specific genius of the fictionist and the common sympathies of human feeling and thought in pre-eminent degree. They are often saner and shrewder than the philosophers just as Sancho-Panza was often saner and shrewder than Don Quixote. They clear away vast masses of oppressive gravity by their sense of the ridiculous, which is at bottom a combination of sound moral judgment with lighthearted good humor. But they are concerned with the diversities of the world instead of with its unities: they are so irreligious that they exploit popular religion for professional purposes without delicacy or scruple (for example, Sydney Carton and the ghost in Hamlet!): they are anarchical, and cannot balance their exposures of Angelo and Dogberry, Sir Leicester Dedlock and Mr Tite Barnacle, with any portrait of a prophet or a worthy leader: they have no constructive ideas: they regard those who have them as dangerous fanatics: in all their fictions there is no leading thought or inspiration for which any man could conceivably risk the spoiling of his hat in a shower, much less his life. Both are alike forced to borrow motives for the more strenuous actions of their personages from the common stockpot of melodramatic plots; so that Hamlet has to be stimulated by the prejudices of a policeman and Macbeth by the cupidities of a bushranger. Dickens, without the excuse of having to manufacture motives for Hamlets and Macbeths, superfluously punt his crew down the stream of his monthly parts by mechanical devices which I leave you to describe, my own memory being quite baffled by the simplest question as to Monks in Oliver Twist, or the long lost parentage of Smike, or the relations between the Dorrit and Clennam families so inopportunely discovered by Monsieur Rigaud Blandois. The truth is, the world was to Shakespear a great "stage of fools" on which he was utterly bewildered. He could see no sort of sense in living at all; and Dickens saved himself from the despair of the dream in The Chimes by taking the world for granted and busying himself with its details. Neither of them could do anything with a serious positive character: they could place a human figure before you with perfect verisimilitude; but when the moment came for making it live and move, they found, unless it made them laugh, that they had a puppet on their hands, and had to invent some artificial external stimulus to make it work.

L'amore è l'unico elemento squisitamente personale di cui si abbia notizia in guerra. Tutto il resto - morte compresa - tende a essere collettivo. Che cosa ho trovato sorprendente nei discorsi riguardanti l'amore? Anzitutto il fatto che le donne me ne parlassero con minore schiettezza rispetto a ciò che dicevano sulla morte. Lasciavano sempre qualcosa di non detto fino in fondo, come per salvaguardare un segreto, imponendosi di rispettare un certo limite. Con manifesto impegno. Tra di esse c'era come un patto: non si va oltre. E si poteva capire da cosa dovessero difendersi: dalle ingiurie e dalle maldicenze del dopoguerra. Che non le avevano certo risparmiate! Dopo la guerra avevano dovuto sostenerne un'altra non meno spaventosa di quella da cui erano tornate. Se una di loro decideva di essere del tutto sincera e obbediva all'impulso talora disperato di confessarsi fino in fondo, poi concludeva immancabilmente con la richiesta di non essere citata con il vero cognome. "Da noi di queste cose non si parla a voce alta... è indecente..." Ed è per questo che mi sentivo raccontare più spesso storie romantiche e tragiche. Certo, ciò di cui stiamo parlando non è tutta la vita. E neanche tutta la verità. Ma è la loro verità. Come ha ammesso con sincerità uno scrittore della generazione della guerra: "Sii maledetta, guerra! - culmine della nostra vita!" È la parola d'ordine, la comune epigrafe alle loro vite.

IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE: (1) IT IS NOT [conceivable] that such as are bent on denying the truth – [be they] from among the followers of earlier revelation or from among those who ascribe divinity to aught beside God5268 – should ever be abandoned [by Him] ere there comes unto them the [full] evidence of the truth: (2) an apostle from God, conveying [unto them] revelations blest with purity, (3) wherein there are ordinances of ever-true soundness and clarity.5269 (4) Now those who have been vouchsafed revelation aforetime5270 did break up their unity [of faith] after such an evidence of the truth had come to them.5271 (5) And withal, they were not enjoined aught but that they should worship God, sincere in their faith in Him alone, turning away from all that is false;5272 and that they should be constant in prayer; and that they should spend in charity:5273 for this is a moral law endowed with ever-true soundness and clarity.5274 (6) Verily, those who [despite all evidence] are bent on denying the truth5275 – [be they] from among the followers of earlier revelation or from among those who ascribe divinity to aught beside God – will find themselves in the fire of hell, therein to abide: they are the worst of all creatures. (7) [And,] verily, those who have attained to faith and do righteous deeds – it is they, they who are the best of all creatures. (8) Their reward [awaits them] with God: gardens of perpetual bliss, through which running waters flow, therein to abide beyond the count of time; well-pleased is God with them, and well-pleased are they with Him: all this awaits him who of his Sustainer stands in awe!

