Cause Sunday Quotes

Blue jeans, white shirt Walked into the room you know you made my eyes burn It was like, James Dean, for sure You're so fresh to death and sick as ca-cancer You were sorta punk rock, I grew up on hip hop But you fit me better than my favourite sweater, and I know That love is mean, and love hurts But I still remember that day we met in december, oh baby! I will love you 'til the end of time I would wait a million years Promise you'll remember that you're mine Baby can you see through the tears Love you more Than those bitches before Say you'll remember, oh baby, say you'll remember I will love you 'til the end of time Big dreams, gangster Said you had to leave to start your life over I was like, “No please, stay here, We don't need no money we can make it all work,” But he headed out on sunday, said he'd come home monday I stayed up waitin', anticipatin', and pacin' But he was chasing paper "Caught up in the game" ‒ that was the last I heard I will love you 'til the end of time I would wait a million years Promise you'll remember that you're mine Baby can you see through the tears Love you more Than those bitches before Say you'll remember, oh baby, say you'll remember I will love you 'til the end of time You went out every night And baby that's alright I told you that no matter what you did I'd be by your side Cause Imma ride or die Whether you fail or fly Well shit at least you tried. But when you walked out that door, a piece of me died I told you I wanted more-but that's not what I had in mind I just want it like before We were dancing all night Then they took you away-stole you out of my life You just need to remember.... I will love you 'til the end of time I would wait a million years Promise you'll remember that you're mine Baby can you see through the tears Love you more Than those bitches before Say you'll remember, oh baby, say you'll remember I will love you 'til the end of time

I don't consider myself as a bad person, on the whole I consider myself a good person, I'm good to my parents. I treat my girl right… take her out and buy her stuff. And I go to church every Sunday, But I've decided that just once I wanna do a really bad thing. I mean a really seriously bad thing. 'cause, ya know, like, we're put on this earth with free will. We can choose to do this or that. We can choose to be good or bad. But sometimes I think most people are good and not bad only because they're scared they might go to jail or hell or someplace. Some guy once said: "Anything done out of fear has no moral value" Well, I think that's right. I figure the only way you can be truly good is if you've tried been good, and you've tried being bad, and being good feels better.

Poverty is not caused by men and women getting married; it's not caused by machinery; it's not caused by "over-production"; it's not caused by drink or laziness; and it's not caused by "over-population". It's caused by Private Monopoly. That is the present system. They have monopolized everything that it is possible to monopolize; they have got the whole earth, the minerals in the earth and the streams that water the earth. The only reason they have not monopolized the daylight and the air is that it is not possible to do it. If it were possible to construct huge gasometers and to draw together and compress within them the whole of the atmosphere, it would have been done long ago, and we should have been compelled to work for them in order to get money to buy air to breathe. And if that seemingly impossible thing were accomplished tomorrow, you would see thousands of people dying for want of air - or of the money to buy it - even as now thousands are dying for want of the other necessities of life. You would see people going about gasping for breath, and telling each other that the likes of them could not expect to have air to breathe unless the had the money to pay for it. Most of you here, for instance, would think and say so. Even as you think at present that it's right for so few people to own the Earth, the Minerals and the Water, which are all just as necessary as is the air. In exactly the same spirit as you now say: "It's Their Land," "It's Their Water," "It's Their Coal," "It's Their Iron," so you would say "It's Their Air," "These are their gasometers, and what right have the likes of us to expect them to allow us to breathe for nothing?" And even while he is doing this the air monopolist will be preaching sermons on the Brotherhood of Man; he will be dispensing advice on "Christian Duty" in the Sunday magazines; he will give utterance to numerous more or less moral maxims for the guidance of the young. And meantime, all around, people will be dying for want of some of the air that he will have bottled up in his gasometers. And when you are all dragging out a miserable existence, gasping for breath or dying for want of air, if one of your number suggests smashing a hole in the side of one of th gasometers, you will all fall upon him in the name of law and order, and after doing your best to tear him limb from limb, you'll drag him, covered with blood, in triumph to the nearest Police Station and deliver him up to "justice" in the hope of being given a few half-pounds of air for your trouble.

From Good Friday in AD 33 through the following Sabbath day, the apostles were whimpering, broken fugitives. After Resurrection Sunday, they were lions who revolutionized the world. What caused this astonishing change? After watching Jesus undeniably die, the apostles saw, touched, and ate with the risen Lord, not once, but many times for over forty days. The fact of the Resurrection demonstrated to them (and demonstrates to us) that Jesus is God; and if he is God, his teaching is true. Only the realization of that could have been worth more to the apostles than their lives.

Daddy drove us to temple every Sunday morning, singing 'Jesus Loves Me, This I know' in the car. Then I'd go into Hebrew school and sing it for the rabbi. That caused quite a stir.

One of the worst incidents of that era caused no complaints at all: this was a sort of good-natured firepower demonstration, which occured one Sunday morning about three-thirty. For reasons that were never made clear, I blew out my back windows with five blasts of a 12 gauge shotgun, followed moments later by six rounds from a .44 Magnum. It was a prolonged outburst of heavy firing, drunken laughter, and crashing glass. Yet the neighbors reacted with total silence. For a while I assumed that some freakish wind pocket had absorbed all the noise and carried it out to sea, but after my eviction I learned otherwise. Every one of the shots had been duly recorded on the gossip log. Another tenant in the building told me the landlord was convinced, by all the tales he'd heard, that the interior of my apartment was reduced to rubble by orgies, brawls, fires, and wanton shooting. He had even heard stories about motorcycles being driven in and out the front door.

She says it’s wrong to be frittering away my hours asking questions when there’s work to be done. But I don’t see how a question can be wrong. Can you, Pa? Ma says the Bible sets out what’s right and wrong so we don’t have to bother ourselves with it none but it seems to me that it ain’t so matter-of-fact. Like when you kilt that old cow last week and I didn’t want to eat it ’cause he was my favorite and so gentle besides. Ma said I was sinful to waste food. But I said that maybe we shouldn’t go about killing and eating cows when they was so peaceful-like. Ma said that was foolishness and that God put the cows here just so as we can eat ’em. But that don’t seem like such a good deal for the cows to me. Preacher told us not more than four Sundays ago that God loves all his creatures, but it ain’t loving to my way of thinking to create a thing just for it to be food. Them cows ain’t never done nothing to us. Which got me to thinking that maybe we got it wrong and they got a purpose we don’t know nothing about.

It isn’t Easter,” he said, “but this week has caused me to think a lot about the Easter story. Not the glorious resurrection that we celebrate on Easter Sunday but the darkness that came before. I know of no darker moment in the Bible than the moment Jesus in his agony on the cross cries out, ‘Father, why have you forsaken me?’ Darker even than his death not long after because in death Jesus at last gave himself over fully to the divine will of God. But in that moment of his bitter railing he must have felt betrayed and completely abandoned by his father, a father he’d always believed loved him deeply and absolutely. How terrible that must have been and how alone he must have felt. In dying all was revealed to him, but alive Jesus like us saw with mortal eyes, felt the pain of mortal flesh, and knew the confusion of imperfect mortal understanding. “I see with mortal eyes. My mortal heart this morning is breaking. And I do not understand. “I confess that I have cried out to God, ‘Why have you forsaken me?’ ” Here my father paused and I thought he could not continue. But after a long moment he seemed to gather himself and went on. “When we feel abandoned, alone, and lost, what’s left to us? What do I have, what do you have, what do any of us have left except the overpowering temptation to rail against God and to blame him for the dark night into which he’s led us, to blame him for our misery, to blame him and cry out against him for not caring? What’s left to us when that which we love most has been taken? “I will tell you what’s left, three profound blessings. In his first letter to the Corinthians, Saint Paul tells us exactly what they are: faith, hope, and love. These gifts, which are the foundation of eternity, God has given to us and he’s given us complete control over them. Even in the darkest night it’s still within our power to hold to faith. We can still embrace hope. And although we may ourselves feel unloved we can still stand steadfast in our love for others and for God. All this is in our control. God gave us these gifts and he does not take them back. It is we who choose to discard them. “In your dark night, I urge you to hold to your faith, to embrace hope, and to bear your love before you like a burning candle, for I promise that it will light your way. “And whether you believe in miracles or not, I can guarantee that you will experience one. It may not be the miracle you’ve prayed for. God probably won’t undo what’s been done. The miracle is this: that you will rise in the morning and be able to see again the startling beauty of the day. “Jesus suffered the dark night and death and on the third day he rose again through the grace of his loving father. For each of us, the sun sets and the sun also rises and through the grace of our Lord we can endure our own dark night and rise to the dawning of a new day and rejoice. “I invite you, my brothers and sisters, to rejoice with me in the divine grace of the Lord and in the beauty of this morning, which he has given us.

She says, this is Holly, I say honey, you sound far away, she says I'm in New York, I say what the hell are you doing in New York when it's Sunday and you got the test tomorrow? She says I'm in New York cause I've never been to New York.

Pearl Harbor Address to the Nation Delivered on December 8, 1941 Mr. Vice President, Mr. Speaker, Members of the Senate, and of the House of Representatives: Yesterday, December 7th, 1941 -- a date which will live in infamy -- the United States of America was suddenly and deliberately attacked by naval and air forces of the Empire of Japan. The United States was at peace with that nation and, at the solicitation of Japan, was still in conversation with its government and its emperor looking toward the maintenance of peace in the Pacific. Indeed, one hour after Japanese air squadrons had commenced bombing in the American island of Oahu, the Japanese ambassador to the United States and his colleague delivered to our Secretary of State a formal reply to a recent American message. And while this reply stated that it seemed useless to continue the existing diplomatic negotiations, it contained no threat or hint of war or of armed attack. It will be recorded that the distance of Hawaii from Japan makes it obvious that the attack was deliberately planned many days or even weeks ago. During the intervening time, the Japanese government has deliberately sought to deceive the United States by false statements and expressions of hope for continued peace. The attack yesterday on the Hawaiian islands has caused severe damage to American naval and military forces. I regret to tell you that very many American lives have been lost. In addition, American ships have been reported torpedoed on the high seas between San Francisco and Honolulu. Yesterday, the Japanese government also launched an attack against Malaya. Last night, Japanese forces attacked Hong Kong. Last night, Japanese forces attacked Guam. Last night, Japanese forces attacked the Philippine Islands. Last night, the Japanese attacked Wake Island. And this morning, the Japanese attacked Midway Island. Japan has, therefore, undertaken a surprise offensive extending throughout the Pacific area. The facts of yesterday and today speak for themselves. The people of the United States have already formed their opinions and well understand the implications to the very life and safety of our nation. As commander in chief of the Army and Navy, I have directed that all measures be taken for our defense. But always will our whole nation remember the character of the onslaught against us. No matter how long it may take us to overcome this premeditated invasion, the American people in their righteous might will win through to absolute victory. I believe that I interpret the will of the Congress and of the people when I assert that we will not only defend ourselves to the uttermost, but will make it very certain that this form of treachery shall never again endanger us. Hostilities exist. There is no blinking at the fact that our people, our territory, and our interests are in grave danger. With confidence in our armed forces, with the unbounding determination of our people, we will gain the inevitable triumph -- so help us God. I ask that the Congress declare that since the unprovoked and dastardly attack by Japan on Sunday, December 7th, 1941, a state of war has existed between the United States and the Japanese empire.

