Foot Worship Quotes

He argued that every certainty is an empty throne. That those who knew but one path would come to worship it, even as it led to a cliff’s edge. He argued, and in the silence of that ghost’s indifference to his words he came to realize that he himself spoke – fierce with heat – from the foot of an empty throne.

If you [can realise Brahman] by standing on your head, or on one foot, or by worshipping five thousand gods with three heads each — welcome to it! ... Do it any way you can! Nobody has any right to say anything. Therefore, Krishna says, if your method is better and higher, you have no business to say that another man’s method is bad, however wicked you may think it.

Whenever He answers prayers, God usually prioritizes those by people who, instead of their mouths, have prayed with their hands and/or feet.

Reader: Will you not admit that you are arguing against yourself? You know that what the English obtained in their own country they obtained by using brute force. I know you have argued that what they have obtained is useless, but that does not affect my argument. They wanted useless things and they got them. My point is that their desire was fulfilled. What does it matter what means they adopted? Why should we not obtain our goal, which is good, by any means whatsoever, even by using violence? Shall I think of the means when I have to deal with a thief in the house? My duty is to drive him out anyhow. You seem to admit that we have received nothing, and that we shall receive nothing by petitioning. Why, then, may we do not so by using brute force? And, to retain what we may receive we shall keep up the fear by using the same force to the extent that it may be necessary. You will not find fault with a continuance of force to prevent a child from thrusting its foot into fire. Somehow or other we have to gain our end. Editor: Your reasoning is plausible. It has deluded many. I have used similar arguments before now. But I think I know better now, and I shall endeavour to undeceive you. Let us first take the argument that we are justified in gaining our end by using brute force because the English gained theirs by using similar means. It is perfectly true that they used brute force and that it is possible for us to do likewise, but by using similar means we can get only the same thing that they got. You will admit that we do not want that. Your belief that there is no connection between the means and the end is a great mistake. Through that mistake even men who have been considered religious have committed grievous crimes. Your reasoning is the same as saying that we can get a rose through planting a noxious weed. If I want to cross the ocean, I can do so only by means of a vessel; if I were to use a cart for that purpose, both the cart and I would soon find the bottom. "As is the God, so is the votary", is a maxim worth considering. Its meaning has been distorted and men have gone astray. The means may be likened to a seed, the end to a tree; and there is just the same inviolable connection between the means and the end as there is between the seed and the tree. I am not likely to obtain the result flowing from the worship of God by laying myself prostrate before Satan. If, therefore, anyone were to say : "I want to worship God; it does not matter that I do so by means of Satan," it would be set down as ignorant folly. We reap exactly as we sow. The English in 1833 obtained greater voting power by violence. Did they by using brute force better appreciate their duty? They wanted the right of voting, which they obtained by using physical force. But real rights are a result of performance of duty; these rights they have not obtained. We, therefore, have before us in English the force of everybody wanting and insisting on his rights, nobody thinking of his duty. And, where everybody wants rights, who shall give them to whom? I do not wish to imply that they do no duties. They don't perform the duties corresponding to those rights; and as they do not perform that particular duty, namely, acquire fitness, their rights have proved a burden to them. In other words, what they have obtained is an exact result of the means they adapted. They used the means corresponding to the end. If I want to deprive you of your watch, I shall certainly have to fight for it; if I want to buy your watch, I shall have to pay you for it; and if I want a gift, I shall have to plead for it; and, according to the means I employ, the watch is stolen property, my own property, or a donation. Thus we see three different results from three different means. Will you still say that means do not matter?

Gallop apace, you fiery-footed steeds, Towards Phoebus' lodging: such a wagoner As Phaethon would whip you to the west, And bring in cloudy night immediately. Spread thy close curtain, love-performing night, That runaway's eyes may wink and Romeo Leap to these arms, untalk'd of and unseen. Lovers can see to do their amorous rites By their own beauties; or, if love be blind, It best agrees with night. Come, civil night, Thou sober-suited matron, all in black, And learn me how to lose a winning match, Play'd for a pair of stainless maidenhoods: Hood my unmann'd blood, bating in my cheeks, With thy black mantle; till strange love, grown bold, Think true love acted simple modesty. Come, night; come, Romeo; come, thou day in night; For thou wilt lie upon the wings of night Whiter than new snow on a raven's back. Come, gentle night, come, loving, black-brow'd night, Give me my Romeo; and, when he shall die, Take him and cut him out in little stars, And he will make the face of heaven so fine That all the world will be in love with night And pay no worship to the garish sun. O, I have bought the mansion of a love, But not possess'd it, and, though I am sold, Not yet enjoy'd: so tedious is this day As is the night before some festival To an impatient child that hath new robes And may not wear them. O, here comes my nurse, And she brings news; and every tongue that speaks But Romeo's name speaks heavenly eloquence.

