Claiming 10 Quotes

Ann Druyan suggests an experiment: Look back again at the pale blue dot of the preceding chapter. Take a good long look at it. Stare at the dot for any length of time and then try to convince yourself that God created the whole Universe for one of the 10 million or so species of life that inhabit that speck of dust. Now take it a step further: Imagine that everything was made just for a single shade of that species, or gender, or ethnic or religious subdivision. If this doesn’t strike you as unlikely, pick another dot. Imagine it to be inhabited by a different form of intelligent life. They, too, cherish the notion of a God who has created everything for their benefit. How seriously do you take their claim?

I don't think she realized how much she cared for him, or he for her, until the end. Hasn't someone said a woman may be known by the men who love her enough to die for her? (If they haven't, I claim the credit myself.)

Every other person who is at the heart of any religion has had his or her beginning either in fancy or in fact. But nevertheless, there is a beginning. Jesus' birth in Bethlehem was a moment preceded by eternity. His being neither originated in time nor came about by the will of humanity. The Author of time, who lived in the eternal, was made incarnate in time that we might live with the eternal in view. In that sense, the message of Christ was not the introduction of a religion, but an introduction to truth about reality as God alone knows it. To deny Jesus' message while pursuing spirituality is to conjure an imaginary religion in an attempt to see heaven while sight is confined to the earth. That is precisely what Jesus challenged when he said, "I have come that [you] may have life" (John 10:10). His life spells living. Your life or my life, apart from Him, spells death.

Blame someone else, that’s always your first instinct. And if you can’t blame someone else, then start claiming the problem isn’t a problem anyway. Rewrite the rules, shift the goalposts.

Lucas nodded the instant before Hawke caught the first hint of an exquisitely familiar scent on the breeze. Autumn leaves and spice and strength. His wolf stretched out at the intoxication of it. Maybe she wasn’t his mate, but the animal wasn’t bothered. It still wanted the man to take her, to claim her. To bite her. Jesus.

According to the history books, the decisive battle that ended the Ankh-Morpork Civil War was fought between two handfuls of bone-weary men in a swamp early one misty morning and, although one side claimed victory, ended with a practical score of Humans 0, ravens 1,000, which is the case with most battles.

Compassion. Love. It was not civilization that birthed these gentle gifts - though its followers might claim otherwise. Nor was civilization the sweetest garden for such things to blossom in - though those trapped within it might imagine it so. No, as far as [Karsa] could see, civilization was a madman's mechanism that, for all its good intentions, ended up ensnaring the gentle gifts, stifling them, leaving them to wander mazes only to die alone and in the dark.

I don't have a problem with guilt about money. The way I see it is that my money represents an enormous number of claim checks on society. It's like I have these little pieces of paper that I can turn into consumption. If I wanted to, I could hire 10,000 people to do nothing but paint my picture every day for the rest of my life. And the GDP would go up. But the utility of the product would be zilch, and I would be keeping those 10,000 people from doing AIDS research, or teaching, or nursing. I don't do that though. I don't use very many of those claim checks. There's nothing material I want very much. And I'm going to give virtually all of those claim checks to charity when my wife and I die.

The Consort is merciful and kind to a fault,” Keelan said. The two of them stared at each other for half a second. “I’m sure he is,” Jushur said.

Listen: this story's one you ought to know, You'll reap the consequence of what you sow. This fleeting world is not the world where we Are destined to abide eternally: And for the sake of an unworthy throne You let the devil claim you for his own. I've few days left here, I've no heart for war, I cannot strive and struggle any more, But hear an old man's words: the heart that's freed From gnawing passion and ambitious greed Looks on kings' treasures and the dust as one; The man who sells his brother, as you've done, For this same worthless dust, will never be Regarded as a child of purity. The world has seen so many men like you, And laid them low: there's nothing you can do But turn to God; take thought then for the way You travel, since it leads to Judgment Day

Curran grinned at me, his gray eyes happy. “Hey, baby. You come here often?” I laughed. “Your hand looks heavy. Let me hold it for you.” He squeezed my hand with his warm fingers. “Smooth,” Jynx murmured. Andre winked at her. “Hey, Jynx, your hand—” “Touch me and I’ll break you,” she told him. “Aww.

The Consort is merciful and kind to a fault,” Keelan said. The two of them stared at each other for half a second. “I’m sure he is,” Jushur said. Ha!

I’ll stand next to you and look menacing.” “No need to stand. You can sit and look menacing.” “Thank you, my queen.

In this life each of us must decide three things for ourselves: who to worship, who to marry, and who to serve.

The first man to sight land was supposed to get a yearly pension of 10,000 maravedis for life, but Rodrigo never got it. Columbus claimed he had seen a light the evening before. He got the reward.

By 1770, fewer than 10 percent of white Virginians laid claim to over half the land in the colony; a small upper echelon of large planters each owned slaves in the hundreds. More than half of white men owned no land at all, working as tenants or hired laborers, or contracted as servants.

My wife needs a medmage,” Curran said. “She will tell you that she is fine, and she doesn’t need help. She isn’t and she does.” “You made your point,” I told him. His eyes flashed gold. “I did. And I’m going to stand over you and watch you get treatment.” As a married woman, I had learned that some fights weren’t worth fighting. “Your lack of trust is very disappointing.” “I trust you with my life, not with yours,” my husband said.

SELFHOOD AND DISSOCIATION The patient with DID or dissociative disorder not otherwise specified (DDNOS) has used their capacity to psychologically remove themselves from repetitive and inescapable traumas in order to survive that which could easily lead to suicide or psychosis, and in order to eke some growth in what is an unsafe, frequently contradictory and emotionally barren environment. For a child dependent on a caregiver who also abuses her, the only way to maintain the attachment is to block information about the abuse from the mental mechanisms that control attachment and attachment behaviour.10 Thus, childhood abuse is more likely to be forgotten or otherwise made inaccessible if the abuse is perpetuated by a parent or other trusted caregiver. In the dissociative individual, ‘there is no uniting self which can remember to forget’. Rather than use repression to avoid traumatizing memories, he/she resorts to alterations in the self ‘as a central and coherent organization of experience. . . DID involves not just an alteration in content but, crucially, a change in the very structure of consciousness and the self’ (p. 187).29 There may be multiple representations of the self and of others. Middleton, Warwick. "Owning the past, claiming the present: perspectives on the treatment of dissociative patients." Australasian Psychiatry 13.1 (2005): 40-49.

8. "For who would trust the seeming sighs Of wife or paramour? Fresh feres will dry the bright blue eyes We late saw streaming o'er. For pleasures past I do not grieve, Nor perils gathering near; My greatest grief is that I leave No thing that claims a tear. 9. "And now I'm in the world alone, Upon the wide, wide sea: But why should I for others groan, When none will sigh for me? Perchance my dog will whine in vain, Till fed by stranger hands; But long ere I come back again, He'd tear me where he stands. 10. "With thee, my bark, I'll swiftly go Athwart the foaming brine; Nor care what land thou bear'st me to, So not again to mine. Welcome, welcome, ye dark blue waves! And when you fail my sight, Welcome, ye deserts, and ye caves! My native Land — Good Night!

People are ruled by their emotions, Conlan, and anger is one of the most powerful emotions we can experience. It can fester if you don’t vent it. Always take that into account.

I trust you with my life, not with yours,” my husband said.

Although the court recognizes his right to insist on his bond - to claim his pound of flesh - the law also prohibits him from shedding Antonio’s blood.

Whether I am in control or not, I still elect to claim responsibility and control so that I can do something to improve my situation going forward.

It was not like the old days and they both knew it. They were weighed down by the awareness of their failed relationship, of the wasted years, of the feelings that were no more, of the shared life that had unravelled. They were like weary receivers winding up a bankruptcy; all that remained was to tie up the loose ends and settle the final claims." (Black Skies)

It was Freud's ambition to discover the cause of hysteria, the archetypal female neurosis of his time. In his early investigations, he gained the trust and confidence of many women, who revealed their troubles to him.Time after time, Freud's patients, women from prosperous, conventional families, unburdened painful memories of childhood sexual encounters with men they had trusted: family friends, relatives, and fathers. Freud initially believed his patients and recognized the significance of their confessions. In 1896, with the publication of two works, The Aetiology of Hysteria and Studies on Hysteria, he announced that he had solved the mystery of the female neurosis. At the origin of every case of hysteria, Freud asserted, was a childhood sexual trauma. But Freud was never comfortable with this discovery, because of what it implied about the behavior of respectable family men. If his patients' reports were true, incest was not a rare abuse, confined to the poor and the mentally defective, but was endemic to the patriarchal family. Recognizing the implicit challenge to patriarchal values, Freud refused to identify fathers publicly as sexual aggressors. Though in his private correspondence he cited "seduction by the father" as the "essential point" in hysteria, he was never able to bring himself to make this statement in public. Scrupulously honest and courageous in other respects, Freud falsified his incest cases. In The Aetiology of Hysteria, Freud implausibly identified governessss, nurses, maids, and children of both sexes as the offenders. In Studies in Hysteria, he managed to name an uncle as the seducer in two cases. Many years later, Freud acknowledged that the "uncles" who had molested Rosaslia and Katharina were in fact their fathers. Though he had shown little reluctance to shock prudish sensibilities in other matters, Freud claimed that "discretion" had led him to suppress this essential information. Even though Freud had gone to such lengths to avoid publicly inculpating fathers, he remained so distressed by his seduction theory that within a year he repudiated it entirely. He concluded that his patients' numerous reports of sexual abuse were untrue. This conclusion was based not on any new evidence from patients, but rather on Freud's own growing unwillingness to believe that licentious behavior on the part of fathers could be so widespread. His correspondence of the period revealed that he was particularly troubled by awareness of his own incestuous wishes toward his daughter, and by suspicions of his father, who had died recently. p9-10

In language that would have been unthinkable just a few years ago, a young Moroccan named Brother Rachid last year called out President Obama on YouTube for claiming that Islamic State was “not Islamic”: Mr President, I must tell you that you are wrong about ISIL. You said ISIL speaks for no religion. I am a former Muslim. My dad is an imam. I have spent more than 20 years studying Islam. . . . I can tell you with confidence that ISIL speaks for Islam. . . . ISIL’s 10,000 members are all Muslims. . . . They come from different countries and have one common denominator: Islam. They are following Islam’s Prophet Muhammad in every detail. . . . They have called for a caliphate, which is a central doctrine in Sunni Islam. I ask you, Mr. President, to stop being politically correct—to call things by their names. ISIL, Al-Qaeda, Boko Haram, Al-Shabaab in Somalia, the Taliban, and their sister brand names, are all made in Islam. Unless the Muslim world deals with Islam and separates religion from state, we will never end this cycle. . . . If Islam is not the problem, then why is it there are millions of Christians in the Middle East and yet none of them has ever blown up himself to become a martyr, even though they live under the same economic and political circumstances and even worse? . . . Mr. President, if you really want to fight terrorism, then fight it at the roots. How many Saudi sheikhs are preaching hatred? How many Islamic channels are indoctrinating people and teaching them violence from the Quran and the hadith? . . . How many Islamic schools are producing generations of teachers and students who believe in jihad and martyrdom and fighting the infidels?1

I enjoyed it.” And there it was. I said it and waited. “I know,” he said. “After you killed the skull mage, you turned to me and you were smiling. A big, bright smile. Old Kate smile.” “Old Kate?” “Dangerous Kate. Stabby Kate. My Kate.” I raised my head and leaned it on my bent elbow. “Stabby?” “Yes. Exciting.” He grinned.

