Conviction Walk Quotes

If you plan to build walls around me, know this—I will walk through them.

We must not confuse dissent with disloyalty. We must remember always that accusation is not proof and that conviction depends upon evidence and due process of law. We will not walk in fear, one of another. We will not be driven by fear into an age of unreason, if we dig deep in our history and our doctrine, and remember that we are not descended from fearful men – not from men who feared to write, to speak, to associate, and to defend causes that were, for the moment, unpopular

There was one of his lonelinesses coming, one of those times when he walked the streets or sat, aimless and depressed, biting a pencil at his desk. It was a self-absorption with no comfort, a demand for expression with no outlet, a sense of time rushing by, ceaselessly and wastefully - assuaged only by that conviction that there was nothing to waste, because all efforts and attainments were equally valueless.

He desired her vaguely but without conviction. They walked together. He suddenly realized that she had always been very decent to him. She had accepted him as he was and had spared him a great deal of loneliness. He had been unfair: while his imagination and vanity had given her too much importance, his pride had given her too little. He discovered the cruel paradox by which we always deceive ourselves twice about the people we love -- first to their advantage, then to their disadvantage. Today he understood that she had been genuine with him -- that she had been what she was, and that he owed her a good deal.

Eighteen is a terrible age, and while I walked around with the conviction that I was somehow more grown-up than my classmates, the truth was that I had merely found a different way of being young.

Walk free from the long shadows cast by small people.

Live up to your convictions. You walk in grace or you walk in fear. You can't have it both ways.

But every time, what brought me to my senses was my conviction that before a person dropped a new life into this world, she should probably get a real one herself.

Better men could love you,” I said, my voice guttural but strong. I opened my eyes and pinned her with the heaviness of my conviction. “But now, I’ll kill any of them who try.

What is most important is the deeply felt conviction that freedom is like oxygen, and I hope The Long Walk is a reminder that when lost, freedom is difficult to regain.

When we start being too impressed by the results of our work, we slowly come to the erroneous conviction that life is one large scoreboard where someone is listing the points to measure our worth. And before we are fully aware of it, we have sold our soul to the many grade-givers. That means we are not only in the world, but also of the world. Then we become what the world makes us. We are intelligent because someone gives us a high grade. We are helpful because someone says thanks. We are likable because someone likes us. And we are important because someone considers us indispensable. In short, we are worthwhile because we have successes. And the more we allow our accomplishments — the results of our actions — to become the criteria of our self-esteem, the more we are going to walk on our mental and spiritual toes, never sure if we will be able to live up to the expectations which we created by our last successes. In many people’s lives, there is a nearly diabolic chain in which their anxieties grow according to their successes. This dark power has driven many of the greatest artists into self-destruction.

Gun control? My wife had a job for three years before she found out that her boss was a convicted sex offender—a child molester. She used to take our son to work with her. When we found out, she quit her job and filed for unemployment, but was denied because she didn’t have to quit. That’s a true story. I wonder what would happen if a young child walked into a room full of child molesters and executed them with an AR-15? What would congress have to say about gun control then?

Feminists don’t single out rape jokes because rape is “worse” than other crimes—we single them out because we live in a culture that actively strives to shrink the definition of sexual assault; that casts stalking behaviors as romance; blames victims for wearing the wrong clothes, walking through the wrong neighborhood, or flirting with the wrong person; bends over backwards to excuse boys-will-be-boys misogyny; makes the emotional and social costs of reporting a rape prohibitively high; pretends that false accusations are a more dire problem than actual assaults; elects officials who tell rape victims that their sexual violation was “god’s plan”; and convicts in less than 5 percent of rape cases that go to trial.

I could tell Hugo was convinced that he would get to walk back up these stairs: after all, he was a civilized person. These were all civilized people. Hugo really couldn't imagine that anything irreparable could happen to him, because he was a middle-class white American with a college education, as were all the people on the stairs with us. I had no such conviction. I was not a wholly civilized person.

Exactly one month after he was convicted, when the lights were dimmed and the detention officers made a final sweep of the catwalk, Peter reached down and tugged off his right sock. He turned on his side in the lower bunk, so that he was facing the wall. He fed the sock into his mouth, stuffing it as far back as it would go. When it got hard to breathe, he fell into a dream. He was still eighteen, but it was the first day of kindergarten. He was carrying his backpack and his Superman lunch box. The orange school bus pulled up and, with a sigh, split open its gaping jaws. Peter climbed the steps and faced the back of the bus, but this time, he was the only student on it. He walked down the aisle to the very end, near the emergency exit. He put his lunch box down beside him and glanced out the rear window. It was so bright he thought the sun itself must be chasing them down the highway. 'Almost there,' a voice said, and Peter turned around to look at the driver. But just as there had been no passengers, there was no one at the wheel. Here was the amazing thing: in his dream, Peter wasn't scared. He knew, somehow, that he was headed exactly where he'd wanted to go.

The pursuit of joy in God is not optional. It is not an “extra” that a person might grow into after he comes to faith. It is not simply a way to “enhance” your walk with the Lord. Until your heart has hit upon this pursuit, your “faith” cannot please God. It is not saving faith. Saving faith is the confidence that if you sell all you have and forsake all sinful pleasures, the hidden treasure of holy joy will satisfy your deepest desires. Saving faith is the heartfelt conviction not only that Christ is reliable, but also that He is desirable. It is the confidence that He will come through with His promises and that what He promises is more to be desired than all the world.

Fight! Fight for me. Fight for us. So what, you're going to walk away? Just hand me over like I mean nothing?

In the Scotland of the early seventeenth century, an old woman living alone in Kirkcudbrightshire was accused of witchcraft and on conviction was rolled downhill in a blazing tar barrel. One of the charges against her was that she walked withershins round a well near her cottage which was used by other people. The well was afterwards known as the Witch's Well. These episodes must surely serve as cautionary tales to anyone tempted to transgress the usual custom of walking deasil round a holy well.

Their journey wasn’t complete. If their relationship had been a poker tournament, unquestionably, they’d not been dealt the best cards. When faced with the same odds, as Tony and Claire, many players would have folded and walked away. They hadn’t—they’d continued to play. In the process they’d grown and changed. At one time, they were opponents, strategizing against one another, now they were teammates, yet their tournament wasn’t over. It was too early to declare the winner. They both knew there were more cards to be revealed.

Sophie Scholl faced her own death with supreme fearlessness and a deep faith in her moral, political and religious convictions. She showed that brutal dictatorships can only be averted through the courage and resistance of all citizens. She walked towards the guillotine calmly and with no trace of fear, believing that what she had done was the right thing to do. There have been many brave indiviuals in history. Sophie Scholl walks alongside the very bravest of them all. A white rose that will never die - with a profound message: FREEDOM Please pass Sophie's message on.

Tessa!” Magnus said again, marveling. “Aren’t you unexpected. And uninvited.” Tessa sat and sipped her tea, looking perfectly composed. Since she was one of Magnus’s dearest and oldest friends, he felt it would be nice if she looked even slightly apologetic. She did not. “You told me once that you would not forgive me if I didn’t drop by whenever I found myself in the same city as you.” “I would have forgiven you,” Magnus said with conviction. “I would have thanked you.” Tessa glanced Alec’s way. Alec was blushing. The ends of Tessa’s lips curled up, but she was kind and hid her smile behind her teacup. “Call it even,” said Tessa. “You once walked in on me in an embarrassing situation with a gentleman in a mountain fortress, after all.” Her half-concealed smile flickered. She looked again at Alec, who had inherited his coloring from Shadowhunters long gone. Shadowhunters Tessa had loved. “You should let that go,” Magnus advised. Tessa was a warlock like Magnus, and like Magnus, she was used to overcoming the memory of what had been loved and lost. They were in the longtime habit of comforting each other. She took another sip of tea, her smile restored as if it had never been gone. “I certainly have let it go,” she replied. “Now.

Chesterton says, in essence, that there is a dislocation of humility in our times. We have become more confident in who we are and less in what we believe. Our pride has moved us from the organ of conviction to the organ of ambition, when it is intended to be the other way around. In short, our confidence should be in our message and not in ourselves.

There was one of his lonelinesses coming, one of those times when he walked the streets or sat, aimless and depressed, biting a pencil at his desk. It was a self-absorption with no comfort, a demand for expression with no outlet, a sense of time rushing by, ceaselessly and wastefully - assuaged only by that conviction that there was nothing to waste, because all efforts and attainments were equally valueless.

In the common walks of life, with what delightful emotions does the youthful mind look forward to some anticipated scene of festivity! Imagination is busy sketching rose-tinted pictures of joy. In fancy, the voluptuous votary of fashion sees herself amid the festive throng, 'the observed of all observers.' Her graceful form, arrayed in snowy robes, is whirling through the mazes of the joyous dance; her eye is brightest, her step is lightest in the gay assembly. "In such delicious fancies time quickly glides by, and the welcome hour arrives for her entrance into the Elysian world, of which she has had such bright dreams. How fairy-like does everything appear to her enchanted vision! Each new scene is more charming than the last. But after a while she finds that beneath this goodly exterior, all is vanity, the flattery which once charmed her soul, now grates harshly upon her ear; the ball-room has lost its charms; and with wasted health and imbittered heart, she turns away with the conviction that earthly pleasures cannot satisfy the longings of the soul!

with each measured step, we know this earth is only as solid as we are.