The more loftily we see Christ enthroned, and the more lowly we are when bowing before the foot of the throne, the more truly shall we be prepared to act our part towards Him.

You want to wake the Old Gods, don't you?” “Yes.” “Well then, go where the Old Gods are accustomed to be worshipped.

where we found enemies, beings who would not submit to us. Alfheim, where we found sometime-allies. And Midgard, where we found worshipers and foot soldiers for our armies.

There is a bench in the back of my garden shaded by Virginia creeper, climbing roses, and a white pine where I sit early in the morning and watch the action. Light blue bells of a dwarf campanula drift over the rock garden just before my eyes. Behind it, a three-foot stand of aconite is flowering now, each dark blue cowl-like corolla bowed for worship or intrigue: thus its common name, monkshood. Next to the aconite, black madonna lilies with their seductive Easter scent are just coming into bloom. At the back of the garden, a hollow log, used in its glory days for a base to split kindling, now spills white cascade petunias and lobelia. I can't get enough of watching the bees and trying to imagine how they experience the abundance of, say, a blue campanula blosssom, the dizzy light pulsing, every fiber of being immersed in the flower. ... Last night, after a day in the garden, I asked Robin to explain (again) photosynthesis to me. I can't take in this business of _eating light_ and turning it into stem and thorn and flower... I would not call this meditation, sitting in the back garden. Maybe I would call it eating light. Mystical traditions recognize two kinds of practice: _apophatic mysticism_, which is the dark surrender of Zen, the Via Negativa of John of the Cross, and _kataphatic mysticism_, less well defined: an openhearted surrender to the beauty of creation. Maybe Francis of Assissi was, on the whole, a kataphatic mystic, as was Thérèse of Lisieux in her exuberant momemnts: but the fact is, kataphatic mysticism has low status in religious circles. Francis and Thérèse were made, really made, any mother superior will let you know, in the dark nights of their lives: no more of this throwing off your clothes and singing songs and babbling about the shelter of God's arms. When I was twelve and had my first menstrual period, my grandmother took me aside and said, 'Now your childhood is over. You will never really be happy again.' That is pretty much how some spiritual directors treat the transition from kataphatic to apophatic mysticism. But, I'm sorry, I'm going to sit here every day the sun shines and eat this light. Hung in the bell of desire.

Have you heard the songs they sing here in Kilanga?” he asked. “They’re very worshipful. It’s a grand way to begin a church service, singing a Congolese hymn to the rainfall on the seed yams. It’s quite easy to move from there to the parable of the mustard seed. Many parts of the Bible make good sense here, if only you change a few words.” He laughed. “And a lot of whole chapters, sure, you just have to throw away.” “Well, it’s every bit God’s word, isn’t it?” Leah said. “God’s word, brought to you by a crew of romantic idealists in a harsh desert culture eons ago, followed by a chain of translators two thousand years long." Leah stared at him. “Darling, did you think God wrote it all down in the English of King James himself?” “No, I guess not.” “Think of all the duties that were perfectly obvious to Paul or Matthew in that old Arabian desert that are pure nonsense to us now. All that foot washing, for example. Was it really for God’s glory, or just to keep the sand out of the house?” Leah sat narrow-eyed in her chair, for once stumped for the correct answer. “Oh, and the camel. Was it a camel that could pass through the eye of a needle more easily than a rich man? Or a coarse piece of yarn? The Hebrew words are the same, but which one did they mean? If it’s a camel, the rich man might as well not even try. But if it’s the yarn, he might well succeed with a lot of effort, you see?” He leaned forward toward Leah with his hands on his knees. “Och, I shouldn’t be messing about with your thinking this way, with your father out in the garden. But I’ll tell you a secret. “When I want to take God at his word exactly, I take a peep out the window at His Creation. Because that, darling, He makes fresh for us every day, without a lot of dubious middle managers.

Once we reach my bedroom, Alessandro sets me down on the bed, then walks to the foot of it and kneels on the floor. “What are you doing?” I blink at him in confusion. “Downstairs, that was me losing control.” He wraps his hand around my ankle and lifts my foot to his mouth, placing a kiss on my sole. “Close your eyes, Ravi baby.” I let my eyes flutter shut and concentrate on his lips trailing soft kisses up my lower leg. “And what is this?” I whisper. “This . . .” He moves to my other leg, kissing the arch of my foot there, too. “This is me worshipping you.