Ingenious philosophers tell you, perhaps, that the great work of the steam-engine is to create leisure for mankind. Do not believe them: it only creates a vacuum for eager thought to rush in. Even idleness is eager now—eager for amusement; prone to excursion-trains, art museums, periodical literature, and exciting novels; prone even to scientific theorizing and cursory peeps through microscopes. Old Leisure was quite a different personage. He only read one newspaper, innocent of leaders, and was free from that periodicity of sensations which we call post-time. He was a contemplative, rather stout gentleman, of excellent digestion; of quiet perceptions, undiseased by hypothesis; happy in his inability to know the causes of things, preferring the things themselves. He lived chiefly in the country, among pleasant seats and homesteads, and was fond of sauntering by the fruit-tree wall and scenting the apricots when they were warmed by the morning sunshine, or of sheltering himself under the orchard boughs at noon, when the summer pears were falling. He knew nothing of weekday services, and thought none the worse of the Sunday sermon if it allowed him to sleep from the text to the blessing; liking the afternoon service best, because the prayers were the shortest, and not ashamed to say so; for he had an easy, jolly conscience, broad-backed like himself, and able to carry a great deal of beer or port-wine, not being made squeamish by doubts and qualms and lofty aspirations.

Pop said life was like learning to drive. You were bound to fuck up, make mistakes, maybe even cause an accident, but if you practice and follow the rules, people didn’t have to get hurt—and one day you’d just get better at it. Just don’t . . . give it up, he said.

Jesus Christ came to this earth to resolve the problem of fatherlessness, which is a major cause of sexual perversion.

he's sold all on 'em but one, and that one he's trying to sell to-night, cause to-morrow's Sunday, and it would not do to be sellin' human heads about the streets when folks is goin' to churches.

I can't believe the news today Oh, I can't close my eyes And make it go away How long... How long must we sing this song How long, how long... 'cause tonight...we can be as one Tonight... Broken bottles under children's feet Bodies strewn across the dead end street But I won't heed the battle call It puts my back up Puts my back up against the wall Sunday, Bloody Sunday

If it is true that a picture paints a thousand words, then there was a Roman centurion who got a dictionary full. All he did was see Jesus suffer. He never heard him preach or saw him heal or followed him through the crowds. He never witnessed him still the wind; he only witnessed the way he died. But that was all it took to cause this weather-worn soldier to take a giant step in faith. “Surely this was a righteous man.”1 That says a lot, doesn’t it? It says the rubber of faith meets the road of reality under hardship. It says the trueness of one’s belief is revealed in pain. Genuineness and character are unveiled in misfortune. Faith is at its best, not in three-piece suits on Sunday mornings or at V.B.S. on summer days, but at hospital bedsides, cancer wards, and cemeteries. Maybe that’s what moved this old, crusty soldier. Serenity in suffering is a stirring testimony. Anybody can preach a sermon on a mount surrounded by daisies. But only one with a gut full of faith can live a sermon on a mountain of pain.

On this Sunday morning in May, this girl who later was to be the cause of a sensation in New York, awoke much too early for her night before. One minute she was asleep, the next she was completely awake and dumped into despair. It was the kind of despair that she had known perhaps two thousand times before, there being 365 mornings in a calendar year.

God’s blessings causes the other person to pay attention to you and favor you

When you see injustice among the nations, you will find out that the root cause is covetousnes.

Diligence, hard work, perseverance, excellence are the values that cause things to happen.

Success causes others to be jealous and hate.

So many of us are causing pain and suffering to ourselves on daily basis, because we do not know the value of life.

It is self- deceptive to simply lie in bed, letting everything run its cause and yet expect to have increase

I will drink wine now, for I must prepare myself for the question which my mother will now ask. She will say: “Do you go to Mass every Sunday, my Jimmy?” I will answer: “Sometimes, Ma. Sometimes.” I will be lying. She will ask: “Do you still read books against God?” I will say, lying again: “Not any more, Ma.” And I will look at the face of my mother, and I will remember a night when we lived in the South, and I came home, and I saw my mother in tears, and sick unto death, and the doctor was called, and he saved my mother, and he came out of the room wherein my mother lay, and he held a book in his hand, and he handed it to me, and he said: “This is the cause. If you must read such stuff as this, do it where your mother can’t see you.” When I looked at the book, I saw that it was the The Anti-Christ. Now I will be home soon, and my mother will ask if I read books against God, and I will answer that I do not.

Suttree stalked off to find the boy. I just come from there, the boy said. Well get your ass up cause you’re going again. They aint no need to cuss about it, the boy said. It Sunday and all.

And what we will all be seeking when we decamp, and for the rest of our lives, will be large, stable communities of like-minded people, which is to say relatives. They no longer exist. The lack of them is not only the main cause, but probably the only cause of our shapeless discontent in the midst of such prosperity. We thought we could do without tribes and clans. Well, we can't.

My mother delayed my enrollment in the Fascist scouts, the Balilla, as long as possible, firstly because she did not want me to learn how to handle weapons, but also because the meetings that were then held on Sunday mornings (before the Fascist Saturday was instituted) consisted mostly of a Mass in the scouts' chapel. When I had to be enrolled as part of my school duties, she asked that I be excused from the Mass; this was impossible for disciplinary reasons, but my mother saw to it that the chaplain and the commander were aware that I was not a Catholic and that I should not be asked to perform any external acts of devotion in church. In short, I often found myself in situations different from others, looked on as if I were some strange animal. I do not think this harmed me: one gets used to persisting in one's habits, to finding oneself isolated for good reasons, to putting up with the discomfort that this causes, to finding the right way to hold on to positions which are not shared by the majority. But above all I grew up tolerant of others' opinions, particularly in the field of religion, remembering how irksome it was to hear myself mocked because I did not follow the majority's beliefs. And at the same time I have remained totally devoid of that taste for anticlericalism which is so common in those who are educated surrounded by religion. I have insisted on setting down these memories because I see that many non-believing friends let their children have a religious education 'so as not to give them complexes', 'so that they don't feel different from the others.' I believe that this behavior displays a lack of courage which is totally damaging pedagogically. Why should a young child not begin to understand that you can face a small amount of discomfort in order to stay faithful to an idea? And in any case, who said that young people should not have complexes? Complexes arise through a natural attrition with the reality that surrounds us, and when you have complexes you try to overcome them. Life is in fact nothing but this triumphing over one's own complexes, without which the formation of a character and personality does not happen.

We talked about making a triumphant return to glory, but we were doomed. I was discovering that some things aren’t meant to last. What makes them great is what also causes them to destroy themselves.

Samson caused the house to collapse, knowing his death would also result. Despite Samson’s deliberate suicide, Samson died faithful after having judged Israel for 20 years. His name rightly appears among men who, through faith, were made powerful. (Jg 15:20; 16:29-31; Heb 11:32-34) We are surrounded by thousands of unseen cruelties, that mostly go unseen. The total amount of suffering each year is beyond comprehension. This world is barbed, dangerous and painful—too painful for some. Give them their space. On any given day, your nod of approval may perpetuate cruelties that rasp away at the soul of another. We are all bound together in this delicate web of consequence. Tread light. Be kind. Many among us make unseen bargains to push ourselves onward—another hour, another day, another week. Occasionally their bargains create a deadly, unstoppable momentum. Consider King Saul: When he realized that he would not survive his final battle against the Philistines, rather than letting his enemy humiliate him, or extort Israel, “Saul took the sword and fell upon it.” –1Sam 31:4

Marginal gain can be technical, physical, practical, operational, and even psychological. In the film Any Given Sunday, the Al Pacino character calls it ‘Inches’: —— You find out that life is just a game of inches. So is football. Because in either game, life or football, the margin for error is so small . . . On this team, we fight for that inch. On this team, we tear ourselves, and everyone around us to pieces for that inch . . . Cause we know when we add up all those inches that’s going to make the fucking difference between WINNING and LOSING.

Recently, the search for what he calls "the splinters that make up different attention problems" has taken Castellanos in a new direction. First, he explains that your brain is far less concerned with your brilliant ideas or searing emotions than with its own internal "gyroscopic busyness," which consumes 65 percent of its total energy. Every fifty seconds, its activity fluctuates, causing what he calls a "brownout." No one knows the purpose of these neurological events, but Castellanos has a thesis: the clockwork pulses enable the brain's circuits to stay "logged on" and available to communicate with one another, even when they're not being used. "Imagine you're a cabdriver on your day off," Castellanos says. "You don't need to use your workday circuits on a Sunday, but to keep those channels open, your brain sends a ping through them every minute or so. The fluctuations are the brain's investment in maintaining its circuits online.

Sympathy, conscience, disgust, despair, repentance, and atonement are for us repellent debauchery. To sit down and let oneself be hypnotized by one’s own navel, to turn up one’s eyes and humbly offer the back of one’s neck to Gletkin’s revolver—that is an easy solution. The greatest temptation for the like of us is: to renounce violence, to repent, to make peace with oneself. Most great revolutionaries fell before this temptation, from Spartacus to Danton and Dostoevsky; they are the classical form of betrayal of the cause. The temptations of God were always more dangerous for mankind than those of Satan. As long as chaos dominates the world, God is ananachronism; and every compromise with one’s own conscience is perfidy. When the accursed inner voice speaks to you, hold your hands over your ears. ...” He felt for the bottle behind him and poured out an other glass. Rubashov noticed that the bottle was already half empty. You also could do with a little solace, he thought. “The greatest criminals in history,” Ivanov went on, “are not of the type Nero and Fouché, but of the type Gandhi and Tolstoy. Gandhi’s inner voice has done more to prevent the liberation of India than the British guns. To sell oneself for thirty pieces of silver is an honest transaction; but to sell oneself to one’s own conscience is to abandon mankind. History is a priori amoral; it has no conscience. To want to conduct history according to the maxims of the Sunday school means to leave everything as it is.

