Dry Texting Quotes

Time moves so fucking fast. Blink, and you’re halfway through school, paralyzed by the idea that whatever you choose to do, it means choosing not to do a hundred other things, so you change your major half a dozen times before finally ending up in theology, and for a while it seems like the right path, but that’s really just a reflex to the pride on your parents’ faces, because they assume they’ve got a budding rabbi, but the truth is, you have no desire to practice, you see the holy texts as stories, sweeping epics, and the more you study, the less you believe in any of it. Blink, and you’re twenty-four, and you travel through Europe, thinking—hoping—that the change will spark something in you, that a glimpse of the greater, grander world will bring your own into focus. And for a little while, it does. But there’s no job, no future, only an interlude, and when it’s over, your bank account is dry, and you’re not any closer to anything. Blink, and you’re twenty-six, and you’re called into the dean’s office because he can tell that your heart’s not in it anymore, and he advises you to find another path, and he assures you that you’ll find your calling, but that’s the whole problem, you’ve never felt called to any one thing. There is no violent push in one direction, but a softer nudge a hundred different ways, and now all of them feel out of reach. Blink and you’re twenty-eight, and everyone else is now a mile down the road, and you’re still trying to find it, and the irony is hardly lost on you that in wanting to live, to learn, to find yourself, you’ve gotten lost.

We have the power those who came before us have given us, to move beyond the place where they were standing. We have the trees, and water, and sun, and our children. Malcolm X does not live in the dry texts of his words as we read them; he lives in the energy we generate and use to move along the visions we share with him. We are making the future as well as bonding to survive the enormous pressures of the present, and that is what it means to be a part of history.

To be honest, I thought it was similar to animal husbandry." Sally's tone turned dry. "Sometimes, my lady I'm afraid it isn't that different." Pippa paused, considering the ords. "Is that so?" "Men are uncomplicated, generally," Sally said, all too sage. "They're beasts when they want to be." "Brute ones!" "Ah, so you understand." Pippa tilted her head to one side. "I've read about them." Sally nodded. "Erotic texts?" "The book of Common Prayer....

Note: When reading dry political theory, such as the texts you will find on the following pages, it may be useful to apply the Exclamation Point Test from time to time, to determine if the material you are reading is actually relevant to your life. To apply this test, simply go through the text replacing all the punctuation marks at the ends of the sentences with exclamation points. If the results sound absurd when read aloud, then you know you're wasting your time.

I could stare at the books ... until my were as dry & fuzzy as the text, but I still didn’t know what to do with my feelings.

...a totally dried noose for one is to another an integrated text adept at the cards that ruin whimsy...

One cannot write about Jonathan Strange and Mr. Norrell without considering the footnotes. The experienced reader is conditioned to see footnotes as dry, as a way of grounding the text in reality. But footnotes are also an intervention, or intrusion into the flow of the text, and Clarke takes advantage of this figuring. In Jonathan Strange and Mr. Norrell, it is in the footnotes that the world of the fantastic slips through to disrupt the meaning or common understanding of the tale told in the main text. The “explanation” they offer is of worlds slipping between each other, of uncontrolled contact with fairy.

My great Aunt Juliet was knocked over and killed by a bus when she was eighty-five. The bus was travelling very slowly in the right direction and could hardly have been missed by anyone except Aunt Juliet, who must have been travelling fairly fast in the wrong direction.

There's a kind of passion particular to the written word which stays fresh long after the ink or even the writer's veins are dry. You could call it the sacred duty of the reader to keep that spark alive.

So you and Bridget spent the better part of last night and early morning texting each other questionable messages?" Mom asked. "I think it's called 'sexting,'" said Dad. It was the worst sentence uttered in the history of my life.

And it makes no difference how important the provocation may be, but into what kind of soul it penetrates. Similarly with fire; it does not matter how great is the flame, but what it falls upon. For solid timbers have repelled a very great fire; conversely, dry and easily inflammable stuff nourishes the slightest spark into a conflagration.