Pablo Picasso was notorious for sucking the energy out of the people he met. His granddaughter Marina claimed that he squeezed people like one of his tubes of oil paints. You's have a great time hanging out all day with Picasso, and then you's go home nervous and exhausted, and Picasso would go back to his studio and paint all night, using the energy he'd sucked out of you.

Aristotle’s Politics, Book III, Chapter 8 The real difference between democracy and oligarchy is between poverty and wealth. Wherever the rulers, whether they be a minority or a majority, owe their power to wealth, that is an oligarchy. Wherever the poor rule, that is a democracy. Usually, where the rulers hold power by wealth, they are few, but where the poor rule, they are many, because few men are rich but all are free [if they are citizens in a city-state], and wealth and freedom are the grounds on which the two groups lay claim to government. Democracy is not necessarily only wherever the multitude has authority. Oligarchy is not necessarily wherever a minority has power over the system of government. If the majority of a citystate were wealthy and had authority, nobody would call it a democracy, just as if a small group of poor men had control over a larger rich population, nobody would call it an oligarchy. Rather, democracy is when every free citizen has authority and oligarchy is when the rich have it. Democracy is when there is a majority of free, poor men who have authority to rule, while oligarchy is when it is in the hands of the wealthy and well-born, who are a minority.

As to the strangest claim in the novel: that only 10 percent of the cells in our body are human (and the rest are bacteria and parasites). This is true! There is a wonderful book exploring this topic that is as horrific as it is humorous, Human Wildlife by Dr. Robert Buckman.

Were you going to poke them with a stick?” Keelan growled. Hakeem looked uncertain. “Yes?” “When you find freaky shit in the scary woods, you don’t poke it with a stick. It can explode in your face. What do you do instead?” Hakeem clearly didn’t know the answer to that question. I almost felt sorry for him. He had just turned eighteen this year, and this was likely his first real outing. “You ask the Consort. The Consort knows everything.” “Oh,” Hakeem said. Keelan pivoted to me. “Consort, please tell us what this is.” “I have no idea.” Keelan blinked, his teaching moment temporarily derailed. He took a second to recover. “How do we proceed?” I held my hand out, and Hakeem surrendered his branch. “I’m going to poke it with a stick.

No race is more adept than humans at weaving a mask of excuses, at ultimately claiming good intent. And no race is more adept at believing its own claims. How many wars have been fought, man against man, with both armies espousing that god, a goodly god, was on their side and in their hearts? But

Curran stood up. He raised the heart up, showing it to everyone, walked over to me, and dropped it at my feet. Umm. What was I supposed to do with it? His eyes were pure gold, still mad with bloodlust. I stabbed the heart with Sarrat. It seemed like the thing to do. Curran turned away from me and roared.

The Russian Civil War lasts almost six years and ends in victory for the Bolsheviks. It claims the lives of more than 10 million people—five times more than the number of Russian casualties in the First World War, which the Bolsheviks promised to end. Of that figure, 2.5 million are killed in battle, another 2 million fall victim to the Red (and White) Terror, while around 6 million die from hunger and disease. On top of that, approximately 2 million emigrate.

The presence of the messianic salvation is also seen in Jesus' miracles of healing, for which the Greek word meaning "to save" is used. The presence of the Kingdom of God in Jesus meant deliverance from hemorrhage (Mk 5:34), blindness (Mk 10:52), demon possession (Lk 8:36), and even death itself (Mk 5:23). Jesus claimed that these deliverances were evidences of the presence of the messianic salvation (Mt 11:4-5). They were pledges of the life of the eschatological Kingdom that will finally mean immortality for the body. The Kingdom of God is concerned not only with people’s souls but with the salvation of the whole person.

Suppose he found that persistent unsparing voice at his elbow one day, claiming that Danton lacked probity; he had an answer, pat, not a logical one, but one sufficiently chilling to put logic in abeyance. To question Danton’s patriotism was to cast in doubt the whole Revolution. A tree is known by its fruits, and Danton made August 10. First he made the republic of the Cordeliers, then he made the Republic of France. If Danton is not a patriot, then we have been criminally negligent in the nation’s affairs. If Danton is not a patriot, we are not patriots either. If Danton is not a patriot, then the whole thing—from May ’89—must be done again.

He knew he needed to release her, but once he allowed his physical connection to drop away, he was uncertain if he’d ever have a chance to reconnect. Instinctively, he knew Azami was elusive, like water flowing through fingers, or the wind shifting in the trees. He needed a way to seal her to him. “How does one court a woman in Japan? Do I need your brothers’ permission?” She blinked again. Shocked. A hint of uncertainty crept into her eyes. She frowned, and he bent his head to swallow her protest before she could utter it. Her mouth trembled beneath his, and then she opened to him, like a flower, luring him deeper. Her arms slid around his neck, her body pressing tightly against his. He tightened his fingers in her hair. He was burning, through and through, from the inside out, a hot melting of bone and tissue. He hadn’t known he was lonely or even looking for something. He’d been complete. He loved his wife. He was a man with teammates he trusted implicitly. He lived in wild places of beauty he enjoyed. He hadn’t considered there would be a woman who could ever fit with him, who would ever turn his insides soft and his body hard. Feel the same way, Azami. He didn’t lift his mouth, kissing her again and again because one he’d made the mistake, he was addicted and what was the use fighting it? Not when it felt so damn right. Somewhere along the line, his kiss went from sheer aggression and command, to absolute tenderness. The emotion for her rose like a volcano, encompassing him entirely, drawn from some part of him he’d never known even existed. His mouth was gentle, his hands on her, possessive, yet just as gentle. Another claiming, this coming from that deep unknown well. Feel the same way, Azami, he whispered into her mind. An enticement. A need. He waited, something in him going still, waiting for her answer. Tell me how you’re feeling? She hadn’t pulled away. If anything, her arms had tightened around his neck. He shared every single breath she took, feeling the slight movement of her rib cage and breasts against him, the warm air they exchanged. Like I’m burning alive. Drowning. Like I never want this moment to end. He wasn’t a man to say flowery things to a woman, nor did he even think them, but he shared the honest truth with her. Like we belong. Once he let her go, the world would slip back into kilter. He wanted her to stay with him, to give him a chance with her. She didn’t hesitate, and he loved that about her as well. She gave herself in truth in the same way he did. I feel the same, but one of us has to be sane. She initiated the kiss when he pulled back slightly, chasing after him with her soft mouth, fingers digging tightly into the heavy muscle at his neck, sighing when his lips settled once more over hers. He took his time, kissing her thoroughly, again and again, all the while slipping deeper into her spell and hoping she was falling under his. Is this your idea of sanity? He’d make it his reality. He was falling further down the rabbit hole and he’d make her his sanity if she’d fall with him. Her soft laughter slipped inside his heart, winding there until there was no shaking her loose. Not really, but you have to be the strong one. He kissed her again. And again. Why is that? You started this.

I remember [my first meeting] like it was yesterday. A 24-year-old woman came to see me, sobbing. “Mr. Feinberg, my husband died in the World Trade Center. He was a fireman, and he left me with our two children, six and four. Now, I’ve applied to the Fund, and you have calculated that I’m going to get $2.8 million tax-free. I want it in 30 days.” I said, “Why do you need the money in 30 days?” She said, “Why 30 days? I have terminal cancer. I have 10 weeks to live. My husband was gonna survive me and take care of our two children. Now they’re gonna be orphans. I have got to get this money while I still have my faculties. I’ve gotta set up a trust. I’ve gotta find a guardian. We never anticipated this.” I ran down to the Treasury, we accelerated the processing of her claim, we got her the money, and eight weeks later she died. You think you’re ready for anything and you’re not.

I like everybody,” I told her. I thought I’d get her to laugh, but she just looked at me.

We’ll have to force a confrontation. How terrible.” She rolled her eyes.

He went to the lake again. He found some sort of magic freshwater clams in it. He’s very excited about it.” Conlan shrugged.

that’s why we don’t poke random shit we find in the woods with a stick,

I sprinted, the spears hammering at my shield. Erra would’ve loved this so much. I could almost hear her in my head. You run like a toddler. Slow and clumsy.

He never stopped being the Beast Lord. He was the man who could dominate thousands of shapeshifters with a single look, and he was also the man who stayed up all night with a child who’d eaten some poisonous herbs in the forest and spent twenty-four hours throwing them up. One couldn’t be separated from another. They were all aspects of Curran, and I loved all of him.

It was majestic and beautiful, as if the forest had sent a herald to greet us. “An Irish elk,” Keelan whispered. More like the stag-moose, Cervalces scotti, which was native to North America according to Conlan’s book, but I didn’t want to ruin Keelan’s moment. “Damn, that’s a lot of meat,” Jynx breathed behind us. And the bouda had done it for me. Keelan glared at her. “Shut it.

Keelan blinked, his teaching moment temporarily derailed. He took a second to recover. “How do we proceed?” I held my hand out, and Hakeem surrendered his branch. “I’m going to poke it with a stick.

