Barbara Johns Quotes

My heart aches, a drowsy numbness pains as if of hemlock I had drunk." Ode To A NIghtengale, John Keats

Maggots from meat,’” quoted John, “‘weevils from rye, dragons from stars in an empty sky.

Every human has four endowments - self awareness, conscience, independent will and creative imagination. These give us the ultimate human freedom... The power to choose, to respond, to change.

However romantically ill John might look, it seemed that he had nothing worse than an unromantic cold.

John Quincy Adams’ dictum that wherever the standard of liberty was unfurled in the world, “there will be America’s heart … but she goes not abroad in search of monsters to destroy.

When John Ashbery was asked where he turned for consolation, he replied, “Probably to a movie, something with Barbara Stanwyck.” —Deborah Solomon, The New York Times Magazine, January 14, 2007

"I always read everything when I was a kid-and I do mean everything, from Nancy Drew to Dickens to my dad's John D. MacDonald-but then I went to regular school and the English teachers started telling me to read 'real' books, so I tried. And you know, I kinda went off reading for a while. I had already been reading literary novels and the classics mixed in with whatever else, but-" She waved a hand. "So I went back to reading whatever I wanted, whenever I wanted to-reading had been my greatest pleasure in all the world. I mean I never really watched all that much television, because we were moving around, never really had solid digs until I was thirteen, so reading was everything.

she did a very odd thing. She broke off two of her fingers and gave one each to John and Barbara. And the oddest part of it was that in the space left by the broken-off fingers two new ones grew at once. Jane and Michael clearly saw it happen. “Only Barley-sugar – can’t possibly hurt ’em,

...it is the smallest house in the Lane. And besides that, it is the only one that is rather dilapidated and needs a coat of paint. But Mr. Banks, who owns it, said to Mrs. Banks that she could have either a nice, clean, comfortable house or four children. But not both, for he couldn't afford it. And after Mrs. Banks had given the matter some consideration she came to the conclusion that she would rather have Jane...and Michael...and John and Barbara, who were Twins and came last. So it was settled...

Despite the fact that he thought her quite interesting at their first meeting, John Robinson could not be said to be infatuated with Mirusia Jansen at first sight.

Danki,” John said. But Naomi noticed he didn’t look very happy about it. Nick pulled the van up to the ER entrance and they piled in—Naomi and Leah in

Did you know that after two teenage boys share a bedroom, the stench is worse than when Saint John’s gun dog rolls in manure?” “Welcome

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In all of Holy Writ we find not a single instance of adoration of the patriarchs, the prophets, and apostles - much less of St. George and St. Barbara, who probably never existed, and of the other saints who created by the pope, like St. Francis and St. Dominic, about whom no one knows anything with certainty. But even if we were to concede that they were full of grace, they would still be unable to impart any of it to me.

The most important part that Rose Marie and I had was to learn to stay out of the way and to put our lives at his disposal to be used in ways often contrary to our own instincts. Christ captured Barbara in a way that highlighted her unwillingness to submit to him and our helplessness in changing her. Indeed, more than once he let us see that we needed to be rescued as much as Barbara did—perhaps even more, since there is no more impenetrable barrier to God’s love than the sense of being right. So often self-righteousness controls a parent’s attitudes toward a rebellious offspring. For

Oh the benison of it, she thought, for she seemed to need comfort now, not only because she was tired after the journey and far away from John, but because she had admitted to herself that she loved him, had let her love sweep over her like a kind of illness, 'giving in' to flu, conscious only of the present moment.

Joy blossoms in our hearts not as we try harder and harder to grow, but as we see more clearly the depths of our sin and understand more fully our utter helplessness. Only then will we take our eyes off ourselves and look to Christ for all that we need in life and in death. Only then will we truly cherish our Savior and believe that we need him every minute of every day, and that without him we can do nothing (John 15:5). Newton

Are you ready to go for a sail?" John MacGuire asked his wife. A young, handsome man, he stood on the edge of a wide sandy beach, wearing summer shorts and his favorite T-shirt. He pointed toward the water behind him, to the sailboat that bobbed gently in the quiet bay. "It's the perfect day." "I can't sail. I'm sick. I don't know what happened, but I can't seem to open my eyes." Phoebe MacGuire took a quick breath as panic filled her soul and the sounds and smells of the hospital threatened to pull her out of her dream. "I'm seventy-six years old now, John. How did I get to be so old? I'm scared." "No need to be scared, my darling, not when I'm here.” "But you're not really here," she whispered, knowing his image was nothing but a memory, and her love had been gone for a very long time. "I miss you, Phoebe," he said softly, his voice as gentle as the morning breeze.

the Pastoureaux spread the fear of insurrection that freezes the blood of the privileged in any era when the mob appears. Excommunicated by Pope John XXII, they were finally suppressed when he forbade anyone to provision them on pain of death and sanctioned the use of force against them. That was sufficient, and the Pastoureaux ended like every outbreak of the poor sooner or later in the Middle Ages, with corpses hanging from the trees.

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Many fathers and mothers are simply more satisfied with a child’s conformity and less concerned with the youngster’s motivation and hidden desires, with what the Bible calls “the thoughts of the heart.” Often unconsciously, the self-centered parent labors to form an orderly child who performs well in public and does not shame the family by disturbing the status quo. The problem, of course, is not with the orderliness of the child, but with the shaping of a person with a desensitized conscience, a performer who has never learned to love God or people from the heart (pp. 160-161).

