Edward Bounds Quotes

One final paragraph of advice: do not burn yourselves out. Be as I am - a reluctant enthusiast....a part-time crusader, a half-hearted fanatic. Save the other half of yourselves and your lives for pleasure and adventure. It is not enough to fight for the land; it is even more important to enjoy it. While you can. While it’s still here. So get out there and hunt and fish and mess around with your friends, ramble out yonder and explore the forests, climb the mountains, bag the peaks, run the rivers, breathe deep of that yet sweet and lucid air, sit quietly for a while and contemplate the precious stillness, the lovely, mysterious, and awesome space. Enjoy yourselves, keep your brain in your head and your head firmly attached to the body, the body active and alive, and I promise you this much; I promise you this one sweet victory over our enemies, over those desk-bound men and women with their hearts in a safe deposit box, and their eyes hypnotized by desk calculators. I promise you this; You will outlive the bastards.

What do you know of my heart? What do you know of anything but your own suffering. For weeks, Marianne, I've had this pressing on me without being at liberty to speak of it to a single creature. It was forced on me by the very person whose prior claims ruined all my hope. I have endured her exultations again and again whilst knowing myself to be divided from Edward forever. Believe me, Marianne, had I not been bound to silence I could have provided proof enough of a broken heart, even for you.

I rushed to the mirror. At the sight that met my eyes, my blood was changed to something thin and icy. Yes, I had gone to bed Henry Jekyll, I had awakened Edward Hyde. How was this to be explained? I asked myself; and then, with another bound of terror - how was it to be remedied?

In the land of bleating sheep and braying jackasses, one brave and honest man is bound to create a scandal.

My loyalties will not be bound by national borders, or confined in time by one nation's history, or limited in the spiritual dimension by one language and culture. I pledge my allegiance to the damned human race, and my everlasting love to the green hills of Earth, and my intimations of glory to the singing stars, to the very end of space and time.

We need freedom to roam across land owned by no one but protected by all, whose unchanging horizon is the same that bounded the world of our millennial ancestors.

He looked up. “Is it time already?” She nodded. He rose and waited as she gathered her things. The dog followed them out the door, but then he bounded down the stairs to the drive. The animal sniffed intently at something on the ground and then rolled, happily rubbing his head and neck in whatever it was. Lord Swartingham sighed. “I’ll have one of the stable boys wash him before he enters the Abbey again.” “Mmm,” Anna murmured thoughtfully. “What do you think of ‘Adonis’?” He gave her a look so full of incredulous horror that she was hard-pressed not to laugh. “No, I suppose not,” she murmured.

Experience has taught us that material wants know no natural bounds, that they will expand without end unless we consciously restrain them. Capitalism rests precisely on this endless expansion of wants. That is why, for all its success, it remains so unloved. It has given us wealth beyond measure, but has taken away the chief benefit of wealth: the consciousness of having enough.

Should a writer have a social purpose? Any honest writer is bound to become a critic of the society he lives in, and sometimes, like Mark Twain or Kurt Vonnegut or Leo Tolstoy or Francois Rabelais, a very harsh critic indeed. The others are sycophants, courtiers, servitors, entertainers. Shakespeare was a sychophant; however, he was and is also a very good poet, and so we continue to read him.

Mr Earbrass was virtually asleep when several lines of verse passed through his mind and left it hopelessly awake. Here was the perfect epigraph for TUH: A horrid ?monster has been [something] delay'd By your/their indiff'rence in the dank brown shade Below the garden... His mind's eye sees them quoted on the bottom third of a right-hand page in a (possibly) olive-bound book he read at least five years ago. When he does find them, it will be a great nuisance if no clue is given to their authorship.

We're only human James, bound by flesh and blood to do the wrong thing." ~Lena Jefferson from The Other Sister

In the hearts of fans everywhere, his protectiveness is where his true appeal lies. Edward feels both pleasure and pain in Bella's company: his heart cries out for her love while his need for her blood, the scent of which intoxicates him, and he must fight the urge to kill her to savor it. His agony would end if he were to fulfill her request to turn her into a vampire, but he refuses. He fears it would mean giving up her soul, and he has made it his mission to safeguard her, body and soul. Even when it seems he is bound by a promise to make her a vampire, he will only do it if she marries him, sanctifying the act in his mind. This magnificent creature, who could have one of his on glorious kind, chooses plain, mortal Bella; puts her on a pedestal; and is willing to protect and honor her. What woman could ask for more?

Fervency has its seat in the heart, not in the brain, nor in the intellectual faculties of the mind.

was heinous to be so inextricably, technologically bound to a past that I fully regretted but barely remembered. This might be the

We don’t know what she saw,” Edward said. “Alice is neither unfeeling nor a coward. She just has more information than we do.” “We would not—,” Sam began. “You are bound differently than we are,” Edward snapped. “We each still have our free will.

Some of the traditional differences between men and women, such as their novelty drive, the active versus receptive nature of their libidos, and the speed of their sexual response cycles, are fundamentally built into their biology, and society is bound to accommodate them. It is no good pretending that they do not exist.