And what kind of sick and twisted impulse would cause a professional sportswriter to deliver a sermon from the Book of Revelations off his hotel balcony on the dawn of Super Sunday? I had not planned a sermon for that morning. I had not even planned to be in Houston, for that matter… . But now, looking back on that outburst, I see a certain inevitability about it. Probably it was a crazed and futile effort to somehow explain the extremely twisted nature of my relationship with God, Nixon and the National Football League: The three had long since become inseparable in my mind, a sort of unholy trinity that had caused me more trouble and personal anguish in the past few months than Ron Ziegler, Hubert Humphrey and Peter Sheridan all together had caused me in a year on the campaign trail.

Berlin. November 18, 1917. Sunday. I think Grosz has something demonic in him. This new Berlin art in general, Grosz, Becher, Benn, Wieland Herzfelde, is most curious. Big city art, with a tense density of impressions that appears simultaneous, brutally realistic, and at the same time fairy-tale-like, just like the big city itself, illuminating things harshly and distortedly as with searchlights and then disappearing in the glow. A highly nervous, cerebral, illusionist art, and in this respect reminiscent of the music hall and also of film, or at least of a possible, still unrealized film. An art of flashing lights with a perfume of sin and perversity like every nocturnal street in the big city. The precursors are E.T.A. Hoffmann, Breughel, Mallarmé, Seurat, Lautrec, the futurists: but in the density and organization of the overwhelming abundance of sensation, the brutal reality, the Berliners seem new to me. Perhaps one could also include Stravinsky here (Petrushka). Piled-up ornamentation each of which expresses a trivial reality but which, in their sum and through their relations to each other, has a thoroughly un-trivial impact. All round the world war rages and in the center is this nervous city in which so much presses and shoves, so many people and streets and lights and colors and interests: politics and music hall, business and yet also art, field gray, privy counselors, chansonettes, and right and left, and up and down, somewhere, very far away, the trenches, regiments storming over to attack, the dying, submarines, zeppelins, airplane squadrons, columns marching on muddy streets, Hindenburg and Ludendorff, victories; Riga, Constantinople, the Isonzo, Flanders, the Russian Revolution, America, the Anzacs and the poilus, the pacifists and the wild newspaper people. And all ending up in the half-darkened Friedrichstrasse, filled with people at night, unconquerable, never to be reached by Cossacks, Gurkhas, Chasseurs d'Afrique, Bersaglieris, and cowboys, still not yet dishonored, despite the prostitutes who pass by. If a revolution were to break out here, a powerful upheaval in this chaos, barricades on the Friedrichstrasse, or the collapse of the distant parapets, what a spark, how the mighty, inextricably complicated organism would crack, how like the Last Judgment! And yet we have experienced, have caused precisely this to happen in Liège, Brussels, Warsaw, Bucharest, even almost in Paris. That's the world war, all right.

No one could believe that Rachel Held—once such a promising young evangelist—was losing faith. Their prescriptions rolled in: “God’s ways are higher than our ways. You need to stop asking questions and just trust him.” “There must be some sin in your life causing you to stumble. If you repent, your doubts will go away.” “You need to avoid reading anything besides the Bible. Those books of yours are leading you astray.” “You should come to my church.” “You should listen to Tim Keller.” “You need to check your pride, Rachel, and submit yourself to God.

Michael Singer And the reason it becomes a spiritual experience is because you’ve realized you are causing the vast majority of your own problems, due to your mental reactions. So as life unfolds on a daily basis, you have the right to choose not to do that. You can still go to work, you still take care of the kids, you just lean away from this mess that the mind is doing to amplify and overemphasize or overexaggerate whatever’s going on. Oprah: And then what do we do? Lean into what that awareness is saying? Michael: What will happen is when you let go of the noisy mind, you will end up in a seat of quiet, because that’s what it is back there: quiet. Oprah: Is stillness, stillness. Michael: And my experience is that now you can look at reality and you will know what to do. Oprah: Yes. I think what we’re all ultimately seeking, even when we don’t know it, when I would ask people on the show for years, “What do you want?” everybody would say they want happiness. But aren’t we all ultimately seeking freedom? Michael: Yes. We’re seeking a state of absolute well-being, and that’s what freedom means. Right? Oprah: That’s what it means. Yeah! Michael: And what’s beautiful, is the true freedom is freedom from yourself, not freedom for yourself.

Ida Rhew was bending low, pulling a pan of rolls from the oven. God, sang a cracking Negro voice from the transistor radio. God don't never change. The gospel program. It was something that haunted Charlotte, though she'd never mentioned it to anyone. If Ida hadn't had that racket turned up so loud they might have heard what was going on in the yard, might have known something was wrong. But then (tossing in her bed at night, trying restlessly to trace events to a possible First Cause) it was she who had made pious Ida work on Sunday in the first place. Remember the Sabbath and keep it holy. Jehovah in the Old Testament was always smiting down people for far less.

Ida Rhew was bending low, pulling a pan of rolls from the oven. God, sang a cracking Negro voice from the transistor radio. God don't never change. The gospel program. It was something that haunted Charlotte, though she'd never mentioned it to anyone. If Ida hadn't had that racket turned up so loud they might have heard what was going on in the yard, might have known something was wrong. But then (tossing in her bed at night, trying restlessly to trace events to a possible First Cause) it was she who had made pious Ida work on Sunday in the first place. Remember the Sabbath and keep it holy. Jehovah in the Old Testament was always smiting people down for far less.

Consider the various ways in which Trump’s campaign represented a one-man campaign against established knowledge. He was one of the original “birthers” who demanded that Barack Obama prove his American citizenship. He quoted the National Enquirer approvingly as a source of news. He sided with antivaccine activism. He admitted that he gets most of his information on foreign policy from “the shows” on Sunday morning television. He suggested that Supreme Court Justice Antonin Scalia, who died from natural causes in early 2016, might have been murdered. And he charged that the father of one of his opponents (Ted Cruz) was involved in the Mother of All Conspiracy Theories, the assassination of John F. Kennedy.

YOU’RE NO ANGEL, you know how this stuff comes to happen: Friday is payday and it’s been a gray day sogged by a slow ugly rain and you seek company in your gloom, and since you’re fresh to West Table, Mo., and a new hand at the dog-food factory, your choices for company are narrow but you find some finally in a trailer court on East Main, and the coed circle of bums gathered there spot you a beer, then a jug of tequila starts to rotate and the rain keeps comin’ down with a miserable bluesy beat and there’s two girls millin’ about that probably can be had but they seem to like certain things and crank is one of those certain things, and a fistful of party straws tumble from a woven handbag somebody brung, the crank gets cut into lines, and the next time you notice the time it’s three or four Sunday mornin’ and you ain’t slept since Thursday night and one of the girl voices, the one you want most and ain’t had yet though her teeth are the size of shoe-peg corn and look like maybe they’d taste sort of sour, suggests something to do, ’cause with crank you want something, anything, to do, and this cajoling voice suggests we all rob this certain house on this certain street in that rich area where folks can afford to wallow in their vices and likely have a bunch of recreational dope stashed around the mansion and goin’ to waste since an article in The Scroll said the rich people whisked off to France or some such on a noteworthy vacation. That’s how it happens. Can’t none of this be new to you.

There is one thing that—even if it were considered essential—no student movement or urban revolt or global protest or what have you would ever be able to do. And that is to occupy the football field on a Sunday.The very idea sounds ironic and absurd; try saying it in public and people will laugh in your face. Propose it seriously and you will be shunned as a provocateur. Not for the obvious reason, which is that, while a horde of students can fling Molotov cocktails on the jeeps of any police force, and at most (because of the laws, the necessity of national unity, the prestige of the state), no more than forty students will be killed; an attack on a sports field would surely cause the massacre of the attackers, indiscriminate, total slaughter carried out by self-respecting citizens aghast at the outrage.

Sunday Morning V She says, "But in contentment I still feel The need of some imperishable bliss." Death is the mother of beauty; hence from her, Alone, shall come fulfilment to our dreams And our desires. Although she strews the leaves Of sure obliteration on our paths, The path sick sorrow took, the many paths Where triumph rang its brassy phrase, or love Whispered a little out of tenderness, She makes the willow shiver in the sun For maidens who were wont to sit and gaze Upon the grass, relinquished to their feet. She causes boys to pile new plums and pears On disregarded plate. The maidens taste And stray impassioned in the littering leaves. VI Is there no change of death in paradise? Does ripe fruit never fall? Or do the boughs Hang always heavy in that perfect sky, Unchanging, yet so like our perishing earth, With rivers like our own that seek for seas They never find, the same receding shores That never touch with inarticulate pang? Why set the pear upon those river-banks Or spice the shores with odors of the plum? Alas, that they should wear our colors there, The silken weavings of our afternoons, And pick the strings of our insipid lutes! Death is the mother of beauty, mystical, Within whose burning bosom we devise Our earthly mothers waiting, sleeplessly. VII Supple and turbulent, a ring of men Shall chant in orgy on a summer morn Their boisterous devotion to the sun, Not as a god, but as a god might be, Naked among them, like a savage source. Their chant shall be a chant of paradise, Out of their blood, returning to the sky; And in their chant shall enter, voice by voice, The windy lake wherein their lord delights, The trees, like serafin, and echoing hills, That choir among themselves long afterward. They shall know well the heavenly fellowship Of men that perish and of summer morn. And whence they came and whither they shall go The dew upon their feet shall manifest. VIII She hears, upon that water without sound, A voice that cries, "The tomb in Palestine Is not the porch of spirits lingering. It is the grave of Jesus, where he lay." We live in an old chaos of the sun, Or old dependency of day and night, Or island solitude, unsponsored, free, Of that wide water, inescapable. Deer walk upon our mountains, and the quail Whistle about us their spontaneous cries; Sweet berries ripen in the wilderness; And, in the isolation of the sky, At evening, casual flocks of pigeons make Ambiguous undulations as they sink, Downward to darkness, on extended wings