Much of [John Hanning] Speke's Journal of the Discovery of the Source of Nile is devoted to descriptions of the physical and moral ugliness of Africa's "primitive races," in whose condition he found "a strikingly existing proof of the Holy Scriptures." For his text, Speke took the story in Genesis 9, which tells how Noah, when he was just six hundred years old and had safely skippered his ark over the flood to dry land, got drunk and passed out naked in his tent. On emerging from his oblivion, Noah learned that his youngest son, Ham, had seen him naked; that Ham had told his brothers, Shem and Japheth, of the spectacle; and that Shem and Japheth had, with their backs chastely turned, covered the old man with a garment. Noah responded by cursing the progeny of Ham's son, Canaan, saying, "A slave of slaves shall he be to his brothers." Amid the perplexities of Genesis, this is one of the most enigmatic stories, and it has been subjected to many bewildering interpretations--most notably that Ham was the original black man. To the gentry of the American South, the weird tale of Noah's curse justified slavery, and to Spake and his colonial contemporaries it spelled the history of Africa's peoples. On "contemplating these sons of Noah," he marveled that "as they were then, so they appear to be now.

What she found within was nothing like the texts she’d read in school that offered dry accounts of maths or broken down sentence structures and word formation. No, this book, when finally given the proper attention it deserved, somehow locked her in its grasp and did not once let go.

Hanging conversations, uncertain observations, incomplete imaginations. Unsent text messages, unreplied mails, undecided calls, unattended places. Unsettled pledges, distant searches. Some underutilized wages, some unseen dreams, sitting on dried leaves, believing the unbelieved… bidding adieu, to the accepted, how much she wanted to do, what was, detested!

I turn on my heel, which is no easy feat in a gravel parking lot. Not losing eye contact with Galen, I stare him down until I get to the door he's opened for me. He seems unconcerned. In fact, he seems downright emotionless. "This better be good," I tell him as I plop down. "You should have returned my calls. Or my texts," he says, his voice tight. As he backs out of the parking space, I yank my cell out of my purse, perusing the texts. "Well, doesn't look like anyone died, so why the hell did you ruin my date?" It's the first time I've ever cursed at royalty and it's liberating. "Or is this a kidnapping? Is Grom in the trunk? Are you taking us on our honeymoon?" You're supposed to be hurting him, not yourself, moron. My lip trembles like the traitor it is. Even though I'm looking away, I can tell Galen's impassive expression has softened because of the way he says, "Emma." "Leave me alone, Galen." He pulls my chin to face him. I knock his hand away. "You can't go forty miles an hour on the interstate, Galen. You need to speed up.” He sighs and presses the gas. By the time we reach a less-embarrassing speed, I’ve abandoned my hurt for rage-o-plenty, struck by the realization that I’ve turned into “that girl.” Not the one who exchanges her doctorate for some kids and a three-bedroom two-bath, but the other kind. That girl who exchanges her dignity and chances for happiness for some possessive loser who beats her when she makes eye contact with some random guy working the hot dog stand. Not that Galen beats me, but after his little show, what will people think? He acted like a lunatic tonight, stalking me to Atlantic City, blowing up my phone, and threatening my date with physical violence. He made serial-killer eyes, for crying out loud. That might be acceptable in the watery grave, but by dry-land standards, it’s the ingredients for a restraining order. And why are we getting off the interstate? “Where are you taking me? I told you I want to go home.” “We need to talk,” he says quietly, taking a dark road just off the exit. “I’ll take you home after I feel you understand.” “I don’t want to talk. You might have realized that when I didn’t answer your calls.” He pulls over on the shoulder of Where-Freaking-Are-We Street. Shutting off the engine, he turns to me, putting his arm around the back of my seat. “I don’t want to break up.” One Mississippi…two Mississippi…”You followed me like a crazy person to tell me that? You ruined my date for that? Mark is a nice guy. I deserve a nice guy, don’t I, Galen?” “Absolutely. But I happen to be a nice guy, too.” Three Mississippi…four Mississippi…”Don’t you mean Grom? And you’re not a nice guy. You threatened Mark with physical pain.” “You threw Rayna through a window. Call it even?” “When are you going to get over that? Besides, she provoked me!” “Mark provoked me, too. He put his hand on your leg. We won’t even talk about the kiss on your cheek. Don’t think I didn’t hear you give him permission either.” “Oh, now that’s rich,” I snort, getting out of the car. Slamming the door, I scream at him. “Now you’re acting jealous on behalf of your brother,” I say, spinning in place. “Can Grom do anything without the almighty Galen helping him?

