Every Good Endeavor Quotes

But depression wasn't the word. This was a plunge encompassing sorrow and revulsion far beyond the personal: a sick, drenching nausea at all humanity and human endeavor from the dawn of time. The writhing loathsomeness of the biological order. Old age, sickness, death. No escape for anyone. Even the beautiful ones were like soft fruit about to spoil. And yet somehow people still kept fucking and breeding and popping out new fodder for the grave, producing more and more new beings to suffer like this was some kind of redemptive, or good, or even somehow morally admirable thing: dragging more innocent creatures into the lose-lose game. Squirming babies and plodding, complacent, hormone-drugged moms. Oh, isn't he cute? Awww. Kids shouting and skidding in the playground with no idea what future Hells await them: boring jobs and ruinous mortgages and bad marriages and hair loss and hip replacements and lonely cups of coffee in an empty house and a colostomy bag at the hospital. Most people seemed satisfied with the thin decorative glaze and the artful stage lighting that sometimes, made the bedrock atrocity of the human predicament look somewhat more mysterious or less abhorrent. People gambled and golfed and planted gardens and traded stocks and had sex and bought new cars and practiced yoga and worked and prayed and redecorated their homes and got worked up over the news and fussed over their children and gossiped about their neighbors and pored over restaurant reviews and founded charitable organizations and supported political candidates and attended the U.S. Open and dined and travelled and distracted themselves with all kinds of gadgets and devices, flooding themselves incessantly with information and texts and communication and entertainment from every direction to try to make themselves forget it: where we were, what we were. But in a strong light there was no good spin you could put on it. It was rotten from top to bottom.

Everyone will be forgotten, nothing we do will make any difference, and all good endeavours, even the best, will come to naught. Unless there is God. If the God of the Bible exists, and there is a True Reality beneath and behind this one, and this life is not the only life, then every good endeavour, even the simplest ones, pursued in response to God's calling, can matter forever.

A job is a vocation only if someone else calls you to do it for them rather than for yourself. And so our work can be a calling only if it is reimagined as a mission of service to something beyond merely our own interests. Thinking of work mainly as a means of self-fulfillment and self-realization slowly crushes a person.

Are you really surprised by the endurance of religion? What ideology is likely to be more durable than one that conforms, at every turn, to our powers of wishful thinking? Hope is easy; knowledge is hard. Science is the one domain in which we human beings make a truly heroic effort to counter our innate biases and wishful thinking. Science is the one endeavor in which we have developed a refined methodology for separating what a person hopes is true from what he has good reason to believe. The methodology isn't perfect, and the history of science is riddled with abject failures of scientific objectivity. But that is just the point-these have been failures of science, discovered and corrected by-what, religion? No, by good science.

Our daily work can be a calling only if it is reconceived as God’s assignment to serve others.

It (idolatry) means turning a good thing into an ultimate thing.

Every good endeavor should be done with purpose. Without a clear sense of purpose, our efforts to do a good thing well can flounder. But with a clear purpose, we are far more likely to persevere.

Life is infinite energy coupled with limitless creative imagination. It is the invisible essence and substance of every visible form. Its nature is goodness, truth, wisdom and beauty, as well as energy and imagination. Our highest satisfaction comes from a sense of conscious union with this invisible Life. All human endeavor is an attempt to get back to first principles, to find such an inward wholeness that all sense of fear, doubt and uncertainty vanishes.

If God’s purpose for your job is that you serve the human community, then the way to serve God best is to do the job as well as it can be done.

But in Genesis we see God as a gardener, and in the New Testament we see him as a carpenter. No task is too small a vessel to hold the immense dignity of work given by God.

Two things we want so desperately, glory and relationship, can coexist only in God.

The material creation was made by God to be developed, cultivated, and cared for in an endless number of ways through human labor. But even the simplest of these ways is important. Without them all, human life cannot flourish.

we are continuing God’s work of forming, filling, and subduing. Whenever we bring order out of chaos, whenever we draw out creative potential, whenever we elaborate and “unfold” creation beyond where it was when we found it, we are following God’s pattern of creative cultural development.

There is strength in numbers, yes, but even more so in collective good will. For those endeavors are supported by mighty forces unseen.

Community service has become a patch for morality. You can devote your life to community service and be a total schmuck.

To practice Sabbath is a disciplined and faithful way to remember that you are not the one who keeps the world running, who provides for your family, not even the one who keeps your work projects moving forward.

the gospel also gives us new power for work by supplying us with a new passion and a deeper kind of rest.

Why do the Ten Commandments begin with a prohibition of idolatry? It is, Luther argued, because we never break the other commandments without breaking the first.

I’m such a negative person, and always have been. Was I born that way? I don’t know. I am constantly disgusted by reality, horrified and afraid. I cling desperately to the few things that give me some solace, that make me feel good. I hate most of humanity. Though I might be very fond of particular individuals, humanity in general fills me with contempt and despair. I hate most of what passes for civilization. I hate the modern world. For one thing there are just too Goddamn many people. I hate the hordes, the crowds in their vast cities, with all their hateful vehicles, their noise and their constant meaningless comings and goings. I hate cars. I hate modern architecture. Every building built after 1955 should be torn down! I despise modern music. Words cannot express how much it gets on my nerves – the false, pretentious, smug assertiveness of it. I hate business, having to deal with money. Money is one of the most hateful inventions of the human race. I hate the commodity culture, in which everything is bought and sold. No stone is left unturned. I hate the mass media, and how passively people suck up to it. I hate having to get up in the morning and face another day of this insanity. I hate having to eat, shit, maintain the body – I hate my body. The thought of my internal functions, the organs, digestion, the brain, the nervous system, horrify me. Nature is horrible. It’s not cute and loveable. It’s kill or be killed. It’s very dangerous out there. The natural world is filled with scary, murderous creatures and forces. I hate the whole way that nature functions. Sex is especially hateful and horrifying, the male penetrating the female, his dick goes into her hole, she’s impregnated, another being grows inside her, and then she must go through a painful ordeal as the new being pushes out of her, only to repeat the whole process in time. Reproduction – what could be more existentially repulsive? How I hate the courting ritual. I was always repelled by my own sex drive, which in my youth never left me alone. I was constantly driven by frustrated desires to do bizarre and unacceptable things with and to women. My soul was in constant conflict about it. I never was able to resolve it. Old age is the only relief. I hate the way the human psyche works, the way we are traumatized and stupidly imprinted in early childhood and have to spend the rest of our lives trying to overcome these infantile mental fixations. And we never ever fully succeed in this endeavor. I hate organized religions. I hate governments. It’s all a lot of power games played out by ambition-driven people, and foisted on the weak, the poor, and on children. Most humans are bullies. Adults pick on children. Older children pick on younger children. Men bully women. The rich bully the poor. People love to dominate. I hate the way humans worship power – one of the most disgusting of all human traits. I hate the human tendency towards revenge and vindictiveness. I hate the way humans are constantly trying to trick and deceive one another, to swindle, to cheat, and take unfair advantage of the innocent, the naïve and the ignorant. I hate the vacuous, false, banal conversation that goes on among people. Sometimes I feel suffocated; I want to flee from it. For me, to be human is, for the most part, to hate what I am. When I suddenly realize that I am one of them, I want to scream in horror.