Church is important to most folks in the South. So the most important thing going is basically ruled by men as decreed by the Big Man himself. Not only that, but the church puts pressures on women that it does not put on men. Young women are expected to be chaste, moral, and pure, whereas young men are given way more leeway, ’cause, ya know, boys will be boys. Girls are expected to marry young and have kids, be a helpmate to their husbands (who are basically like having another child), and, of course, raise perfect little Christian babies to make this world a better place. So while it’s the preacher man who controls the church, it’s the women—those helpmates—who keep that shit going. They keep the pews tidy and wash the windows; type up the bulletins; volunteer for Sunday school, the nursery, youth group, and Vacation Bible School; fry the chicken for the postchurch dinners; organize the monthly potluck dinners, the spaghetti supper to raise money for a new roof, and the church fund drive; plant flowers in the front of the church, make food for sick parishioners, serve food after funerals, put together the Christmas pageant, get Easter lilies for Easter, wash the choir robes, organize the church trip, bake cookies for the bake sale to fund the church trip, pray unceasingly for their husband and their pastor and their kids and never complain, and then make sure their skirts are ironed for Sunday mornin’ service. All this while in most churches not being allowed to speak with any authority on the direction or doctrine of the church. No, no, ladies, the heavy lifting—thinkin’ up shit to say, standing up at the lectern telling people what to do, counting the money—that ain’t for yuns. So sorry.

True blues ain't no new news about who's been abused For the blues is as old as my stolen soul I sang the blues when the missionaries came Passing out bibles in Jesus' name I sang the blues in the hull of the ship Beneath the sting of the slavemaster's whip I sang the blues when the ship anchored the dark My family being sold on a slave block I sang the blues being torn from my first born And hung my head and cried when my wife took his life And then committed suicide. I sang the blues on the slavemaster's plantation helping Him build his free nation I sang the blues in the cottonfield, hustlin' to make the daily yield I sang the blues when he forced my woman to beg Lord knows how I wished he was dead I sang the blues on the run, ducking the dogs and dodging the gun I sang the blues hanging from the tree in a desperate attempt to break free I sang the blues when the sun went down, cursing the master when he wasn't around I sang the blues in all these wars dying for some unknown cause I sang the blues in a high tone, low moan, loud groan, soft grunt, hard funk I sang the blues in land sea and air, about who when why and where I sang the blues in church on sunday, slaving on monday, misused on tuesday, abused on wednesday, accused on thursday, fried alive on friday, and died on saturday. Sho nuff singing the blues I sang the blues in the summer, fall winter and spring I know sho nuff the blues is my thing I sang the backwater blues, rhythm and blues, gospel blues, saint louis blues, crosstown blues, chicago blues, mississippi GODDAMN blues, the watts blues, the harlem blues, hoe blues, gut-bucket blues, funky chunky blues, i sang the up north cigarette corp blues, the down south sprung out the side of my mouth blues, I sang the blues black, i sang the blues blacker, i sang the blues blackest I SANG BOUT MY SHO NUFF BLUE BLACKNESS! from "True Blues" by the Last Poets

long-standing debate in the political arena concerns the extent to which people are materially poor due to their personal failures or to the effects of broken systems on their lives. Political conservatives tend to stress the former, while political liberals tend to emphasize the latter. Which view is correct? Many of us learned as children in Sunday school that Adam and Eve’s sin messed up absolutely everything, implying that both individuals and systems are broken. Hence, Christians should be open to the idea that individuals and/or systems could be the problem as we try to diagnose the causes of poverty in any particular context. This much we learned in Sunday school. Unfortunately, what few of us seem to have learned in Sunday school is that Jesus’ redemption is cosmic in scope, bringing reconciliation to both individuals and systems. And as ministers of reconciliation, His people need to be concerned with both as well, the subject to which we now turn.

I am going to tell you a thing the most astonishing, the most surprising, the most marvellous, the most miraculous, the most magnificent, the most confounding, the most unheard of, the most singular, the most extraordinary, the most incredible, the most unforeseen, the greatest, the least, the rarest, the most common, the most public, the most private till today, the most brilliant, the most enviable; in short, a thing of which there is but one example in past ages, and that not an exact one either; a thing that we cannot believe in Paris; how then will it gain credit at Lyons? a thing which makes everybody cry, “Lord have mercy upon us!” a thing which causes the greatest joy to Madame de Rohan and Madame d’Haurive; a thing, in fine, which is to happen on Sunday next, when those who are present will doubt the evidence of their senses; a thing which, though it is to be done on Sunday, yet perhaps will not be finished on Monday. I cannot bring myself to tell it you: guess what it is.

So who is out there? The preacher addresses people with layers and layers of alienation that result from sin and that are experienced as guilt. The gathered congregation includes those who are profoundly burdened with guilt, whose lives are framed by deep wrong, by skewed relations beyond resolve, shareholders in the public drama of brutality and exploitation. There is a heaviness, and pious good humor is not an adequate response. The heaviness is poorly matched by yearning, but there is a yearning nonetheless. It is the resilience of the yearning that causes people to dress up in their heaviness and present themselves for the drama one more time. Sunday morning is, for some, a last, desperate hope that life need not be lived in alienation. We need not dwell on the sin that produces alienation. Suffice with Karl Marx and Sigmund Freud to say that sin characteristically is manifested in distorted relations to sex and money, in lust and in greed, in abuse of neighbor and in the squandering of creation. As the guilt emerges, alienation lingers. And the desperation resulting from the alienation lingers even more powerfully.

I remember standing in the wings when Mother’s voice cracked and went into a whisper. The audience began to laugh and sing falsetto and to make catcalls. It was all vague and I did not quite understand what was going on. But the noise increased until Mother was obliged to walk off the stage. When she came into the wings she was very upset and argued with the stage manager who, having seen me perform before Mother’s friends, said something about letting me go on in her place. And in the turmoil I remember him leading me by the hand and, after a few explanatory words to the audience, leaving me on the stage alone. And before a glare of footlights and faces in smoke, I started to sing, accompanied by the orchestra, which fiddled about until it found my key. It was a well-known song called Jack Jones that went as follows: Jack Jones well and known to everybody Round about the market, don’t yer see, I’ve no fault to find with Jack at all, Not when ’e’s as ’e used to be. But since ’e’s had the bullion left him ’E has altered for the worst, For to see the way he treats all his old pals Fills me with nothing but disgust. Each Sunday morning he reads the Telegraph, Once he was contented with the Star. Since Jack Jones has come into a little bit of cash, Well, ’e don’t know where ’e are. Half-way through, a shower of money poured on to the stage. Immediately I stopped and announced that I would pick up the money first and sing afterwards. This caused much laughter. The stage manager came on with a handkerchief and helped me to gather it up. I thought he was going to keep it. This thought was conveyed to the audience and increased their laughter, especially when he walked off with it with me anxiously following him. Not until he handed it to Mother did I return and continue to sing. I was quite at home. I talked to the audience, danced, and did several imitations including one of Mother singing her Irish march song that went as follows: Riley, Riley, that’s the boy to beguile ye, Riley, Riley, that’s the boy for me. In all the Army great and small, There’s none so trim and neat As the noble Sergeant Riley Of the gallant Eighty-eight. And in repeating the chorus, in all innocence I imitated Mother’s voice cracking and was surprised at the impact it had on the audience. There was laughter and cheers, then more money-throwing; and when Mother came on the stage to carry me off, her presence evoked tremendous applause. That night was my first appearance on the stage and Mother’s last.

Poverty is not caused by men and women getting married; it's not caused by machinery; it's not caused by "over-production"; it's not caused by drink or laziness; and it's not caused by "over-population". It's caused by Private Monopoly. That is the present system. They have monopolized everything that it is possible to monopolize; they have got the whole earth, the minerals in the earth and the streams that water the earth. The only reason they have not monopolized the daylight and the air is that it is not possible to do it. If it were possible to construct huge gasometers and to draw together and compress within them the whole of the atmosphere, it would have been done long ago, and we should have been compelled to work for them in order to get money to buy air to breathe. And if that seemingly impossible thing were accomplished tomorrow, you would see thousands of people dying for want of air - or of the money to buy it - even as now thousands are dying for want of the other necessities of life. You would see people going about gasping for breath, and telling each other that the likes of them could not expect to have air to breathe unless the had the money to pay for it. Most of you here, for instance, would think and say so. Even as you think at present that it's right for so few people to own the Earth, the Minerals and the Water, which are all just as necessary as is the air. In exactly the same spirit as you now say: "It's Their Land," "It's Their Water," "It's Their Coal," "It's Their Iron," so you would say "It's Their Air," "These are their gasometers, and what right have the likes of us to expect them to allow us to breathe for nothing?" And even while he is doing this the air monopolist will be preaching sermons on the Brotherhood of Man; he will be dispensing advice on "Christian Duty" in the Sunday magazines; he will give utterance to numerous more or less moral maxims for the guidance of the young. And meantime, all around, people will be dying for want of some of the air that he will have bottled up in his gasometers. And when you are all dragging out a miserable existence, gasping for breath or dying for want of air, if one of your number suggests smashing a hole in the side of one of th gasometers, you will all fall upon him in the name of law and order, and after doing your best to tear him limb from limb, you'll drag him, covered with blood, in triumph to the nearest Police Station and deliver him up to "justice" in the hope of being given a few half-pounds of air for your trouble

That was when Sam had proposed doing away with Goal-Setting Sunday. “Why do we even bother? We set these goals and make a big deal out of it for a month or so, then we forget all about it. When we do remember it, we feel bad that we didn’t do anything. Why don’t we just skip Goal-Setting Sunday this year?” That had gone over like a pregnant pole-vaulter. Dale had quoted from the book of Revelation about lukewarm churches and how God would spew them out of his mouth. “Do you want the Lord to spit us out, Sam? Is that what you want? ’Cause I tell you right now, that’s what He’ll do. You’re leading us down a slippery slope. First, we’ll stop doing the Goal-Setting Sunday, then the next thing you know there’ll be fornication right here in the church. You watch and see.” Any deviation from tradition had Dale Hinshaw prophesying an outbreak of fornication in the church pews. It took Sam several years to learn he was better off keeping quiet and not suggesting anything new. “Just go along with it,” his wife had told him. “It’s only one Sunday a year. Let them do whatever they’re going to do. It’s easier that way.” So when Dale suggested at the elders meeting that it was time for Goal-Setting Sunday, Sam didn’t argue. They scheduled it for the first Sunday after Easter, which is when they’ve always held it, lest fornication break out in the church.

