Entry Attitude Quotes

Happiness is a choice you make when you allow faith through the entry gate and fear through the exit gate.

Sometimes old people have really old-fashioned ideas, but that doesn't mean I have to go along with them.

Learning to give and receive freely requires a long, laborious process of re-educating our minds, which have been conditioned by thousands of years of struggle for survival.16 The violent entry of divine revelation and the Gospel into the world is like an evolutionary ferment, intended to make our psychology “evolve” toward an attitude of free giving and free receiving—the attitude of the Kingdom because it is the attitude of love. This is a process of divinization, whose final goal is to love as God loves: “You must be perfect, as your Father in heaven is perfect.”17 And this divinization, this becoming God-like, means becoming human in the truest sense! It is a marvelous, liberating evolution: but we can only enter into the new way of being through the destruction of many of our natural behaviors, a sort of death-agony.

Remarkably, the man so often condemned for his cutthroat striving didn’t leap at the offer. He asked for a week to think it over—not because of any doubts he may have had about himself but because of his doubts about Nixon. Kissinger dwelt in the hothouse bubble of Cambridge, where a contemptuous attitude toward all things Nixonian was the ticket of entry to polite Harvard society. Kissinger’s friends, among them such Democratic stalwarts as Arthur Schlesinger Jr. and John Kenneth Galbraith, were almost all dedicated liberals and, “to a man,” Kissinger said, had voted against Nixon. Kissinger himself shared their view. During the campaign, he had called Nixon “unfit to be president” and “a disaster” waiting to happen. Just before the Republican convention he had declared that “Richard Nixon is the most dangerous of all the men running to have as president.” (Such opinions didn’t prevent him from providing help to the Republicans during the campaign, but then nobody ever claimed that Henry Kissinger was straightforward.)

Feminist consciousness is consciousness of victimization. To apprehend one-self as victim is to be aware of an alien and hostile force outside of oneself which is responsible for the blatantly unjust treatment of women and which enforces a stifling and oppressive system of sex-role differentiation. For some feminists, this hostile power is “society” or “the system”; for others, it is simply men. Victimization is impartial, even though its damage is done to each one of us personally. One is victimized as a woman, as one among many. In the realization that others are made to suffer in the same way I am made to suffer lies the beginning of a sense of solidarity with other victims. To come to see oneself as victim, to have such an altered perception of oneself and of one’s society is not to see things in the same old way while merely judging them differently or to superimpose new attitudes on things like frosting a cake. The consciousness of victimization is immediate and revelatory; it allows us to discover what social reality is really like. The consciousness of victimization is a divided consciousness. To see myself as victim is to know that I have already sustained injury, that I live exposed to injury, that I have been at worst mutilated, at best diminished in my being. But at the same time, feminist consciousness is a joyous consciousness of one’s own power, of the possibility of unprecedented personal growth and the release of energy long suppressed. Thus, feminist consciousness is both consciousness of weakness and consciousness of strength. But this division in the way we apprehend ourselves has a positive effect, for it leads to the search both for ways of overcoming those weaknesses in ourselves which support the system and for direct forms of struggle against the system itself. The consciousness of victimization may be a consciousness divided in a second way. The awareness I have of myself as victim may rest uneasily alongside the awareness that I am also and at the same time enormously privileged, more privileged than the overwhelming majority of the world’s population. I myself enjoy both white-skin privilege and the privileges of comparative affluence. In our society, of course, women of color are not so fortunate; white women, as a group and on average, are substantially more economically advantaged than many persons of color, especially women of color; white women have better housing and education, enjoy lower rates of infant and maternal mortality, and, unlike many poor persons of color, both men and women, are rarely forced to live in the climate of street violence that has become a standard feature of urban poverty. But even women of color in our society are relatively advantaged in comparison to the appalling poverty of women in, e.g., Africa and Latin America. Many women do not develop a consciousness divided in this way at all: they see themselves, to be sure, as victims of an unjust system of social power, but they remain blind to the extent to which they themselves are implicated in the victimization of others. What this means is that the “raising” of a woman’s consciousness is, unfortunately, no safeguard against her continued acquiescence in racism, imperialism, or class oppression. Sometimes, however, the entry into feminist consciousness, for white women especially, may bring in its wake a growth in political awareness generally: The disclosure of one’s own oppression may lead to an understanding of a range of misery to which one was heretofore blind.

they called the four winners again in reverse order. “And first place goes to Ripley, the Border Collie.” The black dog with white markings cocked his head at his name and, for an amateurs’ show, seemed to understand everything going on and what to expect. Annabel’s nervousness ramped up as the toy breeds and their handlers showed themselves off. A toy poodle with a giant attitude won first place. Annabel stood up and pinned the paper with her entry number on her shirt. For the last time, she plucked the last stray pieces of straw off Oliver’s neck. “Next up are the mixed breeds,” came the announcement. “All the best to both of you,” Dustin said. “Knock ‘em dead, you two,” Bob said and patted Oliver’s head. “Go strut your stuff.” Annabel started off with Oliver to her left, and since she was at the front, she led the pack as everyone else