There are moments in your life that are so impossibly large that it’s difficult to even comprehend them. They make your very bones vibrate. Standing there, it was like my future spiraled outward. Waves of possibility crashed on each other, bound by the insane certainty that everything could start. That everything could finally start.

This to live by, from the inimitable Edward Abbey: "One final paragraph of advice: [...] It is not enough to fight for the land; it is even more important to enjoy it. While you can. While it’s still here. So get out there and hunt and fish and mess around with your friends, ramble out yonder and explore the forests, climb the mountains, bag the peaks, run the rivers, breathe deep of that yet sweet and lucid air, sit quietly for a while and contemplate the precious stillness, the lovely, mysterious, and awesome space. Enjoy yourselves, keep your brain in your head and your head firmly attached to the body, the body active and alive, and I promise you this much; I promise you this one sweet victory over our enemies, over those desk-bound men and women with their hearts in a safe deposit box, and their eyes hypnotized by desk calculators. I promise you this; You will outlive the bastards.

All that Socrates could effect by way of protest against the tyranny of the reformed democracy was to die for his convictions. The Stoics could only advise the wise man to hold aloof from politics, keeping the unwritten law in his heart. But when Christ said: “Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s,” those words, spoken on His last visit to the Temple, three days before His death, gave to the civil power, under the protection of conscience, a sacredness it had never enjoyed, and bounds it had never acknowledged; and they were the repudiation of absolutism and the inauguration of freedom. For our Lord not only delivered the precept, but created the force to execute it. To maintain the necessary immunity in one supreme sphere, to reduce all political authority within defined limits, ceased to be an aspiration of patient reasoners, and was made the perpetual charge and care of the most energetic institution and the most universal association in the world. The new law, the new spirit, the new authority, gave to liberty a meaning and a value it had not possessed in the philosophy or in the constitution of Greece or Rome before the knowledge of the truth that makes us free.

Many hundreds of craft of all sizes and nationalities - transatlantic steamers, full-rigged ships, barques, schooners, and fishing smacks - were running into the Sound from the open sea, making for the shelter of the roads of Elsinore. Not a single vessel was heading the other way, all were scudding in before the tempest; many of them, no doubt, had put to sea several days before, bound round the Skaw into the German Ocean, but had been compelled to turn back by the violence of the hurricane. They were all staggering along under the smallest possible amounts of canvas, pitching heavily into the frightfully high seas; here a full-rigged ship under close-reefed topsails; here a schooner under fore and main trysails; here a brig under bare poles; here a pilot-cutter under spit-fire jib, and the balance-reef down in her mainsail. Several vessels had lost spars or portions of their bulwarks; one Norwegian barque was evidently water-logged, and in a sinking condition, and was floundering slowly into smoother water, but just in time; and outside the Sound, on the raging Kattegat, were hundreds of other vessels, some hull down on the horizon, making for the same refuge, their fate still uncertain among those gigantic rollers, and, no doubt, with many an anxious heart on board of them.

Edwards knew well the preacher’s great challenge—that people could subscribe to many propositions of Christian doctrine with their minds that did not influence how they actually lived their lives. Why? He argued that human beings are body-bound creatures, and because of our fallenness, spiritual realities are simply not as real to us as sense experiences—things we actually see, hear, touch, smell, and taste. Objects that we can experience through our senses are real to us—they are memorable and make impressions that last. While people can agree that “abstractions are true . . . Only images [things they have experienced with the senses] seem real.”13

The Montreux Palace Hotel was built in an age when it was thought that things would last. It is on the very shores of Switzerland's Lake Geneva, its balconies and iron railings look across the water, its yellow-ocher awnings are a touch of color in the winter light. It is like a great sanitarium or museum. There are Bechstein pianos in the public rooms, a private silver collection, a Salon de Bridge. This is the hotel where the novelist Vladimir Vladimirovich Nabokov and his wife, Véra, live. They have been here for 14 years. One imagines his large and brooding reflection in the polished glass of bookcases near the reception desk where there are bound volumes of the Illustrated London News from the year 1849 to 1887, copies of Great Expectations, The Chess Games of Greco and a book called Things Past, by the Duchess of Sermoneta. Though old, the hotel is marvelously kept up and, in certain portions, even modernized. Its business now is mainly conventions and, in the summer, tours, but there is still a thin migration of old clients, ancient couples and remnants of families who ask for certain rooms when they come and sometimes certain maids. For Nabokov, a man who rode as a child on the great European express trains, who had private tutors, estates, and inherited millions which disappeared in the Russian revolution, this is a return to his sources. It is a place to retire to, with Visconti's Mahler and the long-dead figures of La Belle Epoque, Edward VII, d'Annunzio, the munitions kings, where all stroll by the lake and play miniature golf, home at last.