Start with this: not all pain matters. There are people whose attention is consistently drawn away from their purpose and toward their pain, like a moth to a light. Such people, who pay attention to every annoyance and obstacle in their way, are usually unsuccessful in their endeavors. In extreme cases they are mentally ill. A healthy person, a flourishing person, learns to move past a lot of annoyance and a good deal of pain.

work is not, primarily, a thing one does to live, but the thing one lives to do. It is, or it should be, the full expression of the worker’s faculties . . . the medium in which he offers himself to God.

I have a pesky little critic in the back of my mind. He's a permanent fixture and passes judgment on everything I write. In order to placate him, especially when I'm endeavoring to write anything as ambitious as a novel, I have to constantly mutter, 'I'm not writing a masterpiece, I'm not writing a masterpiece.' This mantra lulls him into a kind of stupor so that he pays no attention to what I'm doing, because after all, I'm not claiming it's any good. Slowly, and secretly, one page at a time, I write my story. I know I've succeeded when he grudgingly admits, 'That's pretty good.' And if I'm lucky, every once in a while, I blow him away.

If the God of the Bible exists, and there is a True Reality beneath and behind this one, and this life is not the only life, then every good endeavor, even the simplest ones, pursued in response to God’s calling, can matter forever.

Every artifact of human culture is a positive response to God's general revelation and simultaneously a rebellious assertion against His sovereign rule over us.

Work is a major instrument of God’s providence; it is how he sustains the human world.

It is rearranging the raw material of God’s creation in such a way that it helps the world in general, and people in particular, thrive and flourish.

Freedom is not so much the absence of restrictions as finding the right ones, those that fit with the realities of our own nature and those of the world.32 So the commandments of God in the Bible

What is the Christian understanding of work?. . . [It] is that work is not, primarily, a thing one does to live, but the thing one lives to do. It is, or it should be, the full expression of the worker’s faculties . . . the medium in which he offers himself to God.

Work done by non-Christians always contain some degree of God's common grace as well as the distortions of sin. Work done by Christians, even if it overtly names the name of Jesus is also to a significant degree distorted by sin.

We deem it opportune to remind our children of their duty to take an active part in public life and to contribute toward the attainment of the common good of the entire human family as well as to that of their own political community. They should endeavor, therefore, in the light of their Christian faith and led by love, to insure that the various institutions—whether economic, social, cultural or political in purpose—should be such as not to create obstacles, but rather to facilitate or render less arduous man’s perfecting of himself in both the natural order and the supernatural.... Every believer in this world of ours must be a spark of light, a center of love, a vivifying leaven amidst his fellow men. And he will be this all the more perfectly, the more closely he lives in communion with God in the intimacy of his own soul

Freedom is not so much the absence of restrictions as finding the right ones, those that fit with the realities of our own nature and those of the world.

The great danger is to always single out some aspect of God’s good creation and identify it, rather than alien intrusion of sin, as the villain.

The foolish heart—blinded from reality because of its idols—does not learn from experience.

In short, work—and lots of it—is an indispensable component in a meaningful human life. It is a supreme gift from God and one of the main things that gives our lives purpose. But it must play its proper role, subservient to God. It must regularly give way not just to work stoppage for bodily repair but also to joyful reception of the world and of ordinary life.

all human work (especially excellent work), done by all people, as a channel of God’s love for his world. They will be able to appreciate and rejoice in their own work, whether it is prestigious or not, as well as in the skillful work of all other people, whether they believe or not. So this biblical conception of work—as a vehicle for God’s loving provision for the world

According to the Bible, wisdom is more than just obeying God’s ethical norms; it is knowing the right thing to do in the 80 percent of life’s situations in which the moral rules don’t provide the clear answer.

Work is so foundational to our makeup that it is one of the few things we can take in significant doses without harm. Indeed, the Bible does not say we should work one day and rest six or that work and rest should be balanced evenly but directs us to the opposite ratio. Leisure and pleasure are great goods, but we can take only so much of them.

So when we say that Christians work from a gospel worldview, it does not mean that they are constantly speaking about Christian teaching in their work. Some people think of the gospel as something we are principally to “look at” in our work. This would mean that Christian musicians should play Christian music, Christian writers should write stories about conversion, and Christian businessmen and -women should work for companies that make Christian-themed products and services for Christian customers. Yes, some Christians in those fields would sometimes do well to do those things, but it is a mistake to think that the Christian worldview is operating only when we are doing such overtly Christian activities. Instead, think of the gospel as a set of glasses through which you “look” at everything else in the world. Christian artists, when they do this faithfully, will not be completely beholden either to profit or to naked self-expression; and they will tell the widest variety of stories. Christians in business will see profit as only one of several bottom lines; and they will work passionately for any kind of enterprise that serves the common good. The Christian writer can constantly be showing the destructiveness of making something besides God into the central thing, even without mentioning God directly.

We are called to stand in for God here in the world, exercising stewardship over the rest of creation in his place as his vice regents. We share in doing the things that God has done in creation—bringing order out of chaos, creatively building a civilization out of the material of physical and human nature, caring for all that God has made. This is a major part of what we were created to be. . . . Work has dignity because it is something that God does and because we do it in God’s place, as his representatives.

She had missed him for a while, missed his warm smile and tender yet expert touch. But she had also welcomed the absence of the invisible leash which had tugged her back to Earth more often than she liked, which had whispered of duties to another and required explanations and justifications for every excursion. And eventually even the good memories had faded into the background, replaced by the thrill of new endeavors.

A biblical understanding of work energizes our desire to create value from the resources available to us. Recognizing the God who supplies our resources, and who gives us the privilege of joining in as cocultivators, helps us enter into our work with a relentless spirit of creativity.

Unless there is God. If the God of the Bible exists, and there is a True Reality beneath and behind this one, and this life is not the only life, then every good endeavor, even the simplest ones, pursued in response to God’s calling, can matter forever. That is what the Christian faith promises.

