Celebration Of Discipline Quotes

The desperate need today is not for a greater number of intelligent people, or gifted people, but for deep people.

What if we stopped celebrating being busy as a measurement of importance? What if instead we celebrated how much time we had spent listening, pondering, meditating, and enjoying time with the most important people in our lives?

We really must understand that the lust for affluence in contemporary society is psychotic. It is psychotic because it has completely lost touch with reality. We crave things we neither need nor enjoy. 'We buy things we do not want to impress people we do not like.' ...It is time to awaken to the fact that conformity to a sick society is to be sick.

Unlike Greek narratives, where achievement is celebrated, and biblical narratives, where submission and discipline are celebrated, in Indic thought understanding is celebrated.

reject anything that is producing an addiction in you.

What if God designed marriage to make us holy more than to make us happy?

Love, not anger, brought Jesus to the cross. Golgotha came as a result of God's great desire to forgive, not his reluctance. Jesus knew that by his vicarious suffering he could actually absorb all the evil of humanity and so heal it, forgive it, redeem it.

Stop trying to impress people with your clothes and impress them with your life.

A farmer is helpless to grow grain; all he can do is provide the right conditions for the growing of grain. He cultivates the ground, he plants the seed, he waters the plants, and then the natural forces of the earth take over and up comes the grain...This is the way it is with the Spiritual Disciplines - they are a way of sowing to the Spirit... By themselves the Spiritual Disciplines can do nothing; they can only get us to the place where something can be done.

Of all spiritual disciplines prayer is the most central because it ushers us into perpetual communion with the Father.

Gratitude goes beyond the 'mine' and 'thine' and claims the truth that all of life is a pure gift. In the past I always thought of gratitude as a spontaneous response to the awareness of gifts received, but now I realize that gratitude can also be lived as a discipline. The discipline of gratitude is the explicit effort to acknowledge that all I am and have is given to me as a gift of love, a gift to be celebrated with joy.

In the past I always thought of gratitude as a spontaneous response to the awareness of gifts received, but now I realize that gratitude can also be lived as a discipline. The discipline of gratitude is the explicit effort to acknowledge that all I am and have is given to me as a gift of love, a gift to be celebrated with joy.

Humility, as we all know, is one of those virtues that is never gained by seeking it. The more we pursue it the more distant it becomes. To think we have it is sure evidence that we don't.

Silence is one of the deepest Disciplines of the Spirit simply because it puts the stopper on all self-justification.

Whenever the Christian idea of meditation is taken seriously, there are those who assume it is synonymous with the concept of meditation centered in Eastern religions. In reality, the two ideas stand worlds apart. Eastern meditation is an attempt to empty the mind; Christian meditation is an attempt to fill the mind. The two ideas are quite different.

Nothing disciplines the inordinate desires of the flesh like service, and nothing transforms the desires of the flesh like serving in hiddenness. The flesh whines against service but screams against hidden service. It strains and pulls for honour and recognition. It will devise subtle, religiously acceptable means to call attention to the service rendered. If we stoutly refuse to give in to this lust of the flesh, we crucify it. Every time we crucify the flesh, we crucify our pride and arrogance.

We who have turned our lives over to Christ need to know how very much he longs to eat with us, to commune with us. He desires a perpetual Eucharistic feast in the inner sanctuary of the heart.

If we think we will have joy only by praying and singing psalms, we will be disillusioned. But if we fill our lives with simple good things and constantly thank God for them, we will be joyful, that is, full of joy. And what about our problems? When we determine to dwell on the good and excellent things in life, we will be so full of those things that they will tend to swallow our problems.

When we forget our ability to choose, we learn to be helpless. Drip by drip we allow our power to be taken away until we end up becoming a function of other people’s choices—or even a function of our own past choices. In turn, we surrender our power to choose. That is the path of the Nonessentialist. The Essentialist doesn’t just recognize the power of choice, he celebrates it. The Essentialist knows that when we surrender our right to choose, we give others not just the power but also the explicit permission to choose for us.

Submission reaches the end of its tether when it becomes destructive.