In his book 'God and the Universe of Faiths,' British theologian John Hick makes a compelling argument. Before Copernicus, he says, earthlings believed they occupied the center of the universe - and why not? Earth was the place from which they saw everything else. It was the ground under their feet, and as far as they could tell everything revolved around them. Then Copernicus proposed a new map of the universe with the sun at the center and all the planets orbiting around it. His proposal raised religious questions as well as scientific ones, but he was right. The sun, not the earth, holds the planets in our solar system together. Hick argues that it is past time for a Copernican revolution in theology, in which God assumes the prime place at the center and Christianity joins the orbit of the great religions circling around. Like the scientific revolution, this one requires the surrender of primary place and privileged view. Absolute truth moves to the center of the system, leaving people of good faith with meaningful perceptions of that truth from their own orbits. This new map does not require anyone to give up the claim to uniqueness. It only requires the acceptance of unique neighbors, who concur that the brightness they see at the center of everything exceeds their ability to possess it. The Franciscan father Richard Rohr had his eye on a different planetary body when he said, 'We are all of us pointing toward the same moon, and yet we persist in arguing about who has the best finger.

John Berger’s observation on the historic depictions of women’s bodies in photography and painting from his book Ways of Seeing: To be born a woman has been to be born, within an allotted and confined space, into the keeping of men. The social presence of women has developed as a result of their ingenuity in living under such tutelage within such a limited space. But this has been at the cost of a woman’s self being split into two. A woman must continually watch herself. She is almost continually accompanied by her own image of herself. Whilst she is walking across a room or whilst she is weeping at the death of her father, she can scarcely avoid envisaging herself walking or weeping. From earliest childhood she has been taught and persuaded to survey herself continually… One might simplify this by saying: men act and women appear. Men look at women. Women watch themselves being looked at…Thus she turns herself into an object—and most particularly an object of vision: a sight.

Pastor Max Lucado of San Antonio, Texas, said in an editorial for the Washington Post in February 2016 that he was “chagrined” by Trump’s antics. He ridiculed a war hero. He made a mockery of a reporter’s menstrual cycle. He made fun of a disabled reporter. He referred to a former first lady, Barbara Bush, as “mommy” and belittled Jeb Bush for bringing her on the campaign trail. He routinely calls people “stupid” and “dummy.” One writer catalogued 64 occasions that he called someone “loser.” These were not off-line, backstage, overheard, not-to-be-repeated comments. They were publicly and intentionally tweeted, recorded and presented.18 Lucado went on to question how Christians could support a man doing these things as a candidate for president, much less as someone who repeatedly attempted to capture evangelical audiences by portraying himself as similarly committed to Christian values. He continued, “If a public personality calls on Christ one day and calls someone a ‘bimbo’ the next, is something not awry? And to do so, not once, but repeatedly, unrepentantly and unapologetically? We stand against bullying in schools. Shouldn’t we do the same in presidential politics?” Rolling Stone reported on several evangelical leaders pushing against a Trump nomination, including North Carolina radio host and evangelical Dr. Michael Brown, who wrote an open letter to Jerry Falwell Jr., blasting his endorsement of Donald Trump. Brown wrote, “As an evangelical follower of Jesus, the contrast is between putting nationalism first or the kingdom of God first. From my vantage point, you and other evangelicals seem to have put nationalism first, and that is what deeply concerns me.”19 John Stemberger, president and general counsel for Florida Family Action, lamented to CNN, “The really puzzling thing is that Donald Trump defies every stereotype of a candidate you would typically expect Christians to vote for.” He wondered, “Should evangelical Christians choose to elect a man I believe would be the most immoral and ungodly person ever to be president of the United States?”20 A

On the same day, the British chiefs were hurrying the BEF southward with such urgency that the soldiers were deprived of the rest they needed far more than they needed distance from the enemy. On that day, August 28, a day when von Kluck’s columns gave them no trouble, Sir John French and Wilson were in such anxiety to hasten the retreat that they ordered transport wagons to “throw overboard all ammunition and other impediments not absolutely required” and carry men instead. Discarding ammunition meant abandoning further battle. As the BEF was not fighting on British soil, its Commander was prepared to pull his forces out of the line regardless of the effect of withdrawal upon his ally. The French Army had lost the opening battle and was in a serious, even desperate, situation in which every division counted to prevent defeat. But it was neither broken through nor enveloped by the enemy; it was fighting hard, and Joffre was exhibiting every intention of fighting further. Nevertheless, Sir John French, succumbing to the belief that the danger was mortal, had determined that the BEF must be preserved from being involved in a French defeat.

We are new creation and old sinful flesh dwelling together—two natures competing for our affections and allegiance. To be sure, these two natures are not equal in their opposition. We are indwelt by the Spirit of the Living God, and God always gets his way. Our sinful hearts are no match whatsoever for his power and ability to work in us, with or without our permission. We see this more clearly in matters of salvation. If the God of this universe chose you to worship him before the foundation of the world (Eph. 1:4), then you will not be able to resist his will. Those whom the Father has given to the Son are his sheep and no one can prevent them from coming to Christ, or subsequently snatch them out of his hand (John 10:27–29). God does this transforming work of salvation by making Christ so beautiful and irresistible to you that your greatest desire becomes worshiping him, and you may even believe it was your idea in the first place. There is no conflict between our wills and God’s will in salvation because God sovereignly changes the wills of those whom he chooses to save so that we freely desire to come to him, something we would never have desired if left to ourselves. POWERLESS

CAST: Barry Fitzgerald as Judge Bernard Fitz of the Vincent County District Court. Bill Green as Sheriff McGrath, “Vincent County’s own little Hitler,” a frequent antagonist of the kind-hearted judge. Barbara Fuller as Susan, the judge’s lovely young niece. Leo Cleary as the bailiff. Dawn Bender as little Mary Margaret McAllister. WRITER-PRODUCER-DIRECTOR: Carlton E. Morse. ANNOUNCER: Frank Martin. ORCHESTRA: Opie Cates. This show bore many of the trademarks that writer Carlton E. Morse had established on One Man’s Family: stories containing-the breath of life, realistic conflicts, and a character who, as Time put it, was “surefire for cornfed philosophizing.” Before his election to the bench, Judge Fitz had been the barber of a small (pop. 3,543) community in the county. At times, when his legal career tried his patience, he longed again for that simpler life. He was staunchly Irish (what else, with Barry Fitzgerald in the lead?) and could be painfully sentimental. One reviewer noted that “he criticizes the law as much as he enforces it, and slyly finds a loophole when he thinks a culprit needs a helping of simple kindness.” The sheriff, on the other hand, had a “lock ’em up and throw away the key” mentality.