At present, a good many men engaged in scientific pursuits, and who have signally failed in gaining recognition among their fellows, are endeavoring to make reputations among the churches by delivering weak and vapid lectures upon the 'harmony of Genesis and Geology.' Like all hypocrites, these men overstate the case to such a degree, and so turn and pervert facts and words that they succeed only in gaining the applause of other hypocrites like themselves. Among the great scientists they are regarded as generals regard sutlers who trade with both armies. Surely the time must come when the wealth of the world will not be wasted in the propagation of ignorant creeds and miraculous mistakes. The time must come when churches and cathedrals will be dedicated to the use of man; when minister and priest will deem the discoveries of the living of more importance than the errors of the dead; when the truths of Nature will outrank the 'sacred' falsehoods of the past, and when a single fact will outweigh all the miracles of Holy Writ. Who can over estimate the progress of the world if all the money wasted in superstition could be used to enlighten, elevate and civilize mankind? When every church becomes a school, every cathedral a university, every clergyman a teacher, and all their hearers brave and honest thinkers, then, and not until then, will the dream of poet, patriot, philanthropist and philosopher, become a real and blessed truth.

g) Time it takes to reinvent yourself: five years. Here’s a description of the five years: Year One: You’re flailing and reading everything and just starting to do. Year Two: You know who you need to talk to and network with. You’re doing every day. You finally know what the Monopoly board looks like in your new endeavors. Year Three: You’re good enough to start making money. It might not be a living yet. Year Four: You’re making a good living, and you can quit your day job. Year Five: You’re making wealth. Sometimes you get frustrated in years one through four. You say, “Why isn’t it happening yet?” That’s okay. Just keep going. Or stop and pick a new field.

Nonetheless, Christians are equipped with an ethical compass and power of the gospel that can set us apart—sometimes sharply, sometimes subtly—from those around us. This is because biblical Christian faith gives us significant resources not present in other worldviews, which, if lived out, will differentiate believers in the workplace.

Work is not all there is to life. You will not have a meaningful life without work, but you cannot say that your work is the meaning of your life. If you make any work the purpose of your life—even if that work is church ministry—you create an idol that rivals God. Your relationship with God is the most important foundation for your life, and indeed it keeps all the other factors—work, friendships and family, leisure and pleasure—from becoming so important to you that they become addicting and distorted.

You have been saved through a dying sacrifice, so you are free to be a living one.

Luther argues that when we fail to believe that God accepts us fully in Christ, and look to some other way to justify or prove ourselves, we commit idolatry.

Christians are to be fully engaged at work as whole persons, giving their minds, hearts, and bodies fully to doing the best job possible on the task at hand.

But if you are unwilling to risk your place in the palace for your neighbors, the palace owns you.

Competency is a basic value. It is not a means to some other end, such as wealth or position, although such results may occur.

To be a Christian in business, then, means much more than just being honest or not sleeping with your coworkers. It even means more than personal evangelism or holding a Bible study at the office. Rather, it means thinking out the implications of the gospel worldview and God’s purposes for your whole work life—and for the whole of the organization under your influence.

The gospel assures me that God cares about everything I do and will listen to my prayers. He may not answer them the way I want, but if he doesn’t it is because he knows things I do not.

Work is as much a basic human need as food, beauty, rest, friendship, prayer, and sexuality; it is not simply medicine but food for our soul. Without meaningful work we sense significant inner loss and emptiness. People who are cut off from work because of physical or other reasons quickly discover how much they need work to thrive emotionally, physically, and spiritually.

In her book Creed or Chaos?, Sayers addresses the traditional seven deadly sins, including acedia, which is often translated as “sloth.” But as Sayers explains it, that is a misnomer, because laziness (the way we normally define sloth) is not the real nature of this condition. Acedia, she says, means a life driven by mere cost-benefit analysis of “what’s in it for me.” She writes, “Acedia is the sin which believes in nothing, cares for nothing, enjoys nothing, loves nothing, hates nothing, finds purpose in nothing, lives for nothing and only remains alive because there is nothing for which it will die.

Properly understood, the doctrine of sin means that believers are never as good as our true worldview should make us. Similarly, the doctrine of grace means as messed up their false worldview should make them.

You measure a good song the same way you measure architecture, fashion, or any other artistic endeavor. Time. You know when you see a picture of yourself from the eighties with a horrible hairdo and some stone-washed jeans and you think, “How embarrassing—what the fuck was I thinking? Why didn’t somebody stop me?” It’s the same thing Mick Jagger and David Bowie should be thinking every time they hear their cover of “Dancing in the Streets.” The point is, at the time it seemed like a good idea, just like kitchens with burnt-orange Formica and avocado appliances, den walls covered with fake brick paneling, and segregation—all horrible decisions that we now universally recognize as wrong. But somehow when it comes to music, we can’t just admit we made a mistake with “Emotional Rescue.” There’s always some dick who defends the past. “Hey, man, I lost my virginity to ‘Careless Whisper.’ ” I’m sure there was somebody who got laid for the first time on 9/11 but they don’t get a boner when they see the footage of the planes going into the tower.

But contemporary capitalism increasingly has the power to eliminate the intimacy and accountability of human relationships. So in the marketplace, as in every field, there is an urgent need for those with a powerful compass.

[C]ommunity service has become a patch for morality. Many people today have not been given vocabularies to talk about what virtue is, what character consists of, and in which way excellence lies, so they just talk about community service.

To make a real difference . . . [there would have to be] a reappropriation of the idea of vocation or calling, a return in a new way to the idea of work as a contribution to the good of all and not merely as a means to one’s own advancement.3

On considering political societies, their origin, their constitution, and their effects, I have sometimes been in a good deal more than doubt, whether the Creator did ever really intend man for a state of happiness. He has mixed in his cup a number of natural evils, (in spite of the boasts of stoicism they are evils,) and every endeavor which the art and policy of mankind has used from the beginning of the world to this day, in order to alleviate or cure them, has only served to introduce new mischiefs, or to aggravate and inflame the old. Besides this, the mind of man itself is too active and restless a principle ever to settle on the true point of quiet. It discovers every day some craving want in a body, which really wants but little.

The gospel assures me that God cares about everything I do and will listen to my prayers. He may not answer them the way I want, but if he doesn’t it is because he knows things I do not. My degree of success or failure is part of his good plan for me.

conditions, an effort to reconcile the spirit which loves freedom and goodness and beauty with its harsh, bare and disappointing conditions. It is, in its earliest form, a spontaneous and instinctive endeavor to shape the facts of the world to meet the needs

Because Christians are never as good as their right beliefs should make them and non-Christians are never as bad as their wrong beliefs should make them, we will adopt a stance of critical enjoyment of human culture and its expressions in every field of work.

Christians’ disengagement from popular culture usually carries over into dualism at work. “Dualism” is a term used to describe a separating wall between the sacred and the secular. It is a direct result of a thin view of sin, common grace, and God’s providential purposes.

To make a name” in the language of the Bible is to construct an identity for ourselves. We either get our name—our defining essence, security, worth, and uniqueness—from what God has done for us and in us (Revelation 2:17), or we make a name through what we can do for ourselves.

They had a new freedom both from their work and in their work. Notice that when Jesus called them to follow him, it was at the moment of great financial success—the huge catch of fish. But they could, and they did, leave their nets behind. In Jesus’s presence, they were no longer controlled by their work.

The church’s approach to an intelligent carpenter is usually confined to exhorting him to not be drunk and disorderly in his leisure hours and to come to church on Sundays. What the church should be telling him is this: that the very first demand that his religion makes upon him is that he should make good tables.