William was only one year old, and his mother was proud of him, he was so pretty... He was a joy to her, the twining wisps of hair clustering round his head. Mrs Morel lay listening, one Sunday morning, to the chatter of the two. Then she dozed off. When she came downstairs... seated in his armchair, against the chimney piece, sat Morel, rather timid: and standing between his legs, the child - cropped like a sheep, with such an odd round poll - looking wondering at her: and on a newspaper spread out upon the hearth rug, a myriad of crescent-shaped curls, like the petals of a marigold scattered in the reddening firelight. Mrs Morel stood still. It was her first baby. She went very white, and was unable to speak. "What dost think on 'im?" Morel laughed uneasily. She gripped her two fists, lifted them, and came forward. Morel shrank back... Her lip trembled, her face broke, and, snatching up the child, she buried her face in his shoulder and cried painfully. She was one of those women who cannot cry: whom it hurts as it hurts a man. It was like the ripping something out of her, her sobbing... She went about her work with closed mouth and very quiet... She spoke to him civilly, and never alluded to what he had done. But he felt something final had happened. ...But she knew, and Morel knew, that that act had caused something momentous to take place in her soul. She remembered that scene all her life, as one in which she had suffered the most intensely. This act of masculine clumsiness was a spear through the side of her love for Morel.

Billy ran around with a rare old crew And he knew an Arsenal from Tottenham blue We'd be a darn sight better off if we knew Where Billy's bones are resting now Billy saw a copper and he hit him in the knee And he took him down from six to five foot three Then he hit him fair and square in the do-re-mi That copper won't be having any family Hey Billy son where are you now? Don't you know that we need you now? With a rat-tat-tat and the old kowtow Where are Billy's bones resting now? Billy went away with a peace-keeping force 'Cause he liked a bloody good fight, of course Went away in an old khaki van To the banks of the River Jordan Billy saw the Arabs and he had 'em on the run When he got 'em in the range of his sub-machine gun Then he had the Israelis in his sights, went a rat-tat-tat And they ran like shites Hey Billy son where are you now? Don't you know that we need you now? With a rat-tat-tat and the old kowtow Where are Billy's bones resting now? One night Billy had a rare old time, Laughing and singing on the Lebanon line Came back to camp not looking too pretty Never even got to see the holy city Now Billy's out there in the desert sun And his mother cries when the morning comes And there's mothers crying all over this world For their poor dead darling boys and girls Hey Billy son where are you now? Don't you know that we need you now? With a rat-tat-tat and the old kowtow Where are Billy's bones resting now? Have a Billy holiday… Born on a Monday Married on a Tuesday Drunk on a Wednesday Got plugged on a Thursday Sick on a Friday Died on a Saturday Buried on a Sunday. "Billy's Bones

Consider a world in which cause and effect are erratic. Sometimes the first precedes the second, sometimes the second the first. Or perhaps cause lies forever in the past while effect in the future, but future and past are entwined. On the terrace of the Bundesterrasse is a striking view: the river Aare below and the Bernese Alps above. A man stands there just now, absently emptying his pockets and weeping. Without reason, his friends have abandoned him. No one calls any more, no one meets him for supper or beer at the tavern, no one invites him to their home. For twenty years he has been the ideal friend to his friends, generous, interested, soft-spoken, affectionate. What could have happened? A week from this moment on the terrace, the same man begins acting the goat, insulting everyone, wearing smelly clothes, stingy with money, allowing no one to come to his apartment on Laupenstrasse. Which was cause and which effect, which future and which past? In Zürich, strict laws have recently been approved by the Council. Pistols may not be sold to the public. Banks and trading houses must be audited. All visitors, whether entering Zürich by boat on the river Limmat or by rail on the Selnau line, must be searched for contraband. The civil military is doubled. One month after the crackdown, Zürich is ripped by the worst crimes in its history. In daylight, people are murdered in the Weinplatz, paintings are stolen from the Kunsthaus, liquor is drunk in the pews of the Münsterhof. Are these criminal acts not misplaced in time? Or perhaps the new laws were action rather than reaction? A young woman sits near a fountain in the Botanischer Garten. She comes here every Sunday to smell the white double violets, the musk rose, the matted pink gillyflowers. Suddenly, her heart soars, she blushes, she paces anxiously, she becomes happy for no reason. Days later, she meets a young man and is smitten with love. Are the two events not connected? But by what bizarre connection, by what twist in time, by what reversed logic? In this acausal world, scientists are helpless. Their predictions become postdictions. Their equations become justifications, their logic, illogic. Scientists turn reckless and mutter like gamblers who cannot stop betting. Scientists are buffoons, not because they are rational but because the cosmos is irrational. Or perhaps it is not because the cosmos is irrational but because they are rational. Who can say which, in an acausal world? In this world, artists are joyous. Unpredictability is the life of their paintings, their music, their novels. They delight in events not forecasted, happenings without explanation, retrospective. Most people have learned how to live in the moment. The argument goes that if the past has uncertain effect on the present, there is no need to dwell on the past. And if the present has little effect on the future, present actions need not be weighed for their consequence. Rather, each act is an island in time, to be judged on its own. Families comfort a dying uncle not because of a likely inheritance, but because he is loved at that moment. Employees are hired not because of their résumés, but because of their good sense in interviews. Clerks trampled by their bosses fight back at each insult, with no fear for their future. It is a world of impulse. It is a world of sincerity. It is a world in which every word spoken speaks just to that moment, every glance given has only one meaning, each touch has no past or no future, each kiss is a kiss of immediacy.

went to her workshop three times a week to paint with Kirsten. She rarely frequented the Lark House dining room, preferring to eat out at local restaurants where the owners knew her, or in her apartment, when her daughter-in-law sent the chauffeur around with one of her favorite dishes. Irina kept only basic necessities in her kitchen: fresh fruit, oatmeal, whole-grain bread, honey. Alma and Seth often invited Irina to their ritual Sunday lunch at Sea Cliff, where the family paid the matriarch homage. To Seth, who had previously used any pretext not to arrive before dessert—for even he was unable to consider not putting in an appearance at all—Irina’s presence made the occasion infinitely more appealing. He was still stubbornly pursuing her, but since he was meeting with little success he also went out with previous girlfriends willing to put up with his fickleness. He was bored with them and did not succeed in making Irina jealous. As his grandmother often said and the family often repeated, why waste ammunition on vultures? It was yet another enigmatic saying often used by the Belascos. To Alma, these family reunions began with a pleasant sense of anticipation at seeing her loved ones, particularly her granddaughter, Pauline (she saw Seth frequently enough), but often ended up being a bore, since every topic of conversation became a pretext for getting angry, not from any lack of affection, but out of the bad habit of arguing over trivialities. Seth always looked for ways to challenge or scandalize his parents; Pauline brought to the table yet another cause she had embraced, which she explained in great detail, from genital mutilation to animal slaughterhouses; Doris took great pains to offer her most exquisite culinary experiments, which were veritable banquets, yet regularly ended up weeping in her room because nobody appreciated them; good old Larry meanwhile performed a constant balancing act to avoid quarrels. The grandmother took advantage of Irina to dissipate tension, because the Belascos always behaved in a civilized fashion in front of strangers, even if it was only a humble employee from

LEAD PEOPLE TO COMMITMENT We have seen that nonbelievers in worship actually “close with Christ” in two basic ways: some may come to Christ during the service itself (1 Cor 14:24 – 25), while others must be “followed up with” by means of after-service meetings. Let’s take a closer look at both ways of leading people to commitment. It is possible to lead people to a commitment to Christ during the service. One way of inviting people to receive Christ is to make a verbal invitation as the Lord’s Supper is being distributed. At our church, we say it this way: “If you are not in a saving relationship with God through Christ today, do not take the bread and the cup, but as they come around, take Christ. Receive him in your heart as those around you receive the food. Then immediately afterward, come up and tell an officer or a pastor about what you’ve done so we can get you ready to receive the Supper the next time as a child of God.” Another way to invite commitment during the service is to give people a time of silence or a period of musical interlude after the sermon. This affords people time to think and process what they have heard and to offer themselves to God in prayer. In many situations, it is best to invite people to commitment through after-meetings. Acts 2 gives an example. Inverses 12 and 13 we are told that some folks mocked after hearing the apostles praise and preach, but others were disturbed and asked, “What does this mean?” Then, we see that Peter very specifically explained the gospel and, in response to the follow-up question “What shall we do?” (v. 37), he explained how to become a Christian. Historically, many preachers have found it effective to offer such meetings to nonbelievers and seekers immediately after evangelistic worship. Convicted seekers have just come from being in the presence of God and are often the most teachable and open at this time. To seek to “get them into a small group” or even to merely return next Sunday is asking a lot. They may also be “amazed and perplexed” (Acts 2:12), and it is best to strike while the iron is hot. This should not be understood as doubting that God is infallibly drawing people to himself (Acts 13:48; 16:14). Knowing the sovereignty of God helps us to relax as we do evangelism, knowing that conversions are not dependent on our eloquence. But it should not lead us to ignore or minimize the truth that God works through secondary causes. The Westminster Confession (5.2 – 3), for example, tells us that God routinely works through normal social and psychological processes. Therefore, inviting people into a follow-up meeting immediately after the worship service can often be more conducive to conserving the fruit of the Word. After-meetings may take the shape of one or more persons waiting at the front of the auditorium to pray with and talk with seekers who wish to make inquiries right on the spot. Another way is to host a simple Q&A session with the preacher in or near the main auditorium, following the postlude. Or offer one or two classes or small group experiences targeted to specific questions non-Christians ask about the content, relevance, and credibility of the Christian faith. Skilled lay evangelists should be present who can come alongside newcomers, answer spiritual questions, and provide guidance for their next steps.