From the earliest days of man there has endured the conviction that there is an order of existence which is entirely strange to him. It does indeed seem that the strict order of the visible world is only a semblance, one providing certain gross materials which become the basis for subtle improvisations of invisible powers. Hence, it may appear to some that a leafless tree is not a tree but a signpost to another realm; that an old house is not a house but a thing possessing a will of its own; that the dead may throw off that heavy blanket of earth to walk in their sleep, and in ours. And these are merely a few of the infinite variations on the themes of the natural order as it is usually conceived. But is there really a strange world? Of course. Are there, then, two worlds? Not at all. There is only our own world and it alone is alien to us, intrinsically so by virtue of its lack of mysteries. If only it actually were deranged by invisible powers, if only it were susceptible to real strangeness, perhaps it would seem more like a home to us, and less like an empty room filled with the echoes of this dreadful improvising. To think that we might have found comfort in a world suited to our nature, only to end up in one so resoundingly strange!

One swallow does not make a summer, but one skein of geese, cleaving the murk of a March thaw, is the spring. A cardinal, whistling spring to a thaw but later finding himself mistaken, can retrieve his error by resuming his winter silence. A chipmunk, emerging for a sunbath but finding a blizzard, has only to go back to bed. But a migrating goose, staking two hundred miles of black night on the chance of finding a hole in the lake, has no easy chance for retreat. His arrival carries the conviction of a prophet who has burned his bridges. A March morning is only as drab as he who walks in it without a glance skyward, ear cocked for geese.

I believe - I daily find it proved - that we can get nothing in this world worth keeping, not so much as a principle or a conviction, except out of purifying flame, or through strengthening peril. We err; we fall; we are humbled - then we walk more carefully. We greedily eat and drink poison out of the gilded cup of vice, or from the beggar's wallet of avarice; we are sickened, degraded; everything good in us rebels against us; our souls rise bitterly indignant against our bodies; there is a period of civil war; if the soul has strength, it conquers and rules thereafter.

He shut the door and coming back into the room stood for a moment lost in thought with the tennis ball still clasped in his hand. There was one of his lonelinesses coming, one of those times when he walked the streets or sat, aimless and depressed, biting a pencil at his desk. It was a self-absorption with no comfort, a demand for expression with no outlet, a sense of time rushing by, ceaselessly and wastefully—assuaged only by that conviction that there was nothing to waste, because all efforts and attainments were equally valueless.

Walk barefoot on your convictions and beliefs… Ask unasked questions about the edge of your existence.

A friend is one who walks in when others walk out. —Walter Winchell

That's how, on the second-to-last day of the job, the convict crew that tarred the plate-factory roof in 1950 ending up sitting in a row at ten o'clock on a spring morning, drinking Black Label beer supplied by the hardest screw that ever walked a turn at Shawshank Prison. That beer was piss-warm, but it was still the best I ever had in my life. We sat and drank it and felt the sun on our shoulders, and not even the expression of half-amusement, half-contempt on Hadley's face - as if he was watching apes drink beer instead of men - could spoil it. It lasted twenty minutes, that beer-break, and for those twenty minutes we felt like free men. We could have been drinking beer and tarring the roof of one of our own houses.

The average gym junkie today is all about appearance, not ability. Flash, not function. These men may have big, artificially pumped up limbs, but all that the size is in the muscle tissue; their tendons and joints are weak . Ask the average muscleman to do a deep one-leg squat-ass-to-floor-style-and his knee ligaments would probably snap in two. What strength most bodybuilders do have, they cannot use in a coordinated way; if you asked them to walk on their hands they'd fall flat on their faces.

I once saw a convict who had been twenty years in prison and was being released take leave of his fellow prisoners. There were men who remembered his first coming into prison, when he was young, careless, heedless of his crime and his punishment. He went out a grey-headed, elderly man, with a sad sullen face. He walked in silence through our six barrack-rooms. As he entered each room he prayed to the ikons, and then bowing low to his fellow prisoners he asked them not to remember evil against him.

As a child, I was possessed by a clear conviction that marriage had nothing to do with me. I still feel like that now. But Joan is walking backwards off my doorstep, and my heart is an emptied bowl, squeaky clean and cupped in both hands, and I want to hold it out to her and say, "Tim faan." More rice, please.

It isn’t actually a question of guilt or innocence, is it? It’s a matter of what the jury believes, once we’ve told them what evidence there is on either side. Given the proper evidence, we could probably convict God. Without it, Lucifer himself would walk free!

On her way back she thought she noticed that everything in the world was secretly contrived for beatings. It was just a thought that went through her mind. Parents their child. The state its convicts. The military its soldiers. The rich the poor. The coachman his horse. People went walking with big dogs on leashes. Everyone would rather intimidate another person than come to an understanding with him.

There was one of his loneliness coming, one of those times when he walked the streets or sat, aimless and depressed, biting a pencil at his desk. It was a self-absorption with no comfort, a demand for expression with no outlet, a sense of time rushing by, ceaselessly and wastefully – assuaged only by that conviction that there was nothing to waste, because all efforts and attainments were equally valueless.

Talk of "witch-hunts" conceals an inconvenient fact: men charged with rape stand a better chance of walking free than other defendants. The conviction rate in rape trials – 63 per cent in 2012/13 – is quite a lot lower. Prosecutors are taking a bigger risk when they bring rape cases to court, especially when the alleged offences happened decades ago, leaving no forensic evidence. The Independent, 9 February 2014

The cruciform does not like pain. Nor do I but, like the cruciform, I am willing to use it to serve my purposes. And I will do so consciously, not instinctively like the mindless mass of alien tissue embedded in me. This thing only seeks a mindless avoidance of death by any means. I do not wish to die, but I welcome pain and death rather than an eternity of mindless life. Life is sacred--I still hold to that as a core element of the Church's though and teachings these past twenty-eight hundred years when life has been so cheap--but even more sacred is the soul. I realize now that what I was trying to do with the Armaghast data was offer the Church not a rebirth but only a transition to a false life such as these poor walking corpses inhabit. If the Church is meant to die, it must do so--but do so gloriously, in the full knowledge of its rebirth in Christ. It must go into the darkness not willingly but well--bravely and firm of faith--like the millions who have gone before us, keeping faith with all those generations facing death in the isolated silence of death camps and nuclear fireballs and cancer wards and pogroms, going into the darkness, if not hopefully, then prayerful that there is some reason for it all, something worth the price of all that pain, all those sacrifices., All those before us have gone into the darkness without assurance of logic or fact or persuasive theory, with only a slender thread of hope or the all too shakable conviction of faith. And if they have been able to sustain that slim hope in the face of darkness, then so must I... and so must the Church.

It is often said by the critics of Christian origins that certain ritual feasts, processions or dances are really of pagan origin. They might as well say that our legs are of pagan origin. Nobody ever disputed that humanity was human before it was Christian; and no Church manufactured the legs with which men walked or danced, either in a pilgrimage or a ballet. What can really be maintained, so as to carry not a little conviction, is this: that where such a Church has existed it has preserved not only the processions but the dances; not only the cathedral but the carnival. One of the chief claims of Christian civilisation is to have preserved things of pagan origin.

You had my son. I had nothing else but you, and how you walked with me through Leningrad, across the Neva and Lake Ladoga and held my open back together and clotted my wounds, and washed my burns, and healed me, and saved me. I was hungry and you fed me. I had nothing but Lazarevo.” Alexander’s voice broke. “And your immortal blood. Tatiana, you were my only life force. You have no idea how hard I tried to get to you again. I gave myself up to the enemy, to the Germans for you. I got shot at for you and beaten for you and betrayed for you and convicted for you. All I wanted was to see you again. That you came back for me, it’s everything, Tatia. Don’t you understand? The rest is nothing to me. Germany, Kolyma, Dimitri, Nikolai Ouspensky, the Soviet Union, all of it, nothing. Forget them all, let them all go. You hear?” “I hear,” Tatiana said. We walk alone through this world, but if we’re lucky, we have a moment of belonging to something, to someone, that sustains us through a lifetime of loneliness.” .