It is again fortunate from this point of view that the old symbolists who gave us the things which they classified as veils of allegory and the imagery of the High Grades left, as I have said, no key to their real meaning. The reason is that their personal understanding—supposing it to have emerged clearly—would no doubt have been of consequence in their own day but without appeal in ours, and yet we should be bound thereto. As it is, the field is free before us within the measures offered by the veils, their metaphysical matter and texture. The dead school of Masonry will continue while it lasts to affirm that there is nothing behind them, but the dead school will pass and give place to a living Masonry, which is already in the world and is breathing its own spirit into the outward forms.

Foolish to write all this! As if any human being could know thoroughly what he was to me. It must seem so extravagant, and perhaps affected, even to you, who are large-hearted and make allowances. After these years! And, after all, I might have just said the other truth, that we are at the end of our purse, and can’t travel any more, not even to Taunton, where poor Henrietta, who is hindered from coming to me by a like pecuniary straitness, begs so hard that we should go. Also, we are bound to London by business engagements; a book in the press (Robert’s two volumes), and proofs coming in at all hours. We have been asked to two or three places at an hour’s distance from London, and can’t stir; to Knebworth, for instance, where Sir Edward Lytton wants us to go. It would be amusing in some ways; but we are tired. Also Robert’s sister is staying with us.

I understand you.—You do not suppose that I have ever felt much.—For four months, Marianne, I have had all this hanging on my mind, without being at liberty to speak of it to a single creature; knowing that it would make you and my mother most unhappy whenever it were explained to you, yet unable to prepare you for it in the least.— It was told me,—it was in a manner forced on me by the very person herself, whose prior engagement ruined all my prospects; and told me, as I thought, with triumph.— This person's suspicions, therefore, I have had to oppose, by endeavouring to appear indifferent where I have been most deeply interested;—and it has not been only once;—I have had her hopes and exultation to listen to again and again.— I have known myself to be divided from Edward for ever, without hearing one circumstance that could make me less desire the connection.—Nothing has proved him unworthy; nor has anything declared him indifferent to me.— I have had to contend against the unkindness of his sister, and the insolence of his mother; and have suffered the punishment of an attachment, without enjoying its advantages.— And all this has been going on at a time, when, as you know too well, it has not been my only unhappiness.— If you can think me capable of ever feeling—surely you may suppose that I have suffered NOW. The composure of mind with which I have brought myself at present to consider the matter, the consolation that I have been willing to admit, have been the effect of constant and painful exertion;—they did not spring up of themselves;—they did not occur to relieve my spirits at first.— No, Marianne.—THEN, if I had not been bound to silence, perhaps nothing could have kept me entirely—not even what I owed to my dearest friends—from openly shewing that I was VERY unhappy.

Lincoln was raised in the thick of Old School Calvinism. In Kentucky and Indiana, his parents belonged to a fire-breathing sect called Separate Baptism, in which congregants heard—in the tradition of Jonathan Edward’s famous sermon “Sinners in the Hands of an Angry God”—that they were bound for eternal hellfire, and nothing they could do or say or think would change their fate. Preachers did allow that a chosen few were ordained for grace and would be saved, but these fortunate ones had been selected by God before time began. As one Baptist preacher in Lincoln’s Kentucky explained it, “Long before the morning stars sang together . . . the Almighty looked down upon the ages yet unborn, as it were, in review before him, and selected one here and another there to enjoy eternal life and left the rest to the blackness of darkness forever.” Such Baptist ministers were so intense that it has been said that they “out-Calvined Calvin.

Now everyone knows that to try to say something in the mainstream Western media that is critical of U.S. policy or Israel is extremely difficult; conversely, to say things that are hostile to the Arabs as a people and culture, or Islam as a religion, is laughably easy. For in effect there is a cultural war between spokespersons for the West and those of the Muslim and Arab world. In so inflamed a situation, the hardest thing to do as an intellectual is to be critical, to refuse to adopt a rhetorical style that is the verbal equivalent of carpet-bombing, and to focus instead on those issues like U.S. support for unpopular client re­gimes, which for a person writing in the U.S. are somewhat more likely to be affected by critical discussion. Of course, on the other hand, there is a virtual cer­tainty of getting an audience if as an Arab intellectual you passionately, even slavishly support U.S. policy, you attack its critics, and if they happen to be Arabs, you invent evi­dence to show their villainy; if they are American you confect stories and situations that prove their duplicity; you spin out stories concerning Arabs and Muslims that have the effect of defaming their tradition, defacing their history, accentuating their weaknesses, of which of course there are plenty. Above all, you attack the officially ap­ proved enemies-Saddam Hussein, Baathism, Arab na­tionalism, the Palestinian movement, Arab views of Israel. And of course this earns you the expected accolades: you are characterized as courageous, you are outspoken and passionate, and on and on. The new god of course is the West. Arabs, you say, should try to be more like the West, should regard the West as a source and a reference point. · Gone is the history of what the West actually did. Gone are the Gulf War's destructive results. We Arabs and Mus­lims are the sick ones, our problems are our own, totally self-inflicted. A number of things stand out about these kinds of performance. In the first place, there is no universalism here at all. Because you serve a god uncritically, all the devils are always on the other side: this was as true when you were a Trotskyist as it i's now when you are a recanting former Trotskyist. You do not think of politics in terms of interrelationships or of common histories such as, for instance, the long and complicated dynamic that has bound the Arabs and Muslims to the West and vice versa. Real intellectual analysis forbids calling one side innocent, the other evil. Indeed the notion of a side is, where cultures are at issue, highly problematic, since most cultures aren't watertight little packages, all homogenous, and all either good or evil. But if your eye is on your patron, you cannot think as an intellectual, but only as a disciple or acolyte. In the back of your mind there is the thought that you must please and not displease.