But won’t political involvement distract us from the main task of preaching the Gospel? At this point someone may object that while political involvement may have some benefits and may do some good, it can so easily distract us, turn unbelievers away from the church, and cause us to neglect the main task of pointing people toward personal trust in Christ. John MacArthur writes, “When the church takes a stance that emphasizes political activism and social moralizing, it always diverts energy and resources away from evangelization.”83 Yet the proper question is not, “Does political influence take resources away from evangelism?” but, “Is political influence something God has called us to do?” If God has called some of us to some political influence, then those resources would not be blessed if we diverted them to evangelism—or to the choir, or to teaching Sunday School to children, or to any other use. In this matter, as in everything else the church does, it would be healthy for Christians to realize that God may call individual Christians to different emphases in their lives. This is because God has placed in the church “varieties of gifts” (1 Cor. 12:4) and the church is an entity that has “many members” but is still “one body” (v. 12). Therefore God might call someone to devote almost all of his or her time to the choir, someone else to youth work, someone else to evangelism, someone else to preparing refreshments to welcome visitors, and someone else to work with lighting and sound systems. “But if Jim places all his attention on the sound system, won’t that distract the church from the main task of preaching the Gospel?” No, not at all. That is not what God has called Jim to emphasize (though he will certainly share the Gospel with others as he has opportunity). Jim’s exclusive focus on the church’s sound system means he is just being a faithful steward in the responsibility God has given him. In the same way, I think it is entirely possible that God called Billy Graham to emphasize evangelism and say nothing about politics and also called James Dobson to emphasize a radio ministry to families and to influencing the political world for good. Aren’t there enough Christians in the world for us to focus on more than one task? And does God not call us to thousands of different emphases, all in obedience to him? But the whole ministry of the church will include both emphases. And the teaching ministry from the pulpit should do nothing less than proclaim “the whole counsel of God” (Acts 20:27). It should teach, over the course of time, on all areas of life and all areas of Bible knowledge. That certainly must include, to some extent, what the Bible says about the purposes of civil government and how that teaching should apply to our situations today. This means that in a healthy church we will find that some people emphasize influencing the government and politics, others emphasize influencing the business world, others emphasize influencing the educational system, others entertainment and the media, others marriage and the family, and so forth. When that happens, it seems to me that we should encourage, not discourage, one another. We should adopt the attitude toward each other that Paul encouraged in the church at Rome: Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God…. So then each of us will give an account of himself to God. Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother (Rom. 14:10–13). For several different reasons, then, I think the view that says the church should just “do evangelism, not politics” is incorrect.

If idolatry is extreme devotion to anyone or anything that isn’t God, then replacing the cross with our mothers, fathers, graduates, or the flag as the primary symbol of our worship on any given Sunday could cause us to stray into idol territory. God’s story and our response to that story transcends cultural and denominational calendars.

purpose of the memorial was to show their devotion to those rebel vets both dead and still living and to teach their increasingly irreverent sons the true meaning of the Lost Cause. This gave them, many of whom were college graduates, a sense of purpose; they were the teachers and it was in the schoolroom and the Sunday school room that the most important work of indoctrination took place. In addition, the women’s suffrage movement was making itself felt throughout the country and the men reckoned on Lost Cause activity keeping their women safe from that. At 10 a.m. the brass band blared Dixie and a bevy of white-gloved ladies pulled the velvet cord that removed the white satin cloak from the gleaming statue. A gasp ran through the crowd. Hamilton had no public

We will know when we act—or fail to act—as Christians when to be faithful costs us something. It may be a small thing at first—a place on a sports team because we won’t play on Sunday mornings, or the respect of our peers when we will not march in a parade for a political cause. But the demands made on us will grow greater, and the consequences for failing to submit to the world’s demands will grow more severe.

Reconstructing family life amid the chaos of the cotton revolution was no easy matter. Under the best of circumstances, the slave family on the frontier was extraordinarily unstable because the frontier plantation was extraordinarily unstable. For every aspiring master who climbed into the planter class, dozens failed because of undercapitalization, unproductive land, insect infestation, bad weather, or sheer incompetence. Others, discouraged by low prices and disdainful of the primitive conditions, simply gave up and returned home. Those who succeeded often did so only after they had failed numerous times. Each failure or near-failure caused slaves to be sold, shattering families and scattering husbands and wives, parents and children. Success, moreover, was no guarantee of security for slaves. Disease and violence struck down some of the most successful planters. Not even longevity assured stability, as many successful planters looked west for still greater challenges. Whatever the source, the chronic volatility of the plantation took its toll on the domestic life of slaves. Despite these difficulties, the family became the center of slave life in the interior, as it was on the seaboard. From the slaves' perspective, the most important role they played was not that of field hand or mechanic but husband or wife, son or daughter - the precise opposite of their owners' calculation. As in Virginia and the Carolinas, the family became the locus of socialization, education, governance, and vocational training. Slave families guided courting patterns, marriage rituals, child-rearing practices, and the division of domestic labor in Alabama, Mississippi, and beyond. Sally Anne Chambers, who grew up in Louisiana, recalled how slaves turned to the business of family on Saturdays and Sundays. 'De women do dey own washing den. De menfolks tend to de gardens round dey own house. Dey raise some cotton and sell it to massa and git li'l money dat way.' As Sally Anne Chambers's memories reveal, the reconstructed slave family was more than a source of affection. It was a demanding institution that defined responsibilities and enforced obligations, even as it provided a source of succor. Parents taught their children that a careless word in the presence of the master or mistress could spell disaster. Children and the elderly, not yet or no longer laboring in the masters' fields, often worked in the slaves' gardens and grounds, as did new arrivals who might be placed in the household of an established family. Charles Ball, sold south from Maryland, was accepted into his new family but only when he agreed to contribute all of his overwork 'earnings into the family stock.' The 'family stock' reveals how the slaves' economy undergirded the slave family in the southern interior, just as it had on the seaboard. As slaves gained access to gardens and grounds, overwork, or the sale of handicraft, they began trading independently and accumulating property. The material linkages of sellers and buyers - the bartering of goods and labor among themselves - began to knit slaves together into working groups that were often based on familial connections. Before long, systems of ownership and inheritance emerged, joining men and women together on a foundation of need as well as affection.

Of all the lynching photos Marshall had seen, though, it was the image of Rubin Stacy strung up by his neck on a Florida pine tree that haunted him most when he traveled at night into the South. It wasn’t the indentation of the rope that had cut into the flesh below the dead man’s chin, or even the bullet holes riddling his body, that caused Marshall, drenched now in sweat, to stir in his sleep. It was the virtually angelic faces of the white children, all of them dressed in their Sunday clothes, as they posed, grinning and smiling, in a semicircle around Rubin Stacy’s dangling corpse. In that horrid indifference to human suffering lay the legacy of yet another generation of white children, who, in turn, would without conscience prolong the agony of an entire other race.

Returning to Bath, Dahmer moved in with his father and stepmother. However, it was not long before his excessive drinking got him in trouble with the law. In October 1981, he was arrested for disorderly conduct and resisting arrest. His dad tried to get him some help and introduced him to Alcoholics Anonymous, but it didn’t take. Thoughts of his earlier deed refused to go away, and his drinking caused conflict in the home. To appease his wife, his father suggested Jeff move in with his paternal grandmother in West Allis, Wisconsin—a working-class suburb of Milwaukee. His father felt it would serve two purposes: Jeff could look after his grandmother, who was getting on in years, and with him gone, there would finally be peace in their home. Dahmer’s move to Wisconsin was the beginning of some real soul searching. His grandmother was a very religious woman. He loved and admired her and felt she could help him get control of his life. She was kindly, loving, and tolerant, and she had a quiet serenity about her that he craved. He felt that religion might provide a way out of his predicament. They discussed religious matters, and he began to accompany her to Sunday service and weekday Bible study. This kept him sober during the day, but when Grandma retired for the evening, he began to drink again. He knew he had an alcohol problem, but felt his need to drink arose from the horrible memory he carried with him. He could never get it out of his mind. No matter how hard he tried, the knowledge of what he had done stayed with him.

TAKE ONE STORY, viewed from two different angles. Take a rainy Sunday morning in July, in the late 1920s, when Eddie and his friends are tossing a baseball Eddie got for his birthday nearly a year ago. Take a moment when that ball flies over Eddie’s head and out into the street. Eddie, wearing tawny pants and a wool cap, chases after it, and runs in front of an automobile, a Ford Model A. The car screeches, veers, and just misses him. He shivers, exhales, gets the ball, and races back to his friends. The game soon ends and the children run to the arcade to play the Erie Digger machine, with its claw-like mechanism that picks up small toys. Now take that same story from a different angle. A man is behind the wheel of a Ford Model A, which he has borrowed from a friend to practice his driving. The road is wet from the morning rain. Suddenly, a baseball bounces across the street, and a boy comes racing after it. The driver slams on the brakes and yanks the wheel. The car skids, the tires screech. The man somehow regains control, and the Model A rolls on. The child has disappeared in the rearview mirror, but the man’s body is still affected, thinking of how close he came to tragedy. The jolt of adrenaline has forced his heart to pump furiously and this heart is not a strong one and the pumping leaves him drained. The man feels dizzy and his head drops momentarily. His automobile nearly collides with another. The second driver honks, the man veers again, spinning the wheel, pushing on the brake pedal. He skids along an avenue then turns down an alley. His vehicle rolls until it collides with the rear of a parked truck. There is a small crashing noise. The headlights shatter. The impact smacks the man into the steering wheel. His forehead bleeds. He steps from the Model A, sees the damage, then collapses onto the wet pavement. His arm throbs. His chest hurts. It is Sunday morning. The alley is empty. He remains there, unnoticed, slumped against the side of the car. The blood from his coronary arteries no longer flows to his heart. An hour passes. A policeman finds him. A medical examiner pronounces him dead. The cause of death is listed as “heart attack.” There are no known relatives. Take one story, viewed from two different angles. It is the same day, the same moment, but one angle ends happily, at an arcade, with the little boy in tawny pants dropping pennies into the Erie Digger machine, and the other ends badly, in a city morgue, where one worker calls another worker over to marvel at the blue skin of the newest arrival.

he git onruly. "Massa allus give us cotton clothes for summer and wool for winter, 'cause he raised cotton and sheep. Den each fam'ly have some chickens and sell dem and de eggs and maybe go huntin' and sell de hides and git some money. Den us buy what am Sunday clothes with dat money, sech as hats and pants and shoes and dresses.