Confession is a difficult Discipline for us because we all too often view the believing community as a fellowship of saints before we see it as a fellowship of sinners. We feel that everyone else has advanced so far into holiness that we are isolated and alone in our sin. We cannot bear to reveal our failures and shortcomings to others. We imagine that we are the only ones who have not stepped onto the high road to heaven. Therefore, we hide ourselves from one another and live in veiled lies and hypocrisy. But if we know that the people of God are first a fellowship of sinners, we are freed to hear the unconditional call of God's love and to confess our needs openly before our brothers and sisters. We know we are not alone in our sin. The fear and pride that cling to us like barnacles cling to others also. We are sinners together. In acts of mutual confession we release the power that heals. Our humanity is no longer denied, but transformed.

The mind will always take on an order conforming to that upon which it concentrates.

Freedom in the Gospel does not mean license. It means opportunity.

To use good things to our own ends is always a false religion

Settle yourself in solitude and you will come upon Him in yourself. —TERESA OF ÁVILA

Instead of trying to accomplish it all – and all at once – and flaring out, the Essentialist starts small and celebrates progress. Instead of going for the big, flashy wins that don’t really matter, the Essentialist pursues small and simple wins in areas that are essential.

Any mature, spiritually sensitive view of marriage must be built on the foundation of mature love rather than romanticism. But this immediately casts us into a countercultural pursuit.

He’d tended her wounds, as she had his, and knew she healed well, healed fast. His resilient, hardheaded cop. But there were parts inside that tough, disciplined body that remained fragile—perhaps always would. And those vulnerable places pulled at him to protect, to comfort, to do anything he could to spare her a bruise or blow. The vulnerability undid him even as the strength brought him pride. And the whole of her brought him love beyond the measuring of it.

Because we lack a divine Center our need for security has led us into an insane attachment to things. We really must understand that the lust for affluence in contemporary society is psychotic. It is psychotic because it has completely lost touch with reality. We crave things we neither need nor enjoy. 'We buy things we do not want to impress people we do not like'. Where planned obsolescence leaves off, psychological obsolescence takes over. We are made to feel ashamed to wear clothes or drive cars until they are worn out. The mass media have convinced us that to be out of step with fashion is to be out of step with reality. It is time we awaken to the fact that conformity to a sick society is to be sick. Until we see how unbalanced our culture has become at this point, we will not be able to deal with the mammon spirit within ourselves nor will we desire Christian simplicity.

For some parents, as with Jason’s father, the least popular feature of their children is defiance. Yet it is one of the most important for safety. If defiance is always met with discipline and never with discussion, that can handicap a child. The moment the two-year-old defiantly asserts his will for the first time may be cause for celebration, not castigation, for he is building the courage to resist. If your teenage daughter never tests her defiance on you, she may well be unable to use it on a predator.

To listen to others quiets and disciplines the mind to listen to God.

True service is a lifestyle. It acts from the ingrained patterns of living. It springs spontaneously to meet human need.

The truly Christian imagination never lets Jesus Christ out of her sight.

Cause every task of your day to be a sacred ministry to the Lord. however mundane your duties, for you they are a sacrament.

Spiritual disciplines can do nothing. They can only get us to the place where something can be done.

Meditation sends us into our ordinary world with greater perspective and balance.

We are not trying to manipulate God and tell Him what to do. Rather, we are asking Him to tell us what to do.

Leo Tolstoy observes, “Everybody thinks of changing humanity and nobody thinks of changing himself.

Success lasts a lifetime but stops at the end of your life. Significance lasts many lifetimes and continues long after you’re gone.

Without true celebration discipline is obnoxious.

Freedom from anxiety is characterized by three inner attitudes. If what we have we receive as a gift, and if what we have is to be cared for by God, and if what we have is available to others, then we will possess freedom from anxiety. This is the inward reality of simplicity. However, if what we have we believe we have gotten, and if what we have we believe we must hold onto, and if what we have is not available to others, then we will live in anxiety. Such persons will never know simplicity regardless of the outward contortions they may put themselves through in order to live “the simple life.

One of the beautiful things about Buddhism is that it does not worship Buddha as a god or deity, but instead celebrates the Buddha as an example of a normal person like you and me who applied a good deal of discipline and gentleness to his meditation practice, and ended up opening his mind and heart in a very big way.

In contemporary society our Adversary majors in three things: noise, hurry, and crowds. If he can keep us engaged in “muchness” and “manyness,” he will rest satisfied. Psychiatrist Carl Jung once remarked, “Hurry is not of the Devil; it is the Devil.”1

Radical self-denial gives the feel of adventure. If we forsake all, we even have the chance of glorious martyrdom. But in service, we must experience the many little death of going beyond ourselves. Service banishes us to the mundane, the ordinary, the trivial

Just as worship begins in holy expectancy, it ends in holy obedience. If worship does not propel us into greater obedience, it has not been worship.