but his discourses were chiefly either polemic arguments, or explications of the peculiar doctrines of our sect, and were all to me very dry, uninteresting, and unedifying, since not a single moral principle was inculcated or enforc'd, their aim seeming to be rather to make us Presbyterians than good citizens. At length he took for his text that verse of the fourth chapter of Philippians, "Finally, brethren, whatsoever things are true, honest, just, pure, lovely, or of good report, if there be any virtue, or any praise, think on these things." And I imagin'd, in a sermon on such a text, we could not miss of having some morality. But he confin'd himself to five points only, as meant by the apostle, viz.: 1. Keeping holy the Sabbath day. 2. Being diligent in reading the holy Scriptures. 3. Attending duly the publick worship. 4. Partaking of the Sacrament. 5. Paying a due respect to God's ministers. These might be all good things; but, as they were not the kind of good things that I expected from that text, I despaired of ever meeting with them from any other, was disgusted, and attended his preaching no more.

Tho' I seldom attended any public worship, I had still an opinion of its propriety, and of its utility when rightly conducted, and I regularly paid my annual subscription for the support of the only Presbyterian minister or meeting we had in Philadelphia. He us'd to visit me sometimes as a friend, and admonished me to attend his administrations, and I was now and then prevail'd on to do so, once for five Sundays successively. Had he been in my opinion a good preacher, perhaps I might have continued, [65] notwithstanding the occasion I had for the Sunday's leisure in my course of study; but his discourses were chiefly either polemic arguments, or explications of the peculiar doctrines of our sect, and were all to me very dry, uninteresting, and unedifying, since not a single moral principle was inculcated or enforc'd, their aim seeming to be rather to make us Presbyterians than good citizens. At length he took for his text that verse of the fourth chapter of Philippians, "Finally, brethren, whatsoever things are true, honest, just, pure, lovely, or of good report, if there be any virtue, or any praise, think on these things." And I imagin'd, in a sermon on such a text, we could not miss of having some morality. But he confin'd himself to five points only, as meant by the apostle, viz.: 1. Keeping holy the Sabbath day. 2. Being diligent in reading the holy Scriptures. 3. Attending duly the publick worship. 4. Partaking of the Sacrament. 5. Paying a due respect to God's ministers. These might be all good things; but, as they were not the kind of good things that I expected from that text, I despaired of ever meeting with them from any other, was disgusted, and attended his preaching no more.

When Sam told this story to Sadie, she laughed, though she barely seemed to be listening. He had framed the story in a humorous way, smoothed off some of the edges of his hostility toward the woman in the park. But as he told it, he could feel himself back in that dog park. He could feel the dry California heat and the murderous pounding of his heart. Without warning, an anecdote he had meant to be amusing did not feel amusing. Anyone, who had truly looked at Tuesday could not have possibly seen a coyote. But the woman had not truly looked, and the injustice of this hit him. Why was is it acceptable for apparently well-meaning people to see the world in such a general way? Sam was put off by Sadie's laughter. He asked her what was funny. She was confused for a moment---hadn't he wanted her to laugh?---and then she said, annoyed, "You get that this a story about you, right? That's why you lost your mind at a dog park. You're Tuesday. You're the incredibly special dog that no one can classify." It was not long after their huge argument, and things were quite strained between them. Sam told her that she was being reductive, and that her interpretation was insulting to both him and the dog. "It's a story about Tuesday," he insisted. "Maybe it's a story about L.A., too. Maybe it's a story about the kind of people that go to the dog park in Silver Lake. But it's mainly a story about Tuesday." "The text," she said, "perhaps.