Ah, this coarse, tear-compelling Calvary was at the opposite pole from those debonair Golgothas adopted by the Church ever since the Renaissance. This lockjaw Christ was not the Christ of the rich, the Adonis of Galilee, the exquisite dandy, the handsome youth with the curly brown tresses, divided beard, and insipid doll-like features, whom the faithful have adored for four centuries. This was the Christ of Justin, Basil, Cyril, Tertullian, the Christ of the apostolic church, the vulgar Christ, ugly with the assumption of the whole burden of our sins and clothed, through humility, in the most abject of forms. It was the Christ of the poor, the Christ incarnate in the image of the most miserable of us He came to save; the Christ of the afflicted, of the beggar, of all those on whose indigence and helplessness the greed of their brother battens; the human Christ, frail of flesh, abandoned by the Father until such time as no further torture was possible; the Christ with no recourse but His Mother, to Whom—then powerless to aid Him—He had, like every man in torment, cried out with an infant's cry. In an unsparing humility, doubtless, He had willed to suffer the Passion with all the suffering permitted to the human senses, and, obeying an incomprehensible ordination, He, in the time of the scourging and of the blows and of the insults spat in His face, had put off divinity, nor had He resumed it when, after these preliminary mockeries, He entered upon the unspeakable torment of the unceasing agony. Thus, dying like a thief, like a dog, basely, vilely, physically, He had sunk himself to the deepest depth of fallen humanity and had not spared Himself the last ignominy of putrefaction.

According to Bartholomew, an important goal of St. Louis zoning was to prevent movement into 'finer residential districts . . . by colored people.' He noted that without a previous zoning law, such neighborhoods have become run-down, 'where values have depreciated, homes are either vacant or occupied by color people.' The survey Bartholomew supervised before drafting the zoning ordinance listed the race of each building's occupants. Bartholomew attempted to estimate where African Americans might encroach so the commission could respond with restrictions to control their spread. The St. Louis zoning ordinance was eventually adopted in 1919, two years after the Supreme Court's Buchanan ruling banned racial assignments; with no reference to race, the ordinance pretended to be in compliance. Guided by Bartholomew's survey, it designated land for future industrial development if it was in or adjacent to neighborhoods with substantial African American populations. Once such rules were in force, plan commission meetings were consumed with requests for variances. Race was frequently a factor. For example, on meeting in 1919 debated a proposal to reclassify a single-family property from first-residential to commercial because the area to the south had been 'invaded by negroes.' Bartholomew persuaded the commission members to deny the variance because, he said, keeping the first-residential designation would preserve homes in the area as unaffordable to African Americans and thus stop the encroachment. On other occasions, the commission changed an area's zoning from residential to industrial if African American families had begun to move into it. In 1927, violating its normal policy, the commission authorized a park and playground in an industrial, not residential, area in hopes that this would draw African American families to seek housing nearby. Similar decision making continued through the middle of the twentieth century. In a 1942 meeting, commissioners explained they were zoning an area in a commercial strip as multifamily because it could then 'develop into a favorable dwelling district for Colored people. In 1948, commissioners explained they were designating a U-shaped industrial zone to create a buffer between African Americans inside the U and whites outside. In addition to promoting segregation, zoning decisions contributed to degrading St. Louis's African American neighborhoods into slums. Not only were these neighborhoods zoned to permit industry, even polluting industry, but the plan commission permitted taverns, liquor stores, nightclubs, and houses of prostitution to open in African American neighborhoods but prohibited these as zoning violations in neighborhoods where whites lived. Residences in single-family districts could not legally be subdivided, but those in industrial districts could be, and with African Americans restricted from all but a few neighborhoods, rooming houses sprang up to accommodate the overcrowded population. Later in the twentieth century, when the Federal Housing Administration (FHA) developed the insure amortized mortgage as a way to promote homeownership nationwide, these zoning practices rendered African Americans ineligible for such mortgages because banks and the FHA considered the existence of nearby rooming houses, commercial development, or industry to create risk to the property value of single-family areas. Without such mortgages, the effective cost of African American housing was greater than that of similar housing in white neighborhoods, leaving owners with fewer resources for upkeep. African American homes were then more likely to deteriorate, reinforcing their neighborhoods' slum conditions.