My identity as Jewish cannot be reduced to a religious affiliation. Professor Said quoted Gramsci, an author that I’m familiar with, that, and I quote, ‘to know thyself is to understand that we are a product of the historical process to date which has deposited an infinity of traces, without leaving an inventory’. Let’s apply this pithy observation to Jewish identity. While it is tempting to equate Judaism with Jewishness, I submit to you that my identity as someone who is Jewish is far more complex than my religious affiliation. The collective inventory of the Jewish people rests on my shoulders. This inventory shapes and defines my understanding of what it means to be Jewish. The narrative of my people is a story of extraordinary achievement as well as unimaginable horror. For millennia, the Jewish people have left their fate in the hands of others. Our history is filled with extraordinary achievements as well as unimaginable violence. Our centuries-long Diaspora defined our existential identity in ways that cannot be reduced to simple labels. It was the portability of our religion that bound us together as a people, but it was our struggle to fit in; to be accepted that identified us as unique. Despite the fact that we excelled academically, professionally, industrially, we were never looked upon as anything other than Jewish. Professor Said in his book, Orientalism, examined how Europe looked upon the Orient as a dehumanized sea of amorphous otherness. If we accept this point of view, then my question is: How do you explain Western attitudes towards the Jews? We have always been a convenient object of hatred and violent retribution whenever it became convenient. If Europe reduced the Orient to an essentialist other, to borrow Professor Said’s eloquent language, then how do we explain the dehumanizing treatment of Jews who lived in the heart of Europe? We did not live in a distant, exotic land where the West had discursive power over us. We thought of ourselves as assimilated. We studied Western philosophy, literature, music, and internalized the same culture as our dominant Christian brethren. Despite our contribution to every conceivable field of human endeavor, we were never fully accepted as equals. On the contrary, we were always the first to be blamed for the ills of Western Europe. Two hundred thousand Jews were forcibly removed from Spain in 1492 and thousands more were forcibly converted to Christianity in Portugal four years later. By the time we get to the Holocaust, our worst fears were realized. Jewish history and consciousness will be dominated by the traumatic memories of this unspeakable event. No people in history have undergone an experience of such violence and depth. Israel’s obsession with physical security; the sharp Jewish reaction to movements of discrimination and prejudice; an intoxicated awareness of life, not as something to be taken for granted but as a treasure to be fostered and nourished with eager vitality, a residual distrust of what lies beyond the Jewish wall, a mystical belief in the undying forces of Jewish history, which ensure survival when all appears lost; all these, together with the intimacy of more personal pains and agonies, are the legacy which the Holocaust transmits to the generation of Jews who have grown up under its shadow. -Fictional debate between Edward Said and Abba Eban.

Many a time when I sat in the balcony, or hanging garden, on which my window opened, I have watched her rising in the air on her radiant wings, and in a few moments groups of infants below, catching sight of her, would soar upward with joyous sounds of greeting; clustering and sporting around her, so that she seemed a very centre of innocent delight. When I have walked with her amidst the rocks and valleys without the city, the elk-deer would scent or see her from afar, come bounding up, eager for the caress of her hand, or follow her footsteps, till dismissed by some musical whisper that the creature had learned to comprehend. It is the fashion among the virgin Gy-ei to wear on their foreheads a circlet, or coronet, with gems resembling opals, arranged in four points or rays like stars. These are lustreless in ordinary use, but if touched by the vril wand they take a clear lambent flame, which illuminates, yet not burns. This serves as an ornament in their festivities, and as a lamp, if, in their wanderings beyond their artificial lights, they have to traverse the dark. There are times, when I have seen Zee’s thoughtful majesty of face lighted up by this crowning halo, that I could scarcely believe her to be a creature of mortal birth, and bent my head before her as the vision of a being among the celestial orders. But never once did my heart feel for this lofty type of the noblest womanhood a sentiment of human love. Is it that, among the race I belong to, man’s pride so far influences his passions that woman loses to him her special charm of woman if he feels her to be in all things eminently superior to himself? But by what strange infatuation could this peerless daughter of a race which, in the supremacy of its powers and the felicity of its conditions, ranked all other races in the category of barbarians, have deigned to honour me with her preference?