Truth loves nothing better than simplicity of truth: that is the lesson Columbe Josse ought to have learned from her medieval readings. But all she seems to have gleaned from her studies is how to make a conceptual fuss in the service of nothing. It is a sort of endless loop, and also a shameless waste of resources, including the courier and my own self. . . . Granted, the young woman has a fairly efficient way with words, despite her youth. But the fact that the middle classes are working themselves to the bone, using their sweat and taxes to finance such pointless and pretentious research leaves me speechless. Every gray morning, day after gloomy day, secretaries, craftsmen, employees, petty civil servants, taxi drivers and concierges shoulder their burdens so that the flower of French youth, duly housed and subsidized, can squander the fruit of all that dreariness upon the altar of ridiculous endeavors . . . Should you devote your time to teaching, to producing a body of work, to research, to culture? It makes no difference. The only thing that matters is your intention: are you elevating thought and contributing to the common good, or rather joining the ranks in the field of study whose only purpose is its own perpetuation, and only function the self-reproduction of the elite - for this turns the University into a sect.

...[M]oral instruction, although containing much that is convincing for the reason, ...accomplishes... little... [because] the teachers themselves have not got their own notions clear, and when they endeavor to make up for this by raking up motives of moral goodness from every quarter, trying to make their physic right strong, they spoil it.

Christians agree that when we sell and market, we need to show potential customers that a product “adds value” to their lives. That doesn’t mean it can give them a life. But because Christians have a deeper understanding of human well-being, we will often find ourselves swimming against the very strong currents of the corporate idols of our culture.

We have good news and bad news. The good news is that the dismal vision of human sexuality reflected in the standard narrative is mistaken. Men have not evolved to be deceitful cads, nor have millions of years shaped women into lying, two-timing gold-diggers. But the bad news is that the amoral agencies of evolution have created in us a species with a secret it just can’t keep. Homo sapiens evolved to be shamelessly, undeniably, inescapably sexual. Lusty libertines. Rakes, rogues, and roués. Tomcats and sex kittens. Horndogs. Bitches in heat.1 True, some of us manage to rise above this aspect of our nature (or to sink below it). But these preconscious impulses remain our biological baseline, our reference point, the zero in our own personal number system. Our evolved tendencies are considered “normal” by the body each of us occupies. Willpower fortified with plenty of guilt, fear, shame, and mutilation of body and soul may provide some control over these urges and impulses. Sometimes. Occasionally. Once in a blue moon. But even when controlled, they refuse to be ignored. As German philosopher Arthur Schopenhauer pointed out, Mensch kann tun was er will; er kann aber nicht wollen was er will. (One can choose what to do, but not what to want.) Acknowledged or not, these evolved yearnings persist and clamor for our attention. And there are costs involved in denying one’s evolved sexual nature, costs paid by individuals, couples, families, and societies every day and every night. They are paid in what E. O. Wilson called “the less tangible currency of human happiness that must be spent to circumvent our natural predispositions.”2 Whether or not our society’s investment in sexual repression is a net gain or loss is a question for another time. For now, we’ll just suggest that trying to rise above nature is always a risky, exhausting endeavor, often resulting in spectacular collapse. Any attempt to understand who we are, how we got to be this way, and what to do about it must begin by facing up to our evolved human sexual predispositions. Why do so many forces resist our sustained fulfillment? Why is conventional marriage so much damned work? How has the incessant, grinding campaign of socio-scientific insistence upon the naturalness of sexual monogamy combined with a couple thousand years of fire and brimstone failed to rid even the priests, preachers, politicians, and professors of their prohibited desires? To see ourselves as we are, we must begin by acknowledging that of all Earth’s creatures, none is as urgently, creatively, and constantly sexual as Homo sapiens.

The current economic era has given us fresh impulses and new ways to stigmatize work such as farming and caring for children--jobs that supposedly are not "knowledge" jobs and therefore do not pay very well. But in Genesis we see God as a gardener, and in the the New Testament we see him as a carpenter. No task is too small a vessel to hold the immense dignity of work given by God.

[Look at] the chair you are lounging in. . . . Could you have made it for yourself? . . . How [would you] get, say, the wood? Go and fell a tree? But only after first making the tools for that, and putting together some kind of vehicle to haul the wood, and constructing a mill to do the lumber and roads to drive on from place to place? In short, a lifetime or two to make one chair! . . . If we . . . worked not forty but one-hundred-forty hours per week we couldn’t make ourselves from scratch even a fraction of all the goods and services that we call our own. [Our] paycheck turns out to buy us the use of far more than we could possibly make for ourselves in the time it takes us to earn the check. . . . Work . . . yields far more in return upon our efforts than our particular jobs put in. . . .

Also, the Christian worldview has made foundational contributions to our own culture that may not be readily apparent. The deep background for our work, especially in the West—the rise of modern technology, the democratic ethos that makes modern capitalism thrive, the idea of inherent human freedom as the basis for economic freedom and the development of markets—is due largely to the cultural changes that Christianity has brought. Historian John Sommerville argues that Western society’s most pervasive ideas, such as the idea that forgiveness and service are more important than saving face and revenge, have deeply biblical roots.166 Many have argued, and I would agree, that the very rise of modern science could have occurred only in a society in which the biblical view of a sole, all-powerful, and personal Creator was prevalent.

Mr. President I confess that there are several parts of this constitution which I do not at present approve, but I am not sure I shall never approve them: For having lived long, I have experienced many instances of being obliged by better information, or fuller consideration, to change opinions even on important subjects, which I once thought right, but found to be otherwise. It is therefore that the older I grow, the more apt I am to doubt my own judgment, and to pay more respect to the judgment of others. Most men indeed as well as most sects in Religion, think themselves in possession of all truth, and that wherever others differ from them it is so far error. Steele a Protestant in a Dedication tells the Pope, that the only difference between our Churches in their opinions of the certainty of their doctrines is, the Church of Rome is infallible and the Church of England is never in the wrong. But though many private persons think almost as highly of their own infallibility as of that of their sect. In these sentiments, Sir, I agree to this Constitution with all its faults, if they are such; because I think a general Government necessary for us, and there is no form of Government but what may be a blessing to the people if well administered, and believe farther that this is likely to be well administered for a course of years, and can only end in Despotism, as other forms have done before it, when the people shall become so corrupted as to need despotic Government, being incapable of any other. I doubt too whether any other Convention we can obtain, may be able to make a better Constitution. For when you assemble a number of men to have the advantage of their joint wisdom, you inevitably assemble with those men, all their prejudices, their passions, their errors of opinion, their local interests, and their selfish views. From such an assembly can a perfect production be expected? It therefore astonishes me, Sir, to find this system approaching so near to perfection as it does; and I think it will astonish our enemies, who are waiting with confidence to hear that our councils are confounded like those of the Builders of Babel; and that our States are on the point of separation, only to meet hereafter for the purpose of cutting one another's throats. Thus I consent, Sir, to this Constitution because I expect no better, and because I am not sure, that it is not the best. The opinions I have had of its errors, I sacrifice to the public good. I have never whispered a syllable of them abroad. Within these walls they were born, and here they shall die. If every one of us in returning to our Constituents were to report the objections he has had to it, and endeavor to gain partizans in support of them, we might prevent its being generally received, and thereby lose all the salutary effects & great advantages resulting naturally in our favor among foreign Nations as well as among ourselves, from our real or apparent unanimity. Much of the strength & efficiency of any Government in procuring and securing happiness to the people, depends, on opinion, on the general opinion of the goodness of the Government, as well as of the wisdom and integrity of its Governors. I hope therefore that for our own sakes as a part of the people, and for the sake of posterity, we shall act heartily and unanimously in recommending this Constitution (if approved by Congress & confirmed by the Conventions) wherever our influence may extend, and turn our future thoughts & endeavors to the means of having it well administred. On the whole, Sir, I can not help expressing a wish that every member of the Convention who may still have objections to it, would with me, on this occasion doubt a little of his own infallibility, and to make manifest our unanimity, put his name to this instrument.