If we could learn to be attentive every moment of our lives, he said, we would discover the world anew. We would discover that the world is completely different from what we had believed it to be. Because blindness taught him that, he listened with disbelief as the most earnest people he knew spoke about the terrible “night” into which his blindness had pushed him. “The seeing do not believe in the blind,” he concluded, which may help explain why there are so many stories in the Bible about blind people begging to be healed. Whoever wrote down those stories could see. In seminary I was taught to interpret them as teachings about spiritual blindness, but no matter how you read them, it is clear that Jesus heals only a very small percentage of those who ask for his help. There is also that strange thing he says at the end of a long healing story in John’s Gospel. “I came into this world for judgment,” he says after healing a man who has been blind from birth, “so that those who do not see may see, and those who do see may become blind.”12 Before reading Lusseyran, I always heard that as a threatening judgment. Now it sounds more promising to me. At the very least, it makes me wonder how seeing has made me blind—by giving me cheap confidence that one quick glance at things can tell me what they are, by distracting me from learning how the light inside me works, by fooling me into thinking I have a clear view of how things really are, of where the road leads, of who can see rightly and who cannot. I am not asking to become blind, but I have become a believer. There is a light that shines in the darkness, which is only visible there.

Hardy reinforces his narrative with stories of heroes who didn’t have the right education, the right connections, and who could have been counted out early as not having the DNA for success: “Richard Branson has dyslexia and had poor academic performance as a student. Steve Jobs was born to two college students who didn’t want to raise him and gave him up for adoption. Mark Cuban was born to an automobile upholsterer. He started as a bartender, then got a job in software sales from which he was fired.”8 The list goes on. Hardy reminds his readers that “Suze Orman’s dad was a chicken farmer. Retired General Colin Powell was a solid C student. Howard Schultz, the CEO of Starbucks, was born in a housing authority in the Bronx … Barbara Corcoran started as a waitress and admits to being fired from more jobs than most people hold in a lifetime. Pete Cashmore, the CEO of Mashable, was sickly as a child and finished high school two years late due to medical complications. He never went to college.” What do each of these inspiring leaders and storytellers have in common? They rewrote their own internal narratives and found great success. “The biographies of all heroes contain common elements. Becoming one is the most important,”9 writes Chris Matthews in Jack Kennedy, Elusive Hero. Matthews reminds his readers that young John F. Kennedy was a sickly child and bedridden for much of his youth. And what did he do while setting school records for being in the infirmary? He read voraciously. He read the stories of heroes in the pages of books by Sir Walter Scott and the tales of King Arthur. He read, and dreamed of playing the hero in the story of his life. When the time came to take the stage, Jack was ready.

In the words of Barbara Rossing and John Yoder, borrowing an image from the book of Revelation, the contrast between the “power over” kingdom of the world and the “power under” kingdom of God is “Lion power” versus “Lamb power.” The kingdom of God advances by people lovingly placing themselves under others, in service to others, at cost to themselves. This “coming under” doesn’t mean that followers of Jesus conform to other people’s wishes, but it does mean that we always interact with others with their best interests in mind. Following the example of Christ, and in stark contrast to the modus operandi of the world, we are to do “nothing from selfish ambition or conceit, but in humility regard others as better than [our]selves.” We are to “look not to [our] own interests, but to the interests of others” (Phil. 2:3–4). We are to “not seek [our] own advantage, but that of the other” (1 Cor. 10:24, cf. 10:33). Following Jesus’ example, we are to find honor in washing people’s feet (John 13:14–15)—that is, in serving them in any way we can. So too, in following our Master we are to seek to do good and free all who are “oppressed by the devil” (Acts 10:38) while we voluntarily bear others’ burdens (Gal. 6:2). We are to “outdo one another in showing honor” (Rom. 12:10) and never be competitive with others (unless, of course, it’s for fun) (Gal. 5:26). We are to “put up with the failings of the weak, and not please ourselves,” always asking how we might “please our neighbor for the good purpose of building up the neighbor” (Rom. 15:1–2). We are to feed the hungry, clothe the naked, take in the homeless, befriend the friendless, and visit the condemned prisoner (James 2:15–17; 1 John 3:14–18; cf. Matt. 25:34–40).

Gary Cooper called to invite me to a dinner party he was giving for Clark Gable at his house. When I accepted and he asked if I would mind picking up Barbara Stanwyck, I was delighted. I had always thought she was one of the greatest. The Lady Eve and Double Indemnity are two of my favorite films and feature two of the many terrific performances she gave through the years. I arrived at her door promptly at 6:30 P.M., a huge bouquet of pink peonies in hand. The maid said she would be right down, took the flowers, and offered me a glass of champagne. Barbara came down a few minutes later, looking terrific in something silver and slinky. She carried on about the flowers as the maid brought them in and joined me for some champagne. I was anxious to get things off to a good start with the right kind of small talk, but unfortunately I was out of touch with the latest gossip. I asked how and where her husband was. An expletive told me how she felt about her husband: “That son of a bitch ran off with some kraut starlet.” As I struggled to pull my foot out of my mouth, she started to laugh and said, “Don’t worry about it, baby, he’s not worth sweating over,” and the rest of the evening went like gangbusters. We arrived at 7:30 on the dot and were met at the door by Rocky, Mrs. Gary Cooper, who hugged Barbara and said, “He’s going to be so glad to see you.” Cooper and Stanwyck had made a couple of great films together, Meet John Doe and Ball of Fire, the latter for Sam Goldwyn, whom she liked even though she referred to him as “that tough old bastard.” Rocky sent Barbara out to the garden to see Coop, took my arm, and showed me around their lovely home. As we walked into the garden, I spotted him laughing with Barbara. Rocky took me over to meet him. He was tall, lean, warm, and friendly. The thing I remember most about him is the twinkle in his deep blue eyes, which were framed by thick dark lashes. He was a movie star.