Edward M. Bounds stresses the imperative of vital prayer in the life of a pastor. He says, “. . . every preacher who does not make prayer a mighty factor in his own life and ministry is weak as a factor in God’s work and is powerless to project God’s cause in this world.

Hear, therefore, accursed Satan, who art powerless over a servant of God, when, encouraged by his true Lord, he turneth unto another service; in vain dost thou boast of this deed; I command thee to restore it in the name of the Lord, as a Proof before the whole world that when God receiveth a sinner, thou hast no longer any Yule over his soul. I abjure thee, by Him who expelled thee from thy stronghold, bereft thee of the arms which thou didst trust in and distributed thy spoils. Return therefore this deed, whereby this creature of God foolishly bound himself to thy service; return it, I say, in His name by Whom thou art overcome; when thy Power has come to nothing, presume not longer to retain this useless document. By penitence already hath this creature of God restored himself to his true Lord, spurning thy yoke, hoping in the Divine mercy for defence against thine assaults, and assisted by the Most Holy and Glorious Virgin Mary, Mother of God, through whose intercession he shall obtain from Jesus Christ, His Son, that which he himself is not worthy to expect. Through the same Christ our Lord.

He was bound to the soil. He could not leave the manor to seek for better conditions of life elsewhere. If he ran away, his lord could obtain an order from a court and have him brought back. When permission was obtained to remain away from the manor as an inhabitant of another vill or of a town, it was only upon payment of a periodical sum, frequently known as "chevage" or head money. He could not sell his cattle without paying the lord for permission. He had practically no standing in the courts of the country. In any suit against his lord the proof of his condition of villainage was sufficient to put him out of court, and his only recourse was the local court of the manor, where the lord himself or his representative presided. Finally, in the eyes of the law, the villain had no property of his own, all his possessions being, in the last resort, the property of his lord. This legal theory, however, apparently had but little application to real life; for in the ordinary course of events the customary tenant, if only by custom, not by law, yet held and bequeathed to his descendants his land and his chattels quite as if they were his own. Serfdom, as it existed in England in the thirteenth century, can hardly be defined in strict legal terms. It can be described most correctly as a condition in which the villain tenant of the manor was bound to the locality and to his services and payments there by a legal bond, instead of merely by an economic bond, as was the case with the small free tenant.

They are already under a sentence of condemnation to hell. They don’t only justly deserve to be cast down thither, but the sentence of the law of God, that eternal and immutable rule of righteousness that God has fixed between him and mankind, is gone out against them, and stands against them; so that they are bound over already to hell: John iii. 18, “He that believeth not is condemned already.

The theory of the relations between states and churches is bound up with the theory of Toleratio, and on that suject the eighteenth century scarcely rose above an intermittend, embarrassed, and unscientific view. For religious liberty is composed of the properties both of religion and of liberty, and one of its factors never became an object of disinterested observation among actual leaders of opinion. They preferred the argument of doubt to the argument of certitude, and sought to defeat intolerance by casting out revelation as they had defeated the persecution of witches by casting out the devil. There remained a flaw in their liberalism, for liberty apart from belief is liberty with a good deal of the substance taken out of it. The problem is less complicated and the solution less radical and less profound.

Without social outliers, we as a society would not know where the “regular” bounds end. And thusly the “normal” order exists as a direct result of the romantically divergent freaks, who live on the outskirts of understanding, amidst the chaos. They are what/who keep our insanity sane. Please thank the strangest person you know

Henrietta Swan Leavitt worked as a human "computer" in the late 1800s. Her job was to count stars at the Harvard College Observatory, which had taken on the ambitious task of cataloging every star in the sky. The work demanded painstaking manual inspection of photographic plates to pin down the stars' position, color, and brightness. Edward Pickering, the director of the observatory, recruited men to do the job, only to be frustrated by their "lack of concentration and failure to pay attention to detail." Convinced that women could do a better job, he fired the men and hired a team of women, who were nicknamed "Pickering's Harem." Not only did Pickering get a more diligent team of workers, he paid them only about half as much as he paid the men. And he did not have to worry about the women wanting to make their own observations, for (as at Mount Wilson) they were not allowed to use the telescopes. It was as part of this team of desk-bound computers that Leavitt discovered something extraordinary.

Never bound me in any discussions about anything that doesn't relate to a story of multiple genres.

This ship ran into a storm that, “by the adverse,” drove it into Jamaica’s enemy waters, where it was seized. The island was home to a secret Jewish community called “Portugals” who had been living as merchants and traders since Columbus’s son had settled the island in 1510. The Columbus family owned Jamaica and, in deference to their converso settlers, had kept the island out of bounds to the Inquisition. But when the identity of the Dutch refugees became known, Jamaica’s leaders, looking to oust the Columbus family, used the arrival of

So it was that the nineteen-year-old farm boy hanging around the docks was captured and put aboard a ship bound for Barbados. Sold to the owner of a tobacco plantation, he did not have to labor long. Cromwell’s fleet arrived shortly thereafter, and with the promise of freedom he joined Venables’s army and wound up in Jamaica. Nothing more is known of him until 1662, when he signed on with Mings.