I used to read in books how our fathers persecuted mankind. But I never appreciated it. I did not really appreciate the infamies that have been committed in the name of religion, until I saw the iron arguments that Christians used. I saw the Thumbscrew—two little pieces of iron, armed on the inner surfaces with protuberances, to prevent their slipping; through each end a screw uniting the two pieces. And when some man denied the efficacy of baptism, or may be said, 'I do not believe that a fish ever swallowed a man to keep him from drowning,' then they put his thumb between these pieces of iron and in the name of love and universal forgiveness, began to screw these pieces together. When this was done most men said, 'I will recant.' Probably I should have done the same. Probably I would have said: 'Stop; I will admit anything that you wish; I will admit that there is one god or a million, one hell or a billion; suit yourselves; but stop.' But there was now and then a man who would not swerve the breadth of a hair. There was now and then some sublime heart, willing to die for an intellectual conviction. Had it not been for such men, we would be savages to-night. Had it not been for a few brave, heroic souls in every age, we would have been cannibals, with pictures of wild beasts tattooed upon our flesh, dancing around some dried snake fetich. Let us thank every good and noble man who stood so grandly, so proudly, in spite of opposition, of hatred and death, for what he believed to be the truth. Heroism did not excite the respect of our fathers. The man who would not recant was not forgiven. They screwed the thumbscrews down to the last pang, and then threw their victim into some dungeon, where, in the throbbing silence and darkness, he might suffer the agonies of the fabled damned. This was done in the name of love—in the name of mercy, in the name of Christ. I saw, too, what they called the Collar of Torture. Imagine a circle of iron, and on the inside a hundred points almost as sharp as needles. This argument was fastened about the throat of the sufferer. Then he could not walk, nor sit down, nor stir without the neck being punctured, by these points. In a little while the throat would begin to swell, and suffocation would end the agonies of that man. This man, it may be, had committed the crime of saying, with tears upon his cheeks, 'I do not believe that God, the father of us all, will damn to eternal perdition any of the children of men.' I saw another instrument, called the Scavenger's Daughter. Think of a pair of shears with handles, not only where they now are, but at the points as well, and just above the pivot that unites the blades, a circle of iron. In the upper handles the hands would be placed; in the lower, the feet; and through the iron ring, at the centre, the head of the victim would be forced. In this condition, he would be thrown prone upon the earth, and the strain upon the muscles produced such agony that insanity would in pity end his pain. I saw the Rack. This was a box like the bed of a wagon, with a windlass at each end, with levers, and ratchets to prevent slipping; over each windlass went chains; some were fastened to the ankles of the sufferer; others to his wrists. And then priests, clergymen, divines, saints, began turning these windlasses, and kept turning, until the ankles, the knees, the hips, the shoulders, the elbows, the wrists of the victim were all dislocated, and the sufferer was wet with the sweat of agony. And they had standing by a physician to feel his pulse. What for? To save his life? Yes. In mercy? No; simply that they might rack him once again. This was done, remember, in the name of civilization; in the name of law and order; in the name of mercy; in the name of religion; in the name of Christ.

[The Devil] "This legend is about paradise. There was, they say, a certain thinker and philospher here on your earth, who 'rejected all--laws, conscience faith, and, above all, the future life. He died and thought he'd go straight into darkness and death, but no--there was the future life before him. He was amazed and indignant. 'This,' he said, 'goes against my convictions.' So for that he was sentenced...I mean, you see, I beg your pardon, I'm repeating what I heard, it's just a legend...you see, he was sentenced to walk in darkness a quadrillion kilometers (we also use kilometers now), and once he finished that quadrillion, the doors of paradise would be open to him and he would be forgiven everything...Well, so this man sentenced to the quadrillion stood a while, looked, and then lay down across the road: 'I dont want to go, I refuse to go on principle!' Take the soul of an enlightened Russian atheist and mix it with the soul of the prophet Jonah, who sulked in the belly of a whale for three days and three nights--you'll get the character of this thinker lying in the road...He lay there for nearly a thousand years, and then got up and started walking." "What an ass!" Ivan exclaimed, bursting into nervous laughter, still apparently trying hard to figure something out. "isn't it all the same whether he lies there forever or walks a quadrillion kilometers? It must be about a billion years' walk!" "Much more, even. If we had a pencil and paper, we could work it out. But he arrived long ago, and this is where the anecdote begins." "Arrived! But where did he get a billion years?" "You keep thinking about our present earth! But our present earth may have repeated itself a billion times; it died out, lets say, got covered with ice, cracked, fell to pieces, broke down into its original components, again there were the waters above the firmament, then again a comet, again the sun, again the earth from the sun--all this development may already have been repeated an infinite number of times, and always in the same way, to the last detail. A most unspeakable bore... "Go on, what happened when he arrived?" "The moment the doors of paradise were opened and he went in, before he had even been there two seconds--and that by the watch--before he had been there two seconds, he exclaimed that for those two seconds it would be worth walking not just a quadrillion kilometers, but a quadrillion quadrillion, even raised to the quadrillionth power! In short, he sang 'Hosannah' and oversweetened it so much that some persons there, of a nobler cast of mind, did not even want to shake hands with him at first: he jumped over to the conservatives a bit too precipitously. The Russian character. I repeat: it's a legend.

We may have spent years and considerable energy getting to the top of our profession, only to be struck by a bout of inner restlessness and the unshakable, unpalatable, and unwelcome conviction that our life no longer fits us and we must try to find a new one. Tempted to “ditch everything,” we may fantasize running off to the South of France or the north of Africa.

Because he wants us to walk in his joy and holiness, the Holy Spirit will convict us of sin. This conviction is constructive, not destructive. He’s out to destroy sin in you, but not you.

How do you handle it when your anger brims over the edge of the pot? You use the shortened version of the Serenity Prayer, which is “Fuck it.” Like Voltaire’s Candide tending his own garden or the British infantry going up the Khyber Pass one bloody foot at a time, you do your job, and you grin and walk through the cannon smoke, and you just keep saying fuck it. You also have faith in your own convictions and never let the naysayers and those who are masters at inculcating self-doubt hold sway in your life. “Fuck it” is not profanity. “Fuck it” is a sonnet.

As she voiced all this out loud for the first time, she found a long-buried inner strength, and with it a conviction that her sanity and indeed her very survival depended on her walking away.

Apathy? I see something taking place in the Church all over the world today that grieves God’s heart: a widespread apathy toward sin. God’s people are no longer outraged about the filth and evil bombarding their lives and homes. On the contrary, millions of believers sit by passively and let their minds become saturated with sensual movies, videos, television, the Internet, magazines and other media. It is unbelievable how these Christians willingly allow their lusts to be fed as their imaginations are filled with deep roots of evil. If you think I am focusing too much on the secret sins of Christians, then I say you are out of touch with what is happening in the world today. You must know nothing of how widespread the infection of sin is among God’s people. I cite to you, for example, the scores of Christians who flock to movie theaters each week and hear the name of Christ used as a curse word. I have never understood how anyone who fears almighty God and wishes to walk righteously before Him can sit by idly as the Lord’s name is being damned. That is simply beyond my comprehension. Yet multitudes of believers are doing just that. Little by little, they are drifting deeper into pits of secret, hidden sin. Slowly but surely, their sense of conviction is being drained out of them. They do not realize it, but their minds are being corrupted by what they are allowing their eyes to feast on.

It so happens I am sick of being a man. And it happens that I walk into tailorshops and movie houses dried up, waterproof, like a swan made of felt steering my way in a water of wombs and ashes. The smell of barbershops makes me break into hoarse sobs. The only thing I want is to lie still like stones or wool. The only thing I want is to see no more stores, no gardens, no more goods, no spectacles, no elevators. It so happens that I am sick of my feet and my nails and my hair and my shadow. It so happens I am sick of being a man. Still it would be marvelous to terrify a law clerk with a cut lily, or kill a nun with a blow on the ear. It would be great to go through the streets with a green knife letting out yells until I died of the cold. I don't want to go on being a root in the dark, insecure, stretched out, shivering with sleep, going on down, into the moist guts of the earth, taking in and thinking, eating every day. I don't want so much misery. I don't want to go on as a root and a tomb, alone under the ground, a warehouse with corpses, half frozen, dying of grief. That's why Monday, when it sees me coming with my convict face, blazes up like gasoline, and it howls on its way like a wounded wheel, and leaves tracks full of warm blood leading toward the night. And it pushes me into certain corners, into some moist houses, into hospitals where the bones fly out the window, into shoeshops that smell like vinegar, and certain streets hideous as cracks in the skin. There are sulphur-colored birds, and hideous intestines hanging over the doors of houses that I hate, and there are false teeth forgotten in a coffeepot, there are mirrors that ought to have wept from shame and terror, there are umbrellas everywhere, and venoms, and umbilical cords. I stroll along serenely, with my eyes, my shoes, my rage, forgetting everything, I walk by, going through office buildings and orthopedic shops, and courtyards with washing hanging from the line: underwear, towels and shirts from which slow dirty tears are falling

Chuck Parson walking toward us with some intent. Chuck Parson did not participate in organized sports, because to do so would distract from the larger goal of his life: to one day be convicted of homicide.

Wyatt knew with absolute conviction Clay didn't mean it. They didn't suffer through two very painful concussions together to walk the other way once they'd healed up. Those were battle wounds. It was like surviving a war together. Wyatt just chose to forget they'd been on opposing sides. He knew Clay was supposed to be his best friend. It felt like destiny. Just like he knew he was supposed to grow up, be sheriff, and marry Tabitha McMillen.