Endorsement of the ordination of women is not the final step in the process, however. If we look at the denominations that approved women’s ordination from 1956–1976, we find that several of them, such as the United Methodist Church and the United Presbyterian Church (now called the Presbyterian Church–USA), have large contingents pressing for (a) the endorsement of homosexual conduct as morally valid and (b) the approval of homosexual ordination. In fact, the Episcopal Church on August 5, 2003, approved the appointment of an openly homosexual bishop.16 In more liberal denominations such as these, a predictable sequence has been seen (though so far only the Episcopal Church has followed the sequence to point 7): 1. abandoning biblical inerrancy 2. endorsing the ordination of women 3. abandoning the Bible’s teaching on male headship in marriage 4. excluding clergy who are opposed to women’s ordination 5. approving homosexual conduct as morally valid in some cases 6. approving homosexual ordination 7. ordaining homosexuals to high leadership positions in the denomination17 I am not arguing that all egalitarians are liberals. Some denominations have approved women’s ordination for other reasons, such as a long historical tradition and a strong emphasis on gifting by the Holy Spirit as the primary requirement for ministry (as in the Assemblies of God), or because of the dominant influence of an egalitarian leader and a high priority on relating effectively to the culture (as in the Willow Creek Association). But it is unquestionable that theological liberalism leads to the endorsement of women’s ordination. While not all egalitarians are liberals, all liberals are egalitarians. There is no theologically liberal denomination or seminary in the United States today that opposes women’s ordination. Liberalism and the approval of women’s ordination go hand in hand.

Most common discussions of political authority presuppose existing political institutions and ask under what conditions do institutions of that kind have legitimate authority. This begs many questions, and precludes many possibilities. It presupposes that either this government has all the authority it claims over its population or it has none. Here again we notice one of the special features of the account of the previous chapter. It allows for a very discriminating approach to the question. The government may have only some of the of the authority it claims, it may have more authority over one person than over another. The test is as explained before: does following the authority's instructions improve conformity with reason? For every person the question has to be asked afresh, and for every one it has to be asked in a manner which admits of various qualifi cations. An expert pharmacologist may not be subject to the authority of the government in matters of the safety of drugs, an inhabitant of a little village by a river may not be subject to its authority in matters of navigation and conservation of the river by the banks of which he has spent all his life. These conclusions appear paradoxical. Ought not the pharmacologist or the villager to obey the law, given that it is a good law issued by a just government? I will postpone consideration of the obligation to obey the law until the last section of this chapter. For the time being let us remove two other misunderstandings which make the above conclusion appear paradoxical. First, it may appear as if the legitimacy of an authority rests on its greater expertise. Are political authorities to be equated with big Daddy who knows best? Second, again the suspicion must creep back that the exclusive concentration on the individual blinds one to the real business of government, which is to co-ordinate and control large populations.

He had brought her to this house, “and,” continued the priest, while genuine tears rose to his eyes, “here, too, he shelters me, his old tutor, and Agnes, a superannuated servant of his father’s family. To our sustenance, and to other charities, I know he devotes three-parts of his income, keeping only the fourth to provide himself with bread and the most modest accommodations. By this arrangement he has rendered it impossible to himself ever to marry: he has given himself to God and to his angel-bride as much as if he were a priest, like me.” The father had wiped away his tears before he uttered these last words, and in pronouncing them, he for one instant raised his eyes to mine. I caught this glance, despite its veiled character; the momentary gleam shot a meaning which struck me. These Romanists are strange beings. Such a one among them—whom you know no more than the last Inca of Peru, or the first Emperor of China—knows you and all your concerns; and has his reasons for saying to you so and so, when you simply thought the communication sprang impromptu from the instant’s impulse: his plan in bringing it about that you shall come on such a day, to such a place, under such and such circumstances, when the whole arrangement seems to your crude apprehension the ordinance of chance, or the sequel of exigency. Madame Beck’s suddenly-recollected message and present, my artless embassy to the Place of the Magi, the old priest accidentally descending the steps and crossing the square, his interposition on my behalf with the bonne who would have sent me away, his reappearance on the staircase, my introduction to this room, the portrait, the narrative so affably volunteered—all these little incidents, taken as they fell out, seemed each independent of its successor; a handful of loose beads: but threaded through by that quick-shot and crafty glance of a Jesuit-eye, they dropped pendent in a long string, like that rosary on the prie-dieu. Where lay the link of junction, where the little clasp of this monastic necklace? I saw or felt union, but could not yet find the spot, or detect the means of connection.