God has given us the Disciplines of the spiritual life as a means of receiving his grace. The Disciplines allow us to place ourselves before God so that he can transform us.

To conform to a sick society is to become sick.

Study cannot happen until we are subject to the subject.

If we watch the interactions between human beings, we will receive a graduate-level education.

Law will take over because law always carries with it a sense of security and manipulative power.

In intellectual honesty, we should be willing to study and explore the spiritual life with all the rigor and determination we would give to any field of research.

Willpower will never succeed in dealing with the deeply ingrained habits of sin. Emmet

Take heed, and beware of all covetousness; for a man’s life does not consist in the abundance of his possessions” (Luke 12:15).

You desire and do not have; so you kill. And you covet and cannot obtain; so you fight and wage war” (James 4:1, 2).

Thomas Merton says, “We do not want to be beginners. But let us be convinced of the fact that we will never be anything else but beginners, all our life!”2

Leo Tolstoy observes, “Everybody thinks of changing humanity and nobody thinks of changing himself.”6

The key is to start small, encourage progress, and celebrate small wins. Here

The Olympic Games is a celebration of discipline.

Thomas Merton writes that if we have meditated on the events of the Passion but have not meditated on Dachau and Auschwitz, our perception of God at work in present times is incomplete.

Human beings seem to have a perpetual tendency to have somebody else talk to God for them. We are content to have the message second-hand. One of Israel's fatal mistakes was their insistence on having a human king rather than resting on the theocratic rule of God over them. We can detect a note of sadness in the word of the Lord, 'they have rejected me from being king over them' (1 Sam. 8:7). The history of religion is the story of an almost desperate scramble to have a king, a mediator, a priest, a pastor, a go-between. In this way we do not need to go to God ourselves. Such an approach saves us from the need to change, for to be in the presence of God is to change.

We do not have to have the correct answers to listen well. In fact, often the correct answers are a hindrance to listening well, for we become more anxious to give the correct answer than to hear.

In the tradition of warriorship, to celebrate moment to moment is called discipline. Discipline is not a sense of oppression or being punished; it is freedom from our own self-perpetuating laziness.

Discipline brings freedom. The purpose of meditation is to enable us to hear God more clearly. Meditation is listening, sensing, heeding the life and light of Christ. This comes right to the heart of our faith. The life that pleases God is not a set of religious duties; it is to hear His voice and obey His word. Meditation opens the door to this way of living. To pray is to change. All who have walked with God have viewed prayer as the main business of their lives. For those explorers in the frontiers of faith, prayer was no little habit tacked on to the periphery of their lives; it was their lives. It was the most serious work of their most productive years. Prayer – nothing draws us closer to the heart of God. Fasting must forever centre on God. More than any other Discipline, fasting reveals the things that control us. The most difficult problem is not finding time but convincing myself that this is important enough to set aside the time. Disciplines are not the answer; they only lead us to the Answer. We must clearly understand this limitation of the Disciplines if we are to avoid bondage. Humility, as we all know, is one of those virtues that is never gained by seeking it. The more we pursue it the more distant it becomes. To think we have it is sure evidence that we don’t. Anybody who has once been horrified by the dreadfulness of his own sin that nailed Jesus to the Cross will no longer be horrified by even the rankest sins of a brother.’ If worship does not propel us into greater obedience, it has not been worship. To stand before the Holy One of eternity is to change.

The purpose of the Disciplines is freedom. Our aim is the freedom, not the Discipline. The moment we make the Discipline our central focus we will turn it into law and lose the corresponding freedom....Let us forever center on Christ and view the Spiritual Disciplines as a way of drawing us closer to His heart.

If we are to progress in the spiritual walk so that the Disciplines are a blessing and not a curse, we must come to the place in our lives where we can lay down the everlasting burden of always needing to manage others.

Where are the people today who will respond to the call of Christ? Have we become so accustomed to “cheap grace” that we instinctively shy away from more demanding calls to obedience? “Cheap grace is grace without discipleship, grace without the cross.”4 Why has the giving of money, for example, been unquestionably recognized as an element in Christian devotion and fasting so disputed? Certainly we have as much, if not more, evidence from the Bible for fasting as we have for giving. Perhaps in our affluent society fasting involves a far larger sacrifice than the giving of money.