Days passed, and she felt herself split down the middle, a wound that would never heal, and which she would never regret; because of him her heart would always be exposed to wind and weather. She worshiped him with many small acts of devotion, wondering at his marvelous foot, its skin like the thin silk covering of a cushion; she passed hours in stroking it with the tip of her finger and seeing how he spread his toes in delight—that he could take pleasure! That she could give it! His curled hand was a cockleshell warmed by the sun—she held it between her lips—she was astonished by him, that those small hands, those feet, contained such multitudes.

The Bengali poet Ganga Ram in his Maharashta Purana gave a fuller picture of the terror they inspired. ‘The people on earth were filled with sin,’ he wrote, ‘and there was no worship of Rama and Krishna. Day and night people took their pleasure with the wives of others.’ Finally, he wrote, Shiva ordered Nandi to enter the body of the Maratha king Shahu. ‘Let him send his agents, that sinners and evil doers be punished.’29 Soon after: The Bargis [Marathas] began to plunder the villages and all the people fled in terror. Brahmin pandits fled, taking with them loads of manuscripts; goldsmiths fled with the scales and weights; and fishermen with their nets and lines – all fled. The people fled in all directions; who could count their numbers? All who lived in villages fled when they heard the name of the Bargis. Ladies of good family, who had never before set a foot on a road fled from the Bargis with baskets on their heads. And land owning Rajputs, who had gained their wealth with the sword, threw down their swords and fled. And sadhus and monks fled, riding on litters, their bearers carrying their baggage on their shoulders; and many farmers fled, their seed for next year’s crops on the backs of their bullocks, and ploughs on their shoulders. And pregnant women, all but unable to walk, began their labour on the road and were delivered there. There were some people who stood in the road and asked of all who passed where the Bargis were. Everyone replied – I have not seen them with my own eyes. But seeing everyone flees, I flee also. Then suddenly the Bargis swept down with a great shout and surrounded the people in their fields. They snatched away gold and silver, rejecting everything else. Of some people they cut off the hand, of some the nose and ears; some they killed outright. They dragged away the most beautiful women, who tried to flee, and tied ropes to their fingers and necks. When one had finished with a woman, another took her, while the raped women screamed for help. The Bargis after committing all foul, sinful and bestial acts, let these women go.

When you enter a grove peopled with ancient trees, higher than the ordinary, and shutting out the sky with their thickly intertwining branches, do not the stately shadows of the wood, the stillness of the place, and the awful gloom of this domed cavern then strike you as with the presence of a deity? Or when you see a cave penetrating into the rock at the foot of an overhanging mountain, not made by human hands, but hollowed out to a great depth by nature, is not your soul suffused with a religious fear? We worship the sources of great rivers, we erect altars at the place where a sudden rush of water bursts from the bowels of the earth, warm springs we adore, and certain pools we hold sacred on account of their sombre darkness or their immense depth.64

Blessed are the poor in spirit; yours is the kingdom of heaven! What could the church do, not just say, that would make the poor in spirit believe that? Blessed are the mourners; they shall be comforted! How will the mourners believe that, if we are not God's agents in bringing that comfort? Blessed are the meek; they shall inherit the earth. How will the meet ever believe such nonsense if the church does not stand up for the rights against the rich and the powerful, in the name of the crucified Messiah who had nowhere to lay his head? Blessed are those who hunger and thirst for God's justice; how will that message get through, unless we are prepared to stand alongside those who are denied justice and go on making a fuss until they get it? Blessed are the merciful; how are people to believe that, in a world where mercy is weakness, unless we visit the prisoner and welcome the prodigal? Blessed are the pure in heart; how will people believe that, in a world where impurity is a big business, unless we ourselves are worshipping the living God until our own hearts are set on fire and scorched through with his purity? Blessed are the peacemakers; how will we ever learn that, in a world where war in one country means business for another,, unless the church stands in the middle and says that there is a different way of being human, a different way of ordering our common life? Blessed are the persecuted and insulted for the kingdom's sake, for Jesus' sake; how will that message ever get across if the church is so anxious not to court bad publicity that it refuses ever to say or do anything that might get it into trouble either with the authorities, for being so subversive, or with the revolutionaries, for insisting that the true revolution begins at the foot of the cross?

