Dawn Of Justice Quotes

People who don't expect justice don't have to suffer disappointment.

My objection to supernatural beliefs is precisely that they miserably fail to do justice to the sublime grandeur of the real world. They represent a narrowing-down from reality, an impoverishment of what the real world has to offer.

And the Shadow fell upon the land, and the world was riven stone from stone. The oceans fled, and the mountains were swallowed up, and the nations were scattered to the eight corners of the World. The moon was as blood, and the sun was as ashes. The seas boiled, and the living envied the dead. All was shattered, and all but memory lost, and one memory above all others, of him who brought the Shadow and the Breaking of the World. And him they named Dragon. And it came to pass in those days, as it had come before and would come again, that the Dark lay heavy on the land and weighed down the hearts of men, and the green things failed, and hope died. And men cried out to the Creator, saying, O Light of the Heavens, Light of the World, let the Promised One be born of the mountain, according to the prophecies, as he was in ages past and will be in ages to come. Let the Prince of the Morning sing to the land that green things will grow and the valleys give forth lambs. Let the arm of the Lord of the Dawn shelter us from the Dark, and the great sword of justice defend us. Let the Dragon ride again on the winds of time.

Someone, he added, ought to draw up a catalogue of types of buildings listed in order of size, and it would be immediately obvious that domestic buildings of less then normal size – the little cottage in the fields, the hermitage, lockkeepers's lodge, the pavilion for viewing the landscape, the children's bothy in the garden – are those that offer us at least a semblance of peace, whereas no one in his right mind could truthfully say that he liked a vast edifice such as the Palace of Justice in the old Gallows Hill in Brussels. At the most we gaze at it in wonder, a kind of wonder which itself is a form of dawning horror, for somehow we know by instinct that outsize buildings cast the shadow of their own destruction before them, and are designed from the first with an eye to their later existence as ruins.

When day comes, we ask ourselves: Where can we find light In this never-ending shade? The loss we carry, a sea we must wade. We braved the belly of the beast, We’ve learned that quiet isn’t always peace, And the norms and notions of what ‘just is’ Isn’t always justice. And yet the dawn is ours before we knew it, Somehow, we do it. Somehow, we’ve weathered and witnessed A nation that isn’t broken, but simply unfinished. We, the successors of a country and a time where a skinny Black girl, descended from slaves and raised by a single mother, can dream of becoming president only to find herself reciting for one.

God's revelation... unmasks our illusions about ourselves. It exposes our pride, our individualism, our self-centeredness - in short, our sin. But worship also offers forgiveness, healing, transformation, motivation, and courage to work in the world for God's justice and peace - in short, salvation in its largest sense.

Impossible grief is grief that does not adhere to a social contract of justice or human rituals that have existed since the dawn of time.

Justice is a social construct. It’s well known that the physical universe isn’t fair. Nevertheless, it’s difficult to decide which is more provoking: good people suffering or evil people prospering.

Reality is what we notice on the surface – what we feel or see, what superficial perspectives we might gain, for example, from television's evening news. Truth is much larger. It encompasses everything that genuinely is going on. The reality might be that our world looks totally messed up, that war and economic chaos seem to control the globe. But the truth is much deeper – that Jesus Christ is still (since His ascension) Lord of the cosmos, and the Holy Spirit is empowering many people to work for peacemaking and justice building as part of the Trinity's purpose to bring the universe to its ultimate wholeness. The reality might be that you do not feel God, but the truth is that God is always present with you, perpetually forgiving you, and unceasingly caring for you with extravagant grace and abundant mercy. Not only that, but the very process of dealing with our lack of feelings and our resultant doubts about God is one of the ways by which our trust in the Trinity is deepened.

I am the interpretation of the prophet I am the artist in the coffin I am the brave flag stained with blood I am the wounds overcome I am the dream refusing to sleep I am the bare-breasted voice of liberty I am the comic the insult and the laugh I am the right the middle and the left I am the poached eggs in the sky I am the Parisian streets at night I am the dance that swings till dawn I am the grass on the greener lawn I am the respectful neighbour and the graceful man I am the encouraging smile and the helping hand I am the straight back and the lifted chin I am the tender heart and the will to win I am the rainbow in rain I am the human who won’t die in vain I am Athena of Greek mythology I am the religion that praises equality I am the woman of stealth and affection I am the man of value and compassion I am the wild horse ploughing through I am the shoulder to lean onto I am the Muslim the Jew and the Christian I am the Dane the French and the Palestinian I am the straight the square and the round I am the white the black and the brown I am the free speech and the free press I am the freedom to express I will die for my right to be all the above here mentioned And should threat encounter I’ll pull my pencil

And it came to pass in those days, as it had come before and would come again, that the Dark lay heavy on the land adn weighed down the hearts of men, and the green things failed, and hope died. And men cried out to the Creator, saying, O Light of the Heavens, Light of the World, let the Promised One be born of the mountian, according to the prophecies, as he was in ages past and will be in ages to come. Let the Prince of the Morning sing to the land that green things will grow and the valleys give forth lams. Let the arm of the Lord of the Dawn shelter us from the Dark, and the great sword of justice defend us. Let the Dragon die again on the winds of time. -from Charal Drianaan te Calamon, The Cycle of the Dragon. Author unknown, the Fourth Age.

… to rule at my side with grace and justice, to honor the laws of the Earthen Union as laid out by our forefathers, to be an advocate for peace and fairness among all peoples.” Did anyone believe a word of this rubbish? “From this day forward, she will be my sun at dawn and my moon at night, and I vow to love and cherish her for all our days.” Who wrote these vows anyway? He’d never heard anything so ridiculous in his life.

To Fate, a fickle mistress whose sense of justice is exceeded only by her sense of humor.

Just once, I repeat, just once, destroy the divisions imposed on your soul by your society - and your eyes will open up to a new dawn - the real dawn - the dawn of civilization - the dawn of humanization - the dawn of universal salvation – the salvation where the human mind is human first then everything else.

Impossible grief is grief that does not adhere to a social contract of justice or human rituals that have existed since the dawn of time. A death with no body, a violation by someone who is not seen as the transgressor.

More recently, Labour MP Dawn Butler took umbrage at a new brand of ‘jerk rice’ that had been marketed by television chef Jamie Oliver. ‘Your jerk rice is not ok,’ Butler tweeted. ‘This appropriation from Jamaica needs to stop.’ For me, angry tweets addressed to celebrity chefs are what being a Member of Parliament is all about.

The people are a story that never ends, A river that winds and falls and gleams erect in many dawns; Lost in deep gulleys, it turns to dust, rushes in the spring freshet, Emerges to the sea. The people are a story that is a long incessant Coming alive from the earth in better wheat, Percherons, Babies, and engines, persistent and inevitable. The people always know that some of the grain will be good, Some of the crop will be saved, some will return and Bear the strength of the kernel, that from the bloodiest year Some survive to outfox the frost.

The child was left alone to die in the hallway. Here, in the dawn, was mortality itself. In the city were places to fall from which one could never emerge -- dark dreams and slow death, the death of children, suffering without grace or redemption, ultimate and eternal loss. The memory of the child stayed with Peter. But that was not to be the end of it, for reality went around in a twisting ring. Even the irredeemable would be redeemed, and there was a balance for everything. There had to be. The old man said, "Nothing is random, nor will anything ever be, whether a long string of perfectly blue days that begin and end in golden dimness, the most seemingly chaotic political acts, the rise of a great city, the crystalline structure of a gem that has never seen the light, the distributions of fortune, what time the milkman gets up, or the position of the electron. Even electrons, supposedly the paragons of unpredictability, do exactly as they are told. Of this, one is certain. And yet, there is a wonderful anarchy, in that the milkman chooses when to arise, the rat picks the tunnel into which he will dive when the subway comes rushing down the track from Borough Hall, and the snowflake will fall as it will. How can this be? If nothing is random, and everything is predetermined, how can there be free will? The answer to that is simple. Nothing is predetermined, it is determined, or was determined, or will be determined. No matter, it all happened at once, in less than an instant, and time was invented because we cannot comprehend in one glance the enormous and detailed canvas that we have been given - so we track it, in linear fashion piece by piece. Time however can be easily overcome; not by chasing the light, but by standing back far enough to see it all at once. The universe is still and complete. Everything that ever was, is. Everything that ever will be, is. In all possible combinations. Though we imagine that it is in motion and unfinished, it is quite finished and quite astonishingly beautiful. So any event is intimately and sensibly tied to all others. All rivers run full to the sea; those who are apart are brought together; the lost ones are redeemed; the dead come back to life; the perfectly blue days that have begun and ended in golden dimness continue, immobile and accessible. And, when all is perceived in such a way as to obviate time, justice becomes apparent not as something that will be, but something that is.