We are sure that the truth of the matter is this: No one will or can command success and become a real praying soul unless intense application is the price. I am even now convinced that the difference between the saints like Wesley, Fletcher, Edwards, Brainerd, Bramwell, Bounds, and ourselves is energy, perseverance, invincible determination to succeed or die in the attempt.

IF SOME CHRISTIANS THAT HAVE been complaining of their ministers had said and acted less before men and had applied themselves with all their might to cry to God for their ministers — had, as it were, risen and stormed heaven with their humble, fervent and incessant prayers for them — they would have been much more in the way of success.” — Jonathan Edwards SOMEHOW

The preacher is not sent to merely induce men to join the church, nor merely to get them to do better. It is to get them to pray, to trust God, and to keep God ever before their eyes, that they may not sin against him.

The lazy man does not, will not, cannot pray, for prayer demands energy.

Neglect of the inner chamber is the solution of most spiritual failure.

First of all, it takes thought to pray. The intellect teaches us we ought to pray. By serious thinking beforehand the mind prepares itself for approaching a throne of grace. Thought goes before entrance into the closet and prepares the way for true praying. It considers what will be asked for in the closet hour. True praying does not leave to the inspiration of the hour what will be the requests of that hour. As praying is asking for something definite of God, so, beforehand, the thought arises—“What shall I ask for at this hour?” All vain and evil and frivolous thoughts are eliminated, and the mind is given over entirely to God, thinking of him, of what is needed, and what has been received in the past. By every token, prayer, in taking hold of the entire man, does not leave out the mind. The very first step in prayer is a mental one. The disciples took that first step when they said unto Jesus at one time, “Lord, teach us to pray.

Desiring a woman he was not free to approach, bound to a woman he had decided he didn’t love—facing all the while the crack-up of his political career—Lincoln now faced a direct challenge to the one asset that mattered to him above all others, his reputation. He fell apart. “Lincoln went Crazy,” Speed said,”—had to remove razors from his room—take away all Knives and other such dangerous things—&c—it was terrible— was during the Special session of the Ills legislature in 1840.” “Lincoln,” said Ninian Edwards, “went Crazy as a Loon.

Our whole being must be in our praying. – Edward McKendree (E. M.) Bounds

A word spoken by you when your conscience is clear and your heart full of God's Spirit is worth ten thousand words spoken in unbelief and sin.

If you feel ugly you will experience shame. The two are bound together.

Invested with such gracious prerogatives, exposed to so great evils, involving so many grave responsibilities, it would be a parody on the shrewdness of the devil and a libel on his character and reputation if he did not bring his master influences to adulterate the preacher and the preaching.

 Talking to men for God is a great thing, but talking to God for men is greater still. He will never talk well and with real success to men for God who has not learned well how to talk to God for men.

And then our late grand controversy, concerning the qualifications necessary for admission to the privileges of members in complete standing in the visible church of Christ, will be examined and judged in all its parts and circumstances, and the whole set forth in a clear, certain and perfect light. Then it will appear whether the doctrine which I have preached and published concerning this matter be Christ’s own doctrine, whether he will not own it as one of the precious truths which have proceeded from his own mouth, and vindicate and honor as such before the whole universe. Then it will appear what is meant by “the man that comes without the wedding garment”; for that is the day spoken of, Matt. xxii. 13, wherein such an one shall be bound hand and foot, and cast into outer darkness, where shall be weeping and gnashing of teeth. And then it will appear whether, in declaring this doctrine, and acting agreeable to it, and in my general conduct in the affair,

they have done nothing in the least to appease or abate that anger, neither is God in the least bound by any promise to hold ’em up one moment; the devil is waiting for them, hell is gaping for them, the flames gather and flash about them, and would fain lay hold on them and swallow them up; the fire pent up in their own hearts is struggling to break out; and they have no interest in any Mediator, there are no means within reach that can be any security to them.

When doubts about the survival of the single currency surfaced in 2010, the financial markets started to view countries on Europe’s periphery, from Ireland to Greece, as over-indebted and uncompetitive. Bound by euro-fetters, members of the Eurozone could not regain competitiveness by devaluing their currencies. Instead, interest rates across the region diverged, with highly indebted countries, including Italy and Greece, suddenly forced to pay hefty risk premiums. Meanwhile German bond yields headed into negative territory. Deflation beckoned. Deleveraging was in order. To bring down labour costs, the PIIGS were going to have to embrace deep structural reforms. Unemployment in Spain climbed to Great Depression levels. Schumpeter’s forces of creative destruction were about to be unleashed, big time.