Truth loves nothing better than simplicity of truth: that is the lesson Columbe Josse ought to have learned from her medieval readings. But all she seems to have gleaned from her studies is how to make a conceptual fuss in the service of nothing. It is a sort of endless loop, and also a shameless waste of resources, including the courier and my own self. . . . Granted, the young woman has a fairly efficient way with words, despite her youth. But the fact that the middle classes are working themselves to the bone, using their sweat and taxes to finance such pointless and pretentious research leaves me speechless. Every gray morning, day after gloomy day, secretaries, craftsmen, employees, petty civil servants, taxi drivers and concierges shoulder their burdens so that the flower of French youth, duly housed and subsidized, can squander the fruit of all that dreariness upon the altar of ridiculous endeavors . . . Should you devote your time to teaching, to producing a body of work, to research, to culture? It makes no difference. The only thing that matters is your intention: are you elevating thought and contributing to the common good, or rather joining the ranks in the field of study whose only purpose is its own perpetuation, and only function the self-reproduction of the elite - for this turns the University into a sect.

Think of the cliché that nobody ever gets to the end of their life and wishes they had spent more time at the office. It makes good sense, of course, up to a point. But here’s a more interesting perspective: At the end of your life, will you wish that you had plunged more of your time, passion, and skills into work environments and work products that helped people to give and receive more love? Can you see a way to answer “yes” to this question from your current career trajectory?

Leisure is the condition of considering things in a celebrating spirit. . . . Leisure lives on affirmation. It is not the same as the absence of activity. . . . It is rather like the stillness in the conversation of lovers, which is fed by their oneness. . . . And as it is written in the Scriptures, God saw, when “he rested from all the works that He had made” that everything was good, very good (Genesis 1:31), just so the leisure of man includes within itself a celebratory, approving, lingering gaze of the inner eye on the reality of creation.35

He was no hero. These were just things he did, sweeping up small crimes while he chased nightmares through the night. Back when he'd attempted to sleep, he'd been tortured by them. Eventually, those nightmares had seeped into the daylight, following him from the dark until they filled every corner of every room. Shades and specters. The ghosts of those he'd killed, of those who'd endeavored to kill him. Of the souls he'd failed to save and the monsters who'd escaped justice. For decades they'd haunted him, tormented him endlessly each time he dared close his eyes. Until he'd done something about it. He became the thing from which nightmares ran.

The motherhood to which every Christian woman is called is making disciples of all nations. We all must labor, prayerfully expectant that God will mercifully grant people new birth in Christ. Because Jesus is worthy to receive worship from the image bearers he has created, every human being is worthy of our labor and care in this endeavor of discipleship. In this sense there is no Christian woman who is child-free. We pass on the gospel to the next generation of worshipers, who will pass on the gospel to the next generation, and so on. The aim of our motherhood is to declare the good news to the next generation, “to a people yet unborn” (Ps. 22:31). We pass on the gospel because we know it is the only thing that will give our children the strength and motive to give their own lives in making disciples.

A popular feel for scientific endeavors should, if possible, be restored given the needs of the twenty-first century. This does not mean that every literature major should take a watered-down physics course or that a corporate lawyer should stay abreast of quantum mechanics. Rather, it means that an appreciation for the methods of science is a useful asset for a responsible citizenry. What science teaches us, very significantly, is the correlation between factual evidence and general theories, something well illustrated in Einstein’s life. In addition, an appreciation for the glories of science is a joyful trait for a good society. It helps us remain in touch with that childlike capacity for wonder, about such ordinary things as falling apples and elevators, that characterizes Einstein and other great theoretical physicists.

The idols of modern culture have had a profound influence on the shape of our work today. In traditional societies people found their meaning and sense of value by submitting their interests and sacrificing their desires to serve higher causes like God, family, and other people. In modern societies there is often no higher cause than individual interests and desires. This shift powerfully changed the role of work in people’s lives—it now became the way we defined ourselves. Traditional cultures tended to see people’s place on the social ladder as assigned by nature or convention, each family having its “proper place.” That view had put too little stock in the role of individual talent, ambition, and hard work for determining the outcome of one’s life. But modern society responded by putting too much stock in the autonomous person.

For me it is an internal law to do good. In my whole life I have endeavored to realize high moral values; I have always believed in moral ideas, and as a pedagogue and a father I have always disseminated them. I could not live otherwise than what I profess. Striving for harmony between words and actions, needing to put ideas into practice, is an integral part of my moral concept and practice. Because of this every kind of small-souled reaction, vengeance, or trickery is far from me - for me openness is an internal command. Although I know that this book will “incite” many to attack, I know that people will criticize and offend me, and I have exposed myself to hostile action, but nevertheless I am taking this step - not following the counsel of the wise king Solomon: “Do not be too virtuous, and do not reason too much: why must you confuse yourself?

The principles of Jiu Jitsu can be applied to every endeavor in life. You have stay calm when you are in bad situations. You need to cover and conceal your intent with other maneuvers. You need to utilize the simplest and most efficient methods. You need to prioritize your focus of effort. You need to train until you trust yourself to move intuitively, without having to think. You need to move at the right time. You have to defend critical areas. You should not attack your enemy’s strongpoints. You must utilize leverage. You cannot let your emotions drive your decisions. You have to establish a good base foundation to build upon. You cannot be overly aggressive, but you can’t just allow things to happen. When you make a move, you have to believe in what you are doing. You have to be mentally strong. You have to keep an open mind. You have to continuously learn new techniques while always reinforcing the fundamentals. You have to adapt your plan if circumstances change.

