Family Altar Quotes

Leave the matter of religion to the family altar the church and the private school supported entirely by private contributions. Keep the church and state forever separate.

I'm the idiot box. I'm the TV. I'm the all-seeing eye and the world of the cathode ray. I'm the boob tube. I'm the little shrine the family gathers to adore.' 'You're the television? Or someone in the television?' 'The TV's the altar. I'm what people are sacrificing to.' 'What do they sacrifice?' asked Shadow. 'Their time, mostly,' said Lucy. 'Sometimes each other.' She raised two fingers, blew imaginary gunsmoke from the tips. Then she winked, a big old I Love Lucy wink. 'You're a God?' said Shadow. Lucy smirked, and took a ladylike puff of her cigarette. 'You could say that,' she said.

this book is published, hundreds of thousands of American lives will have been sacrificed on the altar of Donald’s hubris and willful ignorance. If he is afforded a second term, it would be the end of American democracy.

Holding the space doesn’t mean swaddling the family immobile in their grief. It also means giving them meaningful tasks. Using chopsticks to methodically clutch bone after bone and place them in an urn, building an altar to invite a spirit to visit once a year, even taking a body from the grave to clean and redress it: these activities give the mourner a sense of purpose. A sense of purpose helps the mourner grieve. Grieving helps the mourner begin to heal.

I saw a banner hanging next to city hall in downtown Philadelphia that read, "Kill them all, and let God sort them out." A bumper sticker read, "God will judge evildoers; we just have to get them to him." I saw a T-shirt on a soldier that said, "US Air Force... we don't die; we just go to hell to regroup." Others were less dramatic- red, white, and blue billboards saying, "God bless our troops." "God Bless America" became a marketing strategy. One store hung an ad in their window that said, "God bless America--$1 burgers." Patriotism was everywhere, including in our altars and church buildings. In the aftermath of September 11th, most Christian bookstores had a section with books on the event, calendars, devotionals, buttons, all decorated in the colors of America, draped in stars and stripes, and sprinkled with golden eagles. This burst of nationalism reveals the deep longing we all have for community, a natural thirst for intimacy... September 11th shattered the self-sufficient, autonomous individual, and we saw a country of broken fragile people who longed for community- for people to cry with, be angry with, to suffer with. People did not want to be alone in their sorrow, rage, and fear. But what happened after September 11th broke my heart. Conservative Christians rallies around the drums of war. Liberal Christian took to the streets. The cross was smothered by the flag and trampled under the feet of angry protesters. The church community was lost, so the many hungry seekers found community in the civic religion of American patriotism. People were hurting and crying out for healing, for salvation in the best sense of the word, as in the salve with which you dress a wound. A people longing for a savior placed their faith in the fragile hands of human logic and military strength, which have always let us down. They have always fallen short of the glory of God. ...The tragedy of the church's reaction to September 11th is not that we rallied around the families in New York and D.C. but that our love simply reflected the borders and allegiances of the world. We mourned the deaths of each soldier, as we should, but we did not feel the same anger and pain for each Iraqi death, or for the folks abused in the Abu Ghraib prison incident. We got farther and farther from Jesus' vision, which extends beyond our rational love and the boundaries we have established. There is no doubt that we must mourn those lives on September 11th. We must mourn the lives of the soldiers. But with the same passion and outrage, we must mourn the lives of every Iraqi who is lost. They are just as precious, no more, no less. In our rebirth, every life lost in Iraq is just as tragic as a life lost in New York or D.C. And the lives of the thirty thousand children who die of starvation each day is like six September 11ths every single day, a silent tsunami that happens every week.

Tell me something. Do you believe in God?' Snow darted an apprehensive glance in my direction. 'What? Who still believes nowadays?' 'It isn't that simple. I don't mean the traditional God of Earth religion. I'm no expert in the history of religions, and perhaps this is nothing new--do you happen to know if there was ever a belief in an...imperfect God?' 'What do you mean by imperfect?' Snow frowned. 'In a way all the gods of the old religions were imperfect, considered that their attributes were amplified human ones. The God of the Old Testament, for instance, required humble submission and sacrifices, and and was jealous of other gods. The Greek gods had fits of sulks and family quarrels, and they were just as imperfect as mortals...' 'No,' I interrupted. 'I'm not thinking of a god whose imperfection arises out of the candor of his human creators, but one whose imperfection represents his essential characteristic: a god limited in his omniscience and power, fallible, incapable of foreseeing the consequences of his acts, and creating things that lead to horror. He is a...sick god, whose ambitions exceed his powers and who does not realize it at first. A god who has created clocks, but not the time they measure. He has created systems or mechanisms that serves specific ends but have now overstepped and betrayed them. And he has created eternity, which was to have measured his power, and which measures his unending defeat.' Snow hesitated, but his attitude no longer showed any of the wary reserve of recent weeks: 'There was Manicheanism...' 'Nothing at all to do with the principles of Good and Evil,' I broke in immediately. 'This god has no existence outside of matter. He would like to free himself from matter, but he cannot...' Snow pondered for a while: 'I don't know of any religion that answers your description. That kind of religion has never been...necessary. If i understand you, and I'm afraid I do, what you have in mind is an evolving god, who develops in the course of time, grows, and keeps increasing in power while remaining aware of his powerlessness. For your god, the divine condition is a situation without a goal. And understanding that, he despairs. But isn't this despairing god of yours mankind, Kelvin? Is it man you are talking about, and that is a fallacy, not just philosophically but also mystically speaking.' I kept on: 'No, it's nothing to do with man. man may correspond to my provisional definition from some point of view, but that is because the definition has a lot of gaps. Man does not create gods, in spite of appearances. The times, the age, impose them on him. Man can serve is age or rebel against it, but the target of his cooperation or rebellion comes to him from outside. If there was only a since human being in existence, he would apparently be able to attempt the experiment of creating his own goals in complete freedom--apparently, because a man not brought up among other human beings cannot become a man. And the being--the being I have in mind--cannot exist in the plural, you see? ...Perhaps he has already been born somewhere, in some corner of the galaxy, and soon he will have some childish enthusiasm that will set him putting out one star and lighting another. We will notice him after a while...' 'We already have,' Snow said sarcastically. 'Novas and supernovas. According to you they are candles on his altar.' 'If you're going to take what I say literally...' ...Snow asked abruptly: 'What gave you this idea of an imperfect god?' 'I don't know. It seems quite feasible to me. That is the only god I could imagine believing in, a god whose passion is not a redemption, who saves nothing, fulfills no purpose--a god who simply is.

My mother says love, in our family, means sacrifice. I thought, if I lay my legs on the altar, I thought something would come back to me.

It is better to pray with a pure heart before the family altar than to perform gaudy ceremonies in a pagoda, clad in the robes of an unworthy bonze.

The god of virginity is popular in the Arab world. It doesn’t matter if you’re a person of faith or an atheist, Muslim or Christian—everybody worships the god of virginity. Everything possible is done to keep the hymen—that most fragile foundation upon which the god of virginity sits—intact. At the altar of the god of virginity, we sacrifice not only our girls’ bodily integrity and right to pleasure but also their right to justice in the face of sexual violation. Sometimes we even sacrifice their lives: in the name of “honor,” some families murder their daughters to keep the god of virginity appeased. When that happens, it leaves one vulnerable to the wonderful temptation of imagining a world where girls and women are more than hymens.

The imported discovery, that human nature is too good to be made better by discipline, that children are enticed from the right way by religious instruction, and driven from it by the rod, and kept in thraldom by the conspiracy of priests and legislators, has united not a few in the noble experiment of emancipating the world by the help of an irreligious, ungoverned progeny. The indolent have rejoiced in the discovery that our fathers were fools and bigots, and have cheerfully let loose their children to help on the glorious work; while thousands of families, having heard from their teachers, or believing, in spite of them, that morality will suffice both for earth and heaven, and not doubting that morality will flourish without religion, have either not reared the family altar, or have put out the sacred fire, and laid aside together the rod and the Bible, as superfluous auxiliaries in the education of children. From the school, too, with pious regard for its sacred honors, the Bible, by some, has been withdrawn, lest, by a too familiar knowledge of its contents, children should learn to despise it; as if ignorance were the mother of devotion, and the efficacy of laws depended upon their not being understood.

Okay,” she said. “Good question. I’m the idiot box. I’m the TV. I’m the all-seeing eye and the world of the cathode ray. I’m the boob tube. I’m the little shrine the family gathers to adore.” “You’re the television? Or someone in the television?” “The TV’s the altar. I’m what people are sacrificing to.” “What do they sacrifice?” asked Shadow. “Their time, mostly,” said Lucy. “Sometimes each other.

Was this humanity? Was this nobility? Was this the Christian glory that presumed to hold itself above the heathen Turk? To suffer innocents be sacrificed on an altar of corruption, merely that a lofty family be spared discomfiture? Oh, this was tenfold more abominable than the crime itself, that high authority should wink at it!

The family has been sacrificed on the altar of economic and social success, and only the church can break that cycle, because it has found a better and more humane way to live: for God.