As I have thus suggested that the Devil himself has politically spread about this Notion[Pg 269] concerning his appearing with a Cloven-Foot, so I doubt not that he has thought it for his Purpose to paint this Cloven-Foot so lively in the Imaginations of many of our People, and especially of those clear sighted Folks who see the Devil when he is not to be seen, that they would make no Scruple to say, nay and to make Affidavit too, even before Satan himself, whenever he sat upon the Bench, that they had seen his Worship’s Foot at such and such a Time; this I advance the rather because ’tis very much for his Interest to do this, for if we had not many Witnesses, viva voce, to testify it, we should have had some obstinate Fellows always among us, who would have denied the Fact, or at least have spoken doubtfully of it, and so have rais’d Disputes and Objections against it, as impossible, or at least as improbable; buzzing one ridiculous Notion or other into our Ears, as if the Devil was not so black as he was painted, that he had no more a Cloven-Foot than a Pope, whose Apostolical Toes have so often been reverentially kiss’d by Kings and Emperors: but now alas this Part is out of the Question, not the Man in the Moon, not the Groaning-Board, not the speaking of Fryar Bacon’s Brazen-Head, not the Inspiration of Mother Shipton, or the Miracles of Dr. Faustus, Things as certain as Death and Taxes, can be more firmly believ’d: The Devil not have a Cloven-Foot! I doubt not but I could, in a short Time, bring you a thousand old Women together, that would as soon believe there was no Devil at all; nay, they will tell you, he could not be a Devil without it, any more than he could come into the Room, and the Candles not burn blue, or go out and not leave a smell of Brimstone behind him.

O Friend! we are near you in friendship, Wherever you set foot, we prostrate ourselves like earth. How is it permissible, in the religion of love, That we should see your Creation and neglect to see You? That Friend brought me up with great care and attention; He sewed me a garment from skin and veins. The body is like a cloak and my heart in it like a mystic, The world is like a monastery and He is my Guide. Seek knowledge which unravels mysteries Before your life comes to close Give up that non-existence which looks like existence, Seek that Existence which looks like non-existence! There is a world outside Islam and Disbelief, We are enamoured of the atmosphere therein. The mystic lays down his head when he reaches there. There is neither Islam nor Disbelief in this place. Whenever I prostrate my head He is the one to whom I bow; In six directions or outside the six, he is the one I worship. The garden, the rose, the nightingale, music and the beauteous maiden Are a mere excuse and He alone is the real object. From"Life and Work of

Statues of Saints CHALLENGE “The Catholic use of statues of saints is idolatry.” DEFENSE Idolatry involves worshipping a statue as a god. That's not what Catholics do with statues. Statues of saints do not represent gods. They represent human beings or angels united with God in heaven. Even the least learned practicing Catholics are aware that statues of saints are not gods, and neither are the saints they represent. If you point to a statue of the Virgin Mary and ask, “Is this a goddess?” or “Is the Virgin Mary a goddess?” you should receive the answer “no” in both cases. If this is the case for the Virgin Mary, the same will be true of any saint. As long as one is not confusing a statue with a god, it is not an idol, and the commandment against idolatry is not violated. This was true in the Bible. At various points, God commanded the Israelites to make statues and images for religious use. For example, in the book of Numbers the Israelites were suffering from a plague of poisonous snakes, and God commanded Moses to make a bronze serpent and set it on a pole so that those bitten by the snakes could gaze upon the bronze serpent and live (Num. 21:6–9). The act of looking at a statue has no natural power to heal, so this was a religious use. It was only when, centuries later, people began to regard the statue as a god that it was being used as an idol and so was destroyed (2 Kings 18:4). God also commanded that his temple, which represented heaven, be filled with images of the inhabitants of heaven. Thus he originally ordered that craftsmen work images of cherubim (a kind of angel) into curtains of the Tent of Meeting (Exod. 26:1). Later, carvings of cherubim were made on the walls and doors of the temple (1 Kings 6:29–35). Statues were also made. The lid of the Ark of the Covenant included two statues of cherubim that spread their wings toward each other (Exod. 25:18–20), and the temple included giant, fifteen-foot tall statues of cherubim in the holy of holies (1 Kings 6:23–28). Since the Ascension of Christ, the saints have joined the angels in heaven (CCC 1023), making images of them in church appropriate as well.