For fifteen years, John and Barbara Varian were furniture builders, living on a ranch in Parkfield, California, a tiny town where the welcome sign reads “Population 18.” The idea for a side business came about by accident after a group of horseback riding enthusiasts asked if they could pay a fee to ride on the ranch. They would need to eat, too—could John and Barbara do something about that? Yes, they could. In the fall of 2006, a devastating fire burned down most of their inventory, causing them to reevaluate the whole operation. Instead of rebuilding the furniture business (no pun intended), they decided to change course. “We had always loved horses,” Barbara said, “so we decided to see about having more groups pay to come to the ranch.” They built a bunkhouse and upgraded other buildings, putting together specific packages for riding groups that included all meals and activities. John and Barbara reopened as the V6 Ranch, situated on 20,000 acres exactly halfway between Los Angeles and San Francisco. Barbara’s story stood out to me because of something she said. I always ask business owners what they sell and why their customers buy from them, and the answers are often insightful in more ways than one. Many people answer the question directly—“We sell widgets, and people buy them because they need a widget”—but once in a while, I hear a more astute response. “We’re not selling horse rides,” Barbara said emphatically. “We’re offering freedom. Our work helps our guests escape, even if just for a moment in time, and be someone they may have never even considered before.” The difference is crucial. Most people who visit the V6 Ranch have day jobs and a limited number of vacation days. Why do they choose to visit a working ranch in a tiny town instead of jetting off to lie on a beach in Hawaii? The answer lies in the story and messaging behind John and Barbara’s offer. Helping their clients “escape and be someone else” is far more valuable than offering horse rides. Above all else, the V6 Ranch is selling happiness.

As Titanic began production, there was an immediate chemistry between Barbara and myself—a lot of looks across the room. At this point Barbara Stanwyck was a legendary actress, universally respected for her level of craft and integrity. She also had the most valuable thing a performer can have: good taste. Besides a long list of successful bread-and-butter pictures, Barbara had made genuine classics for great directors: The Bitter Tea of General Yen and Meet John Doe for Frank Capra, Stella Dallas for King Vidor, The Lady Eve for Preston Sturges, Ball of Fire for Howard Hawks, and Double Indemnity for Billy Wilder. Barbara carried her success lightly; her attitude was one of utter professionalism and no noticeable temperament. As far as she was concerned, she was simply one of a hundred or so people gathered to make a movie—no more, no less.

The cast in 1938–39: Bob Hope, madcap Jerry Colonna, announcer Bill Goodwin, and bandleader Skinnay Ennis. Blanche Stewart and Elvia Allman as high-society crazies Brenda and Cobina. Judy Garland, resident songstress, 1939; Frances Langford for many years thereafter. Barbara Jo Allen as Vera Vague by 1943. Stan Kenton as maestro, 1943, when Skinnay Ennis went into the Army; Desi Arnaz Orchestra, 1946; Les Brown beginning in 1947. Singers of the late 1940s: Gloria Jean, Doris Day. Trudy Erwin as the Pepsodent Girl, whose weekly lament, “Dear Miriam, poor Miriam, neglected using Irium,” warned women what might happen to teeth without Pepsodent and its super ingredient, Irium.

AUTHOR’S NOTE The First Assassin is a work of fiction, and specifically a work of historical fiction—meaning that much of it is based on real people, places, and events. My goal never has been to tell a tale about what really happened but to tell what might have happened by blending known facts with my imagination. Characters such as Abraham Lincoln, Winfield Scott, and John Hay were, of course, actual people. When they speak on these pages, their words are occasionally drawn from things they are reported to have said. At other times, I literally put words in their mouths. Historical events and circumstances such as Lincoln’s inauguration, the fall of Fort Sumter, and the military crisis in Washington, D.C., provide both a factual backdrop and a narrative skeleton. Throughout, I have tried to maximize the authenticity and also to tell a good story. Thomas Mallon, an experienced historical novelist, has described writing about the past: “The attempt to reconstruct the surface texture of that world was a homely pleasure, like quilting, done with items close to hand.” For me, the items close to hand were books and articles. Naming all of my sources is impossible. I’ve drawn from a lifetime of reading about the Civil War, starting as a boy who gazed for hours at the battlefield pictures in The Golden Book of the Civil War, which is an adaptation for young readers of The American Heritage Picture History of the Civil War by Bruce Catton. Yet several works stand out as especially important references. The first chapter owes much to an account that appeared in the New York Tribune on February 26, 1861 (and is cited in A House Dividing, by William E. Baringer). It is also informed by Lincoln and the Baltimore Plot, 1861, edited by Norma B. Cuthbert. For details about Washington in 1861: Reveille in Washington, by Margaret Leech; The Civil War Day by Day, by E. B. Long with Barbara Long; Freedom Rising, by Ernest B. Ferguson; The Regiment That Saved the Capitol, by William J. Roehrenbeck; The Story the Soldiers Wouldn’t Tell, by Thomas P. Lowry; and “Washington City,” in The Atlantic Monthly, January 1861. For information about certain characters: With Malice Toward None, by Stephen B. Oates; Lincoln, by David Herbert Donald; Abe Lincoln Laughing, edited by P. M. Zall; Lincoln and the Civil War in the Diaries of John Hay, edited by Tyler Dennett; Lincoln Day by Day, Vol. III: 1861–1865, by C. Percy Powell; Agent of Destiny, by John S. D. Eisenhower; Rebel Rose, by Isabel Ross; Wild Rose, by Ann Blackman; and several magazine articles by Charles Pomeroy Stone. For life in the South: Roll, Jordan, Roll, by Eugene D. Genovese; Runaway Slaves, by John Hope Franklin and Loren Schweninger; Bound for Canaan, by Fergus M. Bordewich; Narrative of the Life of Henry Box Brown, written by himself; The Fire-Eaters, by Eric H. Walther; and The Southern Dream of a Caribbean Empire, by Robert E. May. For background on Mazorca: Argentine Dictator, by John Lynch. This is the second edition of The First Assassin. Except for a few minor edits, it is no different from the first edition.