...and the handsome jester, Devil’s Gold, is shaking his bead-covered rattle, making medicine and calling us by name. We are so tired from our long walk that we cannot but admire his gilded face and his yellow magic blanket. And, holding each other’s hands like lovers, we stoop and admire ourselves in the golden pool that flickers in the great campfire he has impudently built at the crossing of two streets in Heaven. But we do not step into the pool as beforetime. Our boat is beside us, it has overtaken us like some faithful tame giant swan, and Avanel whispers: “Take us where The Golden Book was written.” And thus we are up and away. The boat carries us deeper, down the valley. We find the cell of Hunter Kelly,— . St. Scribe of the Shrines. Only his handiwork remains to testify of him. Upon the walls of his cell he has painted many an illumination he afterward painted on The Golden Book margins and, in a loose pile of old torn and unbound pages, the first draft of many a familiar text is to be found. His dried paint jars are there and his ink and on the wall hangs the empty leather sack of Johnny Appleseed, from which came the first sowing of all the Amaranths of our little city, and the Amaranth that led us here. And Avanel whispers:—“I ask my heart: —Where is Hunter Kelly, and my heart speaks to me as though commanded: ‘The Hunter is again pioneering for our little city in the little earth. He is reborn as the humblest acolyte of the Cathedral, a child that sings tonight with the star chimes, a red-cheeked boy, who shoes horses at the old forge of the Iron Gentleman. Let us also return’.” It is eight o’clock in the evening, at Fifth and Monroe. It is Saturday night, and the crowd is pouring toward The Majestic, and Chatterton’s, and The Vaudette, and The Princess and The Gaiety. It is a lovely, starry evening, in the spring. The newsboys are bawling away, and I buy an Illinois State Register. It is dated March 1, 1920. Avanel of Springfield is one hundred years away. The Register has much news of a passing nature. I am the most interested in the weather report, that tomorrow will be fair. THE END - Written in Washington Park Pavilion, Springfield, Illinois.

Moses continued writing under the direction of God, but finally he rose up and put away the writing equipment, the ink and the stylus, and the parchment. He put the parchment with others upon which he had let the ink dry, and now he gathered them all together, holding them with trembling hands. These were the records God had given him. Even going back to the story of Adam and Eve and tracing the history of God’s dealing with men. This holy book that Moses had written with his own hand would perish, but he had trained the scribes of Israel to make copies of his work and to take monumental efforts to keep the text exactly as God had given it to Moses himself.

One of the most striking aspects of the doctrine of Christ is the combination in one figure of man and God. Even this radical idea, however, is not unique among Jews to followers of Jesus. We find it in the Similitudes as well. In the main body of the Similitudes, Enoch is not the Son of Man. This is emphatically the case, since in chapter 46 and throughout the main body of the text, he is the one who sees the Son of Man and to whom is revealed the description of the Son of Man as the eschatological Redeemer and Messiah; therefore Enoch cannot be identical with him. In the end, however, in chapters 70 and 71, Enoch becomes the Son of Man - he becomes God. In these chapters we have a remarkable exaltation scene. In chapter 70, we are told of Enoch in the third person: “And it came to pass after this [that], while he was living, his name was lifted from those who dwell upon the dry ground to the presence of the Son of Man and to the presence of the Lord of Spirits. And he was lifted on the chariots of the spirit, and his name vanished among them.” But then, without pause, the text shifts into the first person, and we are told, “And from that day I was not counted among them.” We have here a midrashic expansion of the famous Enoch verse from Genesis that “Enoch walked with God and he was not”: that is, an instance of apotheosis, of a special human becoming divine.