The current understanding of happiness identifies it as a pleasurable feeling. Pleasant feelings are surely better than unpleasant ones, but the problem today is that people are obsessively concerned with feeling happiness; people are slaves to their feelings. Feelings are wonderful servants but terrible masters. When people make happiness their goal, they do not find it and, as a result, start living their lives vicariously through identification with celebrities.

Edward genially enough did not disagree with what I said, but he didn't seem to admit my point, either. I wanted to press him harder so I veered close enough to the ad hominem to point out that his life—the life of the mind, the life of the book collector and music lover and indeed of the gallery-goer, appreciator of the feminine and occasional boulevardier—would become simply unlivable and unthinkable in an Islamic republic. Again, he could accede politely to my point but carry on somehow as if nothing had been conceded. I came slowly to realize that with Edward, too, I was keeping two sets of books. We agreed on things like the first Palestinian intifadah, another event that took the Western press completely off guard, and we collaborated on a book of essays that asserted and defended Palestinian rights. This was in the now hard-to-remember time when all official recognition was withheld from the PLO. Together we debated Professor Bernard Lewis and Leon Wieseltier at a once-celebrated conference of the Middle East Studies Association in Cambridge in 1986, tossing and goring them somewhat in a duel over academic 'objectivity' in the wider discipline. But even then I was indistinctly aware that Edward didn't feel himself quite at liberty to say certain things, while at the same time feeling rather too much obliged to say certain other things. A low point was an almost uncritical profile of Yasser Arafat that he contributed to Interview magazine in the late 1980s.

The corporate world is also a manifestation of people’s disconnection from their heart, where people believe manipulation is the path to getting what they want and therefore the way to succeed. People often use the excuse that “everyone does it.” When a child learns at home that not everyone does it, things can start to change. The corporate world even celebrates the cutthroat approach of stepping over others, knifing them in the back, and scrambling to the top of the ladder at the expense of colleagues—behavior that reflects an inability to connect with and care for others.

One reason we can hardly bear to remain silent is that it makes us feel so helpless. We are so accustomed to relying upon words to manage and control others. If we are silent, who will take control? God will take control, but we will never let him take control until we trust him. Silence is intimately related to trust. The

He knew that “where your treasure is, there will your heart be also,” which is precisely why he commanded his followers: “Do not lay up for yourselves treasures on earth” (Matt. 6:21, 19). He is not saying that the heart should or should not be where the treasure is. He is stating the plain fact that wherever you find the treasure, you will find the heart.

Thomas à Kempis writes, “It is easier to be silent altogether than to speak with moderation.”4

The moment we feel we can succeed and attain victory over sin by the strength of our will alone is the moment we are worshiping the will.

The great writings interact with one another. They cannot be read in isolation..

We take in the splendor of the new covenant and celebrate with amazement.

Worship may produce an outward change, but our inner condition will eventually be revealed

Restriction often enhances clarity.

Celebration comes when the common features of life are redeemed.

Important insights ought never to be limited to the group from which may arise.

Essentialist starts small and celebrates progress. Instead of going for the big, flashy wins that don’t really matter, the Essentialist pursues small and simple wins in areas that are essential.

No servant can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon” (Luke 16:13). He speaks frequently and unambiguously to economic issues. He says, “Blessed are you poor, for yours is the kingdom of God” and “Woe to you that are rich, for you have received your consolation” (Luke 6:20, 24).

In “The Cost of Discipleship” Dietrich Bonhoeffer makes it clear that grace is free, but it is not cheap. The grace of God is unearned and unearnable, but if we ever expect to grow in grace, we must pay the price of a consciously chosen course of action which involves both individual and group life. Spiritual growth is the purpose of the Disciplines. It might be helpful to visualize what we have been discussing. Picture a long, narrow ridge with a sheer drop-off on either side. The chasm to the right is the way of moral bankruptcy through human strivings for righteousness. Historically this has been called the heresy of moralism. The chasm to the left is moral bankruptcy through the absence of human strivings. This has been called the heresy of antinomianism. On the ridge there is a path, the Disciplines of the spiritual life. This path leads to the inner transformation and healing for which we seek. We must never veer off to the right or to the left, but stay on the path. The path is fraught with severe difficulties, but also with incredible joys. As we travel on this path the blessing of God will come upon us and reconstruct us into the image of Jesus Christ. We must always remember that the path does not produce the change; it only places us where the change can occur.