No one can take in a building all at once. It's like when we take a photograph – we're looking at only a few things, half a dozen or even a dozen – and yet the photo records everything in our frame of vision. And it's those thousand other details that anchor us far below what we consciously see. It's what we unconsciously see that gives us the feeling of familiarity with the mind behind a building. Sometimes it seems as if the architect had full knowledge of these thousand other details in his design, not just the different kinds of light possible across a stone facade, or across the floor, or filling the crevices of an ornament, but as if he knew just how the curtains would blow into the room through the open window and cause just that particular shadow and turn a certain page of a certain book at just that moment of the story, and that the dimness of the Sunday rain would compel the woman to rise from the table and draw the man's face to the warmth of her.

heart imploded, found pieces shattered in her blood hugging flower stems, believe the flowers were wrapped, so tightly it caused her heart to break, to explode, found remnants of her dreams underneath her finger nails.

CHAP. LXVII.—WEEKLY WORSHIP OF THE CHRISTIANS. And we afterwards continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday,[145] all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability,[146] and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given,[147] and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows, and those who, through sickness or any other cause, are in want, and those who are in bonds, and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead.

Whoever says he is in the light, yet hates his brother, is still in the darkness. Whoever loves his brother remains in the light, and there is nothing in him to cause a fall. Whoever hates his brother is in darkness; he walks in darkness and does not know where he is going because the darkness has blinded his eyes.

As the congregation came downstairs from Lee’s Sunday speech, Hoag spotted children she had not seen before. One of them, a boy called Calvin, was weeping. Though he was only six, his height made him look seven or eight. Pointing to a man called “Indian Joe,” the boy cried “that was the Indian” who killed his Pa, “for he had his best coat and pants on.”25 Hoag did not see the child again. “They said they had to keep the child secreted,” she said. Another child taken in by Lee’s family was a five-year-old boy Lee called Charles. “Lee said we was not to ask ‘em any questions whatever,” Hoag said. Nothing was to be said to the surviving children that might “cause them to remember. . . . They wanted them to forget everything that had transpired from this affair.

On Sunday morning, before a live in-person audience of eight thousand and a live television audience of perhaps two and a half million, the Reverend Jimmy Wayne Sutter preached a fire and brimstone sermon so bone-rattling that members of the audience in the Palace of Worship were on their feet and speaking in tongues while those at home were on their phones and giving their Visa and Master Charge numbers to waiting pledge takers. The televised worship service lasted ninety minutes and seventy-two minutes of it consisted of the Reverend Sutter’s sermon. Jimmy Wayne read excerpts from the Letters to the Corinthians to the faithful, and then followed that with a much longer segment where he imagined Paul writing updated letters to the Corinthians in which he reported on the moral tone and prospects in the United States. To hear the Reverend Jimmy Wayne put words in Paul’s mouth, the current climate in the U.S. was one of prayerlessness, pornography, creeping secular humanism inculcating defenseless youth in the secret rites of sinful socialism, permissiveness, promiscuity, demonic possession advanced by rock videos and by Dungeons and Dragons games, and a general and pervasive rottenness manifested most visibly by the sinfuls’ refusal to accept Christ as their personal Savior while giving generously to such urgent Christian causes as Bible Outreach, 1-800-555-6444.

Under the ancien régime, the laws of the Church guaranteed workers ninety days of rest (fifty-two Sundays and thirty-eight public holidays), during which they were strictly prohibited from working. This was the great crime of Catholicism and the principle cause of irreligion among the industrial and commercial bourgeoisie.... Protestantism, which is the Christian religion adapted to the new industrial and commercial needs of the bourgeoisie, was less concerned with days of rest for the people. It banished the saints from heaven in order to do away with their feast days on earth.

Challenges provide opportunities that force us to search for a new centre of gravity. Don’t resist. Resistance only causes more struggle. Instead, persist in finding and letting it break you open.

Calling people out their names is a bad habit the people of European descent seem to have. The one that takes the rag off the bush is how they went all the way to Africa and called nature out of its name...Victoria Falls, Leopoldville, Johannesburg, Lake Victoria, Lake Rudolf, Lake Albert, etc. The W.F.'s that came here did the same thing with the indigenous people living here...called them Indians; and years later missionaries, government officials, census takers, etc., "tidied up their records and account books by arbitrarily shortening or changing the names of their charges." "He Who Causes Fear" and "Brave Chief" suddenly became Indian Joe and Bob.

I didn’t confront the Dominionists directly, instead choosing to minister to the sick and hungry New Orleanians who arrived in DeQuincy in Katrina’s wake. But inside, I fumed at the Dominionist faction at Grace. Katrina was not about God’s judgment; it was about a storm that started as a low-pressure zone that slowly, dangerously grew into a tropical wave of low pressure. Katrina had a natural cause, not a supernatural cause. What flooded New Orleans and sent its citizenry into exile was not, as the Dominionists at Grace argued, God running spiritually corrupt, lost souls out of town but rather a catastrophically flawed levee system constructed by human hands. Besides, I believed that what we did to help those affected by the storm—not why the storm or its destruction happened—was what mattered. My Katrina-era messages were just blandly positive—I preached that the storm was a moment to prove to God just how loving we could be to one another—but the Dominionists at Grace were furious nonetheless. “Are you really saying,” they chided me after Sunday services, “that it doesn’t matter how people in New Orleans live? That they can be saved if they’re alcoholics?” I was unflinching in my answer. “Yes, “ I replied sternly, “that’s exactly what I’m saying.” The Dominionists simply shook their heads in disgust at my apostasy.

A friend of mine who is a Black Christian Nationalist remembers that, "My grandmother was the first Black Revolutionary I ever knew. During the War, when everyone was prickin' those little red buttons on the plastic bag that changed the color of that lard-like stuff to make margarine—well, we didn't have that, cause my grandmother stole butter from the crackers. She did a number of other things like half doing the cleaning, scorching the clothes, half cleanin the vegetables, breakin the gall of the liver of the chicken." This kind of domestic action is not new. Been going on since slavery.

You look handsome,” I said, staring at his tie. The swelling caused my eyes to squint permanently. “But I never want to see you in a suit again. If I die first, wear jeans and your cowboy hat to my funeral.” “On one condition,” he said, taking my hand and leading me out of the field. “What’s that?” “You let me die first.” I stopped, tightening my grip on his hand so he would stop too. He turned, eyes narrowed. “I can’t lose you,” I whispered. His expression softened, and he brushed his knuckles along my cheek. “That’s my line.” He kissed me, and I released his hand to wrap my arms around his neck.

Sin causes the glory of God to be shut out

When you give up your desires for the cause of making God known, revealing Him to your nation, you will surely be rewarded

Every victory and success that God will give you will make others jealous; it will cause hatred and opposition as well

The Lord can cause a vision to turn into reality

The revelations received while dreaming usually will cause a man to begin to meditate

Bannon and the Breitbart editors had the same reaction and immediately turned on Megyn Kelly, with a fusillade of negative articles. She became the newest Breitbart narrative: the back-stabbing, self-promoting betrayer-of-the-cause. And Breitbart became the locus of pro-Trump, anti-Fox conservative anger. Between Thursday night, when the debate took place, and Sunday evening, Breitbart published twenty-five stories on Kelly, and the site’s editor in chief, Alex Marlow, went on CNN to accuse Fox News of “trying to take out Donald Trump” and staging “a gotcha debate.” The intensity of Republican anger stunned Fox News executives. The debate had drawn a record 24 million viewers. Now many of them were apoplectic at the network’s top talent. “In the beginning, virtually 100 percent of the emails were against Megyn Kelly,” a Fox source told New York’s Gabriel Sherman. “Roger was not happy. Most of the Fox viewers were taking Trump’s side.” Word spread through the building that Kelly was furious and had personally complained to Ailes. By Sunday, the attacks against her showed no sign of letting up, as other conservative opinion makers, such as radio host Mark Levin, agreed that her questions to Trump had been “unfair.” In a panic, Ailes called Bannon and begged him to call off the attacks. “Steve, this isn’t fair, and it’s killing us,” Ailes said. “You have to stop it.” “Fuck that, that was outrageous what she did!” Bannon retorted. “She pulled every trick out of the leftist playbook.” “You’ve gotta knock this crap off, Steve.” “Not until she backs off Trump—she’s still going after him on her show.” “She’s the star of this network! Cut it out!” The call ended without resolution. Bannon and Ailes would not speak again for almost a year.

I love you, Kitty. I love your virtue, your passion for good, your kindness and strength. I love the fire in your spirit and your yearning for right. I want to spend the rest of my days with you. And more than anything I want you to know that you being a Tory—” “Stop.” Kitty placed a hand on his chest. A light from within glowed, warming her body with the brightness of truth. “Nathaniel, that’s what I wanted to tell you—one of the things I wanted to tell you after church this past Sunday. God spoke to me. He showed me the errors of my thinking and I know now, without a grain of doubt remaining, that your cause, the cause of freedom, is God’s cause.” She paused, and lifted her chin. “I’m a patriot.” Nathaniel’s dark brow narrowed and his head tipped slightly. He never moved his gaze and his mouth tightened. Kitty licked her lips and shifted her feet. She smiled, hoping such would coax a response from him. “Are you not pleased?”  His expression didn’t change and a surge of panic inched up her back. “I do hope you are not upset. Nathaniel, you must know I wouldn’t jest about something like this to entice you to say you love me—” Nathaniel swooped down, cutting off her words with a kiss that turned her knees to liquid. His warm breath on her face mixed with her own and she clung to his chest to keep from melting to the ground. He pressed her to him, smoothing his hands down her back and gripping her as if he wished to mold her to him forever. He broke away, breathing heavy. The brightness in his eyes matched the glistening of his lips. “Nay, I am not upset. I’m delighted to the point of utter disbelief. Though I do believe you Kitty, completely.” A deep, quiet chuckle rattled in his chest as he lowered his head. “And I must ask you to stop your bewitching ways, or I won’t be able to resist you as I should.” His eyes wandered to her mouth and he shook his head. “You never answered me.” “Never answered you?” “I asked you to be my wife. Am I to believe my feelings are not returned?” Kitty’s heart grew wings. “Do you believe they are not?” He stepped closer and nuzzled her ear with his nose as he whispered. “Marry me tomorrow, and let me begin to cherish you the way I desire to for the rest of my days. For I can no longer withhold my longing for you Kitty, not when I am consumed by so true a love.”  Ever so slowly, he trailed kisses at the edge of her hair and down to her mouth. His warm, possessive kiss removed every other thought from her mind. He directed her face upward and continued sharing his passion until he finally pulled away, staring at her with parted lips and hooded eyes. “Marry me?” His voice carried no louder than a prayer. She nodded, her throat too thick to make a sound.