Following the seventh, eighth, and ninth grades of middle school, high school would have been a fresh start. When I got to Fairfax High I would insist on being called Suzanne. I would wear my hair feathered or up in a bun. I would have a body that the boys wanted and the girls envied, but I’d be so nice on top of it all that they would feel too guilty to do anything but worship me. I liked to think of myself — having reached a sort of queenly W status — as protecting misfit kids in the cafeteria. When someone taunted Clive Saunders for walking like a girl, I would deliver swift vengeance with my foot to the taunter’s less-protected parts. When the boys teased Phoebe Hart for her sizable breasts, I would give a speech on why boob jokes weren’t funny. I had to forget that I too had made lists in the margins of my notebook when Phoebe walked by: Winnebagos, Hoo-has, Johnny Yellows. At the end of my reveries, I sat in the back of the car as my father drove. I was beyond reproach. I would overtake high school in a matter of days, not years, or, inexplicably, earn an Oscar for Best Actress during my junior year. These were my dreams on Earth.

Under a Torremolinos Sky (Psalm 116)8 For Jim The first thing I notice is not the bed, oddly angled as all hospital beds are nor the pillowcase, covered in love notes. Not the table filled with pill bottles nor the sterile tools of a dozen indignities. I’ll notice these things later, on my way out perhaps. But first, my wide-angle lens pulls narrow, as eyes meet eyes and I am seen. How is it, before a word is spoken, you make me know I am known and welcome? What can I give back to God for the blessings he’s poured out on me? I’ll lift high the cup of salvation—a toast to God! You smile behind the plastic that keeps you alive, and as I rest my hand on your chest we conspire together to break the rules. The rhythm of your labored breathing will decide our seconds, our minutes, our hours. Tears to laughter and back again always in that order and rightly so. We bask under a Torremolinos sky and hear the tongues of angels sing of sins forgiven long before the world was made. I’ll pray in the name of God; I’ll complete what I promised God I’d do, and I’ll do it together with his people. Talk turns to motorcycles and mortuaries, to scotch and sons who wear their father’s charm like a crown, daughters who quicken the pulse with just a glance. Time flies and neither of us has time to waste. I’ll make a great looking corpse, you say because we of all people must speak of these things, because we of all people refuse to pretend. This doesn’t bring tears—not yet. Instead a giggle, a shared secret that life is and is not in the body. Soul, you’ve been rescued from death; Eye, you’ve been rescued from tears; And you, Foot, were kept from stumbling. Your chest still rises and falls but you grow weary, my hand tells me so. It’s too soon to ever say goodbye. When it’s my turn, brother, I will find you where the streets shimmer and tears herald only joy where we wear our true names and our true faces. Promise me, there, the dance we never had. When they arrive at the gates of death, God welcomes those who love him. Oh, God, here I am, your servant, your faithful servant: set me free for your service! I’m ready to offer the thanksgiving sacrifice and pray in the name of God. I’ll complete what I promised God I’d do, and I’ll do it in company with his people, In the place of worship, in God’s house, in Jerusalem, God’s city.

My husband and I have been a part of the same small group for the past five years.... Like many small groups, we regularly share a meal together, love one another practically, and serve together to meet needs outside our small group. We worship, study God’s Word, and pray. It has been a rich time to grow in our understanding of God, what Jesus has accomplished for us, God’s purposes for us as a part of his kingdom, his power and desire to change us, and many other precious truths. We have grown in our love for God and others, and have been challenged to repent of our sin and trust God in every area of our lives. It was a new and refreshing experience for us to be in a group where people were willing to share their struggles with temptation and sin and ask for prayer....We have been welcomed by others, challenged to become more vulnerable, held up in prayer, encouraged in specific ongoing struggles, and have developed sweet friendships. I have seen one woman who had one foot in the world and one foot in the church openly share her struggles with us. We prayed that God would show her the way of escape from temptation many times and have seen God’s work in delivering her. Her openness has given us a front row seat to see the power of God intersect with her weakness. Her continued vulnerability and growth in godliness encourage us to be humble with one another, and to believe that God is able to change us too. Because years have now passed in close community, God’s work can be seen more clearly than on a week-by-week basis. One man who had some deep struggles and a lot of anger has grown through repenting of sin and being vulnerable one on one and in the group. He has been willing to hear the encouragement and challenges of others, and to stay in community throughout his struggle.... He has become an example in serving others, a better listener, and more gentle with his wife. As a group, we have confronted anxiety, interpersonal strife, the need to forgive, lust, family troubles, unbelief, the fear of man, hypocrisy, unemployment, sickness, lack of love, idolatry, and marital strife. We have been helped, held accountable, and lifted up by one another. We have also grieved together, celebrated together, laughed together, offended one another, reconciled with one another, put up with one another,...and sought to love God and one another. As a group we were saddened in the spring when a man who had recently joined us felt that we let him down by not being sensitive to his loneliness. He chose to leave. I say this because, with all the benefits of being in a small group, it is still just a group of sinners. It is Jesus who makes it worth getting together. Apart from our relationship with him...,we have nothing to offer. But because our focus is on Jesus, the group has the potential to make a significant and life-changing difference in all our lives. ...When 7 o’clock on Monday night comes around, I eagerly look forward to the sound of my brothers and sisters coming in our front door. I never know how the evening will go, what burdens people will be carrying, how I will be challenged, or what laughter or tears we will share. But I always know that the great Shepherd will meet us and that our lives will be richer and fuller because we have been together. ...I hope that by hearing my story you will be encouraged to make a commitment to become a part of a small group and experience the blessing of Christian community within the smaller, more intimate setting that it makes possible. 6