Without Love, humanity dies of thirst, grasps at riches, destroys the earth through insatiable greed. Without Love, we are walking dust, dead matter stumbling from the dawn of birth to the dusk of death. Without Love, our Earth is stripped of beingness, left barren and lifeless, a pile of rocks and resources, objects to possess and control. Without Love, humanity sleepwalks as automatons, controlled, manipulated, and shoved through a nightmarish existence.

Though force can protect in emergency, only justice, fairness, consideration and cooperation can finally lead men to the dawn of eternal peace.

She shook off her tremors and stared up at the ivory disk of the moon. She wouldn't stop either. She wanted her kingdom back. She wanted justice. She wanted revenge.

[Robert's eulogy at his brother, Ebon C. Ingersoll's grave. Even the great orator Robert Ingersoll was choked up with tears at the memory of his beloved brother] The record of a generous life runs like a vine around the memory of our dead, and every sweet, unselfish act is now a perfumed flower. Dear Friends: I am going to do that which the dead oft promised he would do for me. The loved and loving brother, husband, father, friend, died where manhood's morning almost touches noon, and while the shadows still were falling toward the west. He had not passed on life's highway the stone that marks the highest point; but, being weary for a moment, he lay down by the wayside, and, using his burden for a pillow, fell into that dreamless sleep that kisses down his eyelids still. While yet in love with life and raptured with the world, he passed to silence and pathetic dust. Yet, after all, it may be best, just in the happiest, sunniest hour of all the voyage, while eager winds are kissing every sail, to dash against the unseen rock, and in an instant hear the billows roar above a sunken ship. For whether in mid sea or 'mong the breakers of the farther shore, a wreck at last must mark the end of each and all. And every life, no matter if its every hour is rich with love and every moment jeweled with a joy, will, at its close, become a tragedy as sad and deep and dark as can be woven of the warp and woof of mystery and death. This brave and tender man in every storm of life was oak and rock; but in the sunshine he was vine and flower. He was the friend of all heroic souls. He climbed the heights, and left all superstitions far below, while on his forehead fell the golden dawning, of the grander day. He loved the beautiful, and was with color, form, and music touched to tears. He sided with the weak, the poor, and wronged, and lovingly gave alms. With loyal heart and with the purest hands he faithfully discharged all public trusts. He was a worshipper of liberty, a friend of the oppressed. A thousand times I have heard him quote these words: 'For Justice all place a temple, and all season, summer!' He believed that happiness was the only good, reason the only torch, justice the only worship, humanity the only religion, and love the only priest. He added to the sum of human joy; and were every one to whom he did some loving service to bring a blossom to his grave, he would sleep to-night beneath a wilderness of flowers. Life is a narrow vale between the cold and barren peaks of two eternities. We strive in vain to look beyond the heights. We cry aloud, and the only answer is the echo of our wailing cry. From the voiceless lips of the unreplying dead there comes no word; but in the night of death hope sees a star and listening love can hear the rustle of a wing. He who sleeps here, when dying, mistaking the approach of death for the return of health, whispered with his latest breath, 'I am better now.' Let us believe, in spite of doubts and dogmas, of fears and tears, that these dear words are true of all the countless dead. And now, to you, who have been chosen, from among the many men he loved, to do the last sad office for the dead, we give his sacred dust. Speech cannot contain our love. There was, there is, no gentler, stronger, manlier man.

What you read and how deeply you read matters almost as much as how you love, work, exercise, vote, practice charity, strive for social justice, cultivate kindness and courtesy, worship if you are capable of worship. The mind is an activity and will decay into dark inertia if not sustained by the sustenance of reading. The great poems, plays, novels, stories teach us how to go on living, even when submerged under forty fathoms of bother and distress. If you live ninety years you will be a battered survivor. Your own mistakes, accidents, failures at otherness beat you down. Rise up at dawn and read something that matters as soon as you can.

How are we ever to disarm evil and abolish death as a means to an end? How are we ever to break the cycle of violence and rage? Can terror coexist with justice? Does murder call for murder, despair for revenge? Can hate engender anything but hate?

The sword of justice need flash but once in the darkness. The light that shone from its blade would tell the world that the dawn was not far off. But men knew that a single glint from a Japanese sword was like the pale blue of daybreak along a mountain ridge.

Judge God. He created the universe and made justice stem from injustices. He brought it about that a people should attain happiness through tears, that the freedom of a nation, like that of a man, should be a monument built upon a pile, a foundation of dead bodies…

Government, too, must have qualities of the spirit,” Collins told the crowd. “Truth and justice and fairness and unselfish service are some of these. Without these qualities there is no worthwhile leadership, and we grapple and grope in a moral wilderness.” Marshall

What about you? Any frequent companions for the King’s Justice?” I’m trying to keep my tone light, but he holds my gaze, and I know he hears the true question there. “Ah, Tessa.” There’s something simultaneously wicked and warm in his eyes. “No one dared, until you.

Quigley and Matthews took their investigation in Lake County beyond law enforcement personnel and established witnesses to civic officials, politicians, prominent businessmen, and grove owners in this largely rural area of central Florida with a population of thirty-six thousand. What they discovered was a county controlled not by politics, money, the citrus industry, or the law, but by an embittered contingent of the Ku Klux Klan intent upon codifying a racial caste system, through violent means if necessary, that would effectively deny blacks access to political influence, economic opportunity, and social justice.

The other notable Titans were OCEAN, the river that was supposed to encircle the earth; his wife TETHYS; HYPERION, the father of the sun, the moon, and the dawn; MNEMOSYNE, which means Memory; THEMIS, usually translated by Justice; and IAPETUS, important because of his sons, ATLAS, who bore the world on his shoulders,

The Master says to our master, Come up. Share my rest and splendor till all natures that were your enemies become slaves to dance before you and backs for you to ride, and firmness for your feet to rest on. From beyond all place and time, out of the very Place, authority will be given you: the strengths that once opposed your will shall be obedient fire in your blood and heavenly thunder in your voice. Overcome us that, so overcome, we may be ourselves: we desire the beginning of your reign as we desire dawn and dew, wetness at the birth of light. Master, your Master has appointed you forever: to be our King of Justice and our high Priest.

Nothing moves forward in a story except through conflict. Writers who cannot grasp this truth, the truth of conflict, writers who have been misled by the counterfeit comforts of modern life into believing that life is easy once you know how to play the game. These writers give conflict a false inflection. The scripts they write fail for one of two reasons, either a glut of banal conflict or a lack of meaningful conflict. The former are exercises in turbo special effects written by those who follow textbook imperatives to create conflict but because they're disinterested in or insensitive to the honest struggles of life, devise overwrought excuses for mayhem. The latter are tedious portraits written in reaction against conflict itself, these writers take the pollyanna view, that life would really be nice if it weren't for conflict. What writers at these extremes fail to realize is that while the quality of conflict in life changes as it shifts from level to level, the quantity of conflict is constant. When we remove conflict from one level of life, it amplifies ten times over on another level. When, for example, we don't have to work from dawn to dark to put bread on the table, we now have time to reflect on the great conflict within our mind and heart or we may become aware of the terrible tyrannies and suffering in the world at large. As Jean-Paul Sartre expressed it, "The essence of reality is scarcity. There isn't enough love in the world, enough food, enough justice, enough time in life. To gain any sense of satisfaction in our life we must go in to heady conflict with the forces of scarcity. To be alive is to be in perpetual conflict at one or all three levels of our lives.