Kira dried off and returned to her room.  When she got there, she found a missed text message from Emily. ‘Can’t make it.  In hospital.  Food poisoning.  Never eating clams again.’ As disappointed as she was to read this, Kira was even more concerned.  She wrote back. ‘Okay.  Take care.  Keep me posted.  Don’t die.  Stupid clams.’ She

Now at last she understood that science was not merely an affair of dry equations and dull text-books, but had a poetry and a magic of its own. A new world had been opened up before her—it was a world she could enter if she wished. She had never realised, until Professor Martin had mentioned it casually, how many well-known women astronomers there had been—right back to the most famous of them all, Caroline Herschel, who had helped her brother Sir William record his observations during the long winter nights, even when the ink was freezing in its well. In the twentieth century more and more women had made their names in this rapidly advancing field of science, until in some of its branches they had outnumbered the men. All these facts had been quite unknown to Daphne, and they were beginning to fire her with a new ambition.

According to my little experience, there are two criteria which work in the background i.e. while reading a book either you yearn for the climax or you remain engrossed with the text which entertains you continuously irrespective of the end of the story. This subconscious activity could be different for individuals according to their choices, for example a lover of biographies and philosophies would enjoy every paragraph of a book by Plato or Aristotle, on the other hand a lover of detective novels would love every chapter of a novel by Aghatha Chistie. But if you give a philosophy lover a detective novel, he or she would like to finish it as fast as they could to know the climax and might be possible the detective story lover would never finish a biography. But there must always be a possibility of 'swapping' of 'e t cetera's. Variety is very much natural... if a person reads 'economics' throughout the life he'd become as dry as a fallen tree trunk, no rain could make it green, he should have a pinch of fiction to his book choices...

Dr. Tommy Mitchell sums this up nicely when he writes on the “no rain” subject as an argument we should avoid: The passage describes the environment before Adam was created. This mist may have been one of the primary methods that God used to hydrate the dry land He created on Day Three. Furthermore, while this mist was likely the watering source for that vegetation throughout the remainder of Creation Week, the text does not require it to be the only water source after Adam’s creation. Some argue that this mist eliminated the need for rain until the time of the Flood. However, presence of the mist prior to Adam’s creation does not preclude the existence of or the need for rain after he was created. Genesis 2:5–6 reveals that before the Sixth Day of Creation Week, God had watered the plants He made with a mist, but had not yet caused rain or created a man to till the ground. To demand that rain didn’t happen until after the Flood from this passage has no more logical support than to claim, from the passage, that no one farmed until after the Flood.

Everybody knows what a dry text is - one that has left out feeling, one that bores you stiff because if doesn't speak to anything human, hides the obvious under obfuscation, or is simply incomprehensible.

When the land appeared in Genesis 1 on day 3, the land that was being separated from the water was dry, not wet. The text in Genesis says that the waters were gathered into one place (i.e., in heaps and storehouses) and then the dry land appeared. It says nothing of water running off of the land as it rises; otherwise, “wet” land would have appeared and then become dry. The response from God, “and it was so” seems to refute the idea that it was wet, and then became dry. But really, all we can be certain about is that the dry land appeared on day 3.

The Soul-Hole (Note: The icons in TSH do not necessarily match with their intended formal meanings, they are merely frosting. Also, there are no footnotes to explain the text as there are multiple interpretations–like the proverphorical layer cake. Enjoy the cuisine. If it gets tedious its meant to. (Once dedicated to certains who want to stuff their pie holes on a diet of fattening sweet nothings). The Soul–Hole It was a soul It had a goal— (It had a notion–to fill its whole) Its desire was—to fill its hle It “dug” wholeheartedly its soul hole 5 To fill its soul and solely occupy the whole It tried all things to feed its hole— All sort O’ wants stuffed it–its black h●le The more it ❽ the more it famished— Ate its soul—all the more ravished 10 It thought it best Take More not less— Spaded it in–the meaningless Every shovel made Its hle got deep twice laid— 15 Struck it poor it did–its dirt well paid ◷ne scoop forward tw◑ depths deep Length doubles t◒◒—its emptying sØul–it keeps On the w(h)◎le, it went whole hog, To burrow its hole–this groundhog went agog— Furrowed it deep—to slop its façade The more it strode to trench its hole— A thimbleful empty⨟ no (front) end load (–Pssst! Its as if it got bit by a pire of soul— Yea, a soulpire sucked its swhoule dry— 25 Leaving 2wö more empty holes) It filled but missed It labored in bliss Found it it—it abyssed In dread and fearh it stoked its hole 30 With joyous tear it looped its knot whole Broke its soil with useless toil All–to–make it—it–assoiled Other: “do it have a h ◙ le in its •ead?—? It needs to fill its head h⌻le–like a hole in its head (—Fill ⎌ its h