The tradition of Islamic science of course gradually weakened but it did not decay as rapidly as some people have claimed in the West. It continued on into the 10th, 11th and 12th Islamic centuries especially in the fields of medicine and pharmacology. If one is going to talk about the decay of the Islamic sciences, it is only of the last two or three centuries that one should speak if one takes the whole of the Islamic world into consideration. And one should not be ashamed of that fact because no civilization in the history of science has always been avidly interested in the natural sciences throughout its whole history. There have been periods of greater interest and those of lesser interest in every civilization, and there is no reason why one should equate the gradual loss of impetus in the cultivation of the sciences in the Islamic world with an automatic decadence of that civilization. This is a modern, Western view which equates civilization with science as understod in the modern sense.

We humans have a dual nature—we are selfish primates who long to be a part of something larger and nobler than ourselves. We are 90 percent chimp and 10 percent bee.93 If you take that claim metaphorically, then the groupish and hivish things that people do will make a lot more sense. It’s almost as though there’s a switch in our heads that activates our hivish potential when conditions are just right.

Take a good long look at it. Stare at the dot for any length of time and then try to convince yourself that God created the whole Universe for one of the 10 million or so species of life that inhabit that speck of dust. Now take it a step further: Imagine that everything was made just for a single shade of that species, or gender, or ethnic or religious subdivision. If this doesn’t strike you as unlikely, pick another dot. Imagine it to be inhabited by a different form of intelligent life. They, too, cherish the notion of a God who has created everything for their benefit. How seriously do you take their claim?

seeing that the lynching of Emmett Till was caused by the nature and history of America itself and by a social system that has changed over the decades, but not as much as we pretend. In “Letter from a Birmingham Jail,” Martin Luther King Jr. writes that his worst enemies are not the members of Citizens’ Councils or the Ku Klux Klan but “the white moderate” who claims to support the goals of the movement but deplores its methods of protest and deprecates its timetable for change: “We will have to repent in this generation not merely for the vitriolic words and actions of the bad people but for the appalling silence of the good people.”10

The Scythe Commandments 1) Thou shalt kill. 2) Thou shalt kill with no bias, bigotry, or malice aforethought. 3) Thou shalt grant an annum of immunity to the beloved of those who accept your coming, and to anyone else you deem worthy. 4) Thou shalt kill the beloved of those who resist. 5) Thou shalt serve humanity for the full span of thy days, and thy family shall have immunity as recompense for as long as you live. 6) Thou shalt lead an exemplary life in word and deed, and keep a journal of each and every day. 7) Thou shalt kill no scythe beyond thyself. 8) Thou shalt claim no earthly possessions, save thy robes, ring, and journal. 9) Thou shalt have neither spouse nor spawn. 10) Thou shalt be beholden to no laws beyond these.

It didn’t look like any architectural style I knew. I had never seen anything like it. Curran closed his mouth with a click. “Where did they get the granite? The nearest quarry is hundreds of miles inland.” “I don’t care. I want it,” Curran growled.

How to Survive Racism in an Organization that Claims to be Antiracist: 10. Ask why they want you. Get as much clarity as possible on what the organization has read about you, what they understand about you, what they assume are your gifts and strengths. What does the organization hope you will bring to the table? Do those answers align with your reasons for wanting to be at the table? 9. Define your terms. You and the organization may have different definitions of words like "justice", "diveristy", or "antiracism". Ask for definitions, examples, or success stories to give you a better idea of how the organization understands and embodies these words. Also ask about who is in charge and who is held accountable for these efforts. Then ask yourself if you can work within the structure. 8. Hold the organization to the highest vision they committed to for as long as you can. Be ready to move if the leaders aren't prepared to pursue their own stated vision. 7. Find your people. If you are going to push back against the system or push leadership forward, it's wise not to do so alone. Build or join an antiracist cohort within the organization. 6. Have mentors and counselors on standby. Don't just choose a really good friend or a parent when seeking advice. It's important to have on or two mentors who can give advice based on their personal knowledge of the organization and its leaders. You want someone who can help you navigate the particular politics of your organization. 5. Practice self-care. Remember that you are a whole person, not a mule to carry the racial sins of the organization. Fall in love, take your children to the park, don't miss doctors' visits, read for pleasure, dance with abandon, have lots of good sex, be gentle with yourself. 4. Find donors who will contribute to the cause. Who's willing to keep the class funded, the diversity positions going, the social justice center operating? It's important for the organization to know the members of your cohort aren't the only ones who care. Demonstrate that there are stakeholders, congregations members, and donors who want to see real change. 3. Know your rights. There are some racist things that are just mean, but others are against the law. Know the difference, and keep records of it all. 2. Speak. Of course, context matters. You must be strategic about when, how, to whom, and about which situations you decide to call out. But speak. Find your voice and use it. 1. Remember: You are a creative being who is capable of making change. But it is not your responsibility to transform an entire organization.

It was the debut of a strategy employed by the Saudi royal family throughout the twentieth century: Threatened by Islamic radicalism, they embraced it, hoping to retain control. The al-Sauds’ claims to power on the Arabian peninsula were weak and grew largely from conquests made by allied jihadists. They now ruled the holiest shrines in worldwide Islam. There seemed to them no plausible politics but strict official religiosity. Many among the royal family were themselves true believers. Theirs was, after all, the only modern nationstate created by jihad.7

Goebbels warned the heads of his foreign and domestic press departments to prepare for a drive by the British to use atrocity stories about the bombing deaths of old men and pregnant women to arouse the world’s conscience. His press chiefs were to be ready to counter these claims at once, using pictures of children killed in a May 10, 1940, air raid on Freiburg, Germany. What he did not tell the meeting was that this raid, which killed twenty children on a playground, was carried out in error by German bombers whose crews believed they were attacking the French city of Dijon.

Some theologians claim that all God’s desires culminate in a single desire: to assert and to maintain God’s own glory. On its own, the idea of a glory-seeking God seems to say that God, far from being only a giver, is the ultimate receiver. As the great twentieth-century theologian Karl Barth disapprovingly put it, such a God would be “in holy self-seeking . . . preoccupied with Himself”10. In creating and redeeming, such a God would give, but only in order to get glory; the whole creation would be a means to this end. In Luther’s terms, here we would have a God demonstrating human rather than divine love.

He knew he needed to release her, but once he allowed his physical connection to drop away, he was uncertain if he’d ever have a chance to reconnect. Instinctively, he knew Azami was elusive, like water flowing through fingers, or the wind shifting in the trees. He needed a way to seal her to him. “How does one court a woman in Japan? Do I need your brothers’ permission?” She blinked again. Shocked. A hint of uncertainty crept into her eyes. She frowned, and he bent his head to swallow her protest before she could utter it. Her mouth trembled beneath his, and then she opened to him, like a flower, luring him deeper. Her arms slid around his neck, her body pressing tightly against his. He tightened his fingers in her hair. He was burning, through and through, from the inside out, a hot melting of bone and tissue. He hadn’t known he was lonely or even looking for something. He’d been complete. He loved his life. He was a man with teammates he trusted implicitly. He lived in wild places of beauty he enjoyed. He hadn’t considered there would be a woman who could ever fit with him, who would ever turn his insides soft and his body hard. Feel the same way, Azami. He didn’t lift his mouth, kissing her again and again because one he’d made the mistake, he was addicted and what was the use fighting it? Not when it felt so damn right. Somewhere along the line, his kiss went from sheer aggression and command, to absolute tenderness. The emotion for her rose like a volcano, encompassing him entirely, drawn from some part of him he’d never known even existed. His mouth was gentle, his hands on her, possessive, yet just as gentle. Another claiming, this coming from that deep unknown well. Feel the same way, Azami, he whispered into her mind. An enticement. A need. He waited, something in him going still, waiting for her answer.

Things just didn’t go your way today,” Owen rumbled from his blanket, his eyes still closed. “First, you got your arm broken. Then the Consort had to bring you food. Now you are getting a lecture. It’s hard to be Troy today.” “Don’t make me come over there,” Troy growled. Owen opened his eyes. “And do what?

It is undoubtedly true that religion is often socially conservative. By binding a people together under a shared God, a common cosmology and a common morality, religion creates order and stability and its rituals create social cohesio...n. By promising to the pious poor rewards in the next life, it reconciles them to their fate in this one and thus discourages them from rebelling against their condition... [also] religion [is] an inspiration to radicalism and rebellion. religion is a potential threat to any political or social order because it claims an authority higher than any available in this world. pp. 10-11

How do you stay motivated?” The answer? I create new reasons to keep showing up. The unsuccessful unceasingly suggest, “If I had what [that person] had, I would retire.” But I don't believe this claim for a second. First of all, they don't know if that's true, since they can't tell how they'd respond to success.

A longtime, well-respected Republican election lawyer, Ben Ginsberg, explained what the scores of lawsuits had concluded—that Trump was wrong. Twenty-two federal judges appointed by Republican presidents, including 10 appointed by President Trump himself, and at least 24 elected or appointed Republican state judges dismissed Trump’s claims. As Ginsberg pointed out, dozens of courts had analyzed the underlying factual allegations and ruled against Trump and his allies: In all the cases that were brought—I have looked at the more than 60 that include more than 180 counts… the simple fact is that the Trump campaign did not make its case.… And in no instance did a court find that the charges of fraud were real.

At some point in our lives together, keeping her lovely family from trying to murder her became a full-time job for me. They were powerful, homicidal psychopaths, and they didn’t half-ass it. When they came to kill her, they gave it their all. Her eyes sparked. “You wanted to kill me at some point.” “No. The most I promised to do was to throw you out of a window.

The following high points are prominent in this brief homily. 1. Breaking into ethnic enclaves is unacceptable. Furthermore, loyalties to individuals is not an excuse for breaking the unity of the church. Their leaders are not adequate centers of primary loyalty. 2. No group in the church has the right to claim that they alone are loyal to Christ. 3. They are "called by the name of our Lord Jesus Christ" (1:2) and in that name they can find their unity (1:10). 4. Baptism and the cross also call them together. 5. The question is not "Who is my leader?" but rather, "Who died for us?" With the problem of this first essay stated boldly, Paul turns to the cross in the shadow of which their divisions can be eclipsed (1:17-2:2).

including salutary effects on the following: • major depression • drug addiction • binge eating • smoking cessation • stress among cancer patients • loneliness among senior citizens • ADHD • asthma • psoriasis • irritable bowel syndrome Studies also indicated that meditation reduced levels of stress hormones, boosted the immune system, made office workers more focused, and improved test scores on the GRE. Apparently mindfulness did everything short of making you able to talk to animals and bend spoons with your mind. This research boom got its start with a Jew-Bu named Jon Kabat-Zinn, a Manhattan-raised, MIT-trained microbiologist who claimed to have had an elaborate epiphany—a “vision,” he called it—while on a retreat in 1979. The substance of the vision was that he could bring meditation to a much broader audience by stripping it of Buddhist metaphysics. Kabat-Zinn designed something called Mindfulness Based Stress Reduction (MBSR), an eight-week course that taught secularized meditation to tens of thousands of people around America and the world. Having a simple, replicable meditation protocol made it easy to test the effects on patients.