Very devout like his great-grandfather St. Louis, though not his equal in intelligence or will, Philip was fascinated by the all-absorbing question of the Beatific Vision: whether the souls of the blessed see the face of God immediately upon entering Heaven or whether they have to wait until the Day of Judgment. The question was of real concern because the intercession of the saints on behalf of man was effective only if they had been admitted into the presence of God. Shrines possessing saints’ relics relied for revenue on popular confidence that a particular saint was in a position to make a personal appeal to the Almighty. Philip VI twice summoned theologians to debate the issue before him and fell into a “mighty choler” when the papal legate to Paris conveyed Pope John XXII’s doubts of the Beatific Vision. “The King reprimanded him sharply and threatened to burn him like an Albigensian unless he retracted, and said further that if the Pope really held such views he would regard him as a heretic.” A worried man, Philip wrote to the Pope that to deny the Beatific Vision was to destroy belief in the intercession of the Virgin and saints. Fortunately for the King’s peace of mind, a papal commission decided after thorough investigation that the souls of the Blessed did indeed come face to face with the Divine Essence.

We were facing the death side of the Christian life, but there was a resurrection waiting to take place as we stepped into the grave. Today it is my conviction that no matter how heavy the blow inflicted by circumstances, each negative experience is part of the heavenly Father’s perfect plan for each believer. He allows the hour of destruction for the purpose of building something better in its place. Our part is not to run away from the pains but to walk through the briars and thorns and let Christ teach us how to turn each scratch into positive learning about the depths of God’s love (p. 67).

General Cornum invited a leading positive psychologist to head up the development of each course: Barbara Fredrickson for emotional fitness, John Cacioppo for social fitness, John and Julie Gottman for family fitness, Ken Pargament and Pat Sweeney for spiritual fitness, and Rick Tedeschi and Rich McNally for post-traumatic growth.

In The New Biographical Dictionary of Film, David Thomson argues that Brennan should have won awards for even better performances in To Have and Have Not (1944), My Darling Clementine (1946), Red River (1948), The Far Country (1955), and Rio Bravo (1959). Thomson counts no less than twenty-eight high caliber Brennan performances in still more films, including These Three (1936), Fury (1936), Meet John Doe (1941), and Bad Day At Black Rock (1955). Brennan worked with Hollywood’s greatest directors—John Ford, Howard Hawks, William Wyler, King Vidor, and Fritz Lang—while also starring in Jean Renoir’s Hollywood directorial debut, Swamp Water (1941). To discuss Brennan’s greatest performances is also to comment on the work of Gary Cooper, Henry Fonda, Dana Andrews, Spencer Tracy, John Wayne, Humphrey Bogart, Lauren Bacall, Anne Baxter, Barbara Stanwyck, Lana Turner, Linda Darnell, Ginger Rogers, Loretta Young, and many other stars.

Resources for Understanding Literature for Middle Grades and Teens The Adolescent Brain: Reaching for Autonomy by Robert Sylvester Born Digital: Understanding the First Generation of Digital Natives by John Palfrey The Literature Teacher's Book of Lists by Judith Strouf The Primal Teen: What the New Discoveries About the Teenage Brain Tell Us About Our Kids by Barbara Strauch

Humanizing war?! You may as well talk of humanizing Hell. Sir John Fisher

In the blink of an eye, Barbara had turned ninety-five. Taking her final breath in the Ottowan Nursing Home in Goodsprings, Nevada, she couldn’t believe her life would end like this. It wasn’t supposed to be this way. She had had so many plans growing up. Where did it all go wrong? Looking back, she realized it was all Roger’s fault. Roger, that bastard. Her mother had told her once that she could be anything she wanted, as long as she set her mind to it. Barbara had wanted to be a nurse. She enjoyed helping people, and even as a young girl, felt that she could make a difference in people’s lives. After finishing high school in 1915, she had enrolled at the Johns Hopkins Hospital School of Nursing, only a short distance from where she had grown up, a little town called Fort Howard, Maryland. That had been before The Great War.

BIG DREAMS With God’s power working in us, God can do much, much more than anything we can ask or imagine. Ephesians 3:20 NCV Are you willing to entertain the possibility that God has big plans in store for you? Hopefully so. Yet sometimes, especially if you’ve recently experienced a life-altering disappointment, you may find it difficult to envision a brighter future for yourself and your family. If so, it’s time to reconsider your own capabilities . . . and God’s. Your Heavenly Father created you with unique gifts and untapped talents; your job is to tap them. When you do, you’ll begin to feel an increasing sense of confidence in yourself and in your future. So even if you’re experiencing difficult days, don’t abandon your dreams. Instead, trust that God is preparing you for greater things. The future lies all before us. Shall it only be a slight advance upon what we usually do? Ought it not to be a bound, a leap forward to altitudes of endeavor and success undreamed of before? Annie Armstrong Always stay connected to people and seek out things that bring you joy. Dream with abandon. Pray confidently. Barbara Johnson A TIMELY TIP Making your dreams come true requires work. John Maxwell writes, “The gap between your vision and your present reality can only be filled through a commitment to maximize your potential.” Enough said.