It was turning out to be an anxious Christmas season. Too many were the early mornings spent sitting at the table, insomniac in the gray dawn, thinking to myself, Eggs would be good. Not for eating but for the viscous wrath of my ovobarrage. It seemed only a matter of time before I was lobbing my edible artillery out the window at the army of malefactors who daily made my life such a buzzing carnival of annoyance. I could almost feel the satisfying, sloshy heft of my weapons as I imagined them leaving my hands and raining down upon my targets: the pair of schnauzers two doors down, with their loathsome, skittish dispositions, barking and yelping all day long; their owner, with her white hair styled like Marlene Dietrich's in Blond Venus, who allows them to pee freely on the garbage that some poor sanitation worker then has to pick up; the leather-clad schmuck immediately next door, a cigar-smoking casual life-ruiner with his mufflerless motorcycle. All would taste my All Natural, Vegetarian Feed, Grade A Extra Large brand of justice!

The other notable Titans were OCEAN, the river that was supposed to encircle the earth; his wife TETHYS; HYPERION, the father of the sun, the moon, and the dawn; MNEMOSYNE, which means Memory; THEMIS, usually translated by Justice; and IAPETUS, important because of his sons, ATLAS, who bore the world on his shoulders, and PROMETHEUS, who was the savior of mankind.

The death of Willie James Howard was effectively shelved in 1945. Beyond the Justice Department, Moore and Marshall had nowhere to go. The process of the case, frustrating in the extreme from its deplorable beginning to its unjust end, was a repulsive reminder to Moore and Marshall of the ruthless measures men took to protect the flower that was “Southern white womanhood.

It told me many things, and among them that a new dispensation of justice, kindness, and human brotherhood was dawning not only in the North, but in the South; that the war and the slavery that caused the war were things of the past, and that the rising generation are turning their eyes from the sunset of decayed institutions to the grand possibilities of a glorious future.

The morning had dawned clear and cold, with a crispness that hinted at the end of summer. They set forth at daybreak to see a man beheaded, twenty in all, and Bran rode among them, nervous with excitement. This was the first time he had been deemed old enough to go with his lord father and his brothers to see the king’s justice done. It was the ninth year of summer, and the seventh of Bran’s life.

I need the wisdom, reasoning, and apologetics of C. S. Lewis, though some of his theological beliefs are different from mine. I need the preaching and charisma of Charles Spurgeon, though his view of baptism is different from mine. I need the resurrection vision of N. T. Wright and the theology of Jonathan Edwards, though their views on church government are different from mine. I need the passion and prophetic courage of Martin Luther King Jr., the cultural intelligence of Soong-Chan Rah, and the Confessions of St. Augustine, though their ethnicities are different from mine. I need the justice impulse and communal passion of Dietrich Bonhoeffer, though his nationality is different from mine. I need the spiritual thirst and love drive of Brennan Manning and the prophetic wit of G. K. Chesterton, though both are Roman Catholics and I am a Protestant. I need the hymns and personal holiness of John and Charles Wesley, though some of their doctrinal distinctives are different from mine. I need the glorious weakness of Joni Eareckson Tada, the spirituality of Marva Dawn, the trusting perseverance of Elisabeth Elliot, the long-suffering spirit of Amy Carmichael, the transparency of Rebekah Lyons, the thankfulness of Ann Voskamp, the Kingdom vision of Amy Sherman, and the integrity of Patti Sauls, though their gender is different from mine. As St. Augustine reputedly said, “In nonessentials, liberty.” To this we might add, “In nonessentials, open-minded receptivity.” We Christians must allow ourselves to be shaped by other believers. The more we move outside the lines of our own traditions and cultures, the more we will also be moving toward Jesus.

This job of international leadership is not the kind of assignment one ever finishes. Old dangers rarely go away completely, and new ones appear as regularly as dawn. Dealing with them effectively has never been a matter of just money and might. Countries and people must join forces, and that doesn’t happen naturally. Though the United States has made many mistakes in its eventful history, it has retained the ability to mobilize others because of its commitment to lead in the direction most want to go—toward liberty, justice, and peace. The issue before us now is whether America can continue to exhibit that brand of leadership under a president who doesn’t appear to attach much weight to either international cooperation or democratic values. The answer matters because, although nature abhors a vacuum, Fascism welcomes one.

We have to start with recognition of the issue, confession that it exists, and a willingness to change. The fundamental problem is that white people who own the system as it is now do not allow the absence of black people to bother them." "It has not dawned on enough whites that the real issue is the integrity of the gospel itself and, consequently, the integrity of our witness to the rest of the world-where the majority is blessedly nonwhite.

The hard truth is that neither Negro nor white has yet done enough to expect the dawn of a new day. While much has been done, it has been accomplished by too few and on a scale too limited for the breadth of the goal. Freedom is not won by a passive acceptance of suffering. Freedom is won by a struggle against suffering. By this measure, Negroes have not yet paid the full price for freedom. And whites have not yet faced the full cost of justice.

the Kali yuga will dawn. A new age will dawn where nothing will be as it was. Only a quarter of the values instituted by Prithu at the dawn of civilization will survive. Man will live for pleasure, children will abandon responsibility, women will be like men, men like women. Humans will copulate like beasts. Power will be respected, justice abandoned, sacrifice forgotten and love ridiculed. The wise will argue for the law of the jungle. Every victim will, given a chance, turn victimizer.

Because you took advantage of a sinner because you took advantage because you took because you took advantage of my disadvantage when I stood Adam-naked before a federal law and all its stinging stars Because you took advantage of a sin when I was helpless moultng moist and tender hoping for the best dreaming of marriage in a mountain state aye of a litter of Lolitas Because you took advantage of my inner essential innocence because you cheated me-- Because you cheated me of my redemption because you took her at the age when lads play with erector sets a little downy girl still wearing poppies still eating popcorn in the colored gloam where tawny Indians took paid croppers because you stole her from her wax-browed and dignified protector spitting into his heavy-lidded eye ripping his flavid toga and at dawn leaving the hog to roll upon his new discomfort the awfulness of love and violets remorse despair while you took a dull doll to pieces and threw its head away because of all you did because of all I did not you have to die

summit of Notting Hill, across the street from the faded elegance of St. John’s Church. Once Dawn had loved this Victorian house with its pale yellow stucco, its superbly proportioned rooms and beautiful appointments, and for a moment she mourned the passing of such an innocent pleasure. Tonight the windows were dark as she turned into the drive, the blank panes mirroring her car lights. She had managed to beat Karl home, then; she would have a few minutes’ respite. Turning off the engine, she reached for her parcels, then paused, squeezing her eyes shut.

plugged in my headphones. In the sermon, King uses the parable of the neighbor who knocks upon his friend’s door at midnight, seeking three loaves to feed a hungry traveler. The man’s need is great, King reminds us, because the loaves of bread he seeks are spiritual loaves. The bread of faith, the bread of hope, the bread of love. The man’s friend refuses him. “Do not bother me; the door is now shut,” his friend says, “and my children are with me in bed, I cannot get up and give you anything.” In his tremendous tenor, his voice rolling with the calm power and depth of the sea, King explains that the man continues to persistently knock; he will not be denied. He urges us to embrace the hope, faith, and love necessary to continue our struggle for justice in midnight’s darkest hour. With faith in his friend’s generosity, and out of a deep need to provide loaves to his visitor, the man knocks. “Midnight is a confusing hour when it is difficult to be faithful.” His voice sonorous, King intones, “The weary traveler by midnight who asks for bread is really seeking the dawn. Our eternal message of hope is that dawn will come.