We humans have a dual nature—we are selfish primates who long to be a part of something larger and nobler than ourselves. We are 90 percent chimp and 10 percent bee. If you take that claim metaphorically, then the groupish and hivish things that people do will make a lot more sense. It’s almost as though there’s a switch in our heads that activates our hivish potential when conditions are just right.

How, then, can Apple claim to be 100 percent renewable? It purchases a fraudulent “100 percent renewable” status from electricity producers. The basic way this works is that Apple pays utilities to give it credit for the solar and wind that others use—and to give others the blame for the coal, gas, and nuclear that Apple uses. It’s as if Apple CEO Tim Cook were traveling with nine other people on a yacht powered 90 percent by diesel and 10 percent by a sail—and Cook claimed that he traveled just using the sail, while the others traveled using the diesel. This energy accounting fraud is shameful and destructive, because it leads us to think that we can have innovators like Apple without the uniquely cost-effective energy we get from fossil fuels. Even worse, leading company after leading company, including Facebook, Google, Bank of America, and Anheuser-Busch, is claiming to be 100 percent renewable.[18]

Given the complexity of the chore, “escapees,” as free-floating fecal material is known in astronautical circles, plagued the crews. Below is an excerpt from the Apollo 10 mission transcript, starring Mission Commander Thomas Stafford, Lunar Module Pilot Gene Cernan, and Command Module Pilot John Young, orbiting the moon 200,000-plus miles from the nearest bathroom. CERNAN:…You know once you get out of lunar orbit, you can do a lot of things. You can power down…And what’s happening is— STAFFORD: Oh—who did it? YOUNG: Who did what? CERNAN: What? STAFFORD: Who did it? [laughter] CERNAN: Where did that come from? STAFFORD: Give me a napkin quick. There’s a turd floating through the air. YOUNG: I didn’t do it. It ain’t one of mine. CERNAN: I don’t think it’s one of mine. STAFFORD: Mine was a little more sticky than that. Throw that away. YOUNG: God almighty. [And again eight minutes later, while discussing the timing of a waste-water dump.] YOUNG: Did they say we could do it anytime? CERNAN: They said on 135. They told us that—Here’s another goddam turd. What’s the matter with you guys? Here, give me a— YOUNG/STAFFORD: [laughter]… STAFFORD: It was just floating around? CERNAN: Yes. STAFFORD: [laughter] Mine was stickier than that. YOUNG: Mine was too. It hit that bag— CERNAN: [laughter] I don’t know whose that is. I can neither claim it nor disclaim it. [laughter] YOUNG: What the hell is going on here?

6. SELFISHNESS. The leader who claims all the honor for the work of his followers, is sure to be met by resentment. The really great leader CLAIMS NONE OF THE HONORS. He is contented to see the honors, when there are any, go to his followers, because he knows that most men will work harder for commendation and recognition than they will for money alone. 7. INTEMPERANCE. Followers do not respect an intemperate leader. Moreover, intemperance in any of its various forms, destroys the endurance and the vitality of all who indulge in it. 8. DISLOYALTY. Perhaps this should have come at the head of the list. The leader who is not loyal to his trust, and to his associates, those above him, and those below him, cannot long maintain his leadership. Disloyalty marks one as being less than the dust of the earth, and brings down on one's head the contempt he deserves. Lack of loyalty is one of the major causes of failure in every walk of life. 9. EMPHASIS OF THE "AUTHORITY" OF LEADERSHIP. The efficient leader leads by encouraging, and not by trying to instill fear in the hearts of his followers. The leader who tries to impress his followers with his "authority" comes within the category of leadership through FORCE. If a leader is a REAL LEADER, he will have no need to advertise that fact except by his conduct-his sympathy, understanding, fairness, and a demonstration that he knows his job. 10. EMPHASIS OF TITLE. The competent leader requires no "title" to give him the respect of his followers. The man who makes too much over his title generally has little else to emphasize. The doors to the office of the real leader are open to all who wish to enter, and his working quarters are free from formality or ostentation. These are among the more common of the causes of failure in leadership. Any one of these faults is sufficient to induce failure. Study the list carefully if you aspire to leadership, and make sure that you are free of these faults.

Our noise audit found much greater differences. By our measure, the median difference in underwriting was 55%, about five times as large as was expected by most people, including the company’s executives. This result means, for instance, that when one underwriter sets a premium at $9,500, the other does not set it at $10,500—but instead quotes $16,700. For claims adjusters, the median ratio was 43%. We stress that these results are medians: in half the pairs of cases, the difference between the two judgments was even larger.

First, the achievement of the revolutionary generation was a collective enterprise that succeeded because of the diversity of personalities and ideologies present in the mix. Their interactions and juxtapositions generated a dynamic form of balance and equilibrium, not because any of them was perfect or infallible, but because their mutual imperfections and fallibilities, as well as their eccentricities and excesses, checked each other in much the way that Madison in Federalist 10 claimed that multiple factions would do in a large republic.

On June 10, 2020, Chief Arradondo told the media: “History is being written now, and I’m determined to make sure we are in the right side of history”....According to practically every measure, Arradondo left the department and the city [of Minneapolis] in shambles. He claimed to be an agent of change and reform. He was hailed as a hero by community leaders and the media. Arradondo was basically given a free pass despite his catastrophic failures. In case anybody was wondering what side of history Arradondo was on, the facts speak for themselves.

I don’t know how I didn’t see it for so many years of Bible reading, but I didn’t.  Paul didn’t teach the Gentiles not to follow the law, he didn’t teach people not to have their sons circumcised (in fact he himself had Timothy circumcised in Acts 16:3).  And Paul himself kept the law.  Otherwise, James would have been telling Paul to lie about what he was doing.   So we traded Christmas for Sukkot, the true birth of Messiah during the Feast of Tabernacles, which is a shadow picture of Him coming back to reign for a thousand years.  When we keep that feast, we are making a declaration that we believe He was, is, and is coming.  We keep Yom Kippur, which is a declaration that we believe that Yeshua is the salvation of the nation of Israel as a whole, that “all Israel shall be saved.”  We keep Yom Teruah, the day of Trumpets, which occurs on “the day and hour that no man knows” at the sighting of the first sliver of the new moon during the 7th biblical month of Tishri.  We traded Pentecost for Shavuot, the prophetic shadow picture of the spirit being poured out on the assembly, as we see in the book of Acts,  just as the law was given at Mt Sinai to the assembly, which according to Stephen was the true birth of the church (Acts 7:38) – not in Jerusalem, but at Sinai. We also traded Easter for Passover, the shadow picture of Messiah coming to die to restore us to right standing with God, in order to obey Him when He said, “from now on, do this in remembrance of Me.”  We traded Resurrection Sunday for First Fruits, the feast which served as a shadow of Messiah rising up out of the earth and ascending to be presented as a holy offering to the Father.  In Leviticus 23, these are called the Feasts of the LORD, and were to be celebrated by His people Israel forever, not just the Jews, but all those who are in covenant with Him. Just like at Mt Sinai, the descendants of Jacob plus the mixed multitude who came out of Egypt.    We learned from I John 3:4 that sin is defined as transgression of the law.  I John 1:10 says that if we claim we do not sin we are liars, so sin still exists, and that was written long after the death of the other apostles, including Paul.  I read what Peter said about Paul in 2 Peter 3:15-16 – that his writings were hard to understand and easily twisted.  And I began to see that Peter was right because the more I understood what everyone besides Paul was saying, the more I realized that the only way I could justify what I had been doing was with Paul’s writings.  I couldn’t use Yeshua (Jesus), Moses, John, Peter or any of the others to back up any of the doctrines I was taught – I had to ignore Yeshua almost entirely, or take Him out of context.  I decided that Yeshua, and not Paul, died for me, so I had to

And the extraordinary thing is that according to these texts all powers, all the power and glory of the kingdoms, all that has to do with politics and political authority, belongs to the devil. It has all been given to him and he gives it to whom he wills. Those who hold political power receive it from him and depend upon him. (It is astonishing that in the innumerable theological discussions of the legitimacy of political power, no one has ever adduced these texts! [Matthew 4:8-9; Luke 4:6-7]) This fact is no less important than the fact that Jesus rejects the devil's offer. Jesus does not say to the devil: It is not true. You do not have power over kingdoms and states. He does not dispute this claim. He refuses the offer of power because the devil demands that he should fall down before him. This is the sole point when he says: 'You shall worship the Lord your God and you shall serve him, only him' (Matthew 4:10). We may thus say that among Jesus' immediate followers and in the first Christian generation political authorities - what we call the state - belonged to the devil and those who held power received it from him.

The propositions that accompany most of the chapters . . . are not as snappy as I would prefer—but there’s a reason for their caution and caveats. On certain important points, the clamor of genuine scientific dispute has abated and we don’t have to argue about them anymore. But to meet that claim requires me to state the propositions precisely. I am prepared to defend all of them as “things we don’t have to argue about anymore”—but exactly as I worded them, not as others may paraphrase them. Here they are: 1. Sex differences in personality are consistent worldwide and tend to widen in more gender-egalitarian cultures. 2. On average, females worldwide have advantages in verbal ability and social cognition while males have advantages in visuospatial abilities and the extremes of mathematical ability. 3. On average, women worldwide are more attracted to vocations centered on people and men to vocations centered on things. 4. Many sex differences in the brain are coordinate with sex differences in personality, abilities, and social behavior. 5. Human populations are genetically distinctive in ways that correspond to self-identified race and ethnicity. 6. Evolutionary selection pressure since humans left Africa has been extensive and mostly local. 7. Continental population differences in variants associated with personality, abilities, and social behavior are common. 8. The shared environment usually plays a minor role in explaining personality, abilities, and social behavior. 9. Class structure is importantly based on differences in abilities that have a substantial genetic component. 10. Outside interventions are inherently constrained in the effects they can have on personality, abilities, and social behavior.