I’m not building a castle or a monument; I’m building a soul and a family. I’ll tell stories all my life, writing on napkins and on the backs of receipts, or in books if they let me, but this is the promise I make to my God: I will never again be so careless, so cavalier with the body and soul you’ve given me. They are the only things in all the world that have been entrusted entirely to me, and I stewarded them poorly, worshiping for a time at the altars of productivity, capability, busyness, distraction. This body and soul will become again what God intended them to be: living sacrifices, offered only to him. I will spend my life on meaning, on connection, on love, on freedom. I will not waste one more day trapped in comparison, competition, proving, and earning. That’s the currency of a culture that has nothing to offer me. It

A cult is a group of people who share an obsessive devotion to a person or idea. The cults described in this book use violent tactics to recruit, indoctrinate, and keep members. Ritual abuse is defined as the emotionally, physically, and sexually abusive acts performed by violent cults. Most violent cults do not openly express their beliefs and practices, and they tend to live separately in noncommunal environments to avoid detection. Some victims of ritual abuse are children abused outside the home by nonfamily members, in public settings such as day care. Other victims are children and teenagers who are forced by their parents to witness and participate in violent rituals. Adult ritual abuse victims often include these grown children who were forced from childhood to be a member of the group. Other adult and teenage victims are people who unknowingly joined social groups or organizations that slowly manipulated and blackmailed them into becoming permanent members of the group. All cases of ritual abuse, no matter what the age of the victim, involve intense physical and emotional trauma. Violent cults may sacrifice humans and animals as part of religious rituals. They use torture to silence victims and other unwilling participants. Ritual abuse victims say they are degraded and humiliated and are often forced to torture, kill, and sexually violate other helpless victims. The purpose of the ritual abuse is usually indoctrination. The cults intend to destroy these victims' free will by undermining their sense of safety in the world and by forcing them to hurt others. In the last ten years, a number of people have been convicted on sexual abuse charges in cases where the abused children had reported elements of ritual child abuse. These children described being raped by groups of adults who wore costumes or masks and said they were forced to witness religious-type rituals in which animals and humans were tortured or killed. In one case, the defense introduced in court photographs of the children being abused by the defendants[.1] In another case, the police found tunnels etched with crosses and pentacles along with stone altars and candles in a cemetery where abuse had been reported. The defendants in this case pleaded guilty to charges of incest, cruelty, and indecent assault.[2] Ritual abuse allegations have been made in England, the United States, and Canada.[3] Many myths abound concerning the parents and children who report ritual abuse. Some people suggest that the tales of ritual abuse are "mass hysteria." They say the parents of these children who report ritual abuse are often overly zealous Christians on a "witch-hunt" to persecute satanists. These skeptics say the parents are fearful of satanism, and they use their knowledge of the Black Mass (a historically well-known, sexualized ritual in which animals and humans are sacrificed) to brainwash their children into saying they were abused by satanists.[4] In 1992 I conducted a study to separate fact from fiction in regard to the disclosures of children who report ritual abuse.[5] The study was conducted through Believe the Children, a national organization that provides support and educational sources for ritual abuse survivors and their families.

We were the church. As the New Testament instructed. When it was time for Sunday morning meeting, we convened in private homes. To raise a structure and call it a church was the worldly way. A church made of hands was soon cluttered with altars and crucifixes, and was thereupon idolatrous. These false churches, they were not walking in Truth. They were whistling off to Hades. This was a shame, because I knew some real nice Lutherans.

Say!” Benedict exclaimed. “Why don’t you save her, Hastings?” Simon took one look at Lady Bridgerton (who at that point had her hand firmly wrapped around Macclesfield’s forearm) and decided he’d rather be branded an eternal coward. “Since we haven’t been introduced, I’m sure it would be most improper,” he improvised. “I’m sure it wouldn’t,” Anthony returned. “You’re a duke.” “So?” “So?” Anthony echoed. “Mother would forgive any impropriety if it meant gaining an audience for Daphne with a duke.” “Now look here,” Simon said hotly, “I’m not some sacrificial lamb to be slaughtered on the altar of your mother.” “You have spent a lot of time in Africa, haven’t you?” Colin quipped. Simon ignored him. “Besides, your sister said—” All three Bridgerton heads swung round in his direction. Simon immediately realized he’d blundered. Badly. “You’ve met Daphne?” Anthony queried, his voice just a touch too polite for Simon’s comfort. Before Simon could even reply, Benedict leaned in ever-so-slightly closer, and asked, “Why didn’t you mention this?” “Yes,” Colin said, his mouth utterly serious for the first time that evening. “Why?” Simon glanced from brother to brother and it became perfectly clear why Daphne must still be unmarried. This belligerent trio would scare off all but the most determined— or stupid— of suitors. Which would probably explain Nigel Berbrooke. “Actually,” Simon said, “I bumped into her in the hall as I was making my way into the ballroom. It was”— he glanced rather pointedly at the Bridgertons—“ rather obvious that she was a member of your family, so I introduced myself.” Anthony turned to Benedict. “Must have been when she was fleeing Berbrooke.” Benedict turned to Colin. “What did happen to Berbrooke? Do you know?” Colin shrugged. “Haven’t the faintest. Probably left to nurse his broken heart.” Or broken head, Simon thought acerbically. “Well, that explains everything, I’m sure,” Anthony said, losing his overbearing big-brother expression and looking once again like a fellow rake and best friend. “Except,” Benedict said suspiciously, “why he didn’t mention it.” “Because I didn’t have the chance,” Simon bit off, about ready to throw his arms up in exasperation. “In case you hadn’t noticed, Anthony, you have a ridiculous number of siblings, and it takes a ridiculous amount of time to be introduced to all of them.” “There are only two of us present,” Colin pointed out. “I’m going home,” Simon announced. “The three of you are mad.” Benedict, who had seemed to be the most protective of the brothers, suddenly grinned. “You don’t have a sister, do you?” “No, thank God.

If tough breaks have not soured me, neither have my glory-moments caused me to build any altars to myself where I can burn incense before God’s best job of work. My sense of humor will always stand in the way of my seeing myself, my family, my race or my nation as the whole intent of the universe. When I see what we really are like, I know that God is too great an artist for we folks on my side of the creek to be all of His best works. Some of His finest touches are among us, without doubt, but some more of His masterpieces are among those folks who live over the creek.

Nahuel’s face took on a relaxed expression as his eyes clouded over turning white. “This pairing is blessed by Spirit.” As Sadie and Brett held hands, Nahuel began to braid the four strings together. “I join your souls as one. May you have no secrets from one another. I join your souls as one. May you protect one another until death. I join your souls as one. May you respect each other as equals, regardless of pack rank. I join your souls as one. May fertility be bestowed upon your family. I join your souls as one. May you love each other for the rest of your long, long lives. It is done, so be it.” The braid was complete and the entire altar was coated in fine mist. Sadie and Brett stared into each other’s eyes and silent tears began to fall on their cheeks.

The United States is the most prosperous nation in the world, and yet our citizenship has been comprehensively reduced to consumerism... Buy and ye shall be happy. But what have we truly purchased? In the words of my favorite poet, Henry David Thoreau, “The mass of men lead lives of quiet desperation,” our lives prostrate at the altar of the false gods of our instant-gratification society.

… the countryside and the village are symbols of stability and security, of order. Yet they are also, as I have noted, liminal spaces, at a very narrow remove from the atavistic Wild. Arcadia is not the realm even of Giorgione and of Claude, with its cracked pillars and thunderbolts, its lurking banditti; still less is it Poussin’s sun-dappled and regularised realm of order, where, although the lamb may be destined for the altar and the spit, all things proceed with charm and gravity and studied gesture; least of all is it the degenerate and prettified Arcady of Fragonard and Watteau, filled with simpering courtier-Corydons, pallid Olympians, and fat-arsed putti. (It is only family piety that prevents me from taking a poker to an inherited coffee service in gilt porcelain with bastardised, deutero-Fragonard scenes painted on the sides of every damned thing. Cue Wallace Greenslade: ‘… “Round the Horne”, with Marie Antoinette as the dairymaid and Kenneth Williams as the manager of the camp-site….’) No: Arcadia is the very margin of the liminal space between the safe tilth and the threatening Wild, in which Pan lurks, shaggy and goatish, and Death proclaims, from ambush, et in Arcadia ego. Arcadia is not the Wide World nor the Riverbank, but the Wild Wood. And in that wood are worse than stoats and weasels, and the true Pan is no Francis of Assisi figure, sheltering infant otters. The Wild that borders and penetrates Arcady is red in tooth and claw.

We who are called royal are those who speak for our people to the powers of the earth and sky, as those powers transmit their will through us to the people. We are go-betweens. The chief duty of a king is to perform the rites of praise and placation as they should be performed, to observe care and ceremony and so understand and make known the will of the powers that are greater than we are. It is the king who tells the farmer when to plow, when to plant, when to harvest, when the cattle should go up to the hills and when they should return to the valleys, as he learns these things from his experience and his service at the altars of earth and sky. In the same way it is the mother of the family who tells her household when to rise, what work to do, what food to prepare and cook, and when to sit to eat it, having learned these things from her experience and her service at the altars of her Lares and Penates. So peace is maintained and things go well, in the kingdom and in the house. Both Aeneas and I had grown up in this responsibility, and it was dear to us both.