Even if it doesn't alter or change the end result even in the slightest... making decisions based on convictions that you believe in... and walking your own path... has it's own merit and worth. There's something to be said for not having... even on regret.

There are things you should never give up on like your convictions and ambitions but most importantly…you should never give up on you. Keep making those sacrifices, keep running that race, keep advancing beyond your struggles to your eventual goal. You will deeply value your triumphs, if they’re not handed to you. Nothing, absolutely nothing, is worth having or attaining without labor and toil. So when you’re in your darkest hour and the road seems endless, no matter what, never ever give up on you…because only you will see you through. ~Jason Versey

A character like that," he said to himself—"a real little passionate force to see at play is the finest thing in nature. It's finer than the finest work of art—than a Greek bas-relief, than a great Titian, than a Gothic cathedral. It's very pleasant to be so well treated where one had least looked for it. I had never been more blue, more bored, than for a week before she came; I had never expected less that anything pleasant would happen. Suddenly I receive a Titian, by the post, to hang on my wall—a Greek bas-relief to stick over my chimney-piece. The key of a beautiful edifice is thrust into my hand, and I'm told to walk in and admire. My poor boy, you've been sadly ungrateful, and now you had better keep very quiet and never grumble again." The sentiment of these reflexions was very just; but it was not exactly true that Ralph Touchett had had a key put into his hand. His cousin was a very brilliant girl, who would take, as he said, a good deal of knowing; but she needed the knowing, and his attitude with regard to her, though it was contemplative and critical, was not judicial. He surveyed the edifice from the outside and admired it greatly; he looked in at the windows and received an impression of proportions equally fair. But he felt that he saw it only by glimpses and that he had not yet stood under the roof. The door was fastened, and though he had keys in his pocket he had a conviction that none of them would fit. She was intelligent and generous; it was a fine free nature; but what was she going to do with herself? This question was irregular, for with most women one had no occasion to ask it. Most women did with themselves nothing at all; they waited, in attitudes more or less gracefully passive, for a man to come that way and furnish them with a destiny. Isabel's originality was that she gave one an impression of having intentions of her own. "Whenever she executes them," said Ralph, "may I be there to see!

The feeling that he was near the conclusion of his life was an instinctive conviction, such as we have when we waken in the dark and know at once that it is near morning; or when we are walking across the country and suddenly know that we are near the sea. Letters came every week

But how do you know that [Christianity] was not all a delusion—the product of your own fervid imagination? Do not mistake me; I want to find it true.” “It is a right and honest question, my lady. I will tell you. Not to mention the conviction which a truth beheld must carry with itself and concerning which there can be no argument either with him who does or him who does not see it, this experience goes far with me, and would with you if you had it, as you may—namely, that all my difficulties and confusions have gone on clearing themselves up ever since I set out to walk in that way.

Ableism can be hard to hold on to or pinpoint, because it morphs. It lives in distinctly personal stories. It takes on ten thousand shifting faces, and for the world we live in today, it’s usually more subtle than overt cruelty. Some examples to start the sketch: the assumption that all people who are deaf would prefer to be hearing—the belief that walking down the aisle at a wedding is obviously preferable to moving down that aisle in a wheelchair—the conviction that listening to an audiobook is automatically inferior to the experience of reading a book with your eyes—the expectation that a nondisabled person who chooses a partner with a disability is necessarily brave, strong, and especially good—the belief that someone who receives a disability check contributes less to our society than the full-time worker—the movie that features a disabled person whose greatest battle is their own body and ultimately teaches the nondisabled protagonist (and audience) how to value their own beautiful life. All of these are different flashes of the same, oppressive structure. Ableism separates, isolates, assumes. It’s starved for imagination, creativity, and curiosity. It’s fueled by fear. It oppresses. All of us.

We must come to the biblical conviction that the forgiveness of our sins is not just some “heavenly bookkeeping” that will enable us to slip into heaven some day; God’s forgiveness is a present reality that enables us to concentrate on walking daily with a loving and accepting God who desires to live through us.

The hardest thing of being a man for me is not knowing you have done or said something wrong, but everyday being persecuted for it . A man can never defend himself for any wrong doing, because even the guilty ones claim they are innocent. Yet true innocent ones, always get wrongfully convicted. While guilty ones walk free.

But the human body has an enormous capacity for adjusting to trying circumstances. I have found that one can bear the unbearable if one can keep one's spirits strong even when one's body is being tested. Strong convictions are the secret of surviving deprivation; your spirit can be full even when your stomach is empty. p416

Some preachers need a travel agent to handle all the guilt trips they put on God’s people. But there is a big difference between putting a guilt trip on Christians and unveiling Christ to them. When Christ is presented in power, the Spirit of God will undoubtedly convict those who are walking in contradiction to their new nature.

Dogs don’t know what they look like. Dogs don’t even know what size they are. No doubt it’s our fault, for breeding them into such weird shapes and sizes. My brother’s dachshund, standing tall at eight inches, would attack a Great Dane in the full conviction that she could tear it apart. When a little dog is assaulting its ankles the big dog often stands there looking confused — “Should I eat it? Will it eat me? I am bigger than it, aren’t I?” But then the Great Dane will come and try to sit in your lap and mash you flat, under the impression that it is a Peke-a-poo… Cats know exactly where they begin and end. When they walk slowly out the door that you are holding open for them, and pause, leaving their tail just an inch or two inside the door, they know it. They know you have to keep holding the door open. That is why their tail is there. It is a cat’s way of maintaining a relationship. Housecats know that they are small, and that it matters. When a cat meets a threatening dog and can’t make either a horizontal or a vertical escape, it’ll suddenly triple its size, inflating itself into a sort of weird fur blowfish, and it may work, because the dog gets confused again — “I thought that was a cat. Aren’t I bigger than cats? Will it eat me?” … A lot of us humans are like dogs: we really don’t know what size we are, how we’re shaped, what we look like. The most extreme example of this ignorance must be the people who design the seats on airplanes. At the other extreme, the people who have the most accurate, vivid sense of their own appearance may be dancers. What dancers look like is, after all, what they do.” — Ursula Le Guin, in The Wave in the Mind (via fortooate)

The world was made for Man, and Man was made to conquer and rule it'... that manifesto is doubted now, ladies and gentlemen... almost everywhere in our culture, in all walks of life, among the young and the old, but especially among the young, for whom the dream of a glittering future in which life will become ever sweeter and sweeter and sweeter, decade after decade, century after century, has been exploded and is meaningless. Your children know better. They know better in large part because you know better. Only our politicians still insist that the world was made for Man, and Man was made to conquer and rule it. They must, as a professional obligation, still affirm and proclaim the manifesto of our revolution. If they want to hold on to their jobs, they assure us with absolute conviction that a glorious future lies just ahead for us - provided that we march forward under the banner of conquest and rule. They assure us of this, and then they wonder, year after year, why fewer and fewer voters go to the poles.

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

hey were just passing the time, playing their roles, like bad actors saying their lines too quickly, without conviction, because they wanted to walk off stage and go home. It didn’t matter how she performed. It didn’t matter if she didn’t change. All that mattered was staying in character and knowing your place. Nod, smile, promise to try harder, be grateful for the opportunity – always grateful.

They were just passing the time, playing their roles, like bad actors saying their lines too quickly, without conviction, because they wanted to walk off stage and go home. It didn’t matter how she performed. It didn’t matter if she didn’t change. All that mattered was staying in character and knowing your place. Nod, smile, promise to try harder, be grateful for the opportunity – always grateful.

He was walking around in circles, the smell of the old furniture suddenly very distinct. There was a newspaper in his hand and he started reading it, paying particular attention to the headlines which seemed to be floating towards him so that now a band of black print encircled his forehead. He was curled upon the bed, hugging his knees, when the next horror came upon him: those who heard him last night would now have to report his theft, and his employer would call the police. He saw how the policeman took the telephone call at the station; how his name and address were spoken out loud; how he looked down at the floor as they led him away; how he was in the dock, forced to answer questions about himself, and now he was in a cell and had lost control of his own body. He was staring out of the window at the passing clouds when it occurred to him that he should write to his employer, explaining his drunkenness and confessing that he invented the story of theft; but who would believe him? It was always said that in drink there was truth, and perhaps it was true that he was a convicted thief. He began to sing, One fine day in the middle of the night, Two dead men got up to fight and then he knew what was meant by madness.

St. Peter went home well satisfied. He did not mention to Dr. Dudley the real reason for his asking for a medical examination. One doesn't mention such things. The feeling that he was near the conclusion of his life was an instinctive conviction, such as we have when we waken in the dark and know at once that it is near morning; or when we are walking across the country and suddenly know that we are near the sea.