Across the street at the New Orleans headquarters of the Lighthouse for the Blind—a two-story building attached to a four-story stucco lighthouse—another Christmas party was under way, and Wright watched as the sightless guests arrived. Then, before his eyes, a curious scene unfolded. As they were greeted by their hosts, the blind whites were escorted to a large room at the front of the house, whereas the blind Negroes were taken to the rear, where they stayed. Separated. Transfixed, Wright had to look twice before it dawned on him: 'They couldn’t see to segregate themselves

The universe could so easily have remained lifeless and simple — just physics and chemistry, just the scattered dust of the cosmic explosion that gave birth to time and space. The fact that it did not — the fact that life evolved out of nearly nothing, some 10 billion years after the universe evolved out of literally nothing — is a fact so staggering that I would be mad to attempt words to do it justice. And even that is not the end of the matter. Not only did evolution happen: it eventually led to beings capable of comprehending the process, and even of comprehending the process by which they comprehend it.

That in morals, as in all other branches of knowledge, the gravest errors are the dogmas of science; that, even in works of justice, to be mistaken is a privilege which ennobles man; and that whatever philosophical merit may attach to me is infinitely small. To name a thing is easy: the difficulty is to discern it before its appearance. In giving expression to the last stage of an idea, — an idea which permeates all minds, which to-morrow will be proclaimed by another if I fail to announce it to-day, — I can claim no merit save that of priority of utterance. Do we eulogize the man who first perceives the dawn?

Though I thought Red (Auerbach) wasn't mean enough to (Tommy) Heinsohn it seemed he was too mean to Satch (Sanders) and (Don) Nelson. He'd yell at them for no reason at all, as a pair, and he was cruel. He used to embarrass the whole team as he jumped up and down and yell at them as though they were referees. This offended my sense of justice, and so when of my first reforms when I succeeded Red as coach was to being giving Satch and Nelson the respect they deserved. That season, unfortunately, Satch and Nelson played like ghosts at first. ... It wasn't that they were goofing up, but neither of them seemed to be there, and I couldn't put my finger on exactly what they were doing wrong, but finally I'd boil over and yell at them. Then, of course, they'd play better. For weeks I tried yelling at them only when they were guilty of something, but I didn't work. Then I tried yelling at them when they were clearly innocent; some players, like Heinsohn, could become productively engaged when wrongly accused. But that didn't help either. Then it dawned on me that it didn't matter so much why I yelled at Satch and Nelson; I just had to do it regularly, at certain intervals, the way you take vitamin pills. After only a few months as player -coach I found myself thinking, "Okay, it's 7:20. Time to yell at Satch and Nelson." Needless to say, Red became less of an ogre to me and I became more of one to the players.

All in all, everything seems to be back to the way it was before, but with one important exception. You've changed. You're wary now. You walk into work as if entering a minefield. In every conversation, in every meeting, you're careful to watch your every word. Every casual encounter in the hallway becomes a potential confrontation. Every time you meet a co-worker's eyes, you wonder if they are well-disposed or a secret enemy seeking to destroy your job, your career, and your life. You walk on eggshells, and you learn to stop sharing your opinion with anyone about anything, unless it is about something safely innocuous, like sports. What you don't realize is that you've just survived your first SJW attack. And you're luckier than most. You still have your job, you still have your reputation, and you still have your friends and family. Tens of thousands of people are not so lucky. In the universities, in the churches, in the corporations, in the professional associations, in the editorial offices, in the game studios, and just about everywhere else you can imagine, free speech and free thought are under siege by a group of fanatics as self-righteous as Savonarola, as ruthless as Stalin, as ambitious as Napoleon, and as crazy as Caligula. They are the Social Justice Warriors, the SJWs, the self-appointed thought police who have been running amok throughout the West since the dawn of the politically correct era in the 1990s.

The reason it is possible to imagine property as a relationship of domination between a person and a thing is because, in Roman Law, the power of the master rendered the slave a thing (res, meaning an object), not a person with social rights or legal obligations to anyone else. Property law, in turn, was largely about the complicated situations that might arise as a result. It is important to recall, for a moment, who these Roman jurists actually were that laid down the basis for our current legal order – our theories of justice, the language of contract and torts, the distinction of public and private and so forth. While they spent their public lives making sober judgments as magistrates, they lived their private lives in households where they not only had near-total authority over their wives, children and other dependants, but also had all their needs taken care of by dozens, perhaps hundreds of slaves.

. It took us both — and Mom, too, and just about everybody in town — a long time to accept the fact that he and his wife had done such evil things. Though he wasn’t evil through and through, or else why would he have saved my life? I don’t think anyone is evil beyond saving. Maybe I’m like Dad that way: naive. But better naive, I think, than calloused to the core. It dawned on me sometime later about Dr. Dahninaderke and his nightly vigils at the shortwave radio. I firmly believe he was listening to the foreign countries for news on who else in the Nazi regime had been captured and brought to justice. I believe that under his cool exterior he lived in perpetual terror, waiting for that knock on the door. He had delivered agonies, and he had suffered them, too. Would he have killed me once he had that green feather in his fist, as he and Kara had tortured and killed Jeff Hannaford over blackmail money? I honestly don’t know. Do you?

unlike birds, for instance, who keep building the same nest over thousands of years, we tend to forge ahead with our projects far beyond any reasonable bounds. Someone, he added, ought to draw up a catalogue of types buildings listed in order of size, and it would be immediately obvious that domestic buildings of less than normal size—the little cottage in the fields, the hermitage, the lockkeeper’s lodge, the pavilion for viewing the landscape, the children’s bothy in the garden—are those that offer us at least a semblance of peace, whereas no one in his right mind could truthfully say that he liked a vast edifice such as the Palace of Justice on the old Gallows Hill in Brussels. At the most we gaze at it in wonder, a kind of wonder which in itself is a form of dawning horror, for somehow we know by instinct that outsize buildings cast the shadow of their own destruction before them, and are designed from the first with an eye to their later existence as ruins.

To be effective as a liberation worker--that is, one who is committed to changing systems and institutions characterized by oppression to create greater equity and social justice--a crucial step is the development of a liberatory consciousness. A liberatory consciousness enables humans to live their lives in oppressive systems and institutions with awareness and intentionality, rather than on the basis of the socialization to which they have been subjected. A liberatory consciousness enables humans to maintain an awareness of the dynamics of oppression characterizing society without giving in to despair and hopelessness about that condition, to maintain an awareness of the role played by each individual in the maintenance of the system without blaming them for the roles they play, and at the same time practice intentionality about changing the systems of oppression. A liberatory consciousness enables humans to live "outside" the patterns of thought and behavior learned through the socialization process that helps to perpetuate oppressive systems.

As to the contents of the unconscious, no generalization is possible. But one statement can be made; it always represents the whole man, with all his potentialities for darkness and light; it always contains the basis for the different answers which man is capable of giving to the question which existence poses...But man, in any culture, has the potentialities within himself; he is the archaic man, the beast of prey, the cannibal, the idolater, and he is the being with a capacity for reason, for love, for justice. The content of the unconsciousness, then, is neither the good nor the evil, the rational not the irrational; it is both; it is all that is human. The unconsciousness is the whole man minus that part of him that corresponds with society. Consciousness represents the social man, the accidental limitations set by the historical situation into which an individual is thrown. Unconsciousness represents universal man, the whole man, rooted in the cosmos; it represents the plant in him, the animal in him, the spirit in him; it represents his past, down to the dawn of human existence, and it represents his future up to the day when man will have become fully human, and when nature will be humanized as man will be naturalized