The relationship between authority and authoritarianism, after all, is not a matter of taking legitimate authority and multiplying it any more than polytheism is just more monotheism or polyamory is just more monogamy. The worship of many gods is a repudiation and a contradiction of the worship of one God. Sex with multiple partners is a repudiation and a contradiction of marital love. And authoritarianism—whether in a national or global movement or within the small places of a church or a family dinner table—is a repudiation and contradiction of authority.

That faith—as defined by Jesus and his apostles—does not come through the proxy of a nation or a ruler or even a religious structure. If that were the case, then John the Baptist would not have needed to preach repentance to the descendants of Abraham (Matt. 3: 9–10). And if that were the case, the apostle Paul could have found no fault in those who served the false gods chosen for them by their national or family traditions (Acts 17:22–31). Instead, the gospel addresses each person—one by one—as one who will stand at the Judgment Seat, who will give an account, and who is commanded to personally believe the gospel and repent of sin

It just seemed that once 30 hit, all the folks for whom marriage meant something, especially the men who considered having a wife and family as an accomplishment in its own right, they’d already taken their nearest best option to the altar. The men that were left and still single, well, they considered it an accomplishment that they had neither wife nor child, and never got “caught up” or “caught slippin” which likened falling in love to unprotected casual sex. They treated love like a disease you catch, and if real adult commitment was the incurable version of it, then for them family was basically death. And goodness knows, I wasn’t trying to kill anybody—what I wanted was that same-page kind of love, the kind between two people where there were a lot more answers than questions.

Worry To worry is to fret or torment yourself with disturbing thoughts. A wise person once said, “Most of the problems I’ve had in life never happened.” Is the emotion of anxiety consuming you? Is it attacking someone in your family? Do you dwell on “what will happen if” more than you abide in God’s Word and promises of divine provision? “Worry is a thin stream of fear trickling through the mind. If encouraged, it cuts a channel into which all other thoughts are drained.”3 Ultimately, worry is faith in fear and not in God! We all experience various trials in this life. It’s normal to be concerned about the crisis you or a member of your family may be facing. But excessively worrying about a situation will not change it; only by taking your concerns to the Lord in prayer and leaving them at the altar can your outcome be different.

I now pronounce you husband and wife. I hadn’t considered the kiss. Not once. I suppose I’d assumed it would be the way a wedding kiss should be. Restrained. Appropriate. Mild. A nice peck. Save the real kisses for later, when you’re deliciously alone. Country club girls don’t make out in front of others. Like gum chewing, it should always be done in private, where no one else can see. But Marlboro Man wasn’t a country club boy. He’d missed the memo outlining the rules and regulations of proper ways to kiss in public. I found this out when the kiss began--when he wrapped his loving, protective arms around me and kissed me like he meant it right there in my Episcopal church. Right there in front of my family, and his, in front of Father Johnson and Ms. Altar Guild and our wedding party and the entire congregation, half of whom were meeting me for the first time that night. But Marlboro Man didn’t seem to care. He kissed me exactly the way he’d kissed me the night of our first date--the night my high-heeled boot had gotten wedged in a crack in my parents’ sidewalk and had caused me to stumble. The night he’d caught me with his lips. We were making out in church--there was no way around it. And I felt every bit as swept away as I had that first night. The kiss lasted hours, days, weeks…probably ten to twelve seconds in real time, which, in a wedding ceremony setting, is a pretty long kiss. And it might have been longer had the passionate moment not been interrupted by the sudden sound of a person clapping his hands. “Woohoo! All right!” the person shouted. “Yes!” It was Mike. The congregation broke out in laughter as Marlboro Man and I touched our foreheads together, cementing the moment forever in our memory. We were one; this was tangible to me now. It wasn’t just an empty word, a theological concept, wishful thinking. It was an official, you-and-me-against-the-world designation. We’d both left our separateness behind. From that moment forward, nothing either of us did or said or planned would be in a vacuum apart from the other. No holiday would involve our celebrating separately at our respective family homes. No last-minute trips to Mexico with friends, not that either of us was prone to last-minute trips to Mexico with friends. But still. The kiss had sealed the deal in so many ways. I walked proudly out of the church, the new wife of Marlboro Man. When we exited the same doors through which my dad and I had walked thirty minutes earlier, Marlboro Man’s arm wriggled loose from my grasp and instinctively wrapped around my waist, where it belonged. The other arm followed, and before I knew it we were locked in a sweet, solidifying embrace, relishing the instant of solitude before our wedding party--sisters, cousins, brothers, friends--followed closely behind. We were married. I drew a deep, life-giving breath and exhaled. The sweating had finally stopped. And the robust air-conditioning of the church had almost completely dried my lily-white Vera.

That was the penalty. He died until the earth got ashamed of itself. He died till the stars got ashamed. He suffered until the sun wouldn't shine. He suffered till the moon turned off its light. He suffered till even the elements of the earth was so black and dark until the midnight so dark you could feel it. Wasn't nothing, no one's ever suffered like that or could suffer like that; there's no mortal could go through it. But He suffered it. God laid upon Him the iniquity of us all and passed His judgments upon Him, and He tread the winepress of the wrath of God alone with no help. There was nothing to help Him. God placed the penalty. Everything was under that penalty and nothing could help Him, 'cause we're all guilty. There's no high priest could've come helped Him. There was nothing could help Him, no pope, no Angel. Everything stood back and watched it. That was the greatest moments was ever in the history of the world. He died until there's not one drop of life left in Him, become like the brass serpent, just a crystallized ornament hanging on the cross.

I now pronounce you husband and wife. I hadn’t considered the kiss. Not once. I suppose I’d assumed it would be the way a wedding kiss should be. Restrained. Appropriate. Mild. A nice peck. Save the real kisses for later, when you’re deliciously alone. Country club girls don’t make out in front of others. Like gum chewing, it should always be done in private, where no one else can see. But Marlboro Man wasn’t a country club boy. He’d missed the memo outlining the rules and regulations of proper ways to kiss in public. I found this out when the kiss began--when he wrapped his loving, protective arms around me and kissed me like he meant it right there in my Episcopal church. Right there in front of my family, and his, in front of Father Johnson and Ms. Altar Guild and our wedding party and the entire congregation, half of whom were meeting me for the first time that night. But Marlboro Man didn’t seem to care. He kissed me exactly the way he’d kissed me the night of our first date--the night my high-heeled boot had gotten wedged in a crack in my parents’ sidewalk and had caused me to stumble. The night he’d caught me with his lips.

Now the LORD said [1] to Abram, “Go from your country [2] and your kindred and your father’s house to the land that I will show you. 2And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. 3I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” [3] 4So Abram went, as the LORD had told him, and Lot went with him. Abram was seventy-five years old when he departed from Haran. 5And Abram took Sarai his wife, and Lot his brother’s son, and all their possessions that they had gathered, and the people that they had acquired in Haran, and they set out to go to the land of Canaan. When they came to the land of Canaan, 6Abram passed through the land to the place at Shechem, to the oak [4] of Moreh. At that time the Canaanites were in the land. 7Then the LORD appeared to Abram and said, “To your offspring I will give this land.” So he built there an altar to the LORD, who had appeared to him. 8From there he moved to the hill country on the east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. And

Honorable, happy, and successful marriage is surely the principal goal of every normal person. Marriage is perhaps the most vital of all the decisions and has the most far-reaching effects, for it has to do not only with immediate happiness, but also with eternal joys. It affects not only the two people involved, but also their families and particularly their children and their children’s children down through the many generations. In selecting a companion for life and for eternity, certainly the most careful planning and thinking and praying and fasting should be done to be sure that of all the decisions, this one must not be wrong. In true marriage there must be a union of minds as well as of hearts. Emotions must not wholly determine decisions, but the mind and the heart, strengthened by fasting and prayer and serious consideration, will give one a maximum chance of marital happiness. It brings with it sacrifice, sharing, and a demand for great selflessness. . . . Some think of happiness as a glamorous life of ease, luxury, and constant thrills; but true marriage is based on a happiness which is more than that, one which comes from giving, serving, sharing, sacrificing, and selflessness. . . . One comes to realize very soon after marriage that the spouse has weaknesses not previously revealed or discovered. The virtues which were constantly magnified during courtship now grow relatively smaller, and the weaknesses which seemed so small and insignificant during courtship now grow to sizable proportions. The hour has come for understanding hearts, for self-appraisal, and for good common sense, reasoning, and planning. . . . “Soul mates” are fiction and an illusion; and while every young man and young woman will seek with all diligence and prayerfulness to find a mate with whom life can be most compatible and beautiful, yet it is certain that almost any good man and any good woman can have happiness and a successful marriage if both are willing to pay the price. There is a never-failing formula which will guarantee to every couple a happy and eternal marriage; but like all formulas, the principal ingredients must not be left out, reduced, or limited. The selection before courting and then the continued courting after the marriage process are equally important, but not more important than the marriage itself, the success of which depends upon the two individuals—not upon one, but upon two. . . . The formula is simple; the ingredients are few, though there are many amplifications of each. First, there must be the proper approach toward marriage, which contemplates the selection of a spouse who reaches as nearly as possible the pinnacle of perfection in all the matters which are of importance to the individuals. And then those two parties must come to the altar in the temple realizing that they must work hard toward this successful joint living. Second, there must be a great unselfishness, forgetting self and directing all of the family life and all pertaining thereunto to the good of the family, subjugating self. Third, there must be continued courting and expressions of affection, kindness, and consideration to keep love alive and growing. Fourth, there must be a complete living of the commandments of the Lord as defined in the gospel of Jesus Christ. . . . Two individuals approaching the marriage altar must realize that to attain the happy marriage which they hope for they must know that marriage is not a legal coverall, but it means sacrifice, sharing, and even a reduction of some personal liberties. It means long, hard economizing. It means children who bring with them financial burdens, service burdens, care and worry burdens; but also it means the deepest and sweetest emotions of all. . . . To be really happy in marriage, one must have a continued faithful observance of the commandments of the Lord. No one, single or married, was ever sublimely happy unless he was righteous.