Serve Him We know we love God’s children if we love God and obey his commandments. 1 John 5:2 NLT The teachings of Jesus are clear: We achieve greatness through service to others. But, as weak human beings, we sometimes fall short as we seek to puff ourselves up and glorify our own accomplishments. Jesus commands otherwise. He teaches us that the most esteemed men and women are not the self-congratulatory leaders of society but are instead the humblest of servants. Today, you may feel the temptation to build yourself up in the eyes of your neighbors. Resist that temptation. Instead, serve your neighbors quietly and without fanfare. Find a need and fill it…humbly. Lend a helping hand and share a word of kindness…anonymously, for this is God’s way. As a humble servant, you will glorify yourself not before men, but before God, and that’s what God intends. After all, earthly glory is fleeting: here today and all too soon gone. But, heavenly glory endures throughout eternity. So, the choice is yours: Either you can lift yourself up here on earth and be humbled in heaven, or vice versa. Choose vice versa. If you want to discover your spiritual gifts, start obeying God. As you serve Him, you will find that He has given you the gifts that are necessary to follow through in obedience. Anne Graham Lotz We can love Jesus in the hungry, the naked, and the destitute who are dying…If you love, you will be willing to serve. And you will find Jesus in the distressing disguise of the poor. Mother Teresa Doing something positive toward another person is a practical approach to feeling good about yourself. Barbara Johnson God wants us to serve Him with a willing spirit, one that would choose no other way. Beth Moore In the very place where God has put us, whatever its limitations, whatever kind of work it may be, we may indeed serve the Lord Christ. Elisabeth Elliot I am more and more persuaded that all that is required of us is faithful seed-sowing. The harvest is bound to follow. Annie Armstrong

IN HIS HANDS For whatever is born of God overcomes the world. And this is the victory that has overcome the world—our faith. 1 John 5:4 NKJV The first element of a successful life is faith: faith in God, faith in His Son, and faith in His promises. If we place our lives in God’s hands, our faith is rewarded in ways that we—as human beings with clouded vision and limited understanding—can scarcely comprehend. But, if we seek to rely solely upon our own resources, or if we seek earthly success outside the boundaries of God’s commandments, we reap a bitter harvest for ourselves and for our loved ones. Do you desire the abundance and success that God has promised? Then trust Him today and every day that you live. Then, when you have entrusted your future to the Giver of all things good, rest assured that your future is secure, not only for today, but also for all eternity. Faith is seeing light with the eyes of your heart, when the eyes of your body see only darkness. Barbara Johnson God uses our most stumbling, faltering faith-steps as the open door to His doing for us “more than we ask or think.” Catherine Marshall A TIMELY TIP Feelings come and feelings go, but God never changes. So when you have a choice between trusting your feelings or trusting God, trust God.

From them her hands moved on, random as her passing thoughts. She sketched vagrant airs, or snatches of jigs and reels, slowed and touched with the shadow of an inevitable grief that waited in the hidden darkness of future time. Through them she moved to the ancient tunes that held the timeless pull of the ocean in their cadences; sorrows that drew the heart from the body, or joys that called the soul like the distant glitter of Stardust banners in the summer night. In time John took from its place in a hole by the hearth a tin penny whistle, such as children played in the streets, and joined its thin, bright music to hers, dancing around the shadowed beauty of the harp like a thousand-year-old child. Music answered music, joining into a spell circle that banished, for a time, the strange tangle of fear and grief and dragonfire in Jenny’s heart. Whatever would come to pass, this was what they were and had now. She tossed back the cloudy streams of her hair and caught the bright flicker of Aversin’s eyes behind his thick spectacles, the pennywhistle luring the harp out of its sadness and into dance airs wild as hay-harvest winds.

Gordon swallowed the growing lump in his throat. He'd been invited back by both of them. Maggie and John considered him part of their inner circle, and that made him thankful. Waves of Grace

Tonight was the night. Maggie and John were going to learn that Rosemont had another permanent resident—one who had lived here far longer than they had. They needed to know that Rosemont had a ghost in residence, and I wanted them to understand that I was friendly, responsible, and helpful. Just as I had been during my life.

John Newton reached this same conclusion about himself: “But though my disease is grievous, it is not desperate; I have a gracious and infallible Physician. I shall not die, but live, and declare the works of the Lord.”7