It takes a strong gut to reach for a dream. With an extra ordinary effort and a strong conviction to God, nothing is impossible. Indeed, God can move mountains, create stars, new stars like me, walk on the water and can do anything powerful. It does not matter. Dreams can be achieved if you truly believe in Him and in thy self. Put Him in the center of your Life and no ordinary means can stop you. God is always good.

His hand caressed her back. “You know what saved me through my years in the battalion and in prison?” he said. “You. I thought, if you could get out of Russia, through Finland, through the war, pregnant, with a dying doctor, with nothing but yourself, I could survive this. If you could get through Leningrad, as you every single morning got up and slid down the ice on the stairs to get your family water and their daily bread, I thought, I could get through this. If you survived that I could survive this.” “You don’t even know how badly I did the first years. You wouldn’t believe it if I told you.” “You had my son. I had nothing else but you, and how you walked with me through Leningrad, across the Neva and Lake Ladoga and held my open back together and clotted my wounds, and washed my burns, and healed me, and saved me. I was hungry and you fed me. I had nothing but Lazarevo.” Alexander’s voice broke. “And your immortal blood. Tatiana, you were my only life force. You have no idea how hard I tried to get to you again. I gave myself up to the enemy, to the Germans for you. I got shot at for you and beaten for you and betrayed for you and convicted for you. All I wanted was to see you again. That you came back for me, it’s everything, Tatia. Don’t you understand? The rest is nothing to me. Germany, Kolyma, Dimitri, Nikolai Ouspensky, the Soviet Union, all of it, nothing. Forget them all, let them all go. You hear?” “I hear,” Tatiana said. We walk alone through this world, but if we’re lucky, we have a moment of belonging to something, to someone, that sustains us through a lifetime of loneliness. For an evening minute I touched him again and grew red wings and was young again in the Summer Garden, and had hope and eternal life.

Selma became a major slave-trading port. The city passed twenty-seven ordinances regulating the behavior of slaves, stipulating, for example, that “any Negro found upon the streets of the city smoking a cigar or pipe or carrying a walking cane must be on conviction punished with 39 lashes.” During the Civil War, Selma manufactured weapons for the Confederacy and was commanded by Gen. Nathan Bedford Forrest, the first Grand Dragon of the Ku Klux Klan.

What Maddy has come to believe is that certain life circumstances make for people who walk with a psychic limp for all of their days. Never mind the progress they seem to make, peel back a few delicate layers and there it is: a stubborn doubting of worth; an inability to stand with conviction behind anything without wondering if they should be standing there at all; a sense that if they move in this direction, it’s wrong; and if they move in that direction, that’s wrong, too.

Before any sinner can be saved he must come to the place of realized weakness. This is what the conversion of the dying thief shows us. What could he do? He could not walk in the paths of righteousness for there was a nail through either foot. He could not perform any good works for there was a nail through either hand. He could not turn over a new leaf and live a better life for he was dying. And, my reader, those hands of yours which are so ready for self-righteous acting, and those feet of yours which are so swift to run in the way of legal obedience, must be nailed to the Cross. The sinner has to be cut off from his own workings and be made willing to be saved by Christ. A realization of your sinful condition, of your lost condition, of your helpless condition, is nothing more or less than old-fashioned conviction of sin, and this is the sole prerequisite for coming to Christ for salvation, for Christ Jesus came into the world to save sinners.

Jane Addams, the urban reformer who founded Chicago’s Hull House, wrote, “Never before in civilization have such numbers of young girls been suddenly released from the protection of the home and permitted to walk unattended upon the city streets and to work under alien roofs.” The women sought work as typewriters, stenographers, seamstresses, and weavers. The men who hired them were for the most part moral citizens intent on efficiency and profit. But not always. On March 30, 1890, an officer of the First National Bank placed a warning in the help-wanted section of the Chicago Tribune, to inform female stenographers of “our growing conviction that no thoroughly honorable business-man who is this side of dotage ever advertises for a lady stenographer who is a blonde, is good-looking, is quite alone in the city, or will transmit her photograph. All such advertisements upon their face bear the marks of vulgarity, nor do we regard it safe for any lady to answer such unseemly utterances.” The

But how do you know that [your faith] was not all a delusion—the product of your own fervid imagination? Do not mistake me; I want to find it true.” “It is a right and honest question, my lady. I will tell you. Not to mention the conviction which a truth beheld must carry with itself...this experience goes far with me...namely, that all my difficulties and confusions have gone on clearing themselves up ever since I set out to walk in that way. My consciousness of life is threefold what it was; my perception of what is lovely around me, and my delight in it, threefold; my power of understanding things and of ordering my way, threefold also; the same with my hope and my courage, my love to my kind, my power of forgiveness. In short, I cannot but believe that my whole being and its whole world are in process of rectification for me. Is not that something to set against the doubt born of the eye and ear, and the questions of an intellect that can neither grasp nor disprove? I say nothing of better things still.

The children around our house have a saying that everything is either true, not true, or one of Mother's delusions. Now, I don't know about the true things or the not-true things, because there seem to be so many of them, but I do know about Mother's delusions, and they're solid. They range from the conviction that the waffle iron, unless watched, is going to strangle the toaster, to the delusion that electricity pours out of an empty socket onto your head, and nothing is going to change any one of them. The very nicest thing about being a writer is that you can afford to indulge yourself endlessly with oddness, and nobody can really do anything about it, as long as you keep writing and kind of using it up, as it were. I am, this morning, endeavoring to persuade you to join me in my deluded world; it is a happy, irrational, rich world, full of fairies and ghosts and free electricity and dragons, and a world beyond all others fun to walk around in. All you have to do---and watch this carefully please--is keep writing. As long as you write it away regularly, nothing can really hurt you.

I believe — I daily find it proved — that we can get nothing in this world worth keeping, not so much as a principle or a conviction, except out of purifying flame or through strengthening peril. We err, we fall, we are humbled; then we walk more carefully. We greedily eat and drink poison out of the gilded cup of vice or from the beggar’s wallet of avarice. We are sickened, degraded; everything good in us rebels against us; our souls rise bitterly indignant against our bodies; there is a period of civil war; if the soul has strength, it conquers and rules thereafter.

What nearly all sophisticated believers do is simultaneously deceive themselves while alternating between two stances: they absolutely don’t believe in that—of course he didn’t walk on water—while voicing unflappable conviction about this—the world was created by a higher power. When defending epistemically, they characterize the belief as not literally requiring the existence of a Special Person (“God loves us” means “Love is important,” “Love prevails in the end,” etc.), but then as soon as they have satisfied the epistemic challenge, they reframe the belief more literally (“God loves us” means “There is a Special Person who loves us

It seemed so easy for so many people to divide war from peace, to confine their definitions to the unambivalent. Marching soldiers, pitched battles and slaughter. Locked armouries, treaties, fêtes and city gates opened wide. But Fiddler knew that suffering thrived in both realms of existence – he’d witnessed too many faces of the poor, ancient crones and babes in a mother’s arms, figures lying motionless on the roadside or in the gutters of streets – where the sewage flowed unceasing like rivers gathering their spent souls. And he had come to a conviction, lodged like an iron nail in his heart, and with its burning, searing realization, he could no longer look upon things the way he used to, he could no longer walk and see what he saw with a neatly partitioned mind, replete with its host of judgements – that critical act of moral relativity – this is less, that is more. The truth in his heart was this: he no longer believed in peace. It did not exist except as an ideal to which endless lofty words paid service, a litany offering up the delusion that the absence of overt violence was sufficient in itself, was proof that one was better than the other. There was no dichotomy between war and peace – no true opposition except in their particular expressions of a ubiquitous inequity. Suffering was all-pervasive. Children starved at the feet of wealthy lords no matter how secure and unchallenged their rule.

What’s amazing with Charlie Ledley,” says Boykin Curry, who knows him well, “is that here you had a brilliant investor who was exceedingly conservative. If you were concerned about risk, there was no one better to go to. But he was terrible at raising capital because he seemed so tentative about everything. Potential clients would walk out of Charlie’s office scared to give him money because they thought he lacked conviction. Meanwhile, they poured money into funds run by managers who exuded confidence and certainty. Of course, when the economy turned, the confident group lost half their clients’ money, while Charlie and Jamie made a fortune. Anyone who used conventional social cues to evaluate money managers was led to exactly the wrong conclusion.