GENESIS 12 Now  mthe LORD said [1] to Abram, “Go from your country [2] and your kindred and your father’s house to the land that I will show you. 2 nAnd I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. 3 oI will bless those who bless you, and him who dishonors you I will curse, and  pin you all the families of the earth shall be blessed.” [3] 4So Abram went, as the LORD had told him, and Lot went with him. Abram was seventy-five years old when he departed from  qHaran. 5And Abram took Sarai his wife, and Lot his brother’s son, and all their possessions that they had gathered, and the people that they had acquired in Haran, and they set out to go to the land of Canaan. When they came to the land of Canaan, 6Abram  rpassed through the land to the place at Shechem, to  sthe oak [4] of  tMoreh. At that time  uthe Canaanites were in the land. 7Then the LORD appeared to Abram and said,  v“To your offspring I will give this land.” So he built there an altar to the LORD, who had appeared to him. 8From there he moved to the hill country on the east of  wBethel and pitched his tent, with Bethel on the west and Ai on the east. And there he built an altar to the LORD and called upon the name of the LORD. 9And Abram journeyed on, still going toward the Negeb.

I DO NOT BELIEVE that such groups as these which I found my way to not long after returning from Wheaton, or Alcoholics Anonymous, which is the group they all grew out of, are perfect any more than anything human is perfect, but I believe that the Church has an enormous amount to learn from them. I also believe that what goes on in them is far closer to what Christ meant his Church to be, and what it originally was, than much of what goes on in most churches I know. These groups have no buildings or official leadership or money. They have no rummage sales, no altar guilds, no every-member canvases. They have no preachers, no choirs, no liturgy, no real estate. They have no creeds. They have no program. They make you wonder if the best thing that could happen to many a church might not be to have its building burn down and to lose all its money. Then all that the people would have left would be God and each other. The church often bears an uncomfortable resemblance to the dysfunctional family. There is the authoritarian presence of the minister—the professional who knows all of the answers and calls most of the shots—whom few ever challenge either because they don’t dare to or because they feel it would do no good if they did. There is the outward camaraderie and inward loneliness of the congregation. There are the unspoken rules and hidden agendas, the doubts and disagreements that for propriety’s sake are kept more or less under cover. There are people with all sorts of enthusiasms and creativities which are not often enough made use of or even recognized because the tendency is not to rock the boat but to keep on doing things the way they have always been done.

You look beautiful,” my dad said as he walked over to me and offered his arm. His voice was quiet--even quieter than his normal quiet--and it broke, trailed off, died. I took his arm, and together we walked forward, toward the large wooden doors that led to the beautiful sanctuary where I’d been baptized as a young child just after our family joined the Episcopal church. Where I’d been confirmed by the bishop at the age of twelve. I’d worn a Black Watch plaid Gunne Sax dress that day. It had delicate ribbon trim and a lace-up tie in the back--a corset-style tie, which, I realized, foreshadowed the style of my wedding gown. I looked through the windows and down the aisle and could see myself kneeling there, the bishop’s wrinkled, weathered hands on my auburn hair. I shivered with emotion, feeling the sting in my nose…and the warm beginnings of nostalgia-driven tears. Biting my bottom lip, I stepped forward with my father. Connell had started walking down the aisle as the organist began playing “Jesu, Joy of Man’s Desiring.” I could close my eyes and hear the same music playing on the eight-track tape player in my mom’s Oldsmobile station wagon. Was it the London Symphony Orchestra or the Mormon Tabernacle Choir? I suddenly couldn’t remember. But that’s why I’d chosen it for the processional--not because it appeared on Modern Bride’s list of acceptable wedding processionals, but because it reminded me of childhood…of Bach…of home. I watched as Becky followed Connell, and then my sister, Betsy, her almost jet-black hair shining in the beautiful light of the church. I was so glad to have a sister. Ms. Altar Guild gently coaxed my father and me toward the door. “It’s time,” she whispered. My stomach fell. What was happening? Where was I? Who was I? At that very moment, my worlds were colliding--the old world with the new, the past life with the future. I felt my dad inhale deeply, and I followed his lead. He was nervous; I could feel it. I was nervous, too. As we took our place in the doorway, I squeezed his arm and whispered, “I love thee.” It was our little line. “I love thee, too,” he whispered back. And as I turned my head toward the front of the church, my eyes went straight to him--to Marlboro Man, who was standing dead ahead, looking straight at me.

Keep the altar of private prayer burning. This is the very life of all piety. The altars of church and family borrow their fires from here, so let this one burn well. Secret devotion is the very essence, evidence, and barometer of vital, experiential religion.

There’s no need to carry on as if Helen’s going to be dragged to the altar in chains. She’ll have a choice in the matter.” “The right words can bind someone more effectively than chains. You’ll manipulate her into doing what you want regardless of how she feels.” “Enjoy the view from your moral pedestal,” Devon said. “Unfortunately I have to keep my feet on the ground.” West stood and went to the window, scowling at the view. “There’s a flaw in your plan. Winterborne may decide that Helen isn’t to his taste.” “Oh, he’ll take her,” Devon assured him. “Marrying a daughter of the peerage is the only way for him to climb in society. Consider it, West: Winterborne is one of the richest men in London and half the nobility is in debt to him--and yet the same aristocrats who beg him to extend their credit refuse to welcome him into their drawing rooms. If he marries an earl’s daughter, however, doors that have always been closed to him would instantly open.” Devon paused reflectively. “Helen would do well for him.” “She may not want him.” “Would she rather become a penniless spinster?” “Perhaps,” Wes replied testily. “How should I know?” “My question was rhetorical. Of course Helen will agree to the match. Aristocratic marriages are always arranged for the benefit of the family.” “Yes, but the brides are usually paired with their social equals. What you’re proposing is to lower Helen by selling her to any common lout with deep pockets for your own benefit." “Not any common lout,” Devon said. “One of our friends.” West let out a reluctant laugh and turned back to face him. “Being a friend of ours doesn’t exactly recommend him. I’d rather let him have Pandora or Cassandra--at least they have enough spirit to stand up to him.

I’m not building a castle or a monument; I’m building a soul and a family. I’ll tell stories all my life, writing on napkins and on the backs of receipts, or in books if they let me, but this is the promise I make to my God: I will never again be so careless, so cavalier with the body and soul you’ve given me. They are the only things in all the world that have been entrusted entirely to me, and I stewarded them poorly, worshiping for a time at the altars of productivity, capability, busyness, distraction. This body and soul will become again what God intended them to be: living sacrifices, offered only to him. I will spend my life on meaning, on connection, on love, on freedom. I will not waste one more day trapped in comparison, competition, proving, and earning. That’s the currency of a culture that has nothing to offer me.

The cult must stem much more from internal faith than from a pompous appearance. It is better to pray with a pure heart before the family altar than to perform gaudy ceremonies in a pagoda, clad in the robes of an unworthy bonze.

Time spent with our children is an investment—not a waste. Too often we sacrifice our children on pagan altars. We invest our lives into career advancement, ministry needs, and personal pursuits—to the neglect of our family. This idolatrous priority structure brings with it a terrible cost. But it doesn’t have to be that way. One of the greatest motivators in my life is to think of my children and grandchildren. In a day when so many children choose to reject Christ because of parental example, I pray that my family would choose to live for Christ because of my example.

June 19: Sunday at 2:30 p.m., Reverend Benjamin Lingenfelder of the Christian Science church marries Norma Jeane and twenty-one-year-old James Dougherty at the home of Mr. and Mrs. Chester Howell. Chester is an attorney and friend of Grace, who chooses the Howell home at 432 South Bentley Avenue in West Los Angeles because it has a spiral staircase that Norma Jeane uses to make a dramatic entrance. Ana Lower makes Norma Jeane’s wedding gown and accompanies her to the altar. Norma Jeane has one bridesmaid, Lorraine Allen, a friend from University High School. No member of Norma Jeane’s family is present, but the Bolenders make an appearance. It is the last time they will see her. After a modest reception at the Florentine Gardens in Hollywood, Norma Jeane and Jim go to their home in Sherman Oaks. Jim Dougherty later recalled that his wife held on to him the entire afternoon. The young couple does not honeymoon but goes for a fishing weekend on Sherwood Lake. On Sundays they attend the Sherman Oaks Christian Science church.