Mr. President, Dr. Biden, Madam Vice President, Mr. Emhoff, Americans and the world, when day comes we ask ourselves where can we find light in this never-ending shade? The loss we carry asea we must wade. We’ve braved the belly of the beast. We’ve learned that quiet isn’t always peace. In the norms and notions of what just is isn’t always justice. And yet, the dawn is ours before we knew it. Somehow we do it. Somehow we’ve weathered and witnessed a nation that isn’t broken, but simply unfinished. We, the successors of a country and a time where a skinny black girl descended from slaves and raised by a single mother can dream of becoming president only to find herself reciting for one. And yes, we are far from polished, far from pristine, but that doesn’t mean we are striving to form a union that is perfect. We are striving to forge our union with purpose. To compose a country committed to all cultures, colors, characters, and conditions of man. And so we lift our gazes not to what stands between us, but what stands before us. We close the divide because we know to put our future first, we must first put our differences aside. We lay down our arms so we can reach out our arms to one another. We seek harm to none and harmony for all. Let the globe, if nothing else, say this is true. That even as we grieved, we grew. That even as we hurt, we hoped. That even as we tired, we tried that will forever be tied together victorious. Not because we will never again know defeat, but because we will never again sow division. Scripture tells us to envision that everyone shall sit under their own vine and fig tree and no one shall make them afraid. If we’re to live up to her own time, then victory won’t lie in the blade, but in all the bridges we’ve made. That is the promise to glade, the hill we climb if only we dare. It’s because being American is more than a pride we inherit. It’s the past we step into and how we repair it. We’ve seen a forest that would shatter our nation rather than share it. Would destroy our country if it meant delaying democracy. This effort very nearly succeeded. But while democracy can be periodically delayed, it can never be permanently defeated. In this truth, in this faith we trust for while we have our eyes on the future, history has its eyes on us. This is the era of just redemption. We feared it at its inception. We did not feel prepared to be the heirs of such a terrifying hour, but within it, we found the power to author a new chapter, to offer hope and laughter to ourselves so while once we asked, how could we possibly prevail over catastrophe? Now we assert, how could catastrophe possibly prevail over us? We will not march back to what was, but move to what shall be a country that is bruised, but whole, benevolent, but bold, fierce, and free. We will not be turned around or interrupted by intimidation because we know our inaction and inertia will be the inheritance of the next generation. Our blunders become their burdens. But one thing is certain, if we merge mercy with might and might with right, then love becomes our legacy and change our children’s birthright. So let us leave behind a country better than one we were left with. Every breath from my bronze-pounded chest we will raise this wounded world into a wondrous one. We will rise from the gold-limbed hills of the West. We will rise from the wind-swept Northeast where our forefathers first realized revolution. We will rise from the Lake Rim cities of the Midwestern states. We will rise from the sun-baked South. We will rebuild, reconcile and recover in every known nook of our nation, in every corner called our country our people diverse and beautiful will emerge battered and beautiful. When day comes, we step out of the shade aflame and unafraid. The new dawn blooms as we free it. For there is always light. If only we’re brave enough.

Never, not in the brightest days of the Renaissance, has learning appeared in such a radiant light as it did to the gay young men of imperial Athens. Listen to one of them talking to Socrates, just waked up in the early dawn by a persistent hammering at his door: “What’s here?” he cries out, still half asleep. “O Socrates,” and the voice is that of a lad he knows well, “Good news, good news!” “It ought to be at this unearthly hour. Well, out with it.” The young fellow is in the house now. “O Socrates, Protagoras has come. I heard it yesterday evening. And I was going to you at once but it was so late—” “What’s it all about—Protagoras? Has he stolen something of yours?” The boy bursts out laughing. “Yes, yes, that’s just it. He’s robbing me of wisdom. He has it—wisdom, and he can give it to me. Oh, come and go with me to him. Start now.” That eager, delightful boy in love with learning can be duplicated in nearly every dialogue of Plato. Socrates has but to enter a gymnasium; exercise, games, are forgotten. A crowd of ardent young men surround him. Tell us this. Teach us that, they clamor. What is Friendship? What is Justice? We will not let you off, Socrates. The truth—we want the truth. “What delight,” they say to each other, “to hear wise men talk!” “Egypt and Phœnicia love money,” Plato remarks in a discussion on how nations differ. “The special characteristic of our part of the world is the love of knowledge.

A Season in Hell - 1854-1891 A while back, if I remember right, my life was one long party where all hearts were open wide, where all wines kept flowing. One night, I sat Beauty down on my lap.—And I found her galling.—And I roughed her up. I armed myself against justice. I ran away. O witches, O misery, O hatred, my treasure's been turned over to you! I managed to make every trace of human hope vanish from my mind. I pounced on every joy like a ferocious animal eager to strangle it. I called for executioners so that, while dying, I could bite the butts of their rifles. I called for plagues to choke me with sand, with blood. Bad luck was my god. I stretched out in the muck. I dried myself in the air of crime. And I played tricks on insanity. And Spring brought me the frightening laugh of the idiot. So, just recently, when I found myself on the brink of the final squawk! it dawned on me to look again for the key to that ancient party where I might find my appetite once more. Charity is that key.—This inspiration proves I was dreaming! "You'll always be a hyena etc. . . ," yells the devil, who'd crowned me with such pretty poppies. "Deserve death with all your appetites, your selfishness, and all the capital sins!" Ah! I've been through too much:-But, sweet Satan, I beg of you, a less blazing eye! and while waiting for the new little cowardly gestures yet to come, since you like an absence of descriptive or didactic skills in a writer, let me rip out these few ghastly pages from my notebook of the damned.

And justice is on the side of those nations that fight for their threatened existence. And this struggle for existence will spur these nations on to the most tremendous accomplishments in world history. If profit is the driving force for production in the democracies-a profit that industrialists, bankers, and corrupt politicians pocket-then the driving force in National Socialist Germany and Fascist Italy is the realization by millions of laborers that, in this war, it is they who are being fought against. They realize that the democracies, if they should ever win, would rage with the full capitalist cruelty, that cruelty of which only those are capable whose only god is gold, who know no human sentiments other than their obsession with profit, and who are ready to sacrifice all noble thought to this profit instinct without hesitation. National Socialist Germany, Fascist Italy, and allied Japan know that what is at stake in this war is not a form of government. It is not a question of some type of international structure for the future, but it is a question of whether this world belongs only to certain people and not also to others. An American politician coined the clever saying that, basically, this struggle is nothing other than an attempt by the have-nots to obtain something. That’s all right with us. While the outside world is setting about to steal from the have-nots the little that they possess, we confront the world of ownership with the decision to fight for the human rights of the have-nots and to secure for them that share in life to which these rights entitle them. This struggle is not an attack on the rights of other nations, but on the arrogance and avarice of a narrow capitalist upper class, one which refuses to acknowledge that the days are over when gold ruled the world, and that, by contrast, a future is dawning when the people will be the determining force in the life of a nation. It was this realization that lent wings to the National Socialist armies last year. And it will also help them triumph in the coming year. By fighting for the happiness of all people, we believe we most deserve the blessings of Providence. Until now, the Lord God has approved our struggle. If we perform our duties loyally and bravely, then He will not forsake us in the future either! New Year’s Proclamation to the National Socialists and Party Comrades January 1, 1941