We live in a world convinced that security is the most reliable context for freedom. The bitter irony of this conviction is that the havens of security we create are unable to provide the freedom we seek. The quest for national, economic, or personal security too often generates compulsive patterns of life at the expense of genuine freedom. Christian tradition offers an alternative. In biblical perspective, it is obedience rather than security that forms the proper context for freedom. Thus, the Christian vision of freedom is focused through the lens of a paradox: “Whoever cares for his own safety is lost; but if a man will let himself be lost for my sake, he will find his true self” (Matt. 16:25, NEB). —John S. Mogabgab, “Editor’s Introduction,” Weavings (May/June 1988)

Of course, when we are young, at the age I was at the time of my walks along the Méséglise way, our desires and convictions confer on a woman’s clothing a unique character, an irreducible essence. We chase after the reality of a thing. But by the very fact of constantly letting it elude us, we end up noticing that, after all the vain attempts that have led to nothing, there is something solid there after all, which is what we have been pursuing. We begin to distinguish, to identify what it is we love, we try to procure it for ourselves, if only by artificial means. Then, in the absence of any convincing reality, costume comes to replace that reality by creating a deliberate illusion. I was perfectly aware that within half an hour’s distance from home I should not be in Brittany.

the old general’6 would visit them at Sparrow Hills. He did his work with great seriousness and devotion; he arrived, walked along the ranks of the convicts, who surrounded him, stopped before each one, asked each about his needs, hardly ever gave anyone a lecture, called them all ‘dear friends’. He gave money, sent necessary items – foot-bindings, foot-rags, linen, sometimes brought edifying books and distributed them to each man who could read, in the full conviction that they would be read en route and that those who could read would read them aloud to those who could not. About crime he rarely asked any questions, though he would listen if a criminal began to talk. All the criminals were on an equal footing as far as he was concerned, there were no distinctions. He talked to them like brothers, but towards the end they began to view him as a father.

SHE TOLD ME THE EARTH LOVES US by Anne Haven McDonnell She said it softly, without a need For conviction or romance. After everything? I asked, ashamed. That’s not the kind of love she meant. She walked through a field of gray Beetle-bored pine, snags branching Like polished bone. I forget sometimes How trees look at me with the generosity Of water. I forget all the other Breath I’m breathing in. Today I learned that trees can’t sleep With our lights on. That they knit A forest in their language, their feelings. This is not a metaphor. Like seeing faces across the crowd, We are learning al the old things, Newly shined and numbered. I’m always looking For a place to lie down And cry. Green, mossed, shaded. Or rock-quiet, empty. Somewhere To hush and start over I put on my antlers in the sun. I walk through the dark gates of the trees. Grief waters my footsteps, leaving A trail that glistens.

The mood and temper of the public in regard to the treatment of crime and criminals is one of the most unfailing tests of the civilization of any country. A calm and dispassionate recognition of the rights of the accused against the State, and even of convicted criminals against the State, a constant heart-searching by all charged with the duty of punishment, a desire and eagerness to rehabilitate in the world of industry all those who have paid their dues in the hard coinage of punishment, tireless efforts towards the discovery of curative and regenerating processes, and an unfaltering faith that there is a treasure, if you can only find it, in the heart of every man – these are the symbols which in the treatment of crime and criminals mark and measure the stored-up strength of a nation, and are the sign and proof of the living virtue in it.27 In 1908 and 1909 over 180,000 people were in prison in Britain, around half for failure to pay a fine on time.28 Churchill argued that more time should be allowed for payment, since the best principle for a prison system should be to ‘prevent as many people as possible from getting there’.29 He set in motion processes by which the number of people imprisoned for failing to pay a fine for drunkenness was reduced from 62,000 to 1,600 over the next decade.30 Churchill also searched for alternative punishments for petty offences, especially by children, as he saw prison as a place of last resort for serious offenders.31 When he visited Pentonville Prison in October, he released youths imprisoned for minor offences and although he was not at the Home Office long enough to reform the penal system as a whole, he reduced the sentences of nearly 400 individuals.32 He also introduced music and libraries into prisons, tried to improve the conditions of suffragettes imprisoned for disturbing the peace and reduced the maximum amount

An author who composes while walking, on the other hand, is free from such bonds; his thought is not the slave of other volumes, not swollen with verifications, nor weighted with the thought of others. It contains no explanation owed to anyone: just thought, judgement, decision. It is thought born of a movement, an impulse. In it we can feel the body’s elasticity, the rhythm of a dance. It retains and expresses the energy, the springiness of the body. Here is thought about the thing itself, without the scrambling, the fogginess, the barriers, the customs clearances of culture and tradition. The result will not be long and meticulous exegesis, but thoughts that are light and profound. That is really the challenge: the lighter a thought, the more it rises, and becomes profound by rising – vertiginously – above the thick marshes of conviction, opinion, established thought. While books conceived in the library are on the contrary superficial and heavy. They remain on the level of recopying.

The newspaper is a Bible which we read every morning and every afternoon, standing and sitting, riding and walking. It is a Bible which every man carries in his pocket, which lies on every table and counter, and which the mail, and thousands of missionaries, are continually dispersing. It is, in short, the only book which America has printed and which America reads. So wide is its influence. The editor is a preacher whom you voluntarily support. Your tax is commonly one cent daily, and it costs nothing for pew hire. But how many of these preachers preach the truth? I repeat the testimony of many an intelligent foreigner, as well as my own convictions, when I say, that probably no country was ever rubled by so mean a class of tyrants as, with a few noble exceptions, are the editors of the periodical press in this country. And as they live and rule only by their servility, and appealing to the worse, and not the better, nature of man, the people who read them are in the condition of the dog that returns to his vomit.

Did you ever notice how very fickle males are?” she asked the horse. “And how very foolish females are about them?” she added, aware of how inexplicably deflated she felt. She realized as well that she was being completely irrational-she had not intended to come here, had not wanted him to be waiting, and now she felt almost like crying because he wasn’t! Giving the ribbons of her bonnet an impatient jerk, she untied them. Pulling the bonnet off, she pushed the back door of the cottage open, stepped inside-and froze in shock! Standing at the opposite side of the small room, his back to her, was Ian Thornton. His dark head was slightly bent as he gazed at the cheery little fire crackling in the fireplace, his hands shoved into the back waistband of his gray riding breeches, his booted foot upon the grate. He’d taken off his jacket, and beneath his soft lawn shirt his muscles flexed as he withdrew his right hand and shoved it through the side of his hair. Elizabeth’s gaze took in the sheer male beauty of his wide, masculine shoulders, his broad back and narrow waist. Something in the somber way he was standing-added to the fact that he’d waited more than two hours for her-made her doubt her earlier conviction that he hadn’t truly cared whether she came or not. And that was before she glanced sideways and saw the table. Her heart turned over when she saw the trouble he’d taken: A cream linen tablecloth covered with crude china, obviously borrowed from Charise’s house. In the center of the table a candle was lit, and a half-empty bottle of wine stood beside a platter of cold meat and cheese. In all her life Elizabeth had never known that a man could actually arrange a luncheon and set a table. Women did that. Women and servants. Not men who were so handsome they made one’s pulse race. It seemed she’d been standing there for several minutes, not mere seconds, when he stiffened suddenly, as if sensing her presence. He turned, and his harsh face softened with a wry smile: “You aren’t very punctual.” “I didn’t intend to come,” Elizabeth admitted, fighting to recover her balance and ignore the tug of his eyes and voice. “I got caught in the rain on my way to the village.” “You’re wet.” “I know.” “Come over by the fire.” When she continued to watch him warily, he took his foot off the grate and walked over to her. Elizabeth stood rooted to the floor, while all of Lucinda’s dark warnings about being alone with a man rushed through her mind. “What do you want?” she asked him breathlessly, feeling dwarfed by his towering height. “Your jacket.” “No-I think I’d like to keep it on.” “Off,” he insisted quietly. “It’s wet.” “Now see here!” she burst out backing toward the open door, clutching the edges of her jacket. “Elizabeth,” he said with reassuring calm, “I gave you my word you’d be safe if you came today.” Elizabeth briefly closed her eyes and nodded, “I know. I also know I shouldn’t be here. I really ought to leave. I should, shouldn’t I?” Opening her eyes again, she looked beseechingly into his-the seduced asking the seducer for advice. “Under the circumstances, I don’t think I’m the one you ought to ask.

D. M. Lloyd-Jones, in a sermon on these verses in 1 Peter, makes the same point. He says that we are not to expect that God will exempt Christians from suffering and inner darkness, nor that he will simply lift us out of the darkness as soon as we pray. Rather than expecting God to remove the sorrow and replace it with happiness, we should look for a “glory”—a taste and conviction and increasing sense of God’s presence—that helps us rise above the darkness. He says: What we are really saying . . . is that the Christian is not one who has become immune to what is happening around him. We need to emphasize this truth because there are certain people whose whole notion and conception of the Christian life makes the Christian quite unnatural. Grief and sorrow are something to which the Christian is subject . . . and the absence of a feeling of grief . . . is unnatural, goes beyond the New Testament, it savors more of the stoic or psychological states produced by a cult than of Christianity. . . . [The Christian] has something that enables him to rise above these things, but the glory of the Christian life is that you rise above them though you feel them. It is not an absence of feeling. This is an important dividing line.356

While we waited on a bench outside the motel office, I bought a copy of the Nashville Tennessean out of a metal box, just to see what was happening in the world. The principal story indicated that the state legislature, in one of those moments of enlightenment with which the southern states often strive to distinguish themselves, was in the process of passing a law forbidding schools from teaching evolution. Instead they were to be required to instruct that the earth was created by God, in seven days, sometime, oh, before the turn of the century. The article reminded us that this was not a new issue in Tennessee. The little town of Dayton—not far from where Katz and I now sat, as it happened—was the scene of the famous Scopes trial in 1925, when the state prosecuted a schoolteacher named John Thomas Scopes for rashly promulgating Darwinian hogwash. As nearly everyone knows, Clarence Darrow, for the defense, roundly humiliated William Jennings Bryan, for the prosecution, but what most people don’t realize is that Darrow lost the case. Scopes was convicted, and the law wasn’t overturned in Tennessee until 1967. And now the state was about to bring the law back, proving conclusively that the danger for Tennesseans isn’t so much that they may be descended from apes as overtaken by them.