The soul then, thus disguised and clad in the vesture of hope, is secure from its second foe, the world, for St. Paul calls hope the helmet of salvation.10 Now a helmet is armor which protects and covers the whole head, and has no opening except in one place, where the eyes may look through. Hope is such a helmet, for it covers all the senses of the head of the soul in such a way that they cannot be lost in worldly things, and leaves no part of them exposed to the arrows of the world. It has one loophole only through which the eyes may look upwards only; this is the ordinary work of hope, to direct the eyes of the soul to God alone; as David says, “My eyes are always to our Lord,”11 looking for succor nowhere else; as he says in another psalm, “As the eyes of the handmaid on the hands of her mistress, so are our eyes to our Lord God until He have mercy on us,”12 hoping in Him. 9. The green vesture of hope—for the soul is then ever looking upwards unto God, disregarding all else, and delighting only in Him—is so pleasing to the Beloved that the soul obtains from Him all it hopes for. This is why He tells the soul in the Canticle, “Thou hast wounded My heart in one of thine eyes.”13 It would have been useless for the soul, if it had not put on the green robe of hope in God, to claim such love, for it would not have succeeded, because that which influences the Beloved, and prevails, is persevering hope. It is in the vesture of hope that the soul goes forth disguised in this secret and dark night; seeing that it goes forth so detached from all possession, without any consolations, that it regards nothing, and that its sole anxiety is about God, putting its “mouth in the dust if so be there may be hope” in the words of Jeremiah quoted already.14 10.

Katia had a special ability she didn’t like to use very often. Rush, it was called. It turned her body into a battering ram. When activated, she blasted forward, shattering everything in her path. She could only use it once a day, and when she did use it, it knocked all the wind out of her, even if she didn’t actually hit anything. As a result, I knew she abhorred the skill, despite Mordecai’s insistence that she use it as often as possible. Also, the skill wasn’t predictable. Sometimes when she used Rush, her body flew forward five feet. Sometimes it flew forward twenty, and there didn’t seem to be any sort of rhyme or reason to the discrepancy. In addition, the angle in which she rushed forward wasn’t always perfectly straight. Mostly her body dashed straight forward in the direction she was facing, but sometimes, every once in a while, she flew slightly off-center. And that’s what happened this time. Katia screamed something incomprehensible, and she activated Rush. She was aiming at her former friend Eva. She missed her by inches. Instead, she inadvertently became the first crawler on this season of Dungeon Crawler World to kill one of the top 10 and claim a bounty.

Among the fraudulent farmworker amnesties approved by the INS was one from Egyptian Mahmud Abouhalima,7 or—as he was known in the terrorist community—“Mahmud the Red.” Mahmud had come to the United States as a “tourist” from Germany—where he had been denied political asylum, but got around that by marrying an emotionally disturbed alcoholic, and then married another German woman after divorcing the first when she objected to his taking a second wife.8 At the end of 1985, Mahmud and his second wife took a “three-week” trip to the United States on tourist visas and promptly settled into an apartment in Brooklyn.9 Luckily for Mahmud, just as his tourist visa was expiring six months later, Schumer’s farmworker amnesty became law. So Mahmud submitted an application, claiming to have worked on a farm in South Carolina, despite having never left New York, except one short visit to the Michigan Islamic community.10 Mahmud was approved. Otherwise, crops would rot in the fields! And what a wonderful agricultural worker Mahmud was. He became a limo driver in New York, where he repeatedly had his license suspended for ripping off customers and speeding through red lights because he was busy reading the Koran.

In the brain, the amount of the neurotransmitter dopamine affects the process of salience acquisition and expression. During an acute psychotic state, schizophrenia is associated with an increase in dopamine synthesis, dopamine release, and resting-state synaptic dopamine concentrations.10 Kapur suggests that in psychosis, there is a malfunction in the regulation of dopamine, causing abnormal firing of the dopamine system, leading to the aberrant levels of the neurotransmitter and, thus, aberrant assignment of motivational salience to objects, people, and actions.11 Research supports this claim.12 The altered salience of sensory stimuli results in a conscious experience with very different contents than would normally be there, yet those contents are what constitute Mr. B’s reality and provide the experiences that his cognition must make sense of. When considering the contents of Mr. B’s conscious experience, his hallucinations, his efforts to make sense of his delusions are no longer so wacky, but are possible, though not probable, explanations of what he is experiencing. With this in mind, the behavior that results from his cognitive conclusion seems somewhat more rational. And despite suffering this altered brain function, Mr. B continues to be conscious and aware of his existence.

Dr. Mark Crisplin, a Portland, Oregon, ER doctor, reviewed the original EEG readings of a number of patients claimed by the scientists as being flatlined or “dead” and discovered that this was not at all the case. “What they showed was slowing, attenuation, and other changes, but only a minority of patients had a flat line, and it [dying] took longer than 10 seconds. The curious thing was that even a little blood flow in some patients was enough to keep EEGs normal.” In fact, most cardiac patients were given CPR, which by definition delivers some oxygen to the brain (that’s the whole point of doing it). Crisplin concluded: “By the definitions presented in the Lancet paper, nobody experienced clinical death. No doctor would ever declare a patient in the middle of a code 99 dead, much less brain dead. Having your heart stop for 2 to 10 minutes and being promptly resuscitated doesn’t make you ‘clinically dead.’ It only means your heart isn’t beating and you may not be conscious.”31 Again, since our normal experience is of stimuli coming into the brain from the outside, when one part of the brain abnormally generates these illusions, another part of the brain—quite possibly the left-hemisphere interpreter described by neuroscientist Michael Gazzaniga—interprets them as external events. Hence, the abnormal is interpreted as supernormal or paranormal.

To the man standing on the corner holding the sign that said “God hates gays.” I’ve never seen, exactly who it is that you paperclip your knees, meld your hands together and pray to But I think I know what he looks like: I bet your God is about 5’10”. I bet he weighs 185. Probably stands the way a high school diploma does when it’s next to a GED. I bet your god has a mullet. I bet he wears flannel shirts with no sleeves, a fanny pack and says words like “getrdun.” I bet your god—I bet your god—I bet your god watches FOX news, Dog the Bounty Hunter, voted for John McCain, and loves Bill O’Reilly. I bet your god lives in Arizona. I bet his high school served racism in the cafeteria and offered “hate speech” as a second language. I bet he has a swastika inside of his throat, and racial slurs tattooed to his tongue just to make intolerance more comfortable in his mouth. I bet he has a burning cross as a middle finger and Jim Crow underneath his nails. Your god is a confederate flags wet dream conceived on a day when the sky decided to slice her own wrists, I bet your god has a drinking problem. I bet he sees the bottom of the shot glass more often than his own children. I bet he pours whiskey on his dreams until they taste like good ideas, Probably cusses like an electric guitar with Tourette’s plugged into an ocean. I bet he yells like a schizophrenic nail gun, damaging all things that care about him enough to get close. I bet there are angels in Heaven with black eyes and broken halos who claimed they fell down the stairs. I bet your god would’ve made Eve without a mouth and taught her how to spread her legs like a magazine that she will never ever ever be pretty enough to be in. Sooner or later you will realize that you are praying to your own shadow, that you are standing in front of mirrors and are worshipping your own reflection. Your God stole my god’s identity and I bet he’s buying pieces of heaven on eBay. So next time you bend your knees, next time you bow your head I want you to tell your god— that my god is looking for him.

Joint-stock companies could be similarly flexible. “The absence of close control by the British crown in the early stages of colonization,” Elliott points out, left considerable latitude for the evolution of those forms of government that seemed most appropriate to the people actively involved in the process of overseas enterprise and settlement—the financial backers of the enterprise and the colonists themselves—as long as they operated within the framework of their royal charter. In contrast to Spain’s “new world” colonies—and to the territories that France, more recently, had claimed (but barely settled) along the banks of the St. Lawrence, the Great Lakes, and the Ohio and Mississippi rivers—British America “was a society whose political and administrative institutions were more likely to evolve from below than to be imposed from above.” 10 That made it a hodgepodge, but also a complex adaptive system. Such systems thrive, theorists tell us, from the need to respond frequently—but not too frequently—to the unforeseen. Controlled environments encourage complacency, making it hard to cope when controls break down, as they sooner or later must. Constant disruptions, however, prevent recuperation: nothing’s ever healthy. There’s a balance, then, between integrative and disintegrative processes in the natural world—an edge of chaos, so to speak—where adaptation, especially self-organization, tends to occur. 11 New political worlds work similarly.

What is it about the ancients,’ Pinker asks at one point, ‘that they couldn’t leave us an interesting corpse without resorting to foul play?’ There is an obvious response to this: doesn’t it rather depend on which corpse you consider interesting in the first place? Yes, a little over 5,000 years ago someone walking through the Alps left the world of the living with an arrow in his side; but there’s no particular reason to treat Ötzi as a poster child for humanity in its original condition, other than, perhaps, Ötzi suiting Pinker’s argument. But if all we’re doing is cherry-picking, we could just as easily have chosen the much earlier burial known to archaeologists as Romito 2 (after the Calabrian rock-shelter where it was found). Let’s take a moment to consider what it would mean if we did this. Romito 2 is the 10,000-year-old burial of a male with a rare genetic disorder (acromesomelic dysplasia): a severe type of dwarfism, which in life would have rendered him both anomalous in his community and unable to participate in the kind of high-altitude hunting that was necessary for their survival. Studies of his pathology show that, despite generally poor levels of health and nutrition, that same community of hunter-gatherers still took pains to support this individual through infancy and into early adulthood, granting him the same share of meat as everyone else, and ultimately according him a careful, sheltered burial.15 Neither is Romito 2 an isolated case. When archaeologists undertake balanced appraisals of hunter-gatherer burials from the Palaeolithic, they find high frequencies of health-related disabilities – but also surprisingly high levels of care until the time of death (and beyond, since some of these funerals were remarkably lavish).16 If we did want to reach a general conclusion about what form human societies originally took, based on statistical frequencies of health indicators from ancient burials, we would have to reach the exact opposite conclusion to Hobbes (and Pinker): in origin, it might be claimed, our species is a nurturing and care-giving species, and there was simply no need for life to be nasty, brutish or short. We’re not suggesting we actually do this. As we’ll see, there is reason to believe that during the Palaeolithic, only rather unusual individuals were buried at all. We just want to point out how easy it would be to play the same game in the other direction – easy, but frankly not too enlightening.