A Christian is bound by his very creed to suspect evil, and cannot release himself. His religion has brought evil to light in a way in which it never 'was before; it has shown its depth, subtlety, ubiquity; and a revelation, full of mercy on the one hand, is terrible in its exposure of the world's real state on the other. The Gospel fastens the sense of evil upon the mind; a Christian is enlightened, hardened, sharpened, as to evil; he sees it where others do not. . . . . He owns the doctrine of original sin; that doctrine puts him necessarily on his guard against all appearances, sustains his apprehension under perplexity, and prepares him for recognizing anywhere what he knows to be everywhere.

Aside from these major political issues, some have seen in Edward’s latter reign a loss of the deftness of political touch which marked the years before Eleanor’s death and, given the closeness between the two throughout their marriage, it is hardly too much to see a causative relationship there. The advice of Eleanor, for so long an integral part of Edward’s inner circle, was bound to be felt. In her, more, perhaps, than any of his other advisers,

And the trend was bound to continue, for the new collectors believed firmly that art had two astonishing, paired virtues—it advertised its owner’s merits, and it was guaranteed always to increase in value.

And yet, consider the dramatic conclusion to Valentiner’s essay. In his final sentence he highlighted two qualities above all others that made The Lacemaker a masterpiece. First, “The face of the girl is unusually pretty, as the features are smaller than in some of the artist’s other types.” Vermeer had painted a girl, in other words, who suited modern taste. In a second way, too, Valentiner noted approvingly, Vermeer had transcended the bounds of his own era. He had managed “a subtlety in the distribution of light and diffusion of color rarely to be found in the genre paintings of Holland in the seventeenth century.” It was as if Vermeer lived in the same world as twentieth-century art connoisseurs.

I had no idea that this was happening―not only in the Einstein library but in college and public libraries all over the country. I was horrified when I visited the library recently and found the shelves, once overflowing, now sparsely occupied. Over the last years, most of the books, it seems, have been thrown out, with remarkably little objection from anyone. I felt that a murder, a crime had been committed: the destruction of centuries of knowledge. Seeing my distress, a librarian reassured me that everything 'of worth' had been digitized. But I do not use a computer, and I am deeply saddened by the loss of books, even bound periodicals, for there is something irreplaceable about a physical book: its look, its smell, its heft. I thought of how the library once cherished 'old' books, had a special room for old and rare books; and how in 1967, rummaging through the stacks, I had found an 1873 book, Edward Liveing's Megrim, which inspired me to write my own first book.

of a corrupt spirit, that breaks over all bounds, and loves inordinate vastnesse; that is it we ought to be carefull of.

In contrast to the standard conception of the media as cantankerous, obstinate, and ubiquitous in their search for truth and their independence of authority, we have spelled out and applied a propaganda model that indeed sees the media as serving a "societal purpose," but not that of enabling the public to assert meaningful control over the political process by providing them with the information needed for the intelligent discharge of political responsibilities. On the contrary, a propaganda model suggests that the "societal purpose" of the media is to inculcate and defend the economic, social, and political agenda of privileged groups that dominate the domestic society and the state. The media serve this purpose in many ways: through selection of topical distribution of concerns, framing of issues, filtering of information, emphasis and tone, and by keeping debate within the bounds of acceptable premises.

The connectome that lights up when you’re engaged in a task is called the task-positive network, or TPN. Aptly named, the TPN gets you down to work. You’re deliberately doing something and you are intent on it, unaware of much beyond the bounds of what you’re doing. In this state, you don’t consciously know whether you’re happy or not, which is just as good as being happy, if not better, because you’re not wasting any energy in self-assessment. You may become frustrated with what you’re doing and have moments of anger or dismay, but if you stay in the task, in the TPN, those moments will pass, and the TPN, buoyant connectome that it is, will carry you along. When you’re thinking with the TPN, you’re in the Angel mindset. But you can also get trapped in the TPN, doing a task from which you cannot disengage. This is the hyperfocused state that people with ADHD can fall into. Far from being helpful, it can keep you stuck in one task, unable to shut down the screen, turn off the TV, or move from one paragraph to the next. This is the often unrecognized downside of focus.

When we have a child, we take a leap off a cliff into magical air. We never stand on solid ground again. The updrafts and the downdrafts in this air are like none other. We soar, we glide, then we hit turbulence and hold on tight until the storm breaks and a cool morning breeze lifts us onward. We learn fear that we’ve never known, joy that we’ve never felt, and uncertainty that knows no bounds. In that air we know the best in life, even if we collide at times with the worst.

Porphyry quotes the Orphic scriptures, according to which Night counsels Zeus to intoxicate Kronos with honey so as to permit him to be bound, signifying by this that “divine natures become bound through pleasure and drawn down into generation,” so that honey “indicates the pleasure drawing [souls] down to generation.”[144] Souls were called ‘bees’ by the ancients “as the producers [ergastikas] of sweetness,”[145] while the priestesses of Demeter were called ‘bees’, and Persephone, who embodies for Platonists the soul incarnating, is characterized as ‘honey-like’ (melitôdê)

would be used by his uncle as a weapon against him. He did not feel morally bound to tell the Earl that particular truth.