The Old Issue October 9, 1899 “HERE is nothing new nor aught unproven,” say the Trumpets, “Many feet have worn it and the road is old indeed. “It is the King—the King we schooled aforetime !” (Trumpets in the marshes—in the eyot at Runnymede!) “Here is neither haste, nor hate, nor anger,” peal the Trumpets, “Pardon for his penitence or pity for his fall. “It is the King!”—inexorable Trumpets— (Trumpets round the scaffold at the dawning by Whitehall!) “He hath veiled the Crown and hid the Sceptre,” warn the Trumpets, “He hath changed the fashion of the lies that cloak his will. “Hard die the Kings—ah hard—dooms hard!” declare the Trumpets, Trumpets at the gang-plank where the brawling troop-decks fill! Ancient and Unteachable, abide—abide the Trumpets! Once again the Trumpets, for the shuddering ground-swell brings Clamour over ocean of the harsh, pursuing Trumpets— Trumpets of the Vanguard that have sworn no truce with Kings! All we have of freedom, all we use or know— This our fathers bought for us long and long ago. Ancient Right unnoticed as the breath we draw— Leave to live by no man’s leave, underneath the Law. Lance and torch and tumult, steel and grey-goose wing Wrenched it, inch and ell and all, slowly from the King. Till our fathers ’stablished, after bloody years, How our King is one with us, first among his peers. So they bought us freedom—not at little cost Wherefore must we watch the King, lest our gain be lost, Over all things certain, this is sure indeed, Suffer not the old King: for we know the breed. Give no ear to bondsmen bidding us endure. Whining “He is weak and far”; crying “Time shall cure.”, (Time himself is witness, till the battle joins, Deeper strikes the rottenness in the people’s loins.) Give no heed to bondsmen masking war with peace. Suffer not the old King here or overseas. They that beg us barter—wait his yielding mood— Pledge the years we hold in trust—pawn our brother’s blood— Howso’ great their clamour, whatsoe’er their claim, Suffer not the old King under any name! Here is naught unproven—here is naught to learn. It is written what shall fall if the King return. He shall mark our goings, question whence we came, Set his guards about us, as in Freedom’s name. He shall take a tribute, toll of all our ware; He shall change our gold for arms—arms we may not bear. He shall break his judges if they cross his word; He shall rule above the Law calling on the Lord. He shall peep and mutter; and the night shall bring Watchers ’neath our window, lest we mock the King— Hate and all division; hosts of hurrying spies; Money poured in secret, carrion breeding flies. Strangers of his counsel, hirelings of his pay, These shall deal our Justice: sell—deny—delay. We shall drink dishonour, we shall eat abuse For the Land we look to—for the Tongue we use. We shall take our station, dirt beneath his feet, While his hired captains jeer us in the street. Cruel in the shadow, crafty in the sun, Far beyond his borders shall his teachings run. Sloven, sullen, savage, secret, uncontrolled, Laying on a new land evil of the old— Long-forgotten bondage, dwarfing heart and brain— All our fathers died to loose he shall bind again. Here is naught at venture, random nor untrue— Swings the wheel full-circle, brims the cup anew. Here is naught unproven, here is nothing hid: Step for step and word for word—so the old Kings did! Step by step, and word by word: who is ruled may read. Suffer not the old Kings: for we know the breed— All the right they promise—all the wrong they bring. Stewards of the Judgment, suffer not this King!

Before taking the discipline for the first time, Brother Martin spent considerable time in prayer. Then he lashed himself with an iron chain armed with hooks of steel until the blood flowed copiously; to increase the pain and at the same time to staunch the flow of blood, he rubbed the wounds with salt and vinegar, in this way hoping to make reparation for his faults and failings. Then Martin would spend a long period of time in the chapter room, meditating on the sufferings of Our Divine Lord, with his eyes often fixed upon the crucifix. Filled with a longing to participate in the sorrows and pains endured by Christ, Martin made preparations for the second nightly flagellation by ripping off his garments, which were matted with blood and glued fast to his shoulders. The instrument of torture now was a leather whip, and Martin inflicted an even more severe punishment upon his back and shoulders, begging Almighty God to take pity upon sinners and especially to open wide the gates of heaven by the conversion of infidels. It was zeal for souls, for those for whom Christ had shed His own Precious Blood, that urged Blessed Martin to lash himself mercilessly with this leather whip. He was only too happy to share in the bitter Passion of Christ, on the details of which he had just lovingly meditated; and he would only too gladly endure any physical pain, any agony however terrifying, if only thereby he could win souls to Christ. Martin now permitted his weary body to snatch brief rest which we have mentioned previously. With the approach of dawn, before four o'clock, he arose and ran to the bell tower, where he greeted the dawn in honor of the Mother of God, as was his regular custom. It was at this time that the holy Negro took the third and most severe of his scourgings. Again, it was preceded by prayer and the cruel removal of the rough tunic which was stuck fast to his flesh. This third scourging was administered with the branch of a wild quince tree, and sometimes Martin would enlist the assistance of an Indian or a Negro in whom he could confide and who was indebted to Blessed Martin for some outstanding kindness. Mercilessly the lash was applied by strong and powerful hands. In the midst of his sufferings Martin would urge on his friend to greater vigor and to be utterly brutal in applying this instrument for penance. This third and last scourging was for the relief of the Poor Souls abandoned in the fires of Purgatory.

Trust in the Lord and do good; dwell in the land and enjoy safe pasture. Delight yourself in the Lord and he will give you the desires of your heart. Commit your way to the Lord; trust in him and he will do this: He will make your righteousness shine like the dawn, the justice of your cause like the noonday sun. Be still before the Lord and wait patiently for him; do not fret when men succeed in their ways, when they carry out their wicked schemes. Refrain from anger and turn from wrath; do not fret — it leads only to evil. For evil men will be cut off, but those who hope in the Lord will inherit the land. A little while, and the wicked will be no more; though you look for them, they will not be found. But the meek will inherit the land and enjoy great peace.

Historically, even bad monarchs were seen as the hope of their people, the source of blessings and curses, and were taken very seriously.  If one’s land was being invaded, they looked to the King for their salvation.  If there was a problem or a crime, they looked to their King for justice.  If there was a question of right or wrong, they looked to the King’s laws to define it.  And people would follow those laws, and render the proper respect to their King in all matters.

justice and fairness. Pro 11:1 (KJV) A false balance is abomination to the LORD: but a just weight is his delight. We serve a great God incapable of breaking His own laws, by virtue of His excellent character, because as John said, transgression of the law is sin.[14]

To be a Gentile, by definition, simply means that we were not born a part of the Covenant made between the LORD and the people of Israel at Mt Sinai.  But the good news is this -- that we were indeed born to become a part of the Covenant between the LORD and the people at Mt Sinai.  We were born with every bit as much right to worship the God of Abraham, Isaac and Jacob as anyone else, just as much potential to serve and please Him, and we were born with every bit as much right to claim the Covenant promises and obligations as anyone else.  Remember how I said God doesn’t have different rules for different people in His Kingdom?  That He is the God of fairness and justice?

Deut 29:14-15 Neither with you only do I make this covenant and this oath; But with him that standeth here with us this day before the Lord our God, and also with him that is not here with us this day: The Covenant was not only made with those present at the time it was given, but with all those who, in the future, would join themselves to serve the God of Abraham, Isaac and Jacob.  That’s us, and that means that all of God’s promises, all of His commandments, belong to us – not as burdensome obligations, but setting us apart as a peculiar people.  We aren’t like everyone else – we belong to God’s eternal family.  We aren’t second class citizens, nor are we any better than the natural born.[69] There is one law for the native born and the foreigner, same justice for all.[70]

God cannot be bound by a law, a moral code, a universal sense of justice, or a “deep magic from the dawn of time.” God could have forgiven us of our sin however God wanted too—with or without the execution of his son.

Government, too, must have qualities of the spirit,” Collins told the crowd. “Truth and justice and fairness and unselfish service are some of these. Without these qualities there is no worthwhile

While the word “republic” derives etymologically from the Latin “res publica”—which literally means “the people’s thing,” what a republic or a “republican form of government” is today remains debatable; but what it is not is clear: No matter its political composition, a government that does not adhere to the rule of law, is ruled by a president who dictates, courts that legislate, and a legislature that is elected by a minority, led by the few, and administered by members who fail to embody the will of the people, represent party caucuses and factious special interests, overlook executive overreach, transfer legislative powers, and maintain monarchic lengths of time in office—and all of this to the detriment of justice, the Union, and the Constitution—is not a republic or republican form of government but something else.

The Haunt The haunt walks counting the bodies held in cubicle chambers; each night the rattle of his keys reminds one of the living dead who are keyless. The Turnkey continues his nightly watch to ensure none of the living dead commits suicide. To be truly dead is forbidden, unless the State sanctions the kill. This ritual first began as a means of penitence, and Auburn was the first N.Y.S. penitentiary and silence was the means to repentance, silence and reading the bible. Back then, the penitent memorized the portions of the bible: when Cain killed Abel, Joshua’s war on Jericho, and all about Ruth, Mary, and Esther — with little thought of God. Over 100 years, the haunt walks with the sanctimonious sentiments of a sentinel, with self-righteous indignation which the living dead attempt to repel with false braggadocio — but when the lights go out, the sudden screams, and all- night talk to prohibit nightmares — awaiting the dawn — permit the haunt to smile with arrogant knowing. The torture of the night is the haunt’s pleasure, making the rounds smelling the decay of dreams deferred, the putrid stench of justice, like the full bowels of slave ships. Gun towers stand reminiscent of the hanging trees with its strange fruit that the haunt picks at leisure appraising its ripeness in terms of life sentences. As steel bangs against steel, chains clang with the echoes of gangs dressed in strips of day and night, black and white; the fright prohibits flight as jail cells constrict and severely depict the absence of liberty. The haunt of Auburn, year by year decade by decade, in a century has never escaped the nightly count of tormented souls, himself chained to the ball of the imprisoned — a spirit’s horror of lost freedom.