Make me a captive, Lord, And then I shall be free; Force me to render up my sword, And I shall conqueror be. I sink in life’s alarms When by myself I stand; Imprison me within Thine arms, And strong shall be my hand.2

Freedom from anxiety is characterized by three inner attitudes. If what we have we received as a gift, and if what we have is to be cared for by God, and if what we have is available to others, then we will possess freedom from anxiety.

Our ordinary method of dealing with ingrained sin is to launch a frontal attack. We rely on our willpower and determination. Whatever may be the issue for us--anger, fear, bitterness, gluttony, pride, lust, substance abuse--we determine never to do it again; we pray against it, fight against it, set our will against it. But the struggle is all in vain, and we find ourselves once again morally bankrupt or, worse yet, so proud of our external righteousness that "whitened sepulchers" is a mild description of our condition.

Confession is a difficult discipline for us, because we all too often view the believing community as a fellowship of saints before we see it as a fellowship of sinners. We feel that everyone else has advanced so far into holiness that we are isolated and alone in our sin.

At the heart of God is the desire to give and to forgive. Because of this, he set into motion the entire redemptive process that culminated in the cross and was confirmed in the resurrection. The usual notion of what Jesus did on the cross was something like this: people were so bad and so mean and God was so angry with them that he could not forgive them unless somebody big enough took the rap for the whole lot of them. Nothing could be further from the truth. Love, not anger, brought Jesus to the cross. Golgotha came as a result of God’s great desire to forgive, not his reluctance. Jesus knew that by his vicarious suffering he could actually absorb all the evil of humanity and so heal it, forgive it, redeem it. This is why Jesus refused the customary painkiller when it was offered him. He wanted to be completely alert for this greatest work of redemption. In a deep and mysterious way he was preparing to take on the collective sin of the human race. Since Jesus lives in the eternal now, this work was not just for those around him, but he took in all the violence, all the fear, all the sin of all the past, all the present, and all the future. This was his highest and most holy work, the work that makes confession and the forgiveness of sins possible…Some seem to think that when Jesus shouted “My God, my God, why hast thou forsaken me?” it was a moment of weakness (Mark 15:34). Not at all. This was his moment of greatest triumph. Jesus, who had walked in constant communion with the Father, now became so totally identified with humankind that he was the actual embodiment of sin. As Paul writes, “he made him to be sin who knew no sin (2 Cor. 5:21). Jesus succeeded in taking into himself all of the dark powers of this present evil age and defeated every one of them by the light of his presence. He accomplished such a total identification with the sin of the race that he experienced the abandonment of God. Only in that way could he redeem sin. It was indeed his moment of greatest triumph. Having accomplished this greatest of all his works, Jesus then took refreshment. “It is finished,” he announced. That is, this great work of redemption was completed. He could feel the last dregs of the misery of humankind flow through him and into the care of the Father. The last twinges of evil, hostility, anger, and fear drained out of him, and he was able to turn again into the light of God’s presence. “It is finished.” The task is complete. Soon after, he was free to give up his spirit to the father. …Without the cross the Discipline of confession would be only psychologically therapeutic. But it is so much more. It involves and objective change in our relationship with God and a subjective change in us. It is a means of healing and transforming the inner spirit.

Finally, in 1926, Heisenberg came up with a celebrated compromise, producing a new discipline that came to be known as quantum mechanics. At the heart of it was Heisenberg's Uncertainty Principle, which states that the electron is a particle but a particle that can be described in terms of waves. The uncertainty around which the theory is built is that we can know the path an electron takes as it moves through a space or we can know where it is at a given instant, but we cannot know both.*22 Any attempt to measure one will unavoidably disturb the other. This isn't a matter of simply needing more precise instruments; it is an immutable property of the universe.

It’s easy, of course, to buzz the beach and find the sparkle on good days—days when the sun is shining and your heart is light. When it gets really dark, though, that’s when you start to understand that it’s a discipline, and you need it in the dark so much more desperately than you need it in the light. Joy and celebration are practices for the long haul.

It was a happy day when I discovered that in the English of Chaucer's day - which was also the time of the Black Death - the word "silly" meant "blessed." I am not sure when we strayed away from its original meaning, when blessedness took on a churchy aura and silliness became the realm of Monty Python and fourth-grade eschatological humor. As hard-working adults we too often lose the gift for letting go, for delight in simply being. We persuade ourselves that every moment must be lived productively; like the busy little bee, we feel a holy obligation to improve each shining hour. We would do well to take very small children or big silly dogs as our teachers. I have learned much about holy uselessness form Perry, the dog...