Something sharpens in my chest then. The same feeling I’d always had watching Athena succeed; the vinegar-sour conviction that this wasn’t fair. Now Candice is sauntering in front of me, flaunting her spoils, and I can already see how the industry will receive her manuscript. They’ll fucking go wild for her, because the narrative is simply so perfect: brilliant Asian artist exposes white fraud, wins big for social justice, sticks it to the man. Ever since The Last Front came out, I have been victim to people like Candice and Diana and Adele: people who think that, just because they’re “oppressed” and “marginalized,” they can do or say whatever they want. That the world should put them on a pedestal and shower them with opportunities. That reverse racism is okay. That they can bully, harass, and humiliate people like me, just because I’m white, just because that counts as punching up, because in this day and age, women like me are the last acceptable target. Racism is bad, but you can still send death threats to Karens. And I know one thing. I will not let Candice walk away with my fate in her hands. Years of suppressed rage—rage at being treated like a stereotype, like my voice doesn’t matter, like the entirety of my being is constituted in those two words, “white woman”—bubble up inside me and burst.

The law has now done its part, and the Queen of England, her crown and Government in Ireland, are now secure pursuant to Act of Parliament. I have done my part also. Three months ago I promised Lord Clarendon, and his government, in this country, that I would provoke him into his courts of justice, as places of this kind are called, and that I would force him publicly and notoriously to pack a Jury against me to convict me, or else that if I would walk out a free man from this dock, to meet him in another field. My lord, I knew I was setting my life on that cast; but I warned him that in either event the victory would be with me, and the victory is with me. Neither the jury, nor the judges, nor any other man in this court, presumes to imagine that it is a criminal who stands in this dock. I have kept my word. "I have shown what the law is made of in Ireland. I have shown that her Majesty's Government sustains itself in Ireland by packed juries by partisan judges, by perjured sheriffs. I have acted all through this business, from the first, under a strong sense of duty. I do not repent anything I have done: and I believe that the course which I have opened is only commenced, The Roman who saw his hand burning to ashes before the tyrant, promised that three hundred should follow out his enterprise, Can I not promise for one, for two, for three, aye, for hundreds?

While the founder [of any religious or spiritual system] was still walking among his followers and disciples, the latter did not distinguish between the person of their leader and his teaching; for the teaching was realized in the person and the person was livingly explained in the teaching. To embrace the teaching was to follow his steps - that is, to believe in him. His presence among them was enough to inspire them and convince them of the truth of his teaching... So long as he lived among them and spoke to them his teaching and his person appealed to them as an individual unity. But things went differently when his stately and inspiring personality was no more seen in the flesh... The similarities that were, either consciously or unconsciously, recognized as existing in various forms between leader and disciple gradually vanished, and as they vanished, the other side - that is, that which made him so distinctly different from his followers - came to assert itself all the more emphatically and irresistibly. The result was the conviction that he must have come from quite a unique spiritual source. The process of deification thus constantly went on until, some centuries after the death of the Master, he became a direct manifestation of the Supreme Being himself - in fact, he was the Highest One in the flesh, in him there was a divine humanity in perfect realization... Indeed, the teaching is to be interpreted in the light of the teacher's divine personality. The latter now predominates over the whole system; he is the centre whence radiate the rays of Enlightenment, salvation is only possible in believing in him as saviour.

Evie.” She glanced at Sebastian. Whatever she saw in his face caused her to walk around the bed to him. “Yes,” she said with a concerned frown. “Dearest, this is going to help you—” “No.” It would kill him. It was difficult enough already to fight the fever and the pain. If he was further weakened by a long bloodletting he wouldn’t be able to hold on any longer. Frantically Sebastian tugged at his tautly stretched arm, but the binding held fast and the chair didn’t even wobble. Bloody hell. He stared up at his wife wretchedly, battling a wave of light-headedness. “No,” he rasped. “Don’t…let him…” “Darling,” Evie whispered, bending over to kiss his shaking mouth. Her eyes were suddenly shiny with unshed tears. “This may be your best chance—your only chance—” “I’ll die. Evie…” Rising fear caused blackness to streak across his vision, but he forced his eyes to stay open. Her face became a blur. “I’ll die,” he whispered again. “Lady St. Vincent,” came Dr. Hammond’s steady, kind voice, “your husband’s anxiety is quite understandable. However, his judgment is impaired by illness. At this time, you are the one who is best able to make decisions for his benefit. I would not recommend this procedure if I did not believe in its efficacy. You must allow me to proceed. I doubt Lord St. Vincent will even remember this conversation.” Sebastian closed his eyes and let out a groan of despair. If only Hammond were some obvious lunatic with a maniacal laugh…someone Evie would instinctively mistrust. But Hammond was a respectable man, with all the conviction of someone who believed he was doing the right thing. The executioner, it seemed, could come in many guises. Evie was his only hope, his only champion. Sebastian would never have believed it would come to this…his life depending on the decision of an unworldly young woman who would probably allow herself to be persuaded by the Hammond’s authority. There was no one else for Sebastian to appeal to. He felt her gentle fingers at the side of his fevered face, and he stared up at her pleadingly, unable to form a word. Oh God, Evie, don’t let him— “All right,” Evie said softly, staring at him. Sebastian’s heart stopped as he thought she was speaking to the doctor…giving permission to bleed him. But she moved to the chair and deftly untied Sebastian’s wrist, and began to massage the reddened skin with her fingertips. She stammered a little as she spoke. “Dr. H-Hammond…Lord St. Vincent does not w-want the procedure. I must defer to his wishes.” To Sebastian’s eternal humiliation, his breath caught in a shallow sob of relief. “My lady,” Hammond countered with grave anxiety, “I beg you to reconsider. Your deference to the wishes of a man who is out of his head with fever may prove to be the death of him. Let me help him. You must trust my judgment, as I have infinitely more experience in such matters.” Evie sat carefully on the side of the bed and rested Sebastian’s hand in her lap. “I do respect your j-j—” She stopped and shook her head impatiently at the sound of her own stammer. “My husband has the right to make the decision for himself.” Sebastian curled his fingers into the folds of her skirts. The stammer was a clear sign of her inner anxiety, but she would not yield. She would stand by him. He sighed unsteadily and relaxed, feeling as if his tarnished soul had been delivered into her keeping.

Twenty percent of Americans describe themselves as “spiritual but not religious.” Although the claim seems to annoy believers and atheists equally, separating spirituality from religion is a perfectly reasonable thing to do. It is to assert two important truths simultaneously: Our world is dangerously riven by religious doctrines that all educated people should condemn, and yet there is more to understanding the human condition than science and secular culture generally admit. One purpose of this book is to give both these convictions intellectual and empirical support. Before going any further, I should address the animosity that many readers feel toward the term spiritual. Whenever I use the word, as in referring to meditation as a “spiritual practice,” I hear from fellow skeptics and atheists who think that I have committed a grievous error. The word spirit comes from the Latin spiritus, which is a translation of the Greek pneuma, meaning “breath.” Around the thirteenth century, the term became entangled with beliefs about immaterial souls, supernatural beings, ghosts, and so forth. It acquired other meanings as well: We speak of the spirit of a thing as its most essential principle or of certain volatile substances and liquors as spirits. Nevertheless, many nonbelievers now consider all things “spiritual” to be contaminated by medieval superstition. I do not share their semantic concerns.[1] Yes, to walk the aisles of any “spiritual” bookstore is to confront the yearning and credulity of our species by the yard, but there is no other term—apart from the even more problematic mystical or the more restrictive contemplative—with which to discuss the efforts people make, through meditation, psychedelics, or other means, to fully bring their minds into the present or to induce nonordinary states of consciousness. And no other word links this spectrum of experience to our ethical lives.