April 3 There is an obvious progression in the revelation of God for His people and an increase in His manifest Presence and glory. GOD MEANT IT when He said, “Of the increase of His government and of peace there will be no end” (Isa. 9:7). There has only been increase since those words were spoken. More and more, on earth as it is in Heaven is becoming a reality in our midst. We have to adjust how we think and see to not only realize it but cooperate with what God is doing. His Kingdom is one of increase and expansion. This work will continue until Numbers 14:21 comes to pass: “all the earth shall be filled with the glory of the Lord.” Again Scripture says of us, “But the path of the righteous is like the light of dawn, that shines brighter and brighter until the full day” (Prov. 4:18 NASB). We should and must expect progress. After all, we are citizens of an unshakeable Kingdom that has no end. Our very purpose in life is intertwined with the in-breaking of God’s Kingdom and the unveiling of God’s glory. Wherever you are, whatever you are doing, you have a vital role in being one who participates in the increase of His government. DAILY SCRIPTURE READING ISAIAH 9:1-7 PRAYER Father, thank You for the commission to be part of increasing Your Kingdom on the earth. Show me what this looks like in my life today and how I can spread Your goodness, love, joy, peace, healing, and justice in my sphere of influence.

Woe to her who is rebellious and defiled,          f the oppressing city!     2 She listens to no voice;          g she accepts no correction.      h She does not trust in the LORD;         she does not draw near to her God.     3  i Her officials within her         are roaring lions;     her judges are  j evening wolves         that leave nothing till the morning.     4  k Her prophets are fickle, treacherous men;      k her priests  l profane what is holy;         they do violence to the law.     5 The LORD within her  m is righteous;         he does no injustice;     every morning he shows forth his justice;         each dawn he does not fail;         but  n the unjust knows no shame.

The general creation story contains within it two aspects that are crucial to understanding all of the myths of ancient Egypt: maat and isfet. Isfet represents chaos or disorder, generally speaking, and it was seen as a fundamental element of everything in existence. There was no notion of trying to eradicate isfet from their general lives in ancient Egypt; after all, it was said to be one of the elements that was present in the limitless ocean at the dawn of creation. The only desire for ancient Egyptians was that isfet never became more prevalent than maat, its opposite: justice. Maat was often depicted as a goddess wearing a feather on her head, which was also the hieroglyph that represented her.[8] She, or simply the concept of justice, was believed to be present in all aspects of life and if it was broken by anyone, there would be a punishment. According to the Middle Kingdom “Coffin Text” it was believed that Atum, the “Great Finisher” of creation,[9] inhaled maat in order to gain his consciousness: “Inhale your daughter Maat [said Nun to Atum] and raise her to your nostril so that your consciousness may live. May they not be far from you, your daughter Maat and your son Shu, whose name is “life” … it is your son Shu who will lift you up.

The general creation story contains within it two aspects that are crucial to understanding all of the myths of ancient Egypt: maat and isfet. Isfet represents chaos or disorder, generally speaking, and it was seen as a fundamental element of everything in existence. There was no notion of trying to eradicate isfet from their general lives in ancient Egypt; after all, it was said to be one of the elements that was present in the limitless ocean at the dawn of creation. The only desire for ancient Egyptians was that isfet never became more prevalent than maat, its opposite: justice. Maat was often depicted as a goddess wearing a feather on her head, which was also the hieroglyph that represented her.[10] She, or simply the concept of justice, was believed to be present in all aspects of life and if it was broken by anyone, there would be a punishment. According to the Middle Kingdom “Coffin Text” it was believed that Atum, the “Great Finisher” of creation,[11] inhaled maat in order to gain his consciousness: “Inhale your daughter Maat [said Nun to Atum] and raise her to your nostril so that your consciousness may live.

One dream can deliver our planet from darkness to dawn, the question is, can you persevere past your breaking point for that dream!

Don’t worry about the wicked        or envy those who do wrong.    2 For like grass, they soon fade away.        Like spring flowers, they soon wither.    3 Trust in the LORD and do good.        Then you will live safely in the land and prosper.    4 Take delight in the LORD,        and he will give you your heart’s desires.    5 Commit everything you do to the LORD.        Trust him, and he will help you.    6 He will make your innocence radiate like the dawn,        and the justice of your cause will shine like the noonday sun.    7 Be still in the presence of the LORD,        and wait patiently for him to act.    Don’t worry about evil people who prosper        or fret about their wicked schemes.    8 Stop being angry!        Turn from your rage!    Do not lose your temper—        it only leads to harm.    9 For the wicked will be destroyed,        but those who trust in the LORD will possess the land.    10 Soon the wicked will disappear.        Though you look for them, they will be gone.    11 The lowly will possess the land        and will live in peace and prosperity.    12 The wicked plot against the godly;        they snarl at them in defiance.    13 But the Lord just laughs,        for he sees their day of judgment coming.    14 The wicked draw their swords        and string their bows

Suffering is not some big idea in the sky. It is a lived experience, a profound knowledge, scattered across the many sites of sorrow that I have witnessed. Feeling injustice is the only means of understanding justice: stories, both enchanting and heartbreaking, are the only means of knowing why our dignity matters. This then is a story among stories, a glimpse of our shared longing to redeem irredeemable loss, a tale of how wounds open us to search in darkness for the dawn of a better world.

And neither is the God whose love for you is equally balanced with His justice against your sinfulness.

people who don’t expect justice don’t have to suffer disappointment

Let's sing the song of victory, There ain't no place for savagery no more. Let's loosen the knots of tradition, There ain't no time for rigidity no more. Don't you hear the siren my friend, Can't you feel the rising sun! Don't you hear the footsteps of dawn, It's time to let go of all things barbarian.

THE BALLAD OF NEARLY HEADLESS NICK BY J.K. ROWLING It was a mistake any wizard could make Who was tired and caught on the hop One piffling error, and then, to my terror, I found myself facing the chop. Alas for the eve when I met Lady Grieve A-strolling the park in the dusk! She was of the belief I could straighten her teeth Next moment she’d sprouted a tusk. I cried through the night that I’d soon put her right But the process of justice was lax; They’d brought out the block, though they’d mislaid the rock Where they usually sharpened the axe. Next morning at dawn, with a face most forlorn, The priest said to try not to cry, ‘You can come just like that, no, you won’t need a hat,’ And I knew that my end must be nigh. The man in the mask who would have the sad task Of cleaving my head from my neck, Said ‘Nick, if you please, will you get to your knees,’ And I turned to a gibbering wreck. ‘This may sting a bit’ said the cack-handed twit As he swung the axe up in the air, But oh the blunt blade! No difference it made, My head was still definitely there. The axeman he hacked and he whacked and he thwacked, ‘Won’t be too long’, he assured me, But quick it was not, and the bone-headed clot Took forty-five goes ’til he floored me. And so I was dead, but my faithful old head It never saw fit to desert me, It still lingers on, that’s the end of my song, And now, please applaud, or you’ll hurt me.

For he has faith enough, he feels, if he were really to delve into himself, faith enough to move mountains, but he cannot manage to put his back into it. Once in a while the need to create wells up in him, the longing to see a part of himself set free in a work by him, and for days at a time his being can be tensed with joyous, titanic efforts to mold the clay into his Adam. But he is never able to shape him into a semblance of his image, he does not have enough stamina to maintain the self-discipline that it demands. It make take weeks for him to give up the work, but he does give it up, and irritably asks himself why he should keep on: what more does he have to gain? He has enjoyed the pleasure of creation, the tedium of upbringing remains, to nurse, nurture, and support entirely - why? for whom? He is no pelican, he says. But whatever he says, he is still ill at ease and feels that he has not done justice to the expectations he has of himself. It doesn’t help him to confront these expectations and try to doubt that their demands on him are justified. He is faced with a choice, and he must choose; for life is such that when the first youth is gone, sooner or later - depending on the natural disposition of the person - sooner or later a day dawns when resignation comes to you like a seducer and tempts you, and you have to say farewell to the impossible and accept it.