But depression wasn’t the word. This was a plunge encompassing sorrow and revulsion far beyond the personal: a sick, drenching nausea at all humanity and human endeavor from the dawn of time. The writhing loathsomeness of the biological order. Old age, sickness, death. No escape for anyone. Even the beautiful ones were like soft fruit about to spoil. And yet somehow people still kept fucking and breeding and popping out new fodder for the grave, producing more and more new beings to suffer like this was some kind of redemptive, or good, or even somehow morally admirable thing: dragging more innocent creatures into the lose-lose game. Squirming babies and plodding, complacent, hormone-drugged moms. Oh, isn’t he cute? Awww. Kids shouting and skidding in the playground with no idea what future Hells awaited them: boring jobs and ruinous mortgages and bad marriages and hair loss and hip replacements and lonely cups of coffee in an empty house and a colostomy bag at the hospital. Most people seemed satisfied with the thin decorative glaze and the artful stage lighting that, sometimes, made the bedrock atrocity of the human predicament look somewhat more mysterious or less abhorrent. People gambled and golfed and planted gardens and traded stocks and had sex and bought new cars and practiced yoga and worked and prayed and redecorated their homes and got worked up over the news and fussed over their children and gossiped about their neighbors and pored over restaurant reviews and founded charitable organizations and supported political candidates and attended the U.S. Open and dined and travelled and distracted themselves with all kinds of gadgets and devices, flooding themselves incessantly with information and texts and communication and entertainment from every direction to try to make themselves forget it: where we were, what we were. But in a strong light there was no good spin you could put on it. It was rotten top to bottom. Putting your time in at the office; dutifully spawning your two point five; smiling politely at your retirement party; then chewing on your bedsheet and choking on your canned peaches at the nursing home. It was better never to have been born—never to have wanted anything, never to have hoped for anything.

Everyone wants to be successful rather than forgotten, and everyone wants to make a difference in life. But that is beyond the control of any of us. If this life is all there is, then everything will eventually burn up in the death of the sun and no one will even be around to remember anything that has ever happened. Everyone will be forgotten, nothing we do will make any difference, and all good endeavors, even the best, will come to naught. Unless there is God. If the God of the Bible exists, and there is a True Reality beneath and behind this one, and this life is not the only life, then every good endeavor, even the simplest ones, pursued in response to God’s calling, can matter forever. That is what the Christian faith promises. “In the Lord, your labor is not in vain,” writes Paul in the first letter to the Corinthians, chapter 15, verse 58. He was speaking of Christian ministry, but Tolkien’s story shows how this can ultimately be true of all work. Tolkien had readied himself, through Christian truth, for very modest accomplishment in the eyes of this world. (The irony is that he produced something so many people consider a work of genius that it is one of the bestselling books in the history of the world.) What about you? Let’s say that you go into city planning as a young person. Why? You are excited about cities, and you have a vision about how a real city ought to be. You are likely to be discouraged because throughout your life you probably will not get more than a leaf or a branch done. But there really is a New Jerusalem, a heavenly city, which will come down to earth like a bride dressed for her husband (Revelation 21–22). Or let’s say you are a lawyer, and you go into law because you have a vision for justice and a vision for a flourishing society ruled by equity and peace. In ten years you will be deeply disillusioned because you will find that as much as you are trying to work on important things, so much of what you do is minutiae. Once or twice in your life you may feel like you have finally “gotten a leaf out.” Whatever your work, you need to know this: There really is a tree. Whatever you are seeking in your work—the city of justice and peace, the world of brilliance and beauty, the story, the order, the healing—it is there. There is a God, there is a future healed world that he will bring about, and your work is showing it (in part) to others. Your work will be only partially successful, on your best days, in bringing that world about. But inevitably the whole tree that you seek—the beauty, harmony, justice, comfort, joy, and community—will come to fruition. If you know all this, you won’t be despondent because you can get only a leaf or two out in this life. You will work with satisfaction and joy. You will not be puffed up by success or devastated by setbacks. I just said, “If you know all this.” In order to work in this way—to get the consolation and freedom that Tolkien received from his Christian faith for his work—you need to know the Bible’s answers to three questions: Why do you want to work? (That is, why do we need to work in order to lead a fulfilled life?) Why is it so hard to work? (That is, why is it so often fruitless, pointless, and difficult?) How can we overcome the difficulties and find satisfaction in our work through the gospel? The rest of this book will seek to answer those three questions in its three sections, respectively.

The count, fearing to yield to the entreaties of her he had so ardently loved, called his sufferings to the assistance of his hatred. “Revenge yourself, then, Edmond,” cried the poor mother; “but let your vengeance fall on the culprits,—on him, on me, but not on my son!” “It is written in the good book,” said Monte Cristo, “that the sins of the fathers shall fall upon their children to the third and fourth generation. Since God himself dictated those words to his prophet, why should I seek to make myself better than God?” “Edmond,” continued Mercedes, with her arms extended towards the count, “since I first knew you, I have adored your name, have respected your memory. Edmond, my friend, do not compel me to tarnish that noble and pure image reflected incessantly on the mirror of my heart. Edmond, if you knew all the prayers I have addressed to God for you while I thought you were living and since I have thought you must be dead! Yes, dead, alas! I imagined your dead body buried at the foot of some gloomy tower, or cast to the bottom of a pit by hateful jailers, and I wept! What could I do for you, Edmond, besides pray and weep? Listen; for ten years I dreamed each night the same dream. I had been told that you had endeavored to escape; that you had taken the place of another prisoner; that you had slipped into the winding sheet of a dead body; that you had been thrown alive from the top of the Chateau d’If, and that the cry you uttered as you dashed upon the rocks first revealed to your jailers that they were your murderers. Well, Edmond, I swear to you, by the head of that son for whom I entreat your pity,—Edmond, for ten years I saw every night every detail of that frightful tragedy, and for ten years I heard every night the cry which awoke me, shuddering and cold. And I, too, Edmond—oh! believe me—guilty as I was—oh, yes, I, too, have suffered much!

Which is actually good because we’re doing an AP Euro study group this week at the library—I mean good that it got canceled, not good that someone died—so I was wondering too if maybe I can use the car, so you won’t have to come pick me up super late every night?” Alma had been a wildly clingy kid, but now she is a mostly autonomous and wholly inscrutable seventeen-year-old; she is mean and gorgeous and breathtakingly good at math; she has inside jokes with her friends about inexplicable things like Gary Shandling and avocado toast, paints microscopic cherries on her fingernails and endeavors highly involved baking ventures, filling their fridge with oblong bagels and six-layer cakes. “I’m asking now because last time you told me I didn’t give you enough notice,” she says. She has recently begun speaking conversationally to Julia and Mark again after nearly two years of brooding silence, and now it’s near impossible to get her to stop. She regales them with breathless incomprehensible stories at the dinner table; she delivers lengthy recaps of midseason episodes of television shows they have never seen; she mounts elaborate and convincing defenses of things she wants them to give her, or give her permission to do. Conversing with her is a mechanical act requiring the constant ability to shift gears, to backpedal or follow inane segues or catapult from the real world to a fictional one without stopping to refuel. There’s not a snowball’s chance in hell that she won’t be accepted next month to several of the seventeen exalted and appallingly expensive colleges to which she has applied, and because Julia would like the remainder of her tenure at home to elapse free of trauma, she responds to her daughter as she did when she was a napping baby, tiptoeing around her to avoid awakening unrest. The power dynamic in their household is not unlike that of a years-long hostage crisis.