He saw a man who was certainly Weston, to judge from his height and build and coloring and features. In that sense he was quite recognizable. But the terror was that he was also unrecognizable. He did not look like a sick man: but he looked very like a dead one. The face which he raised from torturing the frog had that terrible power which the face of a corpse sometimes has of simply rebuffing every conceivable human attitude one can adopt towards it. The expressionless mouth, the unwinking stare of the eyes, something heavy and inorganic in the very folds of the cheek, said clearly: “I have features as you have, but there is nothing in common between you and me.” It was this that kept Ransom speechless. What could you say—what appeal or threat could have any meaning—to that? And now, forcing its way up into consciousness, thrusting aside every mental habit and every longing not to believe, came the conviction that this, in fact, was not a man: that Weston’s body was kept, walking and undecaying, in Perelandra by some wholly different kind of life, and that Weston himself was gone. It looked at Ransom in silence and at last began to smile. We have all often spoken—Ransom himself had often spoken—of a devilish smile. Now he realized that he had never taken the words seriously. The smile was not bitter, nor raging, nor, in an ordinary sense, sinister; it was not even mocking. It seemed to summon Ransom, with a horrible naïveté of welcome, into the world of its own pleasures, as if all men were at one in those pleasures, as if they were the most natural thing in the world and no dispute could ever have occurred about them. It was not furtive, nor ashamed, it had nothing of the conspirator in it. It did not defy goodness, it ignored it to the point of annihilation. Ransom perceived that he had never before seen anything but halfhearted and uneasy attempts at evil. This creature was wholehearted. The extremity of its evil had passed beyond all struggle into some state which bore a horrible similarity to innocence. It was beyond vice as the Lady was beyond virtue.

I can’t be your king.” As reasons go, it’s a good one. But I know there’s more behind it, and that’s what I want. An actual explanation. “So, if I were just a simple girl, from a simple family, and not the princess…?” Rhys’s hand finds my waist, and he nudges me back until our faces are as close as they were before. “I wouldn’t be able to walk away from you.” He lets out a self-deprecating sort of laugh. “What am I saying? I know better, and I still haven’t been able to walk away.” My heart breaks a little. Why must life be so unfair? Why was Braeton taken from me; why was I sent in his place? I don’t want to be queen—I don’t want to choose our king. I just want Rhys. “Just for a few minutes, can’t we pretend there isn’t a title attached to my name?” I whisper, running my fingers through the damp hair at the nape of his neck. “Would that be so wrong?” “It would be,” Rhys answers, his voice full of conviction. Yet his hand tightens at my side, drawing me even closer, his physical response at odds with his answer. His eyes are on mine, the intimacy of it almost too much to bear. “But I don’t have the will to stop you right now. If I am what you want, then I give myself to you. However, please know these fleeting minutes are all we have.” I lick my lips, and his eyes follow the movement. My breaths are short and fast, and Rhys’s fingers press into my side in the most intoxicating way. Making a decision I’ll likely regret, I slowly pull back. Disappointment flashes in Rhys’s green eyes when I put space between us, but I stand strong. “If minutes are all you can give me, I won’t waste them now,” I tell him softly. “I’ll save them, hide them away. Outwardly, I will keep our relationship purely platonic, but sometime—when I need you the most—I’ll make my request.” “Amalia…” Rhys says, sounding pained. Unable to help myself, I lean in and press the briefest kiss to the very corner of his lips. For a moment, I wonder if the knight is going to lock his arms around me, hold me here, convince me to use those minutes now. But he doesn’t. “You can deduct a second from my total,” I tease softly when I pull back. I then climb out of the hot spring, dripping water along the stone.

I got your flowers. They’re beautiful, thank you.” A gorgeous riot of Gerber daisies and lilies in a rainbow of reds, pinks, yellows and oranges. “Welcome. Bet Duncan loved sending one of his guys out to pick them up for me.” She could hear the smile in his voice, imagined the devilish twinkle in his eyes. “Oh, he did. Said it’s probably the first time in the history of WITSEC that a U.S. Marshal delivered flowers to one of their witnesses.” A low chuckle. “Well, this was a special circumstance, so they helped me out.” “I loved the card you sent with them the best though.” Proud of you. Give ‘em hell tomorrow. He’d signed it Nathan rather than Nate, which had made her smile. “I had no idea you were romantic,” she continued. “All these interesting things I’m learning about you.” She hadn’t been able to wipe the silly smile off her face after one of the security team members had knocked on her door and handed them to her with a goofy smile and a, “special delivery”. “Baby, you haven’t seen anything yet. When the trial’s done you’re gonna get all the romance you can handle, and then some.” “Really?” Now that was something for a girl to look forward to, and it sure as hell did the trick in taking her mind off her worries. “Well I’m all intrigued, because it’s been forever since I was romanced. What do you have in mind? Candlelit dinners? Going to the movies? Long walks? Lazy afternoon picnics?” “Not gonna give away my hand this early on, but I’ll take those into consideration.” “And what’s the key to your heart, by the way? I mean, other than the thing I did to you this morning.” “What thing is that? Refresh my memory,” he said, a teasing note in his voice. She smiled, enjoying the light banter. It felt good to let her worry about tomorrow go and focus on what she had to look forward to when this was all done. Being with him again, seeing her family, getting back to her life. A life that would hopefully include Nathan in a romantic capacity. “Waking you up with my mouth.” He gave a low groan. “I loved every second of it. But think simpler.” Simpler than sex? For a guy like him? “Food, then. I bet you’re a sucker for a home-cooked meal. Am I right?” He chuckled. “That works too, but it’s still not the key.” “Then what?” “You.” She blinked, her heart squeezing at the conviction behind his answer. “Me?” “Yeah, just you. And maybe bacon,” he added, a smile in his voice. He was so freaking adorable. “So you’re saying if I made and served you a BLT, you’d be putty in my hands?” Seemed hard to imagine, but okay. A masculine rumble filled her ears. “God, yeah.” She couldn’t help the sappy smile that spread across her face. “Wow, you are easy. And I can definitely arrange that.” “I can hardly wait. Will you serve it to me naked? Or maybe wearing just a frilly little apron and heels?” She smothered a laugh, but a clear image of her doing just that popped into her head, serving him the sandwich in that sexy outfit while watching his eyes go all heated. “Depends on how good you are.” “Oh, baby, I’ll be so good to you, you have no idea.

From an essay on early reading by Robert Pinsky: My favorite reading for many years was the "Alice" books. The sentences had the same somber, drugged conviction as Sir John Tenniel's illustrations, an inexplicable, shadowy dignity that reminded me of the portraits and symbols engraved on paper money. The books were not made of words and sentences but of that smoky assurance, the insistent solidity of folded, textured, Victorian interiors elaborately barricaded against the doubt and ennui of a dreadfully God-forsaken vision. The drama of resisting some corrosive, enervating loss, some menacing boredom, made itself clear in the matter-of-fact reality of the story. Behind the drawings I felt not merely a tissue of words and sentences but an unquestioned, definite reality. I read the books over and over. Inevitably, at some point, I began trying to see how it was done, to unravel the making--to read the words as words, to peek behind the reality. The loss entailed by such knowledge is immense. Is the romance of "being a writer"--a romance perhaps even created to compensate for this catastrophic loss--worth the price? The process can be epitomized by the episode that goes with one of my favorite illustrations. Alice has entered a dark wood--"much darker than the last wood": [S]he reached the wood: It looked very cool and shady. "Well, at any rate it's a great comfort," she said as she stepped under the trees, "after being so hot, to get into the--into the--into what?" she went on, rather surprised at not being able to think of the word. "I mean to get under the--under the--under this, you know!" putting her hand on the trunk of the tree. "What does it call itself, I wonder? I do believe it's got no name--why to be sure it hasn't!" This is the wood where things have no names, which Alice has been warned about. As she tries to remember her own name ("I know it begins with L!"), a Fawn comes wandering by. In its soft, sweet voice, the Fawn asks Alice, "What do you call yourself?" Alice returns the question, the creature replies, "I'll tell you, if you'll come a little further on . . . . I can't remember here". The Tenniel picture that I still find affecting illustrates the first part of the next sentence: So they walked on together through the wood, Alice with her arms clasped lovingly round the soft neck of the Fawn, till they came out into another open field, and here the Fawn gave a sudden bound into the air, and shook itself free from Alice's arm. "I'm a Fawn!" it cried out in a voice of delight. "And dear me! you're a human child!" A sudden look of alarm came into its beautiful brown eyes, and in another moment it had darted away at full speed. In the illustration, the little girl and the animal walk together with a slightly awkward intimacy, Alice's right arm circled over the Fawn's neck and back so that the fingers of her two hands meet in front of her waist, barely close enough to mesh a little, a space between the thumbs. They both look forward, and the affecting clumsiness of the pose suggests that they are tripping one another. The great-eyed Fawn's legs are breathtakingly thin. Alice's expression is calm, a little melancholy or spaced-out. What an allegory of the fall into language. To imagine a child crossing over from the jubilant, passive experience of such a passage in its physical reality, over into the phrase-by-phrase, conscious analysis of how it is done--all that movement and reversal and feeling and texture in a handful of sentences--is somewhat like imagining a parallel masking of life itself, as if I were to discover, on reflection, that this room where I am writing, the keyboard, the jar of pens, the lamp, the rain outside, were all made out of words. From "Some Notes on Reading," in The Most Wonderful Books (Milkweed Editions)