Egg-laying hens, for example, have a complex world of behavioural needs and drives. They feel strong urges to scout their environment, forage and peck around, determine social hierarchies, build nests and groom themselves. But the egg industry often locks the hens inside tiny coops, and it is not uncommon for it to squeeze four hens to a cage, each given a floor space of about 10 by 8.5 inches. The hens receive sufficient food, but they are unable to claim a territory, build a nest or engage in other natural activities. Indeed, the cage is so small that hens are often unable even to flap their wings or stand fully erect. Pigs are among the most intelligent and inquisitive of mammals, second perhaps only to the great apes. Yet industrialised pig farms routinely confine nursing sows inside such small crates that they are literally unable to turn around (not to mention walk or forage). The sows are kept in these crates day and night for four weeks after giving birth. Their offspring are then taken away to be fattened up and the sows are impregnated with the next litter of piglets. Many dairy cows live almost all their allotted years inside a small enclosure; standing, sitting and sleeping in their own urine and excrement. They receive their measure of food, hormones and medications from one set of machines, and get milked every few hours by another set of machines. The cow in the middle is treated as little more than a mouth that takes in raw materials and an udder that produces a commodity. Treating living creatures possessing complex emotional worlds as if they were machines is likely to cause them not only physical discomfort, but also much social stress and psychological frustration.

NO MATTER WHAT PART OF THE WORLD we come from, fundamentally we are all the same human beings. We all seek happiness and want to avoid suffering. We all have essentially the same needs and similar concerns. As human beings, we all want to be free, to have the right to decide our own destiny as individuals as well as the destiny of our people. That is human nature. The problems that confront us today are created by man, whether they are violent conflicts, destruction of the environment, poverty, or hunger. These problems can be resolved thanks to human efforts, by understanding that we are brothers and sisters and by developing this sense of fraternity. We must cultivate a universal responsibility toward each other and extend it to the planet that we have to share. I feel optimistic that the ancient values that have sustained mankind are reaffirming themselves today, preparing the way for a better, happier twenty-first century. I pray for all of us, oppressor and friend, so that together we can succeed in building a better world through mutual understanding and love, and that in doing so we may reduce the pain and suffering of all sentient beings.3 On December 10, 1989, the Dalai Lama’s Nobel Peace Prize acceptance speech, quoted in part above, was broadcast throughout the world. The cause of Tibet had become international. But it was not as the leader of a government in exile, or as a Tibetan, that the Dalai Lama accepted the Nobel Prize. He shared this distinction as a human being with all those who recognize each other’s basic human values. By claiming his humanity in the universal language of the heart, which goes beyond ideological rifts and notions of cultural identity, the Dalai Lama gave us back our humanity. In Oslo on December 10, 1989, we all received the Nobel Peace Prize.

DAY 10 Finding Contentment But godliness with contentment is a great gain. 1 Timothy 6:6 HCSB Everywhere we turn, or so it seems, the world promises us contentment and happiness. We are bombarded by messages offering us the “good life” if only we will purchase products and services that are designed to provide happiness, success, and contentment. But the contentment that the world offers is fleeting and incomplete. Thankfully, the contentment that God offers is all encompassing and everlasting. Happiness depends less upon our circumstances than upon our thoughts. When we turn our thoughts to God, to His gifts, and to His glorious creation, we experience the joy that God intends for His children. But, when we focus on the negative aspects of life—or when we disobey God’s commandments—we cause ourselves needless suffering. Do you sincerely want to be a contented Christian? Then set your mind and your heart upon God’s love and His grace. Seek first the salvation that is available through a personal relationship with Jesus Christ, and then claim the joy, the contentment, and the spiritual abundance that God offers His children. When you accept rather than fight your circumstances, even though you don’t understand them, you open your heart’s gate to God’s love, peace, joy, and contentment. Amy Carmichael Oh, what a happy soul I am, although I cannot see! I am resolved that in this world, contented I will be. Fanny Crosby If I could just hang in there, being faithful to my own tasks, God would make me joyful and content. The responsibility is mine, but the power is His. Peg Rankin The key to contentment is to consider. Consider who you are and be satisfied with that. Consider what you have and be satisfied with that. Consider what God’s doing and be satisfied with that. Luci Swindoll Jesus Christ is the One by Whom, for Whom, through Whom everything was made. Therefore, He knows what’s wrong in your life and how to fix it. Anne Graham Lotz God is everything that is good and comfortable for us. He is our clothing that for love wraps us, clasps us, and all surrounds us for tender love. Juliana of Norwich

Unsure what she was doing, she simply emulated his actions, allowing her tongue to tangle with his. It brought a growl from his throat that made her shiver, and then his kiss became hungrier and deeper, almost violent as his hands began moving, caressing her everywhere. He kneaded her back, urging her flush against him again, then let his fingers slide over her arms, and her sides, before his hands suddenly clasped her waist and he lifted and turned her to straddle him. The moment he'd settled her there, his hands shifted down and around to clasp her bottom. He then squeezed her cheeks through her gown, his fingers meeting in the middle and brushing against her core through the cloth. Claray gasped into his mouth at the touch and began to suck frantically on his tongue in response. When he released her bottom to tug at the top of her gown, dragging it off her shoulders, she let her hands drop to help him. The moment the wet cloth slid away to pool around her in the water, his hands claimed her breasts through the thin cloth of her shift. Claray broke their kiss on a cry at the touch, her hands grasping at his upper arms and then moving down to his wrists, urging him on. She looked down then to see that the thin linen of her shift had gone almost transparent. She could see the pink of her breasts and the darker rose of her nipples as his fingers squeezed the full globes and his thumbs ran back and forth over her hard, excited nipples. Watching him touch her so intimately only added to Claray's excitement and she found herself shifting in his lap, mindlessly rubbing herself against the hardness she could feel beneath her. When the Wolf gasped in response and claimed her mouth again, she kissed him frantically back and continued to move against him until he suddenly released her breasts and rolled them in the water. Only his hand under her neck kept her head from being submerged. Distracting her with kisses, the Wolf dragged her closer to shore until her head was out of the water and then broke their kiss to move upright. Kneeling with his legs in either side of her he then let his eyes slide over her, hot and hungry.

Between 1995 and 1997 the California-based healthcare network Kaiser Permanente gave more than 17,000 patients a questionnaire to assess the level of trauma in their childhoods. Questions included whether the patients' parents had been mentally or physically abusive or neglectful and whether their parents were divorced or had abused substances. This was called the Adverse Childhood Experiences (ACE) study. After taking the questionnaire, patients were given an ACE score on a scale of 0 to 10. The higher the score, the more trauma a person experienced in childhood. The results of the study were astoundingly clear: The more childhood trauma someone had suffered, the worse their health outcomes were in adulthood. And their risk for contracting diseases didn't go up just a few percentage points. People with high ACE scores were about three times as likely to develop liver disease, twice as likely to develop cancer or heart disease, four times as likely to develop emphysema. They were seven and a half times more likely to become alcoholics, four and a half times more likely to suffer from depression, and a whopping twelve times more likely to attempt suicide. Scientists have learned that stress is literally toxic. Stress chemicals surging through our bodies like cortisol and adrenaline are healthy in moderation—you wouldn't be able to get up in the morning without a good dose of cortisol. But in overwhelming quantities, they become toxic and can change the structure of our brains. Stress and depression wear our bodies out. And childhood trauma affects our telomeres. Telomeres are like little caps on the ends of our strands of DNA that keep them from unraveling. As we get older, those telomeres get shorter and shorter. When they've finally disappeared, our DNA itself begins to unravel, increasing our chances of getting cancer and making us especially susceptible to disease. Because of this, telomeres are linked to human lifespan. And studies have shown that people who have suffered from childhood trauma have significantly shortened telomeres. In the end, these studies claimed that having an ACE score of 6 or higher takes twenty years off your life expectancy. The average life expectancy for someone with 6 or more ACEs is sixty years old.

The language of mysticism and spiritual experience cuts a wide swath through the world’s religious traditions, and it presents an alternative theology, that of connection and intimacy. In Christian tradition, Jesus speaks this language when he claims, “The Father and I are one” (John 10: 30), and when he breathes on his followers and fills them with God’s Spirit (20: 22); it appears in the testimony of the apostle Paul, who converts during a mystical encounter with Christ on a road; and it fills the effusive poetry of John the Evangelist, whose vision of God is nothing short of one in which the whole of creation is absorbed into love. When the Bible is read from the perspective of divine nearness, it becomes clear that most prophets, poets, and preachers are particularly worried about religious institutions and practices that perpetuate the gap between God and humanity, making the divine unapproachable or cordoned off behind cadres of priestly mediators, whose interest is in exercising their own power as brokers of salvation. The biblical narrative is that of a God who comes close, compelled by a burning desire to make heaven on earth and occupy human hearts.

Jobs and Wozniak had no personal assets, but Wayne (who worried about a global financial Armageddon) kept gold coins hidden in his mattress. Because they had structured Apple as a simple partnership rather than a corporation, the partners would be personally liable for the debts, and Wayne was afraid potential creditors would go after him. So he returned to the Santa Clara County office just eleven days later with a “statement of withdrawal” and an amendment to the partnership agreement. “By virtue of a re-assessment of understandings by and between all parties,” it began, “Wayne shall hereinafter cease to function in the status of ‘Partner.’” It noted that in payment for his 10% of the company, he received $800, and shortly afterward $1,500 more. Had he stayed on and kept his 10% stake, at the end of 2012 it would have been worth approximately $54 billion. Instead he was then living alone in a small home in Pahrump, Nevada, where he played the penny slot machines and lived off his social security check. He later claimed he had no regrets. “I made the best decision for me at the time. Both of them were real whirlwinds, and I knew my stomach and it wasn’t ready for such a ride.