APRIL 25 DO NOT ALLOW ANYTHING TO TAKE MY PLACE IN YOUR HEART I AM THE Lord your God, the One who has brought you out of slavery to sin and set you free to serve Me. Do not worship any god except Me. Do not make idols that look like anything in the sky or on earth or in the ocean under the earth. Don’t bow down and worship idols. I am the Lord your God, and I demand all your love. If you reject Me, I will punish your families for three or four generations. But if you love Me and obey My laws, I will be kind to your families for thousands of generations. Seek Me, and you will find Me if you seek Me with all your heart and with all your soul. I will never forsake you or forget the covenant I made with your fathers. You shall love Me with all your heart and with all your soul, with all your mind and with all your strength. DEUTERONOMY 5:4–6; MATTHEW 12:30 Prayer Declaration Lord, You are fearsome; You are the one true God, and I will worship and obey You in the ways that You demand. I will trust completely in You with all my heart and will not lean upon my own understanding. I will acknowledge You in all my ways and allow You to direct me on the paths that I take. Then I will walk safely in all my ways, and my foot will not stumble.

I always had trouble with the feet of Jón the First, or Pre-Jón, as I called him later. He would frequently put them in front of me in the evening and tell me to take off his socks and rub his toes, soles, heels and calves. It was quite impossible for me to love these Icelandic men's feet that were shaped like birch stumps, hard and chunky, and screaming white as the wood when the bark is stripped from it. Yes, and as cold and damp, too. The toes had horny nails that resembled dead buds in a frosty spring. Nor can I forget the smell, for malodorous feet were very common in the post-war years when men wore nylon socks and practically slept in their shoes. How was it possible to love these Icelandic men? Who belched at the meal table and farted constantly. After four Icelandic husbands and a whole load of casual lovers I had become a vrai connaisseur of flatulence, could describe its species and varieties in the way that a wine-taster knows his wines. The howling backfire, the load, the gas bomb and the Luftwaffe were names I used most. The coffee belch and the silencer were also well-known quantities, but the worst were the date farts, a speciality of Bæring of Westfjord. Icelandic men don’t know how to behave: they never have and never will, but they are generally good fun. At least, Icelandic women think so. They seem to come with this inner emergency box, filled with humour and irony, which they always carry around with them and can open for useful items if things get too rough, and it must be a hereditary gift of the generations. Anyone who loses their way in the mountains and gets snowed in or spends the whole weekend stuck in a lift can always open this special Icelandic emergency box and get out of the situation with a good story. After wandering the world and living on the Continent I had long tired of well-behaved, fart-free gentlemen who opened the door and paid the bills but never had a story to tell and were either completely asexual or demanded skin-burning action until the morning light. Swiss watch salesmen who only knew of “sechs” as their wake-up hour, or hairy French apes who always required their twelve rounds of screwing after the six-course meal. I suppose I liked German men the best. They were a suitable mixture of belching northerner and cultivated southerner, of orderly westerner and crazy easterner, but in the post-war years they were of course broken men. There was little you could do with them except try to put them right first. And who had the time for that? Londoners are positive and jolly, but their famous irony struck me as mechanical and wearisome in the long run. As if that irony machine had eaten away their real essence. The French machine, on the other hand, is fuelled by seriousness alone, and the Frogs can drive you beyond the limit when they get going with their philosophical noun-dropping. The Italian worships every woman like a queen until he gets her home, when she suddenly turns into a slut. The Yank is one hell of a guy who thinks big: he always wants to take you the moon. At the same time, however, he is as smug and petty as the meanest seamstress, and has a fit if someone eats his peanut butter sandwich aboard the space shuttle. I found Russians interesting. In fact they were the most Icelandic of all: drank every glass to the bottom and threw themselves into any jollity, knew countless stories and never talked seriously unless at the bottom of the bottle, when they began to wail for their mother who lived a thousand miles away but came on foot to bring them their clean laundry once a month. They were completely crazy and were better athletes in bed than my dear countrymen, but in the end I had enough of all their pommel-horse routines. Nordic men are all as tactless as Icelanders. They get drunk over dinner, laugh loudly and fart, eventually start “singing” even in public restaurants where people have paid to escape the tumult of