Now and again I have expressed the opinion that every nation, and even every person, would do better, instead of rocking himself to sleep with political catchwords about war guilt, to ask himself how far his own faults and negligences and evil tendencies are guilty of the war and all the other wrongs of the world, and that therein lies the only possible means of avoiding the next war. They don’t forgive me that, for, of course, they are themselves all guiltless, the Kaiser, the generals, the trade magnates, the politicians, the papers. Not one of them has the least thing to blame himself for. Not one has any guilt. One might believe that everything was for the best, even though a few million men lie under the ground. And mind you, Hermine, even though such abusive articles cannot annoy me any longer, they often sadden me all the same. Two-thirds of my countrymen read this kind of newspaper, read things written in this tone every morning and every night, are every day worked up and admonished and incited, and robbed of their peace of mind and better feelings by them, and the end and aim of it all is to have the war over again, the next war that draws nearer and nearer, and it will be a good deal more horrible than the last. All that is perfectly clear and simple. Any one could comprehend it and reach the same conclusion after a moment’s reflection. But nobody wants to. Nobody wants to avoid the next war, nobody wants to spare himself and his children the next holocaust if this be the cost. To reflect for one moment, to examine himself for a while and ask what share he has in the world’s confusion and wickedness—look you, nobody wants to do that. And so there’s no stopping it, and the next war is being pushed on with enthusiasm by thousands upon thousands day by day. It has paralysed me since I knew it, and brought me to despair. I have no country and no ideals left. All that comes to nothing but decorations for the gentlemen by whom the next slaughter is ushered in. There is no sense in thinking or saying or writing anything of human import, to bother one’s head with thoughts of goodness—for two or three men who do that, there are thousands of papers, periodicals, speeches, meetings in public and in private, that make the opposite their daily endeavor and succeed in it too.

There are good qualities in every soul. We seldom meet any one who is wholly determined to do wrong, though there are some who deliberately abandon themselves to lives of sin, and lose all regard for virtue and integrity. From such we should keep our distance, because, unless it is our duty to associate with them, they will probably do us more harm than good. Most people, however, are trying in their own way to do right. They fail in many things, because they are not strenuous enough, or do not know well enough how, to do what they ought. . . . It is important that we should accept all light when it is given to us. If we learn a law and neglect to obey it, we do ourselves an injury. No law was ever given by the Lord that could not be obeyed. In some cases obedience is imperfect, because we are imperfect. Not many of us love our neighbors as ourselves, and until we have had more training and experience than we now have, we are hardly able to do so. The laws, however, against stealing, murdering, taking the name of Deity in vain, partaking of such things as are forbidden by the Lord, and [not] withholding what we owe Him in tithes and offerings, we can obey perfectly if we will. The honest endeavor to obey the whole of the law is the only means of obtaining the safe, well-balanced character so necessary for us all. If we neglect any part, we hinder our growth. It is well to keep in mind that sooner or later we must come into harmony with all the commandments of the Lord. . . . A man should be clean and sweet and pure in all his habits; he should also be firm and reliable, industrious and progressive, brave in advocating the right and defending the weak. To be all this, he must study himself and discover is faults and the best remedy for them. He should be merciless in acknowledging his mistakes to himself and the Lord, and to others if they are concerned. Nothing destroys more quickly this power to improve than his turning a deaf ear to conscience, and excusing himself by others' failings and the frailty of the flesh. And when he becomes conscious of his wrong, as a consistent man, he must turn about in earnest and do better. . . . The Lord is ever ready to forgive a repentant sinner, who seeks him aright, even if the sins committed have been many and great, but he does not wish us to live in sin or disobedience for a single moment, just because he can forgive. If we love him, we will keep his commandments, not those that are easy for us alone, but them all. [Improvement Era, May 1903, 483-484]

But depression wasn’t the word. This was a plunge encompassing sorrow and revulsion far beyond the personal: a sick, drenching nausea at all humanity and human endeavor from the dawn of time. The writhing loathsomeness of the biological order. Old age, sickness, death. No escape for anyone. Even the beautiful ones were like soft fruit about to spoil. And yet somehow people still kept fucking and breeding and popping out new fodder for the grave, producing more and more new beings to suffer like this was some kind of redemptive, or good, or even somehow morally admirable thing: dragging more innocent creatures into the lose-lose game. Squirming babies and plodding, complacent, hormone-drugged moms. Oh, isn’t he cute? Awww. Kids shouting and skidding in the playground with no idea what future Hells awaited them: boring jobs and ruinous mortgages and bad marriages and hair loss and hip replacements and lonely cups of coffee in an empty house and a colostomy bag at the hospital. Most people seemed satisfied with the thin decorative glaze and the artful stage lighting that, sometimes, made the bedrock atrocity of the human predicament look somewhat more mysterious or less abhorrent. People gambled and golfed and planted gardens and traded stocks and had sex and bought new cars and practiced yoga and worked and prayed and redecorated their homes and got worked up over the news and fussed over their children and gossiped about their neighbors and pored over restaurant reviews and founded charitable organizations and supported political candidates and attended the U.S. Open and dined and travelled and distracted themselves with all kinds of gadgets and devices, flooding themselves incessantly with information and texts and communication and entertainment from every direction to try to make themselves forget it: where we were, what we were. But in a strong light there was no good spin you could put on it. It was rotten top to bottom. Putting your time in at the office; dutifully spawning your two point five; smiling politely at your retirement party; then chewing on your bedsheet and choking on your canned peaches at the nursing home. It was better never to have been born—never to have wanted anything, never to have hoped for anything. And all this mental thrashing and tossing was mixed up with recurring images, or half-dreams, of Popchik lying weak and thin on one side with his ribs going up and down—I’d forgotten him somewhere, left him alone and forgotten to feed him, he was dying—over and over, even when he was in the room with me, head-snaps where I started up guiltily, where is Popchik; and this in turn was mixed up with head-snapping flashes of the bundled pillowcase, locked away in its steel coffin.