And then now a very strange argument indeed ensues, me v. the Lebanese porter, because it turns out I am putting this guy, who barely speaks English, in a terrible kind of sedulous-service double-bind, a paradox of pampering: viz. the The-Passenger’s-Always-Right-versus-Never-Let-A-Passenger-Carry-His-Own-Bag paradox. Clueless at the time about what this poor little Lebanese man is going through, I wave off both his high-pitched protests and his agonized expression as mere servile courtesy, and I extract the duffel and lug it up the hall to 1009 and slather the old beak with ZnO and go outside to watch the coast of Florida recede cinematically à la F. Conroy. Only later did I understand what I’d done. Only later did I learn that that little Lebanese Deck 10 porter had his head just about chewed off by the (also Lebanese) Deck 10 Head Porter, who’d had his own head chewed off by the Austrian Chief Steward, who’d received confirmed reports that a Deck 10 passenger had been seen carrying his own luggage up the Port hallway of Deck 10 and now demanded rolling Lebanese heads for this clear indication of porterly dereliction, and had reported (the Austrian Chief Steward did) the incident (as is apparently SOP) to an officer in the Guest Relations Dept., a Greek officer with Revo shades and a walkie-talkie and officerial epaulets so complex I never did figure out what his rank was; and this high-ranking Greek guy actually came around to 1009 after Saturday’s supper to apologize on behalf of practically the entire Chandris shipping line and to assure me that ragged-necked Lebanese heads were even at that moment rolling down various corridors in piacular recompense for my having had to carry my own bag. And even though this Greek officer’s English was in lots of ways better than mine, it took me no less than ten minutes to express my own horror and to claim responsibility and to detail the double-bind I’d put the porter in—brandishing at relevant moments the actual tube of ZnO that had caused the whole snafu—ten or more minutes before I could get enough of a promise from the Greek officer that various chewed-off heads would be reattached and employee records unbesmirched to feel comfortable enough to allow the officer to leave; 42 and the whole incident was incredibly frazzling and angst-fraught and filled almost a whole Mead notebook and is here recounted in only its barest psychoskeletal outline.

There is no position on which people are so immovable as their religious beliefs. There is no more powerful ally one can claim in a debate than Jesus Christ, or God, or Allah, or whatever one calls this supreme being. But like any powerful weapon, the use of God’s name on one’s behalf should be used sparingly. The religious factions that are growing throughout our land are not using their religious clout with wisdom. They are trying to force government leaders into following their position 100 percent. If you disagree with these religious groups on a particular moral issue, they complain, they threaten you with a loss of money or votes or both. I’m frankly sick and tired of the political preachers across this country telling me as a citizen that if I want to be a moral person, I must believe in A, B, C, and D. Just who do they think they are? And from where do they presume to claim the right to dictate their moral beliefs to me? And I am even more angry as a legislator who must endure the threats of every religious group who thinks it has some God-granted right to control my vote on every roll call in the Senate. I am warning them today: I will fight them every step of the way if they try to dictate their moral convictions to all Americans in the name of conservatism.

Those who govern on behalf of the rich have an incentive to persuade us we are alone in our struggle for survival, and that any attempts to solve our problems collectively – through trade unions, protest movements or even the mutual obligations of society – are illegitimate or even immoral. The strategy of political leaders such as Thatcher and Reagan was to atomize and rule. Neoliberalism leads us to believe that relying on others is a sign of weakness, that we all are, or should be, ‘self-made’ men and women. But even the briefest glance at social outcomes shows that this cannot possibly be true. If wealth were the inevitable result of hard work and enterprise, every woman in Africa would be a millionaire. The claims that the ultra-rich make for themselves – that they are possessed of unique intelligence or creativity or drive – are examples of the ‘self-attribution fallacy’.10 This means crediting yourself with outcomes for which you were not responsible. The same applies to the belief in personal failure that assails all too many at the bottom of the economic hierarchy today. From birth, this system of belief has been drummed into our heads: by government propaganda, by the billionaire media, through our educational system, by the boastful claims of the oligarchs and entrepreneurs we’re induced to worship. The doctrine has religious, quasi-Calvinist qualities: in the Kingdom of the Invisible Hand, the deserving and the undeserving are revealed through the grace bestowed upon them by the god of money. Any policy or protest that seeks to disrupt the formation of a ‘natural order’ of rich and poor is an unwarranted stay upon the divine will of the market. In school we’re taught to compete and are rewarded accordingly, yet our great social and environmental predicaments demand the opposite – the skill we most urgently need to learn is cooperation. We are set apart, and we suffer for it. A series of scientific papers suggest that social pain is processed11 by the same neural circuits as physical pain.12 This might explain why, in many languages, it is hard to describe the impact of breaking social bonds without the terms we use to denote physical pain and injury: ‘I was stung by his words’; ‘It was a massive blow’; ‘I was cut to the quick’; ‘It broke my heart’; ‘I was mortified’. In both humans and other social mammals, social contact reduces physical pain.13 This is why we hug our children when they hurt themselves: affection is a powerful analgesic.14 Opioids relieve both physical agony and the distress of separation. Perhaps this explains the link between social isolation and drug addiction.

Me pleasure," he murmured, nuzzling through her hair to press a kiss to the side of her neck. "Mmm," Claray murmured, and tilted her head to the side to better expose her neck as the brief caress sent tingles of awareness through her body. "God's teeth, ye smell good, lass," Conall growled, his hands rubbing up and down her arms as he kissed her neck again and then nibbled at the tender flesh. Claray opened her mouth to thank him for the compliment, but then gasped as his hands suddenly left her arms to slide around in front and cup her breasts. "Ye feel good too," he muttered, kneading the suddenly tender flesh and biting her neck lightly, then sucking on the spot briefly before growling, "Give me yer lips, lass." Claray turned her head back and up, opening to him when he claimed her mouth. His tongue thrust in at once, even as he pushed his hips forward, grinding himself against her bottom through their clothes so that she could feel that he was hard for her. Groaning, she reached back to grasp his hips in response, and kissed him eagerly back. Then gasped and groaned again when one of his hands dropped from her breast to slide between her legs and began to caress her through her skirt even as he pressed her bottom more firmly against his erection. Breaking their kiss, Claray twisted her head against his shoulder and gasped, "Husband!" "Aye," he growled, pressing the cloth between the lips of her nether region and caressing her more directly.

Jesus himself remains an enigma. There have been interesting attempts to uncover the figure of the ‘historical’ Jesus, a project that has become something of a scholarly industry. But the fact remains that the only Jesus we really know is the Jesus described in the New Testament, which was not interested in scientifically objective history. There are no other contemporary accounts of his mission and death. We cannot even be certain why he was crucified. The gospel accounts indicate that he was thought to be the king of the Jews. He was said to have predicted the imminent arrival of the kingdom of heaven, but also made it clear that it was not of this world. In the literature of the Late Second Temple period, there had been hints that a few people were expecting a righteous king of the House of David to establish an eternal kingdom, and this idea seems to have become more popular during the tense years leading up to the war. Josephus, Tacitus and Suetonius all note the importance of revolutionary religiosity, both before and after the rebellion.2 There was now keen expectation in some circles of a meshiah (in Greek, christos), an ‘anointed’ king of the House of David, who would redeem Israel. We do not know whether Jesus claimed to be this messiah – the gospels are ambiguous on this point.3 Other people rather than Jesus himself may have made this claim on his behalf.4 But after his death some of his followers had seen him in visions that convinced them that he had been raised from the tomb – an event that heralded the general resurrection of all the righteous when God would inaugurate his rule on earth.5 Jesus and his disciples came from Galilee in northern Palestine. After his death they moved to Jerusalem, probably to be on hand when the kingdom arrived, since all the prophecies declared that the temple would be the pivot of the new world order.6 The leaders of their movement were known as ‘the Twelve’: in the kingdom, they would rule the twelve tribes of the reconstituted Israel.7 The members of the Jesus movement worshipped together every day in the temple,8 but they also met for communal meals, in which they affirmed their faith in the kingdom’s imminent arrival.9 They continued to live as devout, orthodox Jews. Like the Essenes, they had no private property, shared their goods equally, and dedicated their lives to the last days.10 It seems that Jesus had recommended voluntary poverty and special care for the poor; that loyalty to the group was to be valued more than family ties; and that evil should be met with non-violence and love.11 Christians should pay their taxes, respect the Roman authorities, and must not even contemplate armed struggle.12 Jesus’s followers continued to revere the Torah,13 keep the Sabbath,14 and the observance of the dietary laws was a matter of extreme importance to them.15 Like the great Pharisee Hillel, Jesus’s older contemporary, they taught a version of the Golden Rule, which they believed to be the bedrock of the Jewish faith: ‘So always treat others as you would like them to treat you; that is the message of the Law and the Prophets.

All that we have seen in this work shows us one clear fact: The Qur'an, this extraordinary book which was revealed to the Seal of the Prophets, Muhammad (saas), is a source of inspiration and true knowledge. The book of Islam-no matter what subject it refers to-is being proved as Allah's word as each new piece of historical, scientific or archaeological information comes to light. Facts about scientific subjects and the news delivered to us about the past and future, facts that no one could have known at the time of the Qur'an's revelation, are announced in its verses. It is impossible for this information, examples of which we have discussed in detail in this book, to have been known with the level of knowledge and technology available in 7th century Arabia. With this in mind, let us ask: Could anyone in 7th century Arabia have known that our atmosphere is made up of seven layers? Could anyone in 7th century Arabia have known in detail the various stages of development from which an embryo grows into a baby and then enters the world from inside his mother? Could anyone in 7th century Arabia have known that the universe is "steadily expanding," as the Qur'an puts it, when modern scientists have only in recent decades put forward the idea of the "Big Bang"? Could anyone in 7th century Arabia have known about the fact that each individual's fingertips are absolutely unique, when we have only discovered this fact recently, using modern technology and modern scientific equipment? Could anyone in 7th century Arabia have known about the role of one of Pharaoh's most prominent aids, Haman, when the details of hieroglyphic translation were only discovered two centuries ago? Could anyone in 7th century Arabia have known that the word "Pharaoh" was only used from the 14th century B.C. and not before, as the Old Testament erroneously claims? Could anyone in 7th century Arabia have known about Ubar and Iram's Pillars, which were only discovered in recent decades via the use of NASA satellite photographs? The only answer to these questions is as follows: the Qur'an is the word of the Almighty Allah, the Originator of everything and the One Who encompasses everything with His knowledge. In one verse, Allah says, "If it had been from other than Allah, they would have found many inconsistencies in it." (Qur'an, 4:82) Every piece of information the Qur'an contains reveals the secret miracles of this divine book. The human being is meant to hold fast to this Divine Book revealed by Allah and to receive it with an open heart as his one and only guide in life. In the Qur'an, Allah tells us the following: This Qur'an could never have been devised by any besides Allah. Rather it is confirmation of what came before it and an elucidation of the Book which contains no doubt from the Lord of all the worlds. Do they say, "He has invented it"? Say: "Then produce a sura like it and call on anyone you can besides Allah if you are telling the truth." (Qur'an, 10:37-38) And this is a Book We have sent down and blessed, so follow it and have fear of Allah so that hopefully you will gain mercy. (Qur'an, 6:155)