La testardaggine delle vecchie istituzioni a perpetuarsi somiglia all'ostinazione di un profumo rancido che reclamasse la nostra capigliatura, alla pretesa del pesce marcio di essere mangiato, alla persecuzione di un vestito da fanciullo che volesse vestire l'uomo, alla tenerezza dei cadaveri che ritornassero ad abbracciare i vivi. «Ingrati!», dice l'abito. «Vi ho protetto nei tempi cattivi. Perché ora non mi volete?» «Vengo dall'alto mare», dice il pesce. «Sono stato una rosa», dice il profumo. «Vi ho amato», dice il cadavere. «Vi ho civilizzati», dice il convento. A ciò una sola risposta; un tempo. Sognare di prolungare all'infinito cose defunte e governare gli uomini per imbalsamazione, ristabilire i dogmi in cattivo stato, tornare a indorare le arche, rafforzare i chiostri, ribenedire le reliquie, mobilitare di nuovo le superstizioni, rialimentare i fanatismi, dare un nuovo manico agli aspersori e alle sciabole, ricostruire il monachesimo e il militarismo, credere alla salute della società moltiplicando i parassiti, imporre il passato al presente sembra strano. Eppure vi sono teorici anche per queste teorie. Questi teorici, gente di spirito del resto, procedono per semplicemente; applicano al passato un intonaco che chiamano ordine sociale, diritto divino, morale, famiglia, rispetto degli avi, autorità antica, tradizione santa, legittimità, religione; e vanno gridando: «Vedere! Ecco! Prendete questo, brava gente!» Tale logica era conosciuta agli antichi Gli aruspici la praticavano. Davano una mano di gesso a una giovenca nera, e dicevano: «È bianca. Bos Cretatus». Quanto a noi rispettiamo qualcosa e risparmiamo tutto il passato, purché accetti di essere morto. Se vuol essere vivo, l'attacchiamo e cerchiamo di ucciderlo. Superstizioni, bigottismo, bacchettonismi, pregiudizi, queste larve, quantunque non siano che larve, si aggrappano alla vita; hanno denti e unghie nel loro fumo, bisogna spegnerle corpo a corpo, far loro guerra, e fargliela senza tregua, perché è una fatalità dell'uomo essere condannato all'eterno combattimento con i fantasmi. È difficile prendere l'ombra per la gola e atterrarla.

Man belongs to two spheres. And Scripture not only teaches that these two spheres are distinct, it also teaches what estimate of relative importance ought to be placed upon them. Heaven is the primordial, earth the secondary creation. In heaven are the supreme realities; what surrounds us here below is a copy and shadow of the celestial things. Because the relation between the two spheres is positive, and not negative, not mutually repulsive, heavenly-mindedness can never give rise to neglect of the duties pertaining to the present life. It is the ordinance and will of God, that not apart from, but on the basis of, and in contact with, the earthly sphere man shall work out his heavenly destiny. Still the lower may never supplant the higher in our affections. In the heart of man time calls for eternity, earth for heaven. He must, if normal, seek the things above, as the flower's face is attracted by the sun, and the water-courses are drawn to the ocean. Heavenly-mindedness, so far from blunting or killing the natural desires, produces in the believer a finer organization, with more delicate sensibilities, larger capacities, a stronger pulse of life. It does not spell impoverishment, but enrichment of nature. The spirit of the entire Epistle shows this. The use of the words "city" and "country" is evidence of it. These are terms that stand for the accumulation, the efflorescence, the intensive enjoyment of values. Nor should we overlook the social note in the representation. A perfect communion in a perfect society is promised. In the city of the living God believers are joined to the general assembly and church of the firstborn, and mingle with the spirits of just men made perfect. And all this faith recognizes. It does not first need the storms and stress that invade to quicken its desire for such things. Being the sum and substance of all the positive gifts of God to us in their highest form, heaven is of itself able to evoke in our hearts positive love, such absorbing love as can render us at times forgetful of the earthly strife. In such moments the transcendent beauty of the other shore and the irresistible current of our deepest life lift us above every regard of wind or wave. We know that through weather fair or foul our ship is bound straight for its eternal port.