I now pronounce you husband and wife. I hadn’t considered the kiss. Not once. I suppose I’d assumed it would be the way a wedding kiss should be. Restrained. Appropriate. Mild. A nice peck. Save the real kisses for later, when you’re deliciously alone. Country club girls don’t make out in front of others. Like gum chewing, it should always be done in private, where no one else can see. But Marlboro Man wasn’t a country club boy. He’d missed the memo outlining the rules and regulations of proper ways to kiss in public. I found this out when the kiss began--when he wrapped his loving, protective arms around me and kissed me like he meant it right there in my Episcopal church. Right there in front of my family, and his, in front of Father Johnson and Ms. Altar Guild and our wedding party and the entire congregation, half of whom were meeting me for the first time that night. But Marlboro Man didn’t seem to care. He kissed me exactly the way he’d kissed me the night of our first date--the night my high-heeled boot had gotten wedged in a crack in my parents’ sidewalk and had caused me to stumble. The night he’d caught me with his lips. We were making out in church--there was no way around it. And I felt every bit as swept away as I had that first night. The kiss lasted hours, days, weeks…probably ten to twelve seconds in real time, which, in a wedding ceremony setting, is a pretty long kiss. And it might have been longer had the passionate moment not been interrupted by the sudden sound of a person clapping his hands. “Woohoo! All right!” the person shouted. “Yes!” It was Mike. The congregation broke out in laughter as Marlboro Man and I touched our foreheads together, cementing the moment forever in our memory. We were one; this was tangible to me now. It wasn’t just an empty word, a theological concept, wishful thinking. It was an official, you-and-me-against-the-world designation. We’d both left our separateness behind. From that moment forward, nothing either of us did or said or planned would be in a vacuum apart from the other. No holiday would involve our celebrating separately at our respective family homes. No last-minute trips to Mexico with friends, not that either of us was prone to last-minute trips to Mexico with friends. But still. The kiss had sealed the deal in so many ways.

How many there are who, in their old age, have lost their light and their joy! They were once burning and shining lights in the family, in the Sunday-school, and in the Church. But something has come in between them and God—the world or self—and their light has gone out. Reader, if you are one who has had this experience, may God help you to come back to the altar of the Savior’s love and light up your torch anew, so that you can go out into the lanes and alleys, and let the light of the Gospel shine in these dark homes.

Yet for Henriette, towards whom the curious and watchful looks of the family were directed on this occasion, as on every other in the twelve years of her life under their roof, the time of puzzles was past. Everything had become crystal clear. “The only mistake is life itself,” Rudolf had asserted. How right he had been! For when one understood life, as she believed she did, and knew it so well that she was no longer capable of any illusions, it was not worth living. Henriette could not forgive Franz. No matter if her reason told her a hundred times that he had had nothing at all to do with Rudolf's death, that his suicide on her wedding day had been a pure coincidence, still her feelings whispered to her a thousand times the opposite. In any case, he had murdered Count Traun out of hatred, out of jealousy for the tiny bit of happiness which at last had fallen to her lot. “Where the house, which thou inhabitest, knows no rejoicing except that which comes from duty, and no joy except that from grace,” the suffragan bishop had said in his first address. That much Christl could have had at Number 10 too. Number 10 Seilerstatte knew no rejoicing, and it murdered happiness. As her eyes rested on the girl who had renounced happiness, she knew that there was a connection between them. Some took the veil; others married men like Franz. Christl, too, had felt herself betrayed and bartered, and why? Because she simply could not forgive her, Henriette, the happiness she had sensed in her at the time of her own distress, when Hans had brought her from the ball to the colonel's deathbed. “I was frivolous enough to be happy at the wrong time,” Henriette thought. And during the “Veni, Creator Spiritus,” it occurred to her, How remarkable is the love human beings bear to one another! If Christl's love for me had been really great then must she not have said to herself: “I do not begrudge her this bit of rejoicing?” The tenderness she had felt for the novice since the Jarescu days was now submerged by her conviction that the ceremony before the high altar was nothing else than a demonstration against her. “I believed in you and you destroyed my faith in human beings!” the girl in her white veil kept crying to her. Oh, she heard it well!

Just down the street from Gildersleeve, in the next block, lived the widow Leila Ransom. In the second full year she became a pivotal character who on June 27, 1943, got Gildersleeve to the altar and to the last line of the wedding ceremony. The show had much of the appeal of a serial, a 30-minute sitcom whose episodes were connected—sometimes into storylines that ran for months—but were also complete in themselves. Gildersleeve’s romances were often at the crux of it: he was sued for breach of promise, got fired from his job, and ran for mayor—situations that each took up many shows. In a memorable sequence beginning Sept. 8, 1948, a baby was left in Gildersleeve’s car. This played out through the entire fall season, the baby becoming such a part of the family that Kraft ran a contest offering major prizes to the listener who could coin the child’s name. But in a teary finale, Dec. 22, the real father turned up and took the baby away.

Ira ‘Mac’ McGowan, chief of the honorary Dodds men, turned up that Thursday midmorning to raise the dead and rescue Carol Dodds from martyrdom and widowhood first by recruiting her son over a cooked breakfast followed by a warm slice of angel cake both courtesy of her maminlaw who after all knelt at the altar of hospitality, hypocrisy and false modesty, and might’ve welcomed Mac after all these years for Jim’s sake, or, equally, spiked Mac’s tea with oven cleaner for Jim’s sake, then fed his bones to the white dog that patrolled their street and one night last November got loose and tore up a family of foxes on Carol’s lawn who’d been at her bins for months, leaving Carol to find the magpies first thing, picking through dead leaf, plucking intestines like worms, while she smelled no blood only mulch and dew.

Ira ‘Mac’ McGowan, chief of the honorary Dodds men, turned up that Thursday midmorning to raise the dead and rescue Carol Dodds from martyrdom and widowhood first by recruiting her son over a cooked breakfast followed by a warm slice of angel cake both courtesy of her maminlaw who after all knelt at the altar of hospitality, hypocrisy and false modesty, and might’ve welcomed Mac after all these years for Jim’s sake, or, equally, spiked Mac’s tea with oven cleaner for Jim’s sake, then fed his bones to the white dog that patrolled their street and one night last November got loose and tore up a family of foxes on Carol’s lawn who’d been at her bins for months, leaving Carol to find the magpies first thing, picking through dead leaf, plucking intestines like worms, while she smelled no blood only mulch and dew.

It will always be this child whose rights and well-being are sacrificed on the altar of Modern Family.

She looks like a goddess, even on a bathroom counter, and I’ll fucking kneel at her altar.

Unlike the corporate world, which worshipped at the altar of profit and would slit any throat to keep shareholders happy, the nonprofit world traded in affinity, devotion. In family legacies that often went back generations.

Dad, what was that soup you mentioned just now?" asked Koishi as she wiped the table down. "Kenoshiru, did you say?" "Chopped vegetables--- daikon, carrot, and so on--- deep-fried tofu, and konnyaku, simmered in kombu stock. Apparently the trick is to mix in something called jinda--- mashed soybeans, basically--- right at the end." "Why did you say that made her father a kind man?" asked Koishi as she made her way into the living room. "See, the snow's so deep in winter up there that they can't pick the traditional seven herbs of spring," replied Nagare, folding up his newspaper and following her. "So instead of making seven-herb porridge on the seventh of January like everyone else, they make kenoshiru soup. A huge pot of it, which they eat right through until the middle of January. Apparently the original idea was to give women a break from working in the kitchen all the time." "Hear that, Mum?" said Koishi, kneeling in front of the family altar. "Sounds like the real gentlemen are all up in Hirosaki." "Hey, we're even nicer in Kyoto. Kikuko knows that better than anyone." "You keep telling yourself that, Dad," said Koishi, her eyes opening slightly as she joined her hands together and prayed.

If you have been in the street in Paris or Rouen, and seen a mother pull her child by the hand, and say, “Stop that squalling, or I’ll fetch an Englishman,” you are inclined to believe that any accord between the countries is formal and transient. The English will never be forgiven for the talent for destruction they have always displayed when they get off their own island. English armies laid waste to the land they moved through. As if systematically, they performed every action proscribed by the codes of chivalry, and broke every one of the laws of war. The battles were nothing; it was what they did between the battles that left its mark. They robbed and raped for forty miles around the line of their march. They burned the crops in the fields, and the houses with the people inside them. They took bribes in coin and in kind and when they were encamped in a district they made the people pay for every day on which they were left unmolested. They killed priests and hung them up naked in the marketplaces. As if they were infidels, they ransacked the churches, packed the chalices in their baggage, fueled their cooking fires with precious books; they scattered relics and stripped altars. They found out the families of the dead and demanded that the living ransom them; if the living could not pay, they torched the corpses before their eyes, without ceremony, without a single prayer, disposing of the dead as one might the carcasses of diseased cattle.