Boyer, Paul S., and Stephen Nissenbaum. Salem Possessed: The Social Origins of Witchcraft. Cambridge, MA: Harvard University Press, 1974. Breslaw, Elaine G. Tituba, Reluctant Witch of Salem: Devilish Indians and Puritan Fantasies. New York: New York University Press, 1996. Clark, Stuart. Thinking with Demons: The Idea of Witchcraft in Early Modern Europe. Oxford: Clarendon Press; New York: Oxford University Press, 1997. Cross, Tom Peete. Witchcraft in North Carolina. Chapel Hill: University of North Carolina, 1919. Davies, Owen. Popular Magic: Cunning-Folk in English History. New York: Bloomsbury, 2007. Demos, John Putnam. Entertaining Satan: Witchcraft and the Culture of Early New England. New York: Oxford University Press, 1982. Gibson, Marion. Witchcraft Myths in American Culture. New York: Routledge, 2007. Godbeer, Richard. The Devil’s Dominion: Magic and Religion in Early New England. Cambridge; New York: Cambridge University Press, 1992. Goss, K. David. Daily Life During the Salem Witch Trials. Santa Barbara, CA: Greenwood, 2012. Hall, David D. Worlds of Wonder, Days of Judgment: Popular Religious Belief in Early New England. New York: Knopf, 1989. Hansen, Chadwick. Witchcraft at Salem. New York: G. Braziller, 1969. Hutton, Ronald. The Triumph of the Moon: A History of Modern Pagan Witchcraft. Oxford, New York: Oxford University Press, 1999. Karlsen, Carol F. The Devil in the Shape of a Woman: Witchcraft in Colonial New England. New York: Norton, 1987. Levack, Brian P. The Witch-Hunt in Early Modern Europe. 3rd ed. Harlow, England, New York: Pearson Longman, 2006. Macfarlane, Alan. Witchcraft in Tudor and Stuart England: A Regional and Comparative Study. Prospect Heights, IL: Waveland, 1991. Matossian, Mary K. “Ergot and the Salem Witchcraft Affair.” American Scientist 70 (1970): 355–57. Mixon Jr., Franklin G. “Weather and the Salem Witch Trials.” The Journal of Economic Perspectives 19, no. 1 (2005): 241–42. Norton, Mary Beth. In the Devil’s Snare: The Salem Witchcraft Crisis of 1692. New York: Alfred A. Knopf, 2002. Parke, Francis Neal. Witchcraft in Maryland. Baltimore: 1937.

Although the mortality rate was erratic, ranging from one fifth in some places to nine tenths or almost total elimination in others, the overall estimate of modern demographers has settled—for the area extending from India to Iceland—around the same figure expressed in Froissart’s casual words: “a third of the world died.” His estimate, the common one at the time, was not an inspired guess but a borrowing of St. John’s figure for mortality from plague in Revelation, the favorite guide to human affairs of the Middle Ages.

Built in 1855, the Parker House had once been home to the Saturday Club, hosting the likes of Nathaniel Hawthorne, Henry Wadsworth Longfellow, and Oliver Wendell Holmes. Other notable guests included Charles Dickens, who had resided at the hotel for five months in 1867, and the villainous John Wilkes Boothe just two years prior.

The Go story provides a useful reminder that some of the most instructive analogs—First Direct, in Go’s case—don’t have to come from your own industry. And analogs from outside your industry are less likely to have been noticed and copied by your competitors. Everyone in the airline industry already knew about Southwest and Ryanair. But First Direct’s low-cost but friendly service model was something quite different, an inspiration for Barbara Cassani and her team and a key ingredient in Go’s ability to attract and retain its early customers.

Julia accepted a hug and kiss, then wriggled free of Maggie's embrace to throw herself at John.... When Dreams There Be.

No man is an island, entire of itself; every man is a piece of the continent, a part of the main. If a clod be washed away by the sea, Europe is the less, as well as if a promontory were, as well as if a manor of thy friend's or of thine own were: any man's death diminishes me, because I am involved in mankind, and therefore never send to know for whom the bells tolls; it tolls for thee. —John Donne, Meditation #17 from Devotions upon Emergent Occasions (1623)

Two years later the logic of the struggle led (Pope) John XXII to excommunicate William of Ockham, the English Franciscan, known for his forceful reasoning as “the invincible doctor.” In expounding a philosophy called “nominalism,” Ockham opened a dangerous door to direct intuitive knowledge of the physical world. He was in a sense a spokesman for intellectual freedom, and the Pope recognized the implications by his ban. In reply to the excommunication, Ockham promptly charged John XXII with seventy errors and seven heresies.

It’s all over,’ she said. ‘Wasn’t it dreadful, I almost hoped somebody might stand up at the back of the church and forbid the marriage – like in Jane Eyre – and expose John as an impostor. I wanted it to happen, and not only for Ianthe’s good.’ Sophia bowed her head, a little ashamed of having confessed so much to Rupert. John was not an impostor, or no more of one than are most of the men who promise to be something they cannot possibly be.

Patanjali’s method for achieving insight is far from the mystical ecstasy of a poet like St. John of the Cross or the ritual ecstasy of a shaman in a trance. It is instead a contemplative intensity that unbinds the constraints of everyday experience.

JOHN A. DAVIS is the president of the Owner Managed Business Institute in Santa Barbara. Formerly, he was a member of the faculty at the University of Southern California. Dr. Davis has organized family business executive programs at several leading business schools, and consults to

Donald Shepherd and Robert F. Slatzer wrote a tough biography, The Hollow Man, which depicted Crosby as a cold, calculating dictator who abandoned his first family to start a new one, who turned his back on his wife Dixie Lee as she lay dying of cancer in 1952, who left a cruel will for his second wife, Kathryn, manipulating his money from the grave. The book was condemned by Crosby’s most ardent fans as a hatchet job, but the charges lingered. Perhaps the most revealing piece on Crosby was his interview with Barbara Walters, given a second airing on television after his death. At one point Walters asks what Crosby would do if his daughter began openly living with a man against Crosby’s wishes. “Why, I’d never speak to her again,” Crosby says, and the way he says it makes a viewer believe there wasn’t much compromise in his nature. He did things his way, and that’s how people around him did them too.

In the initial NBC series, Greenwood played a neophyte reporter on a small newspaper, who aspired to Hollywood stardom. In the regular season, she lived in “the little town of Lake-view,” where she took over the raising of the three Barton children (little Robert and teenagers Jack and Barbara) and tried to keep the Barton estate solvent. The estate consisted of a heavily mortgaged house, “a lunchroom near the high school that barely pays for itself, and an unproductive farm.” A typical sitcom. Edward Arnold often laughed louder than the audience.