When we despair of gaining inner transformation through human powers of will and determination, we are open to a wonderful new realization: inner righteousness is a gift from God to be graciously received. The needed change within us is God’s work, not ours. The demand is for an inside job, and only God can work from the inside. We cannot attain or earn this righteousness of the kingdom of God; it is a grace that is given.

The Party's all-around intrusion into people's lives was the very point of the process known as 'thought reform." Mao wanted not only external discipline, but the total subjection of all thoughts, large or small. Every week a meeting for 'thought examination' was held for those 'in the revolution." Everyone had both to criticize themselves for incorrect thoughts and be subjected to the criticism of others.The meetings tended to be dominated by self-righteous and petty-minded people, who used them to vent their envy and frustration; people of peasant origin used them to attack those from 'bourgeois' backgrounds. The idea was that people should be reformed to be more like peasants, because the Communist revolution was in essence a peasant revolution. This process appealed to the guilt feelings of the educated; they had been living better than the peasants, and self-criticism tapped into this.Meetings were an important means of Communist control. They left people no free time, and eliminated the private sphere. The pettiness which dominated them was justified on the grounds that prying into personal details was a way of ensuring thorough soul-cleansing. In fact, pettiness was a fundamental characteristic of a revolution in which intrusiveness and ignorance were celebrated, and envy was incorporated into the system of control. My mother's cell grilled her week after week, month after month, forcing her to produce endless self-criticisms.She had to consent to this agonizing process. Life for a revolutionary was meaningless if they were rejected by the Party. It was like excommunication for a Catholic. Besides, it was standard procedure. My father had gone through it and had accepted it as part of 'joining the revolution." In fact, he was still going through it. The Party had never hidden the fact that it was a painful process. He told my mother her anguish was normal.At the end of all this, my mother's two comrades voted against full Party membership for her. She fell into a deep depression. She had been devoted to the revolution, and could not accept the idea that it did not want her; it was particularly galling to think she might not get in for completely petty and irrelevant reasons, decided by two people whose way of thinking seemed light years away from what she had conceived the Party's ideology to be. She was being kept out of a progressive organization by backward people, and yet the revolution seemed to be telling her that it was she who was in the wrong. At the back of her mind was another, more practical point which she did not even spell out to herself: it was vital to get into the Party, because if she failed she would be stigmatized and ostracized.

Second, I ran across an article by John H. Johnson, the late publisher of Ebony magazine. In the ’50s when he tried to start the magazine, the white establishment said he wouldn’t have anybody to put in the magazine—there were no middle- or upper-class African Americans, no black celebrities. He couldn’t get any money to publish it. But he said, ‘There is no defense against an excellence that meets a pressing public need,’ and proved them wrong. I have the quote on my wall, and that became my strategy.

We celebrate the dedication of Olympic athletes who diet and train and exercise daily for years in order to prepare for the games. They give up not only physical comfort but also any hope of a normal social and family life. When police officers or firefighters die, often thousands turn out for their funerals. We honor our children who die in military service in much the same way—often arranging public ceremonies and holidays. We expect television celebrities such as actors, news correspondents and musicians to sacrifice any kind of normal life in order to entertain us around the clock—and they are paid millions of dollars to do so. The names of astronauts become household words because they risk their lives in order to forward the conquest of space. But the minute a Christian young person starts to fast and pray, consider the mission field or give up career or romance for Christ—concerned counselors, family and friends will spend hours trying to keep him or her from “going off the deep end on this religious stuff.” Even devout Christian parents will oppose Christian service when their own son or daughter is about to give up all for Christ. Discipline, pain, sacrifice and suffering are rewarded with fame and fortune in the world. Why then do we refuse to accept it as a normal part of giving spiritual birth in the kingdom of our Lord?

At some point, I must totally disown my self-rejecting voice and claim the truth that God does indeed want to embrace me as much as he does my wayward brothers and sisters. To prevail, this trust has to be even deeper than the sense of lostness...Living in this radical trust will open the way for God to realize my deepest desire. Along with trust there must be gratitude - the opposite of resentment. Resentment and gratitude cannot coexist, since resentment blocks the perception and experience of life as a gift...Gratitude, however, goes beyond the "mine" and "thine" and claims the truth that all of life is a pure gift....The discipline of gratitude is the explicit effort to acknowledge that all I am and have is given to me as a gift of love, a gift to be celebrated with joy.