Considerare il diavolo un partigiano del Male e l'angelo un combattente del Bene significa accettare la demagogia degli angeli. La faccenda, in realtà, è più complessa. Gli angeli sono partigiani non del Bene, ma della creazione divina. Il diavolo, invece, è colui che nega al mondo divino un senso razionale. Come si sa, angeli e demoni si spartiscono il dominio del mondo. Tuttavia, per il bene del mondo non occorre che gli angeli abbiano il sopravvento sui demoni (come credevo quando ero bambino), ma che i poteri degli uni e degli altri siano all'incirca in equilibrio. Se nel mondo c'è un eccesso di senso incontestabile (dominio degli angeli), l'uomo soccombe sotto il suo peso. Se il mondo perde tutto il suo senso (dominio dei demoni), è altrettanto impossibile vivere. Le cose che vengono private di colpo del loro senso presunto, del posto assegnato loro nel preteso ordine delle cose (un marxista formatosi a Mosca che crede agli oroscopi), provocano in noi il riso. All'origine, il riso appartiene dunque al diavolo. Vi è in esso qualcosa di malvagio (le cose si rivelano di colpo diverse da come volevano farci credere di essere), ma anche una parte di benefico sollievo (le cose sono più leggere di come apparivano, ci lasciano vivere più liberamente, smettono di opprimerci con la loro austera serietà). Quando l'angelo udì per la prima volta il riso del maligno, restò sbalordito. Accadde durante un banchetto, la sala era gremita e i presenti durino conquistati uno dopo l'altro dal riso del diavolo, che era contagioso. L'angelo capiva benissimo che quel riso era diretto contro Dio e contro la dignità della sua opera. Sapeva di dover reagire subito, in un modo o nell'altro, ma si sentiva debole e inerme. Non riuscendo a inventare niente di nuovo, scimmiottò il suo rivale. Aperta la bocca, emise un suono intermittente, spezzato, alle frequenze più alte del suo registro vocale [...], ma dandogli un significato opposto: Mentre il riso del diavolo alludeva all'assurdità delle cose, l'angelo, col suo grido, voleva rallegrarsi che tutto, quaggiù, fosse ordinato con ragione, ben concepito, bello, buono e pieno di senso. Così l'angelo e il diavolo si fronteggiavano e, mostrandosi l'un l'altro la bocca spalancata, emettevano all'incirca lo stesso suono, ma ciascuno esprimeva col suo clamore cose radicalmente opposte. E il diavolo guardava l'angelo ridere e rideva ancora di più, ancora meglio e con più gusto, perché l'angelo che rideva era infinitamente comico. Un riso ridicolo è un fallimento. Ciò non toglie che gli angeli abbiano ottenuto comunque un risultato. Ci hanno ingannati tutti con un'impostura semantica. Per indicare sia la loro imitazione del riso, sia il riso originale (quello del diavolo), c'è una parola sola. Ormai non ci rendiamo nemmeno più conto che la stessa manifestazione esteriore nascoste due atteggiamenti interiori assolutamente opposti. Esistono due tipi di riso e noi non abbiamo parole per distinguerli l'un l'altro.

Daoist Ordination – Receiving a valid “Lu” 收录 Register Since returning to the US, and living in Los Angeles, many (ie, truly many) people have come to visit my office and library, asking about Daoist "Lu" 录registers, and whether or not they can be purchased from self declared “Daoist Masters” in the United States. The Daoist Lu register and ordination ritual can only be transmitted in Chinese, after 10+ years of study with a master, learning how to chant Zhengyi or Quanzhen music and liturgy, including the Daoist drum, flute, stringed instruments, and mudra, mantra, and visualization of spirits, where they are stored in the body, how they are summoned forth, for which one must be able to use Tang dynasty pronunciation of classical Chinese texts, ie “Tang wen” 唐文, to be effective and truly transmitted. Daoist meditation and ritual 金录醮，黄录斋 must all be a part of one's daily practice before going to Mt Longhu Shan and passing the test, which qualifies a person for one of the 9 grades of ordination (九品) the lowest of which is 9, highest is 1; grades 6 and above are never taught at Longhu Shan, only recognized in a "test", and awarded an appropriate grade ie rank, or title. Orthodox Longhu Shan Daoists may only pass on this knowledge to one offspring, and one chosen disciple, once in a lifetime, after which they must "pass on" (die) or be "wafted to heaven." Longmen Quanzhen Daoists, on the other hand, allow their knowledge to be transmitted and practiced, in classical Chinese, after living in a monastery and daily practice as a monk or nun. “Dao for $$$” low ranking Daoists at Longhu Shan accept money from foreign (mostly USA) commercial groups, and award illegitimate "licenses" for a large fee. Many (ie truly many) who have suffered from the huge price, and wrongful giving of "documents" have asked me this question, and shown me the documents they received. In all such cases, it is best to observe the warning of Confucius, "respect demonic spirits but keep a distance" 敬鬼神而遠之. One can study from holy nuns at Qingcheng shan, and Wudangshan, but it is best to keep safely away from “for profit” people who ask fees for going to Longhu Shan and receiving poorly translated English documents. It is a rule of Daoism, Laozi Ch 67, to respect all, with compassion, and never put oneself above others. The reason why so many Daoist and Buddhist masters do not come to the US is because of this commercial ie “for profit” instead of spiritual use, made from Daoist practices which must never be sold, or money taken for teaching / practicing, in which case true spiritual systems become ineffective. The ordination manual itself states the strict rule that the highly secret talisman, drawn with the tongue on the hard palate of the true Daoist, must never be drawn out in visible writing, or shown to anyone. Many of the phony Longhu Shan documents shown to me break this rule, and are therefore ineffective as well as law breaking. Respectfully submitted, 敬上 3-28-2015