At every place and time throughout your life, take frankly what that place and time can give you, and think of its limitation as advantage rather than harm. —JOHN RUSKIN

Nevertheless Sir John French next day sent Joffre definitive notice that the British Army would not be in condition to take its place in the line “for another ten days.” Had he asked for ten days’ time out when fighting with his back to London he would not have survived in command. As it was, Sir John French remained Commander in Chief for another year and a half.

Enclaves called phalanxes, experiments in communal living based on the ideas of the French social philosopher Charles Fourier, caught fire and burned brightly, if in most cases briefly. The religious community of Oneida, founded on the principles of a former theology student named John Humphrey Noyes, supported “complex marriage,” a system in which all community members were married to one another. In western New York, the time was always right for a new philosophy, theory, controversy, or utopia.

The proud human heart is there revealed. We insist on paying for what we have done. We cannot stand the humiliation of acknowledging our bankruptcy and allowing somebody else to pay for us. The notion that this somebody else should be God himself is just too much to take. We would rather perish than repent, rather lose ourselves than humble ourselves.

In 1996, Pope John Paul II endorsed evolution as part of God’s master plan, just four years after he lifted the Roman Catholic Church’s three-hundred-fifty-year-old condemnation of Galileo. When he first ordered a reexamination of Galileo’s case in 1980, he made a statement that might have applied to Darwin as well. “Research performed in a truly scientific manner can never be in contrast with faith,” he said, “because both profane and religious realities have their origin in the same God.”7

Through his observation of the seasons and his reading of the classics, Copernicus believed that the sun, not the earth, belonged at the center of things. He also guessed what trouble that swap might cause, which was why he delayed publication of his work until his death was imminent. Although the church was undergoing its own revolution at the time, both Protestants and Catholics agreed on Copernicus. “Who will venture to place the authority of Copernicus above that of the Holy Spirit?” John Calvin howled out loud, while Martin Luther simply called the man a fool.8 Some fifty years later, when Galilei Galileo surveyed the heavens through the telescope he had made, he concluded that Copernicus had been right. After a high-handed campaign to convert the pope to his cosmology, Galileo was ordered to appear before the Inquisition, where he was reminded that the issue was not scientific merit but obedience. In his defense, Galileo quoted the words of Cardinal Baronio, who said, “The Bible tells us how to go to heaven, not how the heavens go.”9

Male Name-Pictures JAMES (Jim)—a Slim Jim JOHN—a toilet (my apologies to anyone named John) ROBERT (Bob)—a buoy bobbing on the water’s surface MICHAEL (Mike)—a microphone WILLIAM (Bill)—a dollar bill DAVID—a statue RICHARD—I’m sure you can think of something for this one CHARLES—a river (I’m from Boston) JOSEPH (Joe)—a cup of coffee THOMAS (Tom)—a drum CHRISTOPHER (Chris)—an “X” (like a crisscross) DANIEL (Dan)—a lion (lion’s den) PAUL—a bouncing ball MARK—a bruise (as in, “That’s gonna leave a mark!”) DONALD—a duck GEORGE—a gorge KENNETH (Ken)—a hen STEVEN (Steve)—a stove EDWARD (Ed)—a bed BRIAN—a brain RONALD (Ron)—a man running ANTHONY (Tony)—a skeleton (Bony Tony) KEVIN—the number seven JASON—a man being chased (chasin’) MATTHEW (Matt)—a welcome mat Female Name-Pictures MARY—the Virgin Mary PATRICIA (Pat)—a baseball bat LINDA—beauty crown (linda means “pretty” in Spanish) BARBARA—barbed-wire fence ELIZABETH—an ax (Lizzie Borden) JENNIFER—a heart (Jennifer Love Hewitt) MARIA—a wedding dress (as in, “I’m gonna marry ya”) SUSAN—a pair of socks (Susan sounds like “shoes and . . .”) MARGARET (Peg)—a pirate’s peg leg DOROTHY (Dot)—Dots candy LISA—the Mona Lisa NANCY—pants KAREN—a carrot BETTY—a poker chip HELEN—a demon SANDRA (Sandy)—the beach DONNA—a duck (as in, Donald) CAROL—bells (“Carol of the Bells”) RUTH—a roof SHARON—a toddler throwing a fit because she doesn’t want to share MICHELLE—a missile LAURA—an “aura” SARAH—cheerleader’s pom-poms (rah-rah!) KIMBERLY—a very burly woman named Kim DEBORAH—a bra A great way to practice this technique is to jump on Facebook and just start browsing profiles. You’ll have an endless supply of names and faces from which to try creating name-pictures and associations.

In his book God and the Universe of Faiths, British theologian John Hick makes a compelling argument. Before Copernicus, he says, earthlings believed they occupied the center of the universe—and why not? Earth was the place from which they saw everything else. It was the ground under their feet, and as far as they could tell everything revolved around them. Then Copernicus proposed a new map of the universe with the sun at the center and all the planets orbiting around it. His proposal raised religious questions as well as scientific ones, but he was right. The sun, not the earth, holds the planets in our solar system together. Hick argues that it is past time for a Copernican revolution in theology, in which God assumes the prime place at the center and Christianity joins the orbit of the great religions circling around. Like the scientific revolution, this one requires the surrender of primary place and privileged view. Absolute truth moves to the center of the system, leaving people of good faith with meaningful perceptions of that truth from their own orbits. This new map does not require anyone to give up the claim to uniqueness. It only requires the acceptance of unique neighbors, who concur that the brightness they see at the center of everything exceeds their ability to possess it. The Franciscan father Richard Rohr had his eye on a different planetary body when he said, “We are all of us pointing toward the same moon, and yet we persist in arguing about who has the best finger.