Trull Sengar saw chains upon the Letherii. He saw the impenetrable net which bound them, the links of reasoning woven together into a chaotic mass where no beginning and no end could be found. He understood why they worshipped an empty throne. And he knew the manner in which they would justify all that they did. Progress was necessity, growth was gain. Reciprocity belonged to fools and debt was the binding force of all nature, of every people and every civilization. Debt was its own language, whithin which were used words like negotiation, compensation and justification, and legality was a skein of duplicity that blinded the eyes of justice. An empty throne. Atop a mountain of gold coins. Father Shadow had sought a world wherein uncertainty could work its insidious poison against those who chose intransigence as their weapon - with which they held wisdom at bay. Where every fortress eventually crumbled from within, from the very weight of those chains that exerted so inflexible an embrace. [...] He argued that every certainty is an empty throne. That those who knew but one path would come to worship it, even as it led to a cliff's edge. He argued, and in the silence of that ghost's indifference to his words he came to realize that he himself spoke - fierce with heat - from the foot of an empty throne.

Satan Tempts Yahshua Then Yahshua was led up by the Spirit into the wilderness, to be tempted by the devil. 2 And when He had fasted forty days and forty nights, afterward He was hungry. 3 G2So when the tempter came to Him, she said; If You are the Son of Yahweh, command that these stones be turned to bread. 4 aBut He answered, and said; It is written: 1Man does not live by bread alone, but by every word that proceeds out of the mouth of Yahweh. 5 Then the devil took Him up into the holy city, and set Him on the pinnacle of the sacred precincts of the House of Yahweh, 6 And said to Him; G3If You are the Son of Yahweh, throw Yourself down; for it is written: 2For He will give His malakim charge concerning You, to keep You in all Your ways. They will bear You up in their hands, if You should strike Your foot against a stone. 7 Yahshua said to her; It is also written: 3,G4,W2You must not test Yahweh your Father. 8 Again, the devil took Him up into an exceedingly high mountain, and showed Him all the kingdoms of the world and the magnificence of them, 9 And said to Him; I will give You all these things, if You will fall down and worship me. 10 bThen Yahshua said to her; You get away, Satan! For it is written: 4Yahweh your Father you must reverence, and Him only you must serve! 11 G5The devil then left Him, and, behold, malakim came and ministered to Him.

She was alone and still, gazing out to sea; and when she felt his presence and the worship of his eyes her eyes turned to him in quiet sufferance of his gaze, without shame or wantonness. Long, long she suffered his gaze and then quietly withdrew her eyes from his and bent them towards the stream, gently stirring the water with her foot hither and thither. The first faint noise of gently moving water broke the silence, low and faint and whispering, faint as the bells of sleep; hither and thither, hither and thither; and a faint flame trembled on her cheek. —Heavenly God! cried Stephen’s soul, in an outburst of profane joy. He turned away from her suddenly and set off across the strand. His cheeks were aflame; his body was aglow; his limbs were trembling. On and on and on and on he strode, far out over the sands, singing wildly to the sea, crying to greet the advent of the life that had cried to him. Her image had passed into his soul for ever and no word had broken the holy silence of his ecstasy. Her eyes had called him and his soul had leaped at the call. To live, to err, to fall, to triumph, to recreate life out of life! A wild angel had appeared to him, the angel of mortal youth and beauty, an envoy from the fair courts of life, to throw open before him in an instant of ecstasy the gates of all the ways of error and glory. On and on and on and on!