C’erano cose intricate e spinose alle quali prendeva gusto; gli piaceva organizzare, contendere, amministrare; sapeva indurre la gente a fare la sua volontà, a credere in lui, ad aprirgli la strada e a difenderlo. Questa era l’arte, come suol dirsi, di saper trattare gli uomini, che in lui per di più posava su di una ardita, se pur latente, ambizione. A coloro che lo conoscevano bene faceva l’effetto di poter fare cose più grandi che non tirare avanti un cotonificio; Caspar Goodwood non era davvero come il cotone, e i suoi amici davano per certo che in qualche modo e in qualche luogo egli avrebbe scritto a più grandi lettere il suo nome. Ma era come se qualcosa di vasto e indeterminato, qualcosa di oscuro e spiacevole dovesse incombere su di lui: egli dopo tutto non era in armonia con quel suo stato, meschino e niente più, di tranquillità, avidità e guadagno, un ordine di cose il cui soffio vitale era l’onnipresente pubblicità. A Isabel piaceva figurarsi che lui avrebbe potuto affrontare, in sella ad un focoso destriero, il turbine di una grande guerra: una guerra come la Guerra Civile, che aveva gettato un’ombra sulla consapevole infanzia di lei, sulla gioventù in formazione di lui. Le piaceva ad ogni modo l’idea che egli fosse, per temperamento e di fatto, un condottiero di uomini, le piaceva molto di più che non altri lati del suo carattere e del suo aspetto. Non le importava niente del suo cotonificio; il brevetto Goodwood lasciava assolutamente fredda la sua fantasia. Non desiderava in lui nemmeno un’oncia di meno della sua virilità, ma a volte pensava che sarebbe stato molto più carino se avesse avuto, per esempio, un aspetto un po’ diverso. [...]Si era ripetuta più di una volta che questa era un’obiezione frivola, per una persona di quell’importanza; e poi aveva mitigato il biasimo col dire che l’obiezione sarebbe stata frivola soltanto se fosse stata innamorata di lui. Non era innamorata di lui, e perciò poteva criticarne i piccoli difetti così come i grandi; i quali ultimi consistevano nell’appunto complessivo di essere troppo serio, o meglio, non di esserlo, visto che non lo si è mai troppo, ma piuttosto di averne senz’altro l’apparenza. Mostrava i suoi appetiti e i suoi propositi con troppa semplicità e candore; a esser soli con lui, parlava troppo dello stesso argomento, e se erano presenti altre persone parlava troppo poco di ogni cosa. E tuttavia era fatto di una materia estremamente forte e pura; il che era molto: ella vedeva ben distinte le diverse parti di lui come, nei musei e nei ritratti, aveva visto ben distinte le diverse parti di guerrieri armati, nelle corazze d’acciaio splendidamente intarsiate d’oro. Era molto strano: dov’era mai in lei un qualche tangibile legame tra le sue impressioni e le sue azioni? Caspar Goodwood non aveva mai corrisposto al suo ideale di persona piacevole, ed ella supponeva che fosse questa la ragione per cui era così aspramente critica nei suoi confronti. Quando però Lord Warburton, che non solo vi corrispondeva, ma anche ampliava i limiti della definizione, impetrò da lei approvazione, ella si sentì tuttavia insoddisfatta. Era strano davvero.