Presidents also voiced their opinions on the matter; President Ulysses S. Grant insisted that the matter of religion should be left 'to the family altar, the church, and the private school supported entirely by private contributions. Keep the church and State forever separate.'[16] Forty years later President Theodore Roosevelt concurred, 'I hold that in this country there must be complete severance of Church and State ... and therefore that the public schools shall be nonsectarian and no public moneys appropriated for sectarian schools.'[17]

Lahiri Mahasaya left this world shortly after I had entered it. His picture, in an ornate frame, always graced our family altar in the various cities to which Father was transferred by his office.

In the absence of familial bliss, we always have chocolate.

Next, she returned to the slogan of the pentapolis, the “Cities of Love.” The phrase used to mean a culture of compassion and equality. But language was malleable, and language was also a means of controlling the minds of the populace. So “Cities of Love” was twisted to mean sexual freedom, the ability to copulate with anyone and anything that one could imagine, without moral condemnation. Rather than abolish marriage, which could cause too much a stir in their small minds, Ashtart made the king pass laws that legalized marriage between any two or more beings in love. First was polygamy, for those who loved many women; then there was marriage between consenting men or consenting women, since there was no difference between the sexes; then came incestuous marriage between consenting family members who loved each other; then logically between consenting adults and children; and finally, marriage between consenting humans and animals in love. Of course, marriage was not a necessity. In fact, it was discouraged. Fornication between all objects and things was encouraged as a pastime of amusement. Some temple prostitutes would have contests between themselves over how many patrons they could copulate with in a twenty-four hour period. They would strap themselves into the sacred marriage altar and men and women would line up for blocks just to participate in a sequential orgy of fornication. There was even a holy partition of the temple with small holes dug into the ground so that some could have sex with the earth to display their love of the mother earth goddess.

Let us set apart special seasons for extraordinary prayer. For if this fire should be smothered beneath the ashes of a worldly conformity, it will dim the fire on the family altar, and lessen our influence both in the Church and in the world.

Upon the altar, a heifer had been sacrificed and was burning. Elihu had stayed watching the sheep while David came down to the town. David’s six other brothers lined up with his father at the foot of the altar. Samuel the Seer stood before the family. Everyone stared at David, waiting for him. Samuel felt like an ominous presence to David and the rest of the village. It seemed that whenever he came around, it was because Yahweh had some kind of chastisement for the people. They wanted to avoid incurring the prophet’s displeasure or Yahweh’s rebuke. Worse yet, they didn’t want their town to be of such significance that God’s holy Seer would take interest in it. That could bring some political prominence that would only end in trouble to these peaceful people. They just wished to stay out of the concern of authorities.

What are the words we exchange on the altar? I do. Frequently those two words that originated in love shift through the years to three words based in fear: I have to. It’s a cancerous shift. And we all face that choice many times throughout the day. Do something out of obligation, out of fear, out of I have to. Or do it out of joy, out of love, out of I want to. Think about it for a moment. Wanting to do something is so much more liberating than having to do something. I have to is wrapped up in the fear of what might happen if you don’t perform the way you’re supposed to. I want to is a beautiful gift to anyone around you. The tension and stress associated with I have to go to work, forgive her, move forward, watch my weight, clean my house, pick up the kids, be home for dinner, dissipates when the sentence begins with I want to. Just try it. I want to clean my house means you look forward to how beautiful it will look when finished, the joy people will have when they come into it, the sense of accomplishment you will feel when the work is done. Or I have to clean my house. Just one more dreary task that makes up the drudgery of your life. I want to be home for dinner means you can’t wait to see your family, anticipate the delicious food you might enjoy together, the chance to talk about your day. Or I have to be home for dinner—it becomes an annoyance, you wish you could get more done at work, you wish you could stay for one more drink, you begrudgingly pack your bag and head home, annoyed at this thing you are supposed to do. It’s just one word. But it makes all the difference. Being motivated by love sets you free. There is no obligation. There’s only joy. It’s no longer about you. It can instead be about others. And let me tell you, when you turn outward in love, you create the kind of joy that spreads like wildfire.

Moses built an altar and named it The Lord is My Banner. —Exodus 17:15 (NAS) When a younger friend wanted to have a mentoring Bible study with me, we selected a book on the names of God revealed throughout Scripture. Together, we discovered how God has made Himself known in names: Creator, God Who Sees, God Most High, All-Sufficient One, the Lord Will Provide, the Lord Is Peace, and many more. The one I especially like is the Lord Is My Banner—Jehovah-nissi. We learned that a banner in the days of the Israelite exodus from Egypt was not the flag we think of today, but a bare pole topped with a shiny ornament that glittered in the desert sun. Early in their journey the Israelites refused to enter the land God had promised when scouts reported the inhabitants were “too strong” and “men of great size” (Numbers 13). But after Moses informed them that their lack of trust was going to cost them forty years of desert wandering, they rethought it. The problem was, they decided on a course of action that did not include God. Jehovah-nissi was not out in front leading the way. The incident was disastrous for them, and they endured forty years of wilderness for failure to follow God. There is a place where God shows His banner. If I am hesitant to follow—or off chasing something else—I could likely end up where I don’t want to be. Going my own way once nearly cost me my family. God’s Jehovah-nissi name is really about protection. God’s way leads to the “path of life” (Psalm 16:11). In following, I am protected. Lord, turn my eyes to where You are shining, and I will have found my way. —Carol Knapp Digging Deeper: Mt 16:24; Jn 8:12

A fractured family is the hardest break to mend. Sometimes . . . sometimes we need a little help from a stranger.

We lay our children on the sacrificial altar of our careers. We lay our children on the sacrificial altar of our broken marriages. We lay our children on the sacrificial altar of our pursuit of more stuff. We lay our children on the sacrificial altar of venerating a sports star more than a schoolteacher. We lay our children on the sacrificial altar of caring more about being on the golf course than being in church as a family. We lay our children on the sacrificial altar today to receive the blessings of the gods we worship.

If I’d known we were just going to sit around and watch the plants grow today, I would have brought my book.” Emma jerked her attention from the columbine plants she’d been checking on and back to Sean. “Sorry. Zoned out for a minute. Did you get the weed blocker done?” “Yeah. I don’t get why they want the pathway to the beach done in white stone. Don’t you usually walk back from the water barefoot?” “Not this couple. It doesn’t matter how practical it is. All that matters is how it looks.” “Whatever. It’s going to take the rest of the day to get all that stone down, so stop mentally tiptoeing through the tulips and let’s go.” Emma wanted to tell him to shove his attitude up his ass, because she was the boss, or at least flip him the bird behind his back, but she didn’t have the energy. Living a fake life was a lot more exhausting than she’d anticipated. She didn’t even want to think about what it was like trying to sleep every night with her boxer-brief-clad roommate sprawled across the bed only ten feet away, so she thought about Gram instead. Gram, who was, at that very moment, on her way into town. The town that had heard the rumors of her engagement, but never actually seen her fiancé. If Gram returned from town still believing Emma and Sean were headed to the altar, it would be a miracle.

At Westminster Abbey, Welsh Guards in crimson uniforms raised the casket to their shoulders. They took it down the long aisle of the church and placed it at the front of the altar. After laying a bouquet of white lilies at the foot of the coffin, Prince Charles and Prince Philip led William and Harry, Queen Elizabeth II, and the Queen Mother to seats in the front of the sanctuary. About two thousand mourners were seated behind them. Her brother Charles said, “Above all, we give thanks for the life of a woman I am so proud to be able to call my sister; the unique, the complex, the extraordinary and irreplaceable Diana, whose beauty, both internal and external, will never be extinguished from our minds.” The dean of Westminster said, “Diana profoundly influenced this nation and the world.” At William’s suggestion, Elton John sang “Candle in the Wind,” in which he made specific reference to Diana: “Your footsteps will always fall here/among England’s greenest hills;/ your candle’s burned out long before/ your legend ever will.” The funeral procession made a two-hour trip to the Spencer family home. Along the way, crowds sobbed and threw flowers. Diana was buried on an island in the middle of a small lake on the family estate. The burial was private.

You're all Helen talks about. She's been reading Welsh history books and plaguing the family with accounts of Owain Glynd and something called the Eistedfodd." His eyes sparkled with friendly mockery. "Helen was hacking and spitting so much the other day that we thought she was coming down with a cold, until we realized she was practicing the Welsh alphabet." Ordinarily Rhys would have made some sarcastic retort, but he'd barely noticed the gibe. His chest had gone tight with pleasure. "She doesn't have to do that," he muttered. "Helen wants to please you," Devon said. "It's her nature. Which leads to something I want to make clear: Helen is like a younger sister to me. And although I'm obviously the last man alive who should lecture anyone about propriety, I expect you to behave like an altar boy with her for the next few days." Rhys gave him a surly glance. "I *was* an altar boy, and I can tell you that reports of their virtue are highly exaggerated.