How are we ever to disarm evil and abolish death as a means to an end? How are we ever to break the cycle of violence and rage? Can terror coexist with justice? Does murder call for murder, despair for revenge? Can hate engender anything but hate? The

And men cried out to the Creator, saying, O Light of the Heavens, Light of the World, let the Promised One be born of the mountain, according to the Prophecies, as he was in Ages past and will be in Ages to come. Let the Prince of the Morning sing to the land that green things will grow and the valleys give forth lambs. Let the arm of the Lord of the Dawn shelter us from the Dark, and the great sword of justice defend us. Let the Dragon ride again on the winds of time.

Sometimes, reading the news feels like an onslaught of negativity, but the truth is that the human race gets a little less violent every year. We get a little better all the time. And the arc of the moral universe is long, but it bends towards justice.

the garden between dawn and sunrise?

The Final Solution (A Sonnet) O new people, o new humanizers, The world has been waiting for you long. Waiting for your dawn with deepest zeal, Society is weary yet tries to be strong. Now rise o makers of civilization, Replenish this death valley with your sanctity. Make rigidity and prejudice quiver, Sanitize humanity with rapids of indivisibility. The sun has gone dark, the moon lost its glory, All are waiting for your galvanizing advent. These deserts can no more sustain life, You alone are hope and the last encouragement. Walk boldly as the awakening of revolution. Wake up from indifference and be the final solution.

I have no grudge against the lifeless corpses, but it's from the alive humans that my soldiers will come - soldiers capable of moving mountains - soldiers capable of breathing life into the barren desert - these unbending, unafraid, uncorrupted soldiers, bearing unbearable pain, will lift the world from the ashes of darkness up into the civilized dawn.

Delight yourself in the Lord, and He will give you the desires of your heart. Commit your way to the Lord; trust also in Him, and He will do this: He will make your righteousness shine like the dawn, the justice of your cause like the noonday sun.

Struggle my friend - struggle till the last breath in your body - for only when a handful of lionhearts struggle through their whole life for the betterment of others, can the children of tomorrow live in a civilized dawn.

Do you have any regrets?” Still, I looked at the sea. Regrets. Who hasn’t looked back and considered the road not taken? We’re not handed an itinerary when we start out. Most of us get where we’re going by accident. A kind word from a math teacher, and the student aims, knowingly or not, toward engineering. A thoughtless rebuke and the young violinist surrenders his dream. If we’re lucky, we take a path where we can do some good along the way. My first career had little social utility, other than providing televised entertainment interrupted by sixty-second accolades to the glory of various beers, cars, and insurance companies. My second career has even less. Now, I’m one of the players in a game where justice is dispensed nearly as often as the Red Sea is parted. Regrets. I wish I’d been faster then, smarter now. I wish I could paint a picture or build a bridge. I wish there was a woman—just one— who had lasted. A best friend and only lover, a soulmate, not a cellmate. After a moment, I said, “We all have our regrets.

By dawn, the ship was off Le Havre, and by eight thirty, Wells found himself, swaddled in his newly issued greatcoat, following Sergeant Stubb through the chaotic harbor scene. Hieronymus Bosch could not have done it justice—twisting avenues lined by bales of barbed wire the height of houses, teetering mountains of crates and barrels, whinnying horses and skittish mules, a thousand shouting voices, little French boys begging for a cigarette or a bit of the breakfast the swarms of soldiers had just been issued: tins of bully beef, along with a biscuit as hard and thick as a fist.

Human Not Hyena (Sonnet 1012) When all are charmed by the comfort of dusk, Rise up and write the dawn. When savages find honor in celebration of death, Rise up and mow the lawn. When baboons try to show strength by filling up the graveyard, Rise up and rob the hate. When clowns behave like it is 2020 BC, Rise up and write the world's fate. When hyenas commit cannibalism in the name of national security, Stand up as human and practice humanity.

Most agents did the best they could under difficult circumstances; however, the limitations of the Freedmen’s Bureau’s infrastructure, lack of clear policies, and other structural matters within the agency guaranteed that their monthly reports, contrary to Democrats’ claims, understated the crimes in their jurisdictions. Southern whites also had a hand in limiting a fuller accounting of atrocities against Black people. White people used various forms of coercion to prevent African Americans from seeking justice with military authorities, including murder.7 Because of this, officers of the Freedmen’s Bureau believed that atrocities were underreported by at least half. Meanwhile, the half that the agents gathered told a shameful story of law enforcement officers in the South turning a blind eye to, and even encouraging, slayings, beatings, burglaries, and sexual assaults.

and Gone with the Wind, popular books, and textbooks joined with biased academic histories to indoctrinate Americans with erroneous ideas about law and order in the post–Civil War South. Concerns remain about the lack of public knowledge of the era—especially for how, in the words of the Equal Justice Initiative, the deadly attacks in the first years of freedom paved the way for the later era of racial terrorism that employed lynching to solidify Jim Crow policies and practices. The extent of atrocities has

Sapiens is the dawn, Sapiens is the saint. Sapiens is the bridge of heart, Sapiens is the mend.

Then it dawned on me that my forgiveness had no bearing on justice for Calvus. He may not have to answer to me, but he would certainly answer to God for his sins. In that moment I realized why Jesus said to pray for our enemies. Poor Calvus! I would not wish to be in his shoes when he faced

Every human who loves a human is apostle, Every human who helps a human is king. Animals may feast on selfish luxury, As for me, I am a citizen king.

he is clearly referring to laws of a coercive or punitive nature. He goes on to dissect the failings of the French legal system, dwelling particularly on judicial persecution, false testimony, torture, witchcraft accusations and differential justice for rich and poor. In conclusion, he swings back to his original observation: the whole apparatus of trying to force people to behave well would be unnecessary if France did not also maintain a contrary apparatus that encourages people to behave badly. That apparatus consisted of money, property rights and the resultant pursuit of material self-interest: Kandiaronk: I have spent six years reflecting on the state of European society and I still can’t think of a single way they act that’s not inhuman, and I genuinely think this can only be the case, as long as you stick to your distinctions of ‘mine’ and ‘thine’. I affirm that what you call money is the devil of devils; the tyrant of the French, the source of all evils; the bane of souls and slaughterhouse of the living. To imagine one can live in the country of money and preserve one’s soul is like imagining one could preserve one’s life at the bottom of a lake. Money is the father of luxury, lasciviousness, intrigues, trickery, lies, betrayal, insincerity, – of all the world’s worst behaviour. Fathers sell their children, husbands their wives, wives betray their husbands, brothers kill each other, friends are false, and all because of money. In the light of all this, tell me that we Wendat are not right in refusing to touch, or so much as to look at silver?

Dawn is purely a work of fiction, but I wrote it to look at myself in a new way. Obviously I did not live this tale, but I was implicated in its ethical dilemma from the moment that I assumed my character’s place. Difficult? Not really. Suppose the American army, instead of sending me to France, had handed me a visa to the Holy Land—would I have had the courage to join one of the movements that fought for the right of the Jewish people to form an independent state in their ancestral homeland? And if so, could I have gone all the way in my commitment and killed a man, a stranger? Would I have had the strength to claim him as my victim? So I wrote this novel in order to explore distant memories and buried doubts: What would have become of me if I had spent not just one year in the camps, but two or four? If I had been appointed kapo? Could I have struck a friend? Humiliated an old man? And taking the questions further within the context of the narrative: How are we ever to disarm evil and abolish death as a means to an end? How are we ever to break the cycle of violence and rage? Can terror coexist with justice? Does murder call for murder, despair for revenge? Can hate engender anything but hate? The