Every bit of evidence would suggest that the will to be moving is as old as mankind. Take the people in the Old Testament. They were always on the move. First, it's Adam and Eve moving out of Eden. Then it's Cain condemned to be a restless wanderer, Noah drifting on the waters of the Flood, and Moses leading the Israelites out of Egypt toward the Promised Land. Some of these figures were out of the Lord's favor and some of them were in it, but all of them were on the move. And as far as the New Testament goes, Our Lord Jesus Christ was what they call a peripatetic--someone who's always going from place to place--whether on foot, on the back of a donkey, or on the wings of angels. But the proof of the will to move is hardly limited to the pages of the Good Book. Any child of ten can tell you that getting-up-and-going is topic number one in the record of man's endeavors. Take that big red book that Billy is always lugging around. It's got twenty-six stories in it that have come down through the ages and almost every one of them is about some man going somewhere. Napoleon heading off on one of his conquests, or King Arthur in search of the Holy Grail. Some of the men in the book are figures from history and some from fancy, but whether real or imagined, almost every one of them is on his way to someplace different from where he started. So, if the will to move is as old as mankind and every child can tell you so, what happens to a man like my father? What switch is flicked in the hallway of his mind that takes the God-given will for motion and transforms it into the will for staying put? It isn't due to a loss of vigor. For the transformation doesn't come when men like my father are growing old and infirm. It comes when they are hale, hearty, and at the peak of their vitality. If you asked them what brought about the change, they will cloak it in the language of virtue. They will tell you that the American Dream is to settle down, raise a family, and make an honest living. They'll speak with pride of their ties to the community through the church and the Rotary and the chamber of commerce, and all other manner of stay-puttery. But maybe, I was thinking as I was driving over the Hudson River, just maybe the will to stay put stems not from a man's virtues but from his vices. After all, aren't gluttony, sloth, and greed all about staying put? Don't they amount to sitting deep in a chair where you can eat more, idle more, and want more? In a way, pride and envy are about staying put too. For just as pride is founded on what you've built up around you, envy is founded on what your neighbor has built across the street. A man's home may be his castle, but the moat, it seems to me, is just as good at keeping people in as it is at keeping people out.

took the opportunity to ask him about what he had seen in the case files. Horder responded that he reckoned only about a third of the problems that are brought to a physician

How, with my existing abilities and opportunities, can I be of greatest service to other people, knowing what I do of God’s will and of human need?

What’s the story line of the culture in which I live and the field where I work? Who are the protagonists and antagonists? • What are the underlying assumptions about meaning, morality, origin, and destiny? • What are the idols? The hopes? The fears? • How does my particular profession retell this story line, and what part does the profession itself play in the story? • What parts of the dominant worldviews are basically in line with the gospel, so that I can agree with and align with them? • What parts of the dominant worldviews are irresolvable without Christ? Where, in other words, must I challenge my culture? How can Christ complete the story in a different way? • How do these stories affect both the form and the content of my work personally? How can I work not just with excellence but also with Christian distinctiveness in my work? • What opportunities are there in my profession for (a) serving individual people, (b) serving society at large, (c) serving my field of work, (d) modeling competence and excellence, and (e) witnessing to Christ?

We cannot seem to understand that we are playing for keeps in a deadly serious operation in which there are no rules, no umpire, no prizes for good boys, no dunce caps for bad boys. In this game good intentions are not worth a damn; moral principles are traps; weakness and indecision are fatal. This is what Americans have been taught since they went to Christian Endeavor meetings cannot and must not happen — “the law of the jungle,” where the judgment of nature upon error is death. And so we commit every error of every sort against nature. We make ourselves unworthy of the trust of our allies, we disregard their interests, we join with their and our enemies to weaken, humiliate and destroy them and our alliance with them. We believe for some incomprehensible reason that the U.N. is some disembodied moral force apart from ourselves. We are elated when it serves as the front for the combination of Russian and American power which crushes our allies. This is principle. We turn away when American desires running counter to Russian have no more effect than a peashooter on a tank. Dean Acheson to Harry S. Truman December 4, 1956

Habits: People like to imagine that they will "rise to the occasion." They taught us in the Teams that people rarely do. What happens, in fact is that when things get really hard and people are really afraid, they sink to the level of their training. You train your habits. And if a critical moment does come, all can be is ready for it...By relying on habits, we free our minds to focus on what matter most...We should be, in part, beginners for our entire lives. Beginning anew refreshes the habit of learning...if every few years we dedicate a part of ourselves toa new endeavor, we find that we are mined of how we grow, we are reminded that we can grow, and we are reminded of how we profit from growth. Or, we decay...To learn resilience, children must be exposed to hardship. If they haven't built a habit of resilience and earned some self-respect by then, the adult pain they meet probably won't strengthen them. It will likely overwhelm them...There's one sure way to build self-respect: through achievement. A child who learns to tie her own shoe grows in confidence...Self-respect isn't something a teacher or a coach or a government can hand you. Self-respect grows through self-centered success: not because we been told we're good, but when we know we're good...In trying to protect too much, kind people can inflict great cruelty...Resilience - the willingness and ability to endure hardship and become better by it - is a habit that sinks its roots in the soil of security. The child who is always protected from harm will never be resilient. At the same time, the child who is never loved will rarely be resilient...you don't have to serve your habits. Your habits can serve you. They can strengthen and reinforce the kind of person you want to become. You have power over your habits. That also means you're responsible for your habits.

First, we should withdraw from all sin, even venial, for the true lover endeavors to avoid all offence, not thinking of the punishment due to it, but of the Beloved whom all evil offends, great and small. Secondly, we should cultivate every virtue, losing no occasion of doing good and being very zealous in acts of piety, which have great merit. Thirdly, we should not set our love on anything, but possess what we have as a loan, so that we may not fix our heart on that, but on God. Fourthly, let us arouse our heart from sleep, so that it may often make acts of tender love.[930]

Let me give you one of my favorite examples of the difference between trying and endeavoring. When a new motorway was built, taking passing traffic away from Colonel Sanders’ restaurant, his business crumbled. About to retire with just a paltry military pension, he was facing a bleak future. But the one thing he knew he had that was of value was a mighty fine chicken recipe. He didn’t have the money to open a new restaurant, but he figured he could franchise his chicken recipe to other restaurateurs and earn a slice of every chicken meal sold. After all, he had been selling his special chicken recipe for years in his own small restaurant: how hard could it be? The answer was: very. The first restaurant he went to politely asked him to leave with the words: ‘We have a good chicken recipe of our own already; why would we want to pay you for another?’ The same thing happened at the next place he endeavoured to persuade. And the next. But he persisted. Guess how many no’s he got before someone agreed to give his ‘finger-licking’ recipe a ‘try’? The elderly Colonel Sanders had to knock on 1,009 doors before someone gave him a yes and the legend and business empire that became Kentucky Fried Chicken was finally born. Now, how many of us, after the first 50 no’s, might have thought that maybe we should quit (or at least check our chicken recipe!)? What about after ONE THOUSAND no’s? I reckon most people wouldn’t even have got to the hundredth door, and long before they rang the 1,009th doorbell they would have given up. ‘Well, we tried our best’ would have been a fair assessment. But not for the good colonel! Colonel Sanders - he really was an army veteran with some great military doggedness - had that spirit of determination, that endeavor , not to quit until he had found the thing he was looking for. Trying often comes before failure. Endeavour more often leads to success. But they are just words, I hear you say. Why does it matter whether we say ‘try’ or ‘endeavour’? It matters, believe me. Our words become our attitudes and our attitudes become our life.