The small moan she released into his mouth made him smile, and kiss her more deeply. After several moments he shifted his mount's reins to his left hand to free his right to caress her. His eager fingers went straight to her breast to knead briefly before focusing on her nipple. Much to his satisfaction, Claray gasped and arched into the caress when he pinched and teased the sensitive tip as he'd wanted to do. Her response to his touch was most gratifying. Her kiss became frantic, and she squirmed in his lap, her bottom unintentionally rubbing against him in a most exciting manner. Eager for the moans and mewls of pleasure he'd drawn from her in the river, Conall released her nipple and let his hand drift down over the swaddled fox and below to press between her legs through the plaid she wore. When Claray immediately broke their kiss on a gasp, he pressed more firmly, then claimed her lips again and thrust his tongue into her mouth as he began to rub her through the heavy cloth, eliciting those groans and mewls he'd wanted. She was so damed responsive to him it made him ache, and if it weren't for the fact that he had Payton, Roderick, Hamish and two hundred warriors at his back, he'd have ridden into the woods, dragged her to the ground, thrown up her skirts and sunk himself into her. As Payton had said, bedding her every night and filling her belly with a bairn or nine would be no hardship at all, and where before Conall had thought he wouldn't care if her father decided to break the betrothal and find her someone else to wed, the idea was now anathema to him. He wanted her for himself. He wanted to sink himself into her wet heat and stay there for a week. The only way to do that though was to claim and marry her. Oddly enough, that suddenly didn't seem a bad idea.

Allah's Messenger (ﷺ) said, "The Hour will not be established (1) till two big groups fight each other whereupon there will be a great number of casualties on both sides and they will be following one and the same religious doctrine, (2) till about thirty Dajjals (liars) appear, and each one of them will claim that he is Allah's Messenger (ﷺ), t(3) till the religious knowledge is taken away (by the death of Religious scholars) (4) earthquakes will increase in number (5) time will pass quickly, (6) afflictions will appear, (7) Al-Harj, (i.e., killing) will increase, (8) till wealth will be in abundance ---- so abundant that a wealthy person will worry lest nobody should accept his Zakat, and whenever he will present it to someone, that person (to whom it will be offered) will say, 'I am not in need of it, (9) till the people compete with one another in constructing high buildings, (10) till a man when passing by a grave of someone will say, 'Would that I were in his place (11) and till the sun rises from the West. So when the sun will rise and the people will see it (rising from the West) they will all believe (embrace Islam) but that will be the time when: (As Allah said,) 'No good will it do to a soul to believe then, if it believed not before, nor earned good (by deeds of righteousness) through its Faith.' (6.158) And the Hour will be established while two men spreading a garment in front of them but they will not be able to sell it, nor fold it up; and the Hour will be established when a man has milked his she-camel and has taken away the milk but he will not be able to drink it; and the Hour will be established before a man repairing a tank (for his livestock) is able to water (his animals) in it; and the Hour will be established when a person has raised a morsel (of food) to his mouth but will not be able to eat it.

What you did to us—and to me specifically—was wrong, and you had no right to do that.’” The priest stared unblinkingly into Blanchette’s eyes, waiting but unprepared for what came next. “‘Having said that, it brings me to the real reason I’ve come here. The real reason I’ve come here is to ask you to forgive me for the hatred and resentment that I have felt toward you for the last twenty-five years.’ When I said that, he stood up, and in what I would describe as a demonic voice, he said, ‘Why are you asking me to forgive you?’ And through tears I said, ‘Because the Bible tells me to love my enemies and to pray for those who persecute me.’” Blanchette said Birmingham collapsed as if he’d been punched in the chest. The priest dissolved into tears, and soon Blanchette too was crying. Blanchette began to take his leave but asked Birmingham if he could visit again. The priest explained that he was under tight restrictions at the rectory. He said he had been to a residential treatment center in Connecticut, and he returned there once a month. He was not allowed to leave the grounds except in the company of an adult. Blanchette would not see the priest again until Tuesday, April 18, 1989, just hours before his death. Blanchette found his molester at Symmes Hospital in Arlington and discovered the priest—once robust and 215 pounds—was now an eighty-pound skeleton with skin. Morphine dripped into an IV in his arm. Oxygen was fed by a tube into his nostrils. His hair had been claimed by chemotherapy. The priest sat in a padded chair by his bed. His breathing was labored. “I knelt down next to him and held his hand and began to pray. And as I did, he opened his eyes. I said, ‘Father Birmingham, it’s Tommy Blanchette from Sudbury.’” He greeted Blanchette with a raspy and barely audible, “Hi. How are ya?” “I said, ‘Is it all right if I pray for you?’ And he said, ‘Yes.’ And I began to pray, ‘Dear Father, in the name of Jesus Christ, I ask you to heal Father Birmingham’s body, mind, and soul.’ I put my hand over his heart and said, ‘Father, forgive him all his sins.’” Blanchette helped Birmingham into bed. It was about 10 P.M. He died the next morning.

I have come, my lovely,” Roddy said with his usual sardonic grin as he swept her a deep bow, “in answer to your urgent summons-and, I might add,-“ he continued, “before I presented myself at the Willingtons’, exactly as your message instructed.” At 5’10”, Roddy Carstairs was a slender man of athletic build with thinning brown hair and light blue eyes. In fact, his only distinguishing characteristics were his fastidiously tailored clothes, a much-envied ability to tie a neckcloth into magnificently intricate folds that never drooped, and an acid wit that accepted no boundaries when he chose a human target. “Did you hear about Kensington?” “Who?” Alex said absently, trying to think of the best means to persuade him to do what she needed done. “The new Marquess of Kensington, once known as Mr. Ian Thornton, persona non grata. Amazing, is it not, what wealth and title will do?” he continued, studying Alex’s tense face as he continued, “Two years ago we wouldn’t have let him past the front door. Six months ago word got out that he’s worth a fortune, and we started inviting him to our parties. Tonight he’s the heir to a dukedom, and we’ll be coveting invitations to his parties. We are”-Roddy grinned-“when you consider matters from this point of view, a rather sickening and fickle lot.” In spite of herself, Alexandra laughed. “Oh, Roddy,” she said, pressing a kiss on his cheek. “You always make me laugh, even when I’m in the most dreadful coil, which I am now. You could make things so very much better-if you would.” Roddy helped himself to a pinch of snuff, lifted his arrogant brows, and waited, his look both suspicious and intrigued. “I am, of course, your most obedient servant,” he drawled with a little mocking bow. Despite that claim, Alexandra knew better. While other men might be feared for their tempers or their skill with rapier and pistol, Roddy Carstairs was feared for his cutting barbs and razor tongue. And, while one could not carry a rapier or a pistol into a ball, Roddy could do his damage there unimpeded. Even sophisticated matrons lived in fear of being on the wrong side of him. Alex knew exactly how deadly he could be-and how helpful, for he had made her life a living hell when she came to London the first time. Later he had done a complete turnabout, and it had been Roddy who had forced the ton to accept her. He had done it not out of friendship or guilt; he had done it because he’d decided it would be amusing to test his power by building a reputation for a change, instead of shredding it. “There is a young woman whose name I’ll reveal in a moment,” Alex began cautiously, “to whom you could be of great service. You could, in fact, rescue her as you did me long ago, Roddy, if only you would.” “Once was enough,” he mocked. “I could hardly hold my head up for shame when I thought of my unprecedented gallantry.” “She’s incredibly beautiful,” Alex said. A mild spark of interest showed in Roddy’s eyes, but nothing stronger. While other men might be affected by feminine beauty, Roddy generally took pleasure in pointing out one’s faults for the glee of it. He enjoyed flustering women and never hesitated to do it. But when he decided to be kind he was the most loyal of friends.

For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more."  13 In that He says, "A new covenant," He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away. (NKJV)        Covenant determines how God relates to people.        The Old (Law) Covenant: God had to relate to sinful people as a Holy Righteous God would/had to. Do bad get cursed, do good get blessed.        The New (Grace) Covenant: God relates to sinful people through Jesus, reconciling them to Himself and no longer relating to them through the Law since Jesus fulfilled the requirements of the law on the behalf of people. Heb 7:18-19              The former regulation is set aside because it was weak and useless 19 (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God. (NIV)        The Law Covenant was weak and useless in providing people with right-standing before God because nobody could ever keep it perfectly (Gal 3:10, James 2:10, James 4:17).        The better hope by which we draw near to God is not our own righteousness or holiness, but through Jesus Christ’s free gift of righteousness. (Eph 2:8-9, Rom 3:20-26)        Because of this Jesus qualifies you to do the same works and greater because you have the same right-standing before God as Jesus has. (John 14:12). Gal 3:11-14              Clearly no one is justified before God by the law, because, "The righteous will live by faith."  12 The law is not based on faith; on the contrary, "The man who does these things will live by them."  13 Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: "Cursed is everyone who is hung on a tree."  14 He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit. (NIV)        NO ONE is justified by the law. No one can please God by keeping the law and living holy.        Righteousness (right standing before God) is attained by faith in Christ only.        The Law is not of faith which makes relating to God through it not pleasing to Him. (Heb 11:6)        Jesus became a curse for us, removing the right of the curse of the Law to come on us. (This doesn’t mean the curse doesn’t exist)        Living under the Law, trying to be justified by your own efforts to live holy and pleasing to God is A CURSE! No good will come from it.        In fact, you alienate yourself from the life of Christ by doing it. (Gal 5:1-5) 2 Cor 3:4-9              Such confidence as this is ours through Christ before God. 5 Not that we are competent in ourselves to claim anything for ourselves, but our competence comes from God. 6 He has made us competent as ministers of a new covenant- — not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. 7 Now if the ministry that brought death, which was engraved in letters on stone, came with glory, so that the Israelites could not look steadily at the face of Moses because of its glory, fading though it was, 8 will not the ministry of the Spirit be even more glorious? 9 If the ministry that condemns men is glorious, how much more glorious is the ministry that brings righteousness! (NIV)        Law Covenant: Ministry of DEATH and CONDEMNATION.        Engraved on stone: 10 Commandments.        Grace Covenant: Ministry of LIFE and the SPIRIT.        Engraved on our hearts Rom 8:1              There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. (NKJV)