Washington is a city of spectacles. Every four years, imposing Presidential inaugurations attract the great and the mighty. Kings, prime ministers, heroes and celebrities of every description have been feted there for more than 150 years. But in its entire glittering history, Washington had never seen a spectacle of the size and grandeur that assembled there on August 28, 1963. Among the nearly 250,000 people who journeyed that day to the capital, there were many dignitaries and many celebrities, but the stirring emotion came from the mass of ordinary people who stood in majestic dignity as witnesses to their single-minded determination to achieve democracy in their time. They came from almost every state in the union; they came in every form of transportation; they gave up from one to three days' pay plus the cost of transportation, which for many was a heavy financial sacrifice. They were good-humored and relaxed, yet disciplined and thoughtful. They applauded their leaders generously, but the leaders, in their own hearts, applauded their audience. Many a Negro speaker that day had his respect for his own people deepened as he felt the strength of their dedication. The enormous multitude was the living, beating heart of an infinitely noble movement. It was an army without guns, but not without strength. It was an army into which no one had to be drafted. It was white and Negro, and of all ages. It had adherents of every faith, members of every class, every profession, every political party, united by a single ideal. It was a fighting army, but no one could mistake that its most powerful weapon was love.

When Benjamin Bloom studied his 120 world-class concert pianists, sculptors, swimmers, tennis players, mathematicians, and research neurologists, he found something fascinating. For most of them, their first teachers were incredibly warm and accepting. Not that they set low standards. Not at all, but they created an atmosphere of trust, not judgment. It was, “I’m going to teach you,” not “I’m going to judge your talent.” As you look at what Collins and Esquith demanded of their students—all their students—it’s almost shocking. When Collins expanded her school to include young children, she required that every four-year-old who started in September be reading by Christmas. And they all were. The three- and four-year-olds used a vocabulary book titled Vocabulary for the High School Student. The seven-year-olds were reading The Wall Street Journal. For older children, a discussion of Plato’s Republic led to discussions of de Tocqueville’s Democracy in America, Orwell’s Animal Farm, Machiavelli, and the Chicago city council. Her reading list for the late-grade-school children included The Complete Plays of Anton Chekhov, Physics Through Experiment, and The Canterbury Tales. Oh, and always Shakespeare. Even the boys who picked their teeth with switchblades, she says, loved Shakespeare and always begged for more. Yet Collins maintained an extremely nurturing atmosphere. A very strict and disciplined one, but a loving one. Realizing that her students were coming from teachers who made a career of telling them what was wrong with them, she quickly made known her complete commitment to them as her students and as people. Esquith bemoans the lowering of standards. Recently, he tells us, his school celebrated reading scores that were twenty points below the national average. Why? Because they were a point or two higher than the year before. “Maybe it’s important to look for the good and be optimistic,” he says, “but delusion is not the answer. Those who celebrate failure will not be around to help today’s students celebrate their jobs flipping burgers.… Someone has to tell children if they are behind, and lay out a plan of attack to help them catch up.” All of his fifth graders master a reading list that includes Of Mice and Men, Native Son, Bury My Heart at Wounded Knee, The Joy Luck Club, The Diary of Anne Frank, To Kill a Mockingbird, and A Separate Peace. Every one of his sixth graders passes an algebra final that would reduce most eighth and ninth graders to tears. But again, all is achieved in an atmosphere of affection and deep personal commitment to every student. “Challenge and nurture” describes DeLay’s approach, too. One of her former students expresses it this way: “That is part of Miss DeLay’s genius—to put people in the frame of mind where they can do their best.… Very few teachers can actually get you to your ultimate potential. Miss DeLay has that gift. She challenges you at the same time that you feel you are being nurtured.