menopause. You’d think it was bad enough that women have to have periods every month for forty-five years. But no, we have to go through pregnancy and labor—stretching our lady business out to unnatural lengths, then when our hormones start drying up, we lose the hair on our heads only to grow mustaches on our faces,

I want to wake up tomorrow feeling as good as I do today. I want this day and this drive to never end. I want the laughter to keep going, into the next and the next and the next. I want to dance in a club. I want to cup someone's face. I want to be texted back as quickly as I text back. I want to lie beside someone for so long that I forget that they're another person and think I'm talking to myself. I want a friend to race ahead of me at a crowded market so I'm left actually talking to myself. I want free education and health care and housing for everyone everywhere. I want to feel better so I can do better, for the world and everyone in it. I want us to slow if not halt if not reverse the effects of climate change. I want to read out loud to someone till my mouth gets dry. I want to give a child a piggyback. I want to climb a tree. I want to skip down a pavement scuffing my toes. I want to choke because I've eaten a meal too fast and I want to laugh when I do. I want to hang a picture. I want to smell a book. I want to cradle a cat as if it's a baby. I want to go into love boldly, like I do everything else. I want to not be incapacitated by it. I want to learn, always. I want to live.

PACKING CHECKLIST Light, khaki, or neutral-color clothes are universally worn on safari and were first used in Africa as camouflage by the South African Boers, and then by the British Army that fought them during the South African War. Light colors also help to deflect the harsh sun and are less likely than dark colors to attract mosquitoes. Don’t wear camouflage gear. Do wear layers of clothing that you can strip off as the sun gets hotter and put back on as the sun goes down. Smartphone or tablet to check emails, send texts, and store photos (also handy as an alarm clock and flashlight), plus an adapter. If electricity will be limited, you may wish to bring a portable charger. Three cotton T-shirts Two long-sleeve cotton shirts preferably with collars Two pairs of shorts or two skirts in summer Two pairs of long pants (three pairs in winter)—trousers that zip off at the knees are worth considering Optional: sweatshirt and sweatpants, which can double as sleepwear One smart-casual dinner outfit Underwear and socks Walking shoes or sneakers Sandals/flip-flops Bathing suit and sarong to use as a cover-up Warm padded jacket and sweater/fleece in winter Windbreaker or rain poncho Camera equipment, extra batteries or charger, and memory cards; a photographer’s vest and cargo pants are great for storage Eyeglasses and/or contact lenses, plus extras Binoculars Small flashlight Personal toiletries Malaria tablets and prescription medication Sunscreen and lip balm with SPF 30 or higher Basic medication like antihistamine cream, eye drops, headache tablets, indigestion remedies, etc. Insect repellent that is at least 20% DEET and is sweat-resistant Tissues and/or premoistened wipes/hand sanitizer Warm hat, scarf, and gloves in winter Sun hat and sunglasses (Polaroid and UV-protected ones) Documents and money (cash, credit cards, etc.). A notebook/journal and pens Travel and field guide books A couple of large white plastic garbage bags Ziplock bags to keep documents dry and protect electronics from dust

Rushton is a warm, ebullient speaker. Humorous in just the right places and not too heavy on biblical text. That may sound odd, but people don’t come to church to hear from the Bible. For a start, it was written thousands of years ago. It’s a little dry. The best vicars translate the Bible in a way that reflects the lives and concerns of their congregation.

From paragraphs to sentences. The texts went dry. From sleepovers to silence. The void only grew. We spent every waking moment together. Laughing. Crying. Sharing secrets. Your mother said I was her second child. I felt at home when I walked into your home. Until it shifted. We no longer laughed. We no longer cried. We no longer shared secrets. You no longer knew me. I stopped being the first to reach out. I figured that was what you wanted. Less of me. When I stopped reaching out, I got less of you. Less and less, until there was none. A friendship ended with distance. Our friendship ended with distance.