Such a system does not encourage saving habits on the part of citizens,” I said. “It is not intended to,” was the reply. “The nation is rich, and does not wish the people to deprive themselves of any good thing. In your day, men were bound to lay up goods and money against coming failure of the means of support and for their children. This necessity made parsimony a virtue. But now it would have no such laudable object, and, having lost its utility, it has ceased to be regarded as a virtue.

It is not my object here to sketch the future of marriage and sex-relations generally—a subject which is now being dealt with very effectively from many sides; but only to insist on our using our good sense in the whole matter, and refusing any longer to be bound by senseless pre-judgments.

I remember everything. Time no longer binds me; my experience of time is no longer bound. Past, present, and future are one. I can slow memories down. I can experience their events again in a flash. But the months of 1862 are different. They gather speed, no matter what I do to stop them, rolling like a coin let go at the top of a hill, picking up pace as they hurtle towards the end. When Edward told me about the Night of the Following, the trees of Hampstead wore only the merest of buds. The branches were all but bare and the sky was low and grey; yet, once the tale was told, the summer of Birchwood Manor was already upon us.

But Protestant establishments, according to our author’s definition, which applies to them, and to them alone, rest on the opposite theory, that the will of the State is independent of the condition of the community; and that it may, or indeed must, impose on the nation a faith which may be that of a minority, and which in some cases has been that of the sovereign alone. According to the Catholic view, government may preserve in its laws, and by its authority, the religion of the community; according to the Protestant view it may be bound to change it. A government which has power to change the faith of its subjects must be absolute in other things; so that one theory is as favourable to tyranny as the other is opposed to it. The safeguard of the Catholic system of Church and State, as contrasted with the Protestant, was that very authority which the Holy See used to prevent the sovereign from changing the religion of the people, by deposing him if he departed from it himself. In most Catholic countries the Church preceded the State; some she assisted to form; all she contributed to sustain. Throughout Western Europe Catholicism was the religion of the inhabitants before the new monarchies were founded. The invaders, who became the dominant race and the architects of a new system of States, were sooner or later compelled, in order to preserve their dominion, to abandon their pagan or their Arian religion, and to adopt the common faith of the immense majority of the people. The connection between Church and State was therefore a natural, not an arbitrary, institution; the result of the submission of the Government to popular influence, and the means by which that influence was perpetuated. No Catholic Government ever imposed a Catholic establishment on a Protestant community, or destroyed a Protestant establishment. Even the revocation of the Edict of Nantes, the greatest wrong ever inflicted on the Protestant subjects of a Catholic State, will bear no comparison with the establishment of the religion of a minority. It is a far greater wrong than the most severe persecution, because persecution may be necessary for the preservation of an existing society, as in the case of the early Christians and of the Albigenses; but a State Church can only be justified by the acquiescence of the nation. In every other case it is a great social danger, and is inseparable from political oppression.

The key idea here, which Epicurus takes from Plato, is to bring our desires under control. Unhappiness results when people become too invested in satisfying nonnecessary desires, especially when, as so often happens, such desires become insatiable. For “nothing satisfies the man who is not satisfied with a little.”23 Exactly how and why desires become insatiable is an interesting question. In How Much Is Enough? Robert and Edward Skidelsky hypothesize that a proclivity to always want more is rooted in human nature since it is natural to be always comparing ourselves with others, and we do this by reference to various objects of desire—for instance, wealth, income, power, or honors. In premodern societies this tendency is kept in check by religion and traditional mores. These provide a concept of the good life that sets limits to how much of anything it makes sense for a person to want. But capitalism, they argue, “has inflamed our innate tendency to insatiability by releasing it from the bounds of custom and religion within which it was formerly confined.”24 It has done this in several ways: through advertising; by encouraging everyone, not just the better off, to compete for status through buying stuff; by pushing an ideology that applauds incessant striving for more; and by “monetizing” the economy—that is, translating the value of everything into how much it yields or will sell for—a shift that encourages people to want money for its own sake.

If some Christians that have been complaining of their ministers had said and acted less before men and had applied themselves with all their might to cry to God for their ministers—had, as it were, risen and stormed heaven with their humble, fervent and incessant prayers for them—they would have been much more in the way of success.—Jonathan Edwards

The highly mobile nature of terms for the so-called ‘High God’ in many African traditions can be demonstrated in a rather arresting fashion through the term which was singled out by Ehret in the interview, namely nyambe, a common term in traditions from the Niger-Congo language family for the so-called ‘High God’ or Creator God (nzambi, in Fu-Kiau’s account of the dikenga), as well as a generic term for Gods or spirits, but which, carried across the Atlantic with enslaved people from the region, passed into English as the term zombie, which originally referred to the empowered spirit of a deceased person who has been actualized and become one of the aḫw, to borrow the Egyptian term, but which, in highly ironic fashion, became debased in the popular culture to refer to a revenant helplessly bound to the will of a sorcerer.

Hic liber femineo corio convestitus est – ‘This book is bound in a woman’s skin’.