I love you, Kitty. I love your virtue, your passion for good, your kindness and strength. I love the fire in your spirit and your yearning for right. I want to spend the rest of my days with you. And more than anything I want you to know that you being a Tory—” “Stop.” Kitty placed a hand on his chest. A light from within glowed, warming her body with the brightness of truth. “Nathaniel, that’s what I wanted to tell you—one of the things I wanted to tell you after church this past Sunday. God spoke to me. He showed me the errors of my thinking and I know now, without a grain of doubt remaining, that your cause, the cause of freedom, is God’s cause.” She paused, and lifted her chin. “I’m a patriot.” Nathaniel’s dark brow narrowed and his head tipped slightly. He never moved his gaze and his mouth tightened. Kitty licked her lips and shifted her feet. She smiled, hoping such would coax a response from him. “Are you not pleased?”  His expression didn’t change and a surge of panic inched up her back. “I do hope you are not upset. Nathaniel, you must know I wouldn’t jest about something like this to entice you to say you love me—” Nathaniel swooped down, cutting off her words with a kiss that turned her knees to liquid. His warm breath on her face mixed with her own and she clung to his chest to keep from melting to the ground. He pressed her to him, smoothing his hands down her back and gripping her as if he wished to mold her to him forever. He broke away, breathing heavy. The brightness in his eyes matched the glistening of his lips. “Nay, I am not upset. I’m delighted to the point of utter disbelief. Though I do believe you Kitty, completely.” A deep, quiet chuckle rattled in his chest as he lowered his head. “And I must ask you to stop your bewitching ways, or I won’t be able to resist you as I should.” His eyes wandered to her mouth and he shook his head. “You never answered me.” “Never answered you?” “I asked you to be my wife. Am I to believe my feelings are not returned?” Kitty’s heart grew wings. “Do you believe they are not?” He stepped closer and nuzzled her ear with his nose as he whispered. “Marry me tomorrow, and let me begin to cherish you the way I desire to for the rest of my days. For I can no longer withhold my longing for you Kitty, not when I am consumed by so true a love.”  Ever so slowly, he trailed kisses at the edge of her hair and down to her mouth. His warm, possessive kiss removed every other thought from her mind. He directed her face upward and continued sharing his passion until he finally pulled away, staring at her with parted lips and hooded eyes. “Marry me?” His voice carried no louder than a prayer. She nodded, her throat too thick to make a sound.  He must have seen the unspoken answer in her tear-filled eyes. Tucking the stray hair around her ear he leaned closer. “Are you opposed to an afternoon wedding?” “Nay,” she whispered. Trailing a finger around her ear and down her neck, Nathaniel’s mouth twitched upward into a smile that whispered of delicious secrets to come. “I am glad to hear it. As of tomorrow night you will no longer be Miss Katherine Campbell. You will be my Mrs. Nathaniel Smith.

Light generates life and causes it to grow.

Heaven will always support your godly move; be it a righteous cause or be it a desire to see people free from what has held them down.

Voicing out against injustice in the society is championing a just cause.

When you see injustice among the nations, you will find out that the root cause is covetousness.

Limitations in life are caused by ignorance.

When you know that you know to the extent of committing your life to a just cause, then nothing will be able to stop you.

The home-field advantage created by you each and every Sunday at FedEx Field does not go unnoticed,” TJ wrote. He then told them, “In these difficult times, we understand our fans have been hit hard and we are here to work with you,” and asked the ticket holders to call back to talk through their “unique situation.” Though superficially simple, the changes TJ made in the script had a deep emotional resonance with the delinquent ticket holders. It mentioned their debt to the team but also acknowledged the team’s debt to them, and by labeling the tough economic times, and the stress they were causing, it diffused the biggest negative dynamic—their delinquency—and turned the issue into something solvable. The simple changes masked a complex understanding of empathy on TJ’s side. With the new script, TJ was able to set up payment plans with all the ticket holders before the Giants game. And the CFO’s next visit? Well, it was far less terse.

The Sunday Guardian, in its issue of 22 August, 2010 stated, on the basis of credible information, that a settlement took place at the Ritz Hotel in Paris and that it was worked out by Warren Anderson and a personal friend and representative of the then prime minister of India. Under this unofficial settlement, the government wanted to be paid secretly, under the table. When Union Carbide officers raised serious doubts regarding the Supreme Court’s acceptance of this unfair and corrupt settlement, they were assured that the Supreme Court was not their worry. The negotiators would manage everything. And manage, they did. The entire manifestly illegal and corrupt settlement did go through the judicial filter. A somnolent Supreme Court permitted composition of non-compoundable offences and quashed proceedings without falling under the well settled rule of quashing jurisdiction. Surely, if there was an honest and real negotiated settlement between Union Carbide and the Indian government it would require large and complex correspondence evidencing genuine bargaining prior to the settlement being finalized. Such huge claims are not settled by a telephonic talk of which no record exists. It is worth recalling here an interesting faux pas that occurred in connection with the financial settlement of the Bhopal gas tragedy. When N.D. Tewari became external affairs minister, he went to the United States to plead with potential investors to come to India. The consul general of India was present at the meeting addressed by the minister. The minister innocently referred to the Bhopal gas tragedy and the inadequate compensation received from Union Carbide. A Union Carbide representative present in the audience, stood up and caused consternation by declaring in public that Union Carbide had paid almost everything that India had asked for, but a large part of the amount was paid as out of court settlement, ostensibly for the purposes of the Congress party. If the Indian government denies the truth of the story that some people in or connected with the government swallowed a big fortune, they must produce the documents which were exchanged during the pre-settlement negotiations and until their final termination. The government must produce them even now. The people of this country are entitled to know how a claim of $3.3 billion came to be settled for a paltry amount of $475 million. However, neither has the government given any explanation, nor has the story been refuted till today.

The most effective pastor wants people to believe they can erase all the ills of their lives while here and even more importantly be welcomed past the pearly gates when they die—but he does not want them merrily strolling away thinking they can do that without him, without returning to church every Sunday and twice on Easter, without tithing.

The joy of Loretta’s homecoming was overshadowed by Henry’s rage. Friends with a murderin’ savage, was she? A Comanche slut, that’s what, kissin’ on him in broad daylight, comin’ home to shame them all with her Injun horse and heathen necklace. His land looked like a bloomin’ pincushion with all them heathen lances pokin’ up. He was gonna get shut of ’em, just like he had those horses. Half of ’em stole from white folks! Some trade that was! Loretta listened to his tirade in stony silence. When he wound down she said, “Are you quite finished?” “No, I ain’t!” He leveled a finger at her. “Just you understand this, young lady. If that bastard planted his seed in that belly of yours, it’ll be hell to pay. The second you throw an Injun brat, I’ll bash its head on a rock!” Loretta flinched. “And we call them animals?” Henry backhanded her, catching her on the cheek with stunning force. Loretta reeled and grabbed the table to keep from falling. Rachel screamed and threw herself between them. Amy’s muffled sobs could be heard coming up through the floor. “For the love of God, Henry, please…” Rachel wrung her hands in her apron. “Get a hold on your temper.” Henry swept Rachel aside. Leveling a finger at Loretta again, he snarled, “Don’t you sass me, girl, or I’ll tan your hide till next Sunday. You’ll show respect, by gawd.” Loretta pressed her fingers to her jaw, staring at him. Respect? Suddenly it struck her as hysterically funny. She had been captured by savages and dragged halfway across Texas. Never once, not even when he had just cause, had Hunter hit her with enough force to hurt her, and never in the face. She’d had to come home to receive that kind of abuse. She sank onto the planked bench and started to laugh, a high-pitched, half-mad laughter. Aunt Rachel crossed herself, and that only made her laugh harder. Henry stormed outside to get “those dad-blamed Indian lances” pulled up before a passing neighbor spied them and started calling them Injun lovers. Loretta laughed harder yet. Maybe she had gone mad. Stark, raving mad.

Those who hate me without a cause are more than the hairs of my head; my lying foes who would destroy me are mighty. * Must I then give back what I never stole?

Jimmy Carter taught a Sunday school class throughout his presidency, winning the grudging respect of reporters who had once questioned his religious talk as a political ploy. Even so, he lost many Christians’ votes to Ronald Reagan, the only U.S. president to have been divorced and who rarely attended church and gave little to charity, mainly because Reagan supported many of the favorite causes of the religious Right.

We cause havoc to our society when we only preach miracles.

Take Action Perhaps you have seen the movie Gladiator and remember hearing General Maximus shout, “Stay together! As one!” and you saw the victories that strategy brought. It’s no secret that the most effective military strategy is divide and conquer. Jesus knew this well and taught that a house divided against itself cannot stand (see Matthew 12:25). When the body of Christ is divided in its loyalties to Christ, it is weakened as a whole. This means that one of the greatest things you can do for the worldwide impact of the church is to live your own life wholly devoted to Jesus’s cause. This means dedicating all your regular, everyday activities to God as worship to Him. God wants your whole life, not just your Sunday mornings. If you are not living your entire life—work, family, hobbies, etc.—as worship to God, repent today. Ask Jesus to give you vision for what a lifestyle of worship looks like in your life. Write down what He shows or tells you and ask God’s Spirit to fill you afresh as you dedicate yourself fully to Him. 4 Contagious Kryptonite The way God designed our bodies is a model for understanding our lives together as a church.

Newton appeared more nervously emphatic in his manner since Sunday when the Senegambians left him in his underwear and Delta had to hurry down to bring him another suit. Before his wife arrived the superintendent had removed the gag from his mouth and the experience had apparently made him more loquacious. He felt as if he had earned his medal as a hero of the cause. He talked unceasingly, agitating his hands.

You have to understand the complexity of an issue, the intricacy of the cause-effect relationship involved and the mutual influence of many contradictory processes that exist