A copy of Geoffrey of Monmouth’s Historia Regum Britanniae is likely to have accompanied her to Castile on her marriage and there was certainly an Occitan Arthurian romance, Jaufré, written at the contemporary court of Alfonso II of Aragon. The Arthurian tradition seems to have continued into Eleanor of Castile’s own generation; her eldest brother, Alfonso X, refers to Arthur, Merlin and Tristan in his own Galician-Portuguese poems, indicating a considerable familiarity with Arthurian romances. Eleanor of England also introduced to Castile the veneration of her family’s own martyr St Thomas Becket, endowing an altar in his memory at the cathedral of Toledo.9 Alfonso’s reign also saw a move towards cohesion in the states in the peninsula. Politically and militarily the Kingdom

I knew not what lay ahead of me, but was keenly aware of what I was leaving behind My mother would doubtless be distressed at my departure, if not for the loss of a daughter, then surely for the gossip and notoriety that would befall our family name. I was bringing shame to them both, but I had no choice. It was their pride or my future and I could not, would not, sacrifice myself on the altar of their expectations. I had enough schooling to get by, or so I thought, and would soon realise that the university of life was an altogether harsher education.

I knew not what lay ahead of me, but was keenly aware of what I was leaving behind. My mother would doubtless be distressed at my departure, if not for the loss of a daughter, then surely for the gossip and notoriety that would befall our family name. I was bringing shame to them both, but I had no choice. It was their pride or my future and I could not, would not, sacrifice myself on the altar of their expectations. I had enough schooling to get by, or so I thought, and would soon realise that the university of life was an altogether harsher education.

I knew not what lay ahead of me, but was keenly aware of what I was leaving behind. My mother would doubtless be distressed at my departure, if not for the loss of a daughter, then surely for the gossip and notoriety that would befall our family name. I was bringing shame to them both, but I had no choice. It was their pride or my future and I could not, would not, sacrifice myself on the altar of their expectations. I had enough schooling to get by, or so I thought, and would soon realise that the university of life was an altogether harsher education.

Your family is important to you, so if you want to tell them about us, go ahead. But if we are going to inform your dad that we’re dating, I’d rather it be over a nice, wholesome dinner, not when I’m leaving your place first thing in the morning because I’ve spent the night worshipping at the altar of your glorious, beautiful, intoxicating pussy.” “Oh my,” Mercy tittered, her cheeks heating. “That came out more vulgar than I had intended.” Mercy did not find it vulgar.

My fear is that, perhaps without even realizing it, we’ve fallen into the very dangerous habit of neglecting God’s commands in favor of our logic. For example, if I invite the most famous Christian artist to do a concert at my church, I’m sure to get a crowd of people, maybe even some open-minded unbelievers. I can give a gospel presentation in the middle and an altar call at the end, and through a couple hours of work, I’m almost guaranteed to have some kind of positive response. On the other hand, if I commit to becoming like family with a few other believers, I could spend years pouring time and energy into building those relationships, and I have no idea how that is going to affect any unbelievers. I would have to put all my hope in a promise. When I look at those two options, there’s no question which one makes more sense in the flesh. Many people stop right there and make their decision. But I would ask you to consider: • Does marching around a city seven times and blowing trumpets sound like the most effective way to conquer a city? • Does a little shepherd boy with a slingshot sound like the best candidate to defeat a giant warrior? This list could be expanded at length, but you get the point. God often asks people to pursue strategies that don’t make the most logical sense. If they did make sense to us, we wouldn’t need faith. And without faith, it is impossible to please God (Hebrews 11:6) God’s ways are not our ways. He has not asked us to strategize; He has asked us to obey. It seems simple, so why haven’t we obeyed? I can’t speak for you, but I know what usually keeps me from staying committed to His plan: disbelief.

These were the things he hadn’t really missed while on active duty for the last fifteen years–the family dinners, the lackluster conversation, and how his mother always seemed to get her way. Even when she was wrong.

She took me to the pasture and let me milk a mammoth brown cow. She taught me how to drive a tractor. We rode horses through the woods. We smoked weed on the roof and pointed out clouds that looked like penises. We fed tiny chunks of raw chicken to her brother’s Venus flytrap. We fucked each other with fresh-picked ears of corn. We built a fire under a billion stars and told ghost stories. We took bets to see how many cigarette butts the rooster would eat. We let the goats hop on top of our backs and nibble our hair. We built an altar of stones, sticks and berries at the top of a hill, and when we hummed a family of deer came to us, licking our palms and nuzzling our cheeks. We bathed in streams and made bread from scratch. We pulled ticks and leeches off each other’s backs. We wrote rap songs about farm life and smoking meth. We stayed up a whole night watching movies about vampires and warlocks. We left clumps of hair, string and silver buttons for a family of crows. When it stormed for three days and we lost power, I rocked her gently in the dark and told her I loved her.

The wild beasts that roam over Italy have their dens and holes to lurk in, but the men who fight and die for our country enjoy the common air and light and nothing else. It is their lot to wander with their wives and children, houseless and homeless, over the face of the earth. And when our generals appeal to their soldiers before a battle to defend their ancestors’ tombs and their temples against the enemy, their words are a lie and a mockery, for not a man in their audience possesses a family altar; not one out of all those Romans owns an ancestral tomb. The truth is that they fight and die to protect the wealth and luxury of others. They are called the masters of the world, but they do not possess a single clod of earth that is truly their own.36

Syrians are being slaughtered on the altar of international agendas,

A woman’s personal altar evokes her particular--her intimate--relationship to the divine, human, and natural realms. There she assembles a highly condensed, symbolic model of connection by bringing together sacred images and ritual objects, pictures, mementos, natural materials, and decorative effects which represent different realms of meaning and experience--heaven and earth, family and deities, nature and culture, Self and Other. By actively engaging the Divine at the self-created sacred place, she makes her altar a living instrument of communication, a channeling device for integration, reconciliation, and creative transformation.[xxvi]

Indeed, though Nicole Brown Simpson and Ronald Goldman were the first and most important casualties of this case, they were not the only ones. There was Simpson’s family, those decent and loyal women in yellow who endured this long trial for a man they loved, and of course those two children, who would grow up without a mother. There were Simpson’s friends, many of whom came to realize how blind they had been to O.J.’s narcissism and brutality. There were the peripheral figures, like Shipp and Huizenga, who degraded themselves on the altar of celebrity. (Shipp, at least, came to realize what he had done.) And there was even the public at large, whose passions and biases were inflamed by the events Simpson had set in motion. None of this mattered to O.J. Simpson, because, as he had done his entire life, he cared only about himself.

Thus, as I have said, in innumerable cases today’s family owes its existence merely to a force of inertia, conventions, practical convenience, and weakness of character in a regime of mediocrity and compromises. Nor can one expect external measures to bring about a change. I must repeat that familial unity could only remain firm when determined by a suprapersonal way of thinking, so as to leave mere individual matters on a secondary level. Then the marriage could even lack "happiness," the "needs of the soul" could be unsatisfied, and yet the unity would persist. In the individualistic climate of present society no higher reason demands that familial unity should persist even when the man or the woman "does not agree," and sentiment or sex leads them to new choices. Therefore, the increase of so-called failed marriages and related divorces and separations is natural in contemporary society. It is also absurd to think of any efficacy in restraining measures, since the basis of the whole is by now a change of an existential order. After this evaluation, it would almost be superfluous to specify what can be the behavior of the differentiated man today. In principle, he cannot value marriage, family, or procreation as I have just described them. All that can only be alien to him; he can recognize nothing significant to merit his attention. (Later I will return to the problem of the sexes in itself, not from the social perspective.) The contaminations in marriage between sacred and profane and its bourgeois conformism are evident to him, even in the case of religious, indissoluble, Catholic marriage. This indissolubility that is supposed to safeguard the family in the Catholic area is by now little more than a facade. In fact, the indissoluble unions are often profoundly corrupted and loosened, and in that area petty morality is not concerned in the least that the marriage is actually indissoluble; it is important only to act as if it were such. That men and women, once duly married, do more or less whatever they want, that they feign, betray, or simply put up with each other, that they remain together for simple convenience, reducing the family to what I have already described, is of little importance there. Morality is saved: One can believe that the family remains the fundamental unit of society so long as one condemns divorce and accepts that social sanction or authorization—as if it had any right—for any sexually based cohabitation that corresponds to marriage. What is more, even if we are not speaking of the "indissoluble" Catholic rite of marriage, but of a society that permits divorce, the hypocrisy persists: one worships at the altar of social conformism even when men and women separate and remarry repeatedly for the most frivolous and ridiculous motives, as typically happens in the United States, so that marriage ends up being little more than a puritanical veneer for a regime of high prostitution or legalized free love.

I never thought I'd find someone I cared about enough to stand at an altar for, but as I looked out at the few family and friends that we'd invited today, I knew that she was the one I'd been waiting my whole life for. - Owen

Conjure skillets sat on the stove; the family altar blazed bright with tall candles and portraits of smiling ancestors. Shelves full of glass jars boasted twilight stars. The garden crept along the wall as if it too had to say goodbye.

Fire was part and parcel of the family Lar, and the hearth was used as an altar to the Penates, the household gods who looked after the store room (penus) or the interior (penitus) of the home where in the past the floor had covered the dead.