The desire for unmediated grace put mystics like Anne Hutchinson in direct conflict with Puritan authorities in Massachusetts Bay, who sought to contain her challenge to ministerial authority. The molten core of conversion needed to be encased in a solid sheath of prohibitions, rules, agendas for self-control—the precisionist morality that we know as the Protestant ethic. An ethos of disciplined achievement counterbalanced what the sociologist Colin Campbell calls an other Protestant ethic, one that sought ecstasy and celebrated free-flowing sentiment, sending frequent revivals across the early American religious landscape. The two ethics converged in a cultural program that was nothing if not capacious: it encompassed spontaneity and discipline, release and control. Indeed, the rigorous practice of piety was supposed to reveal the indwelling of the spirit, the actuality of true conversion. Yet the balance remained unstable, posing challenges to established authority in Virginia as well as Massachusetts. The tension between core and sheath, between grace abounding and moral bookkeeping, arose from the Protestant conviction that true religion was not merely a matter of adherence to outward forms, but was rooted in spontaneous inner feeling.

Why, he asked, do all of our policing efforts have to be so reactive, so negative, and so after the fact? What if, instead of just focusing on catching criminals—and serving up ever harsher punishments—after they committed the crime, the police devoted significant resources and effort to eliminating criminal behavior before it happens? To quote Tony Blair, what if they could be tough on crime but also tough on the causes of crime?3 Out of these questions came the novel idea for Positive Tickets, a program whereby police, instead of focusing on catching young people perpetrating crimes, would focus on catching youth doing something good—something as simple as throwing litter away in a bin rather than on the ground, wearing a helmet while riding their bike, skateboarding in the designated area, or getting to school on time—and would give them a ticket for positive behavior. The ticket, of course, wouldn’t carry a fine like a parking ticket but instead would be redeemable for some kind of small reward, like free entry to the movies or to an event at a local youth center—wholesome activities that also had the bonus of keeping the young people off the streets and out of trouble. So how well did Richmond’s unconventional effort to reimagine policing work? Amazingly well, as it turned out. It took some time, but they invested in the approach as a long-term strategy, and after a decade the Positive Tickets system had reduced recidivism from 60 percent to 8 percent. You might not think of a police department as a place where you would expect to see Essentialism at work, but in fact Ward’s system of Positive Tickets is a lesson in the practice of effortless execution. The way of the Nonessentialist is to go big on everything: to try to do it all, have it all, fit it all in. The Nonessentialist operates under the false logic that the more he strives, the more he will achieve, but the reality is, the more we reach for the stars, the harder it is to get ourselves off the ground. The way of the Essentialist is different. Instead of trying to accomplish it all—and all at once—and flaring out, the Essentialist starts small and celebrates progress. Instead of going for the big, flashy wins that don’t really matter, the Essentialist pursues small and simple wins in areas that are essential.

The enemy won some points at the very beginning. On both of the two days preceding his remarks about Worth, Hitchcock notes that American deserters had been shot while crossing the Rio Grande. Probably they were just bored with army rations but there was some thought that they might be responding to a proclamation of General Ampudia’s which spies had been able to circulate in camp. Noting the number of Irish, French, and Polish immigrants in the American force, Ampudia had summoned them to assert a common Catholicism, come across the river, cease “to defend a robbery and usurpation which, be assured, the civilized nations of Europe look upon with the utmost indignation,” and settle down on a generous land bounty. Some of them did so, and the St. Patrick Battalion of American deserters was eventually formed, fought splendidly throughout the war, and was decimated in the campaign for Mexico City — after which its survivors were executed in daily batches.… This earliest shooting of deserters as they swam the Rio Grande, an unwelcome reminder that war has ugly aspects, at once produced an agitation. As soon as word of it reached Washington, the National Intelligencer led the Whig press into a sustained howl about tyranny. In the House J. Q. Adams rose to resolve the court-martial of every officer or soldier who should order the killing of a soldier without trial and an inquiry into the reasons for desertion. He was voted down but thereafter there were deserters in every Whig speech on the conduct of the war, and Calm Observer wrote to all party papers that such brutality would make discipline impossible. But a struggling magazine which had been founded the previous September in the interest of sports got on a sound financial footing at last. The National Police Gazette began to publish lists of deserters from the army, and the War Department bought up big editions to distribute among the troops. Taylor sat in his field works writing prose. Ampudia’s patrols reconnoitered the camp and occasionally perpetrated an annoyance. Taylor badly needed the Texas Rangers, a mobile force formed for frontier service in the Texas War of Independence and celebrated ever since. It was not yet available to him, however, and he was content to send out a few scouts now and then. So Colonel Truman Cross, the assistant quartermaster general, did not return from one of his daily rides. He was still absent twelve days later, and Lieutenant Porter, who went looking for him with ten men, ran into some Mexican foragers and got killed.