Lerner had never been happy with the 1951 stage show, his and Loewe’s entry between Brigadoon and My Fair Lady. He revised it a bit for the national tour, and now decided to give it a completely different storyline and some new numbers to match. The results might, at least, have been a bargain, as the whole thing takes place in and around a single spot, a gold-rush town in more or less everyday (if period) clothes. As opposed to the castles in Spain where Camelot did much of its filming, not to mention the gargoyles and falconry. However, anticipating the disaster-film cycle, Lerner wanted Paint Your Wagon’s mining town (“No-Name City. Population: Male”) to sink into the earth in a catastrophe finale. Worse, production built the place from scratch in the wilds of Oregon, with no nearby living quarters for cast and crew; they had to be trucked and helicoptered in and out each day in a long and pricey commute, greatly protracting the shooting schedule. Back as director again after Camelot, Joshua Logan fretted about all this, but Lerner didn’t care how much of Paramount’s money he spent. He even hired Camelot’s spendthrift designer, John Truscott. In the end, it would appear that no one knows exactly how much Paint Your Wagon cost, but there is no doubt that it lost a vast fortune. It deserved to. Cynically, Lerner took note of changing times and filled the film with a “youth now!” attitude and sexual freedom—refreshing if they didn’t feel so commercially opportunistic. But after all, Hair (1967) had happened. Was Broadway urging Hollywood to go hippie, too, or would Lerner have done this anyway?

Belgium is an easy target for China’s spying and influence because of its fractured political system and lackadaisical attitude.45 And the government wants to cultivate Beijing for greater investment. If Italy is Beijing’s southern entry point into Europe, Belgium is its northern gateway. Some of the CCP’s most unapologetic supporters are found in the EU-China Friendship Group of the European Parliament in Brussels. In 2019 the group claimed a membership of forty-six MEPs from some twenty countries, making it the parliament’s largest friendship group.

Seeing Christ externally, objectively, loving Him without repentance, and weeping from sympathy, like the daughters of Jerusalem (Luke 23:28), leads to a delusive emotionalism alien to the Liturgy. By contrast, the quiet celebration of the Liturgy gives guidance for a correct Orthodox attitude and provides an air of devout contrition. Joy does not laugh aloud and wound those who are sorrowful, nor does pain cast gloom and disillusionment over the weak. There reigns everywhere the devout contrition which secretly and inexhaustibly comforts everyone, making them joyful and uniting them as brothers. Human emotionalism is one thing and the devout contrition of the Liturgy quite another. The one causes man skin-deep irritation but torments him physically; the other nails him down but comforts him, revealing our God-like nature in the very depths of our existence. This is something that burdens you with a heavy obligation but at the same time gives you the wings of invincible hope.

The explosion At first the crew thought a meteoroid had hit them. As well as the noise of an explosion, the electrics were going haywire and the attitude control thrusters had fired. In fact, a short circuit had ignited some insulation in the Number 2 oxygen tank of the Service Module. The Service Module provided life support, power and other systems to the Command Module, which held the astronauts as they travelled to and from lunar orbit. The Lunar Module was a separate, though connected, craft that would be used to ferry the men to the lunar surface and back. The fire caused a surge in pressure that ruptured the tank, flooding the fuel cell bay with gaseous oxygen. This surge blew the bolts holding on the outer panel, which tore off free and spun into space, damaging a communications antenna. Contact with Earth was lost for 1.8 seconds, until the system automatically switched to another antenna. The shock also ruptured a line from the Number 1 oxygen tank. Two hours later all of the Service Module’s oxygen supply had leaked into the void. As the Command Module’s fuel cells used oxygen with hydrogen to generate electricity, it could now only run on battery power. The crew had no option but to shut down the Command Module completely and move into the Lunar Module. They would then use this as a ‘lifeboat’ for the journey back to Earth before rejoining the Command Module for re-entry. As for the mission, the Service Module was so badly damaged that a safe return from a lunar landing was impossible. These men would not be landing on the Moon. 320,000 km from home The Flight Director immediately aborted the mission. Now he just had to get the men home. The quickest way would be a Direct Abort trajectory, using the Service Module engine to essentially reverse the craft. But it was too late:

foundational attitude for which we pray is that we might desire what gives God glory more deeply than we desire any other created reality. This spiritual freedom is so radical and so beyond our power to create in ourselves that it brings us face to face with our own poverty and our need for continual prayer. Sometimes all we can muster is the desire to desire what God desires! But any degree of hunger, any desire for God, any seeking of God’s call already happens through God’s Spirit, and God accepts it as enough. Over time, through repeated discernments and through daily living of one’s Christian life, this desire can become an increasingly natural and habitual orientation. As that transformation occurs, we experience deeper and deeper spiritual freedom. 2. Discover and name the issue or choice you face. What is really at stake is not always self-evident. An ambiguous or sprawling issue can obscure or even prevent subsequent discernment. Carefully framing the issue not only helps to clarify the matter for discernment, but it also actually begins the process of sifting and discriminating that is at the heart of discernment. 3. Gather and evaluate appropriate data about the issue. Discernment is not magic. We have to do our homework. The efficacy of the subsequent decision can rise or fall on obtaining accurate and relevant information about various options and their implications. However, since decision making is not identical to discernment, it is possible to botch a decision while still advancing in discernment. Fortunately, through grace, it is quite possible to grow in discipleship, manifest greater spiritual freedom, and hunger more strongly for what God desires in the midst of a failed decision. But prudence demands that we do the homework necessary. 4. Reflect and pray. Actually we have been praying from the outset. We pray for spiritual freedom. We select and frame the issue for discernment in prayer. We prayerfully select and consider the relevant data. But as we begin the process of discrimination in a more focused way, it is important to renew our attention to prayer. 5. Formulate a tentative decision. Many different methods can help us come to a decision, and therefore aid our discernment. We will explore seven methods in the entry points in this book, but many options exist in the tradition. Discerned decision making can employ any decision-making process, whether traditional or newly created, that fits the material being

Physical places ... shape the attitudes of visitors arriving from distant homelands ... the nature of the visited place affects the very tone of a journal entry. It influences the selection of the facts one chooses to jot down about that place.