In the classical era, the Lar was duplicated and the Lares became rather confused, or at least associated, with the Penates, who appear in the lararia of Pompeii in the form of gods for whom the master of the house had a fondness. As for the two Lares, they are shown as two young people, their heads crowned with flowers, pouring the contents of a rhyton into a situla or libation patera. They flank Vesta or the domestic 'Genius' or spirit, thus setting an example of sacrificial piety. They are also to be found in the company of Mercury, Venus, Bacchus or other deities dear to the paterfamilias. The one or two snakes associated with the Genius, or shown below the Lares (sometimes entwined around the altar where the Genius sacrifices) appear to be the guardians of the place as well as an expression of the vital, if not genetic, force of the family. When Aeneas pays homage to the Manes of his father (Virg., Aen., 5, 84 ff.), a serpent appears and, slithering among the paterae and vessels, 'tastes the sacred food

In 312 BC, the censor Appius Claudius made another private cult public: that of Hercules at the Great Altar (Ara Maxima), where Virgil (Aen., 8, 102 ff.) portrays Evander presiding over the annual festival. It was the responsibility of the Poticii and Pinarii families, following tradition.

We sacrifice their childhood on the altar of preparing them for adulthood. But what if childhood was the preparation? What if having a whole childhood was the key to a healthy adulthood?

People were herded into the villages against their wills and the total concept of the village became a military concept. Peasants were forced to leave villages that had been the homes of their families for generations, and in leaving them to leave behind not only the graves of their ancestors but many relics and mementos, including family altars, which perished in the same flames that consumed the village.

Leave the matter of religion to the family altar, the church, and the private school supported entirely by private contributions. Keep the church and state forever separate.

It was easy to forget my vow at the altar of our family shrine, made in blood and bound in vengeance, and the promise I’d made my mother. I had married Gemma Hara hellbent on destroying her family. Only I couldn’t anymore. She was mine. Claimed and protected. She wasn’t a Hara anymore. She was of House Kaalium now.

A white marble piece found on the Caelian behind the military hospital, now lost, had two snakes moving from left to right toward an altar underneath the inscription. The snakes, besides being connected with healing via the imagery related to Asclepius, can also be connected to a family genius. Scholars think of genius in this context because the snakes are moving toward an altar, an image found in family shrines (lararia).50 This then would speak of Bona Dea the female force connected to the household, which is to prosper.

The Christian right, driven by what it claimed was the undermining of Christian values during the Obama era, began looking toward the very same autocrats who had captivated the alt-right. These political figures were also using “family values” such as opposition to abortion and LGBTQ rights as a means to merge Christian nationalism with ethnic nationalism, creating a potent bloc against European Union “elites.” These two parts of the bloc were further drawn together by the migrant crisis that escalated in 2015, which was caused, the alt-right claimed, by the needless wars in the Middle East launched by their ideological enemy, the neoconservatives. Because many of the migrants were from Muslim countries, the situation seemed to embody long-standing conspiracy theories in the Christian right about invasions of the West by Muslim hordes. For both the Christian right and the alt-right, the reaction of Europe’s xenophobes to an influx of refugees and asylum seekers served as a template for what Trump portrayed as an “invasion” on the U.S. southern border.

Love not Allegiance (A Sonnet) If I am remembered O Soldier of Destiny, Remember me with love not allegiance. If you place me on the altar of your heart, Make it not exclusive but exude acceptance. When the darkness around bothers you, Bask all you want in my timeless light. But when you see others in darkness, Forget your needs and serve with delight. My heart will never leave your backbone, So long as you have a cell crying for others. I will receive honor and my highest reward, When you annihilate yourself to wipe their tears. I will keep burning through you for eternity, Your actions will herald the victory of humanity.

By the time this book is published, hundreds of thousands of American lives will have been sacrificed on the altar of Donald’s hubris and willful ignorance. If he is afforded a second term, it would be the end of American democracy.

In that alternate, conspiratorial reality, any scrutiny of Trump or his inner circle is cast as a plot, deeply rooted in “fake news,” George Soros–funded protesters, Clinton family machinations, or even Satan, to bring down God’s chosen leader of the United States of America. The religious leaders close to the Trump White House assist in his assault on reality by immersing their followers at church, on television, and online into a universe disassociated from reality and severed from even the most basic facts. Their alternative universe is instead permeated with narratives about how Christians and Trump are under attack, and about how only Trump’s heroic defense of their religious freedom saves them from the onslaught of godless secularism.

After white evangelical support propelled Trump into the White House in 2016, Balmer told me it showed the religious right had come “full circle to embrace its roots in racism” and had “finally dispensed with the fiction that it was concerned about abortion or ‘family values.

Although my aunts and uncles will think otherwise, I’m not writing this book to cash in or out of a desire for revenge. If either of those had been my intention, I would have written a book about our family years ago, when there was no way to anticipate that Donald would trade on his reputation as a serially bankrupt businessman and irrelevant reality show host to ascend to the White House; when it would have been safer because my uncle wasn’t in a position to threaten and endanger whistleblowers and critics. The events of the last three years, however, have forced my hand, and I can no longer remain silent. By the time this book is published, hundreds of thousands of American lives will have been sacrificed on the altar of Donald’s hubris and willful ignorance. If he is afforded a second term, it would be the end of American democracy.

UNION AND CHANGE The third article was union. To those who were small and few against the wilderness, the success of liberty demanded the strength of union. Two centuries of change have made this true again. No longer need capitalist and worker, farmer and clerk, city and countryside, struggle to divide our bounty. By working shoulder to shoulder, together we can increase the bounty of all. We have discovered that every child who learns, every man who finds work, every sick body that is made whole--like a candle added to an altar--brightens the hope of all the faithful. So let us reject any among us who seek to reopen old wounds and to rekindle old hatreds. They stand in the way of a seeking nation. Let us now join reason to faith and action to experience, to transform our unity of interest into a unity of purpose. For the hour and the day and the time are here to achieve progress without strife, to achieve change without hatred--not without difference of opinion, but without the deep and abiding divisions which scar the union for generations. THE AMERICAN BELIEF Under this covenant of justice, liberty, and union we have become a nation--prosperous, great, and mighty. And we have kept our freedom. But we have no promise from God that our greatness will endure. We have been allowed by Him to seek greatness with the sweat of our hands and the strength of our spirit. I do not believe that the Great Society is the ordered, changeless, and sterile battalion of the ants. It is the excitement of becoming--always becoming, trying, probing, falling, resting, and trying again--but always trying and always gaining. In each generation, with toil and tears, we have had to earn our heritage again. If we fail now, we shall have forgotten in abundance what we learned in hardship: that democracy rests on faith, that freedom asks more than it gives, and that the judgment of God is harshest on those who are most favored. If we succeed, it will not be because of what we have, but it will be because of what we are; not because of what we own, but, rather because of what we believe. For we are a nation of believers. Underneath the clamor of building and the rush of our day's pursuits, we are believers in justice and liberty and union, and in our own Union. We believe that every man must someday be free. And we believe in ourselves. Our enemies have always made the same mistake. In my lifetime--in depression and in war--they have awaited our defeat. Each time, from the secret places of the American heart, came forth the faith they could not see or that they could not even imagine. It brought us victory. And it will again. For this is what America is all about. It is the uncrossed desert and the unclimbed ridge. It is the star that is not reached and the harvest sleeping in the unplowed ground. Is our world gone? We say "Farewell." Is a new world coming? We welcome it--and we will bend it to the hopes of man. To these trusted public servants and to my family and those close friends of mine who have followed me down a long, winding road, and to all the people of this Union and the world, I will repeat today what I said on that sorrowful day in November 1963: "I will lead and I will do the best I can." But you must look within your own hearts to the old promises and to the old dream. They will lead you best of all. For myself, I ask only, in the words of an ancient leader: "Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, that is so great?

My grandmother wisely asked one night when I was finally going to ask “that girl from Ocean Springs” to marry me. I answered, “When I can afford it.” She laughed. “Honey, I married your grandpa in the middle of the Great Depression,” she said. “We made it work. Nobody can afford to get married. You just marry, and make it work.” Apart from the gospel, those were, and remain, the most liberating words I ever heard. I bought a ring that wouldn’t impress anyone, then or now, but we were headed for the altar.

An example is seen in an Arabic version of Matthew 28:19 from “baptizing them in the name of the Father and the Son and the Holy Spirit” to “cleanse them by water in the name of Allah, his Messiah and his Holy Spirit.” As we have seen above, familial and biological

To be “the best Christian one can be” will appear synonymous with being the perfect US citizen. Fear will lead families to betray one another:

hundreds of thousands of American lives will have been sacrificed on the altar of Donald’s hubris and willful ignorance.

threaten and endanger whistleblowers and critics. The events of the last three years, however, have forced my hand, and I can no longer remain silent. By the time this book is published, hundreds of thousands of American lives will have been sacrificed on the altar of Donald’s hubris and willful ignorance. If he is afforded a second term, it would be the end of American democracy.

christmas carol, 1977 artists: caleb and camille fang The Fangs were to be married, the union of two souls, till death do you part, I do, I do, the whole ridiculous charade. Caleb slipped the ring on Camille’s finger and repeated the minister’s unenthusiastic recitation of the vows. To the left of the altar, the minister’s wife, her fee for playing Mendelssohn’s “Wedding March” on the chapel’s organ too expensive, filmed the proceedings on Caleb’s Super 8 camera, which whirred and clicked throughout the ceremony. Caleb feared the woman was missing the subtlety of the event, ruining the shot with static, uninteresting angles.