UGARITIC TEXTS ‘Dry him up. O Valiant Baal! Dry him up, O Charioteer [Rider] of the Clouds! For our captive is Prince Yam [Sea], for our captive is Ruler Nahar [River]!’ (KTU 1.2:4.8-9)       What manner of enemy has arisen against Baal, of foe against the Charioteer of the Clouds? [then, he judges other deities] Surely I smote…Yam [Sea]? Surely I exterminated Nahar [River], the mighty god? Surely I lifted up the dragon, I overpowered him? I smote the writhing serpent, Encircler-with-seven-heads! (KTU 1.3:3.38-41) OLD TESTAMENT “[Yahweh] bowed the heavens also, and came down With thick darkness under His feet. And He rode on a cherub and flew; And He appeared on the wings of the wind. He made darkness canopies around Him, A mass of waters, thick clouds of the sky. (2 Sam. 22:7-12)   [Yahweh] makes the clouds His chariot; He walks upon the wings of the wind; (Ps. 104:3-4)   Behold, the Lord is riding on a swift cloud and is about to come to Egypt; The idols of Egypt will tremble at His presence, (Isa. 19:1)

there is a man who is mentioned in the Book of Exodus who is named “Nahshon.” And when Moses calls on God to part the Red Sea, as this version of the story goes, it doesn’t automatically part. Instead, everyone stands there wondering why nothing is happening. But then Nahshon steps out into the water. First one step. Then another. The water gets up to his ankles, up to his knees, up to his hips and shoulders. And finally, when it is up to his nose, the water finally parts. I like that telling of the story because I believe that God could have parted those waters in one fell swoop. I believe that the Israelites could have seen the shore and known that they were going to be safe from the get-go. But I believe that sometimes God asks us to show a little bit of faith, and a little bit of commitment. Sometimes God wants us to be a Nahshon, and so God lets us get nose-deep in the waters. That’s not because God is toying with us, or being sadistic. Instead, that’s because God is preparing us for something better. God is using our faith and our hope to shape us and to teach us that our actions, our responses, matter too. The name “Nahshon” is sometimes used to mean “an initiator.” That’s what he did that day. He took the initiative and started the crossing. And there are some who push this text even further and say that even after he got nose deep, and even after the sea started to part, it was a gradual process. The people took one step, and a little more of the sea parted. And then another, and it parted more. And another, and another, trusting that if they just took the next right step, God would show them the next place after that. And eventually, God would lead them to dry ground. When you think about it, that’s what the journey of faith is like. We don’t get to see the end. We don’t get to see dry land on our first step. But sometimes we get to see just enough to know where to take the next right step. And then we step out in faith believing that God won’t leave us stranded, and that the waters will not overpower us. We step out believing that God will make a way.

The text we shall consider this morning,” he said clearly and with a cutting edge to his voice, “is found in the twenty-first chapter of the Gospel according to St. Matthew, in the thirteenth verse. ‘My house shall be called the house of prayer, but ye have made it a den of thieves.’” A gasp went over the auditorium as if a quick wind had stirred through dry leaves. He turned and his big hand pointed above the banks of massed flags to the shining slenderness of the Crucifix, high before the people’s eyes. In a clarion tone he cried: “Thou shalt have no other gods before Me.” Then his voice sank to solemnity.

I’d been the undergraduate, once, reading novels for my literature classes and seeing the thread of the text, the art and nuance and sly imposition of meaning. What did the writer intend? This was the question we always posed, though really it was pointless to ask this. No one could know; no one could see into the densely packed, squiggled brains of those nineteenth-century novelists we read. And even if we could know, it wouldn’t matter, because the book became the body, the brain, the guts of the author. And the author himself— or, occasionally, herself, those bonneted Brontës, that arch social observer Austen—became the husk, the dried-out casing, no longer good for anything.