After wandering the world and living on the Continent I had long tired of well-behaved, fart-free gentlemen who opened the door and paid the bills but never had a story to tell and were either completely asexual or demanded skin-burning action until the morning light. Swiss watch salesmen who only knew of “sechs” as their wake-up hour, or hairy French apes who always required their twelve rounds of screwing after the six-course meal. I suppose I liked German men the best. They were a suitable mixture of belching northerner and cultivated southerner, of orderly westerner and crazy easterner, but in the post-war years they were of course broken men. There was little you could do with them except try to put them right first. And who had the time for that? Londoners are positive and jolly, but their famous irony struck me as mechanical and wearisome in the long run. As if that irony machine had eaten away their real essence. The French machine, on the other hand, is fuelled by seriousness alone, and the Frogs can drive you beyond the limit when they get going with their philosophical noun-dropping. The Italian worships every woman like a queen until he gets her home, when she suddenly turns into a slut. The Yank is one hell of a guy who thinks big: he always wants to take you the moon. At the same time, however, he is as smug and petty as the meanest seamstress, and has a fit if someone eats his peanut butter sandwich aboard the space shuttle. I found Russians interesting. In fact they were the most Icelandic of all: drank every glass to the bottom and threw themselves into any jollity, knew countless stories and never talked seriously unless at the bottom of the bottle, when they began to wail for their mother who lived a thousand miles away but came on foot to bring them their clean laundry once a month. They were completely crazy and were better athletes in bed than my dear countrymen, but in the end I had enough of all their pommel-horse routines. Nordic men are all as tactless as Icelanders. They get drunk over dinner, laugh loudly and fart, eventually start “singing” even in public restaurants where people have paid to escape the tumult of the world. But their wallets always waited cold sober in the cloakroom while the Icelandic purse lay open for all in the middle of the table. Our men were the greater Vikings in this regard. “Reputation is king, the rest is crap!” my Bæring from Bolungarvík used to say. Every evening had to be legendary, anything else was a defeat. But the morning after they turned into weak-willed doughboys. But all the same I did succeed in loving them, those Icelandic clodhoppers, at least down as far as their knees. Below there, things did not go as well. And when the feet of Jón Pre-Jón popped out of me in the maternity ward, it was enough. The resemblances were small and exact: Jón’s feet in bonsai form. I instantly acquired a physical intolerance for the father, and forbade him to come in and see the baby. All I heard was the note of surprise in the bass voice out in the corridor when the midwife told him she had ordered him a taxi. From that day on I made it a rule: I sacked my men by calling a car. ‘The taxi is here,’ became my favourite sentence.

The President is the King's father. He is an erect, strongly built, massive featured, white-haired, tawny old gentleman of eighty years of age or thereabouts. He was simply but well dressed, in a blue cloth coat and white vest, and white pantaloons, without spot, dust or blemish upon them. He bears himself with a calm, stately dignity, and is a man of noble presence. He was a young man and a distinguished warrior under that terrific fighter, Kamehameha I., more than half a century ago. A knowledge of his career suggested some such thought as this: "This man, naked as the day he was born, and war-club and spear in hand, has charged at the head of a horde of savages against other hordes of savages more than a generation and a half ago, and reveled in slaughter and carnage; has worshipped wooden images on his devout knees; has seen hundreds of his race offered up in heathen temples as sacrifices to wooden idols, at a time when no missionary's foot had ever pressed this soil, and he had never heard of the white man's God; has believed his enemy could secretly pray him to death; has seen the day, in his childhood, when it was a crime punishable by death for a man to eat with his wife, or for a plebeian to let his shadow fall upon the King—and now look at him; an educated Christian; neatly and handsomely dressed; a high-minded, elegant gentleman; a traveler, in some degree, and one who has been the honored guest of royalty in Europe; a man practiced in holding the reins of an enlightened government, and well versed in the politics of his country and in general, practical information. Look at him, sitting there presiding over the deliberations of a legislative body, among whom are white men—a grave, dignified, statesmanlike personage, and as seemingly natural and fitted to the place as if he had been born in it and had never been out of it in his life time. How the experiences of this old man's eventful life shame the cheap inventions of romance!

Worship as such especially provides the subject-matter of prayer. This is indeed a situation of humility, of the sacrifice of Pelf and the quest for peace in another, but still it is not so much begging (Bitten) as praying (Beten). Of course begging and praying are closely related because a prayer may also be a begging. Yet begging proper wants something for itself; it is addressed to someone who possesses something essential to me, in the hope that my begging will incline his heart to me, weaken his heart, and stimulate his love for me and so arouse in him a sense of identity with me. But what I feel in begging him is the desire for something that he is to lose when I get it; he is to love me so that my own selfishness can be satisfied and my interest and welfare furthered. But I give nothing in return except perhaps an implicit avowal that he can ask the same things of me. This is not the kind of thing that prayer is. Prayer is an elevation of the heart to God who is absolute love and asks nothing for himself. Worship itself is the prayer answered; the petition itself is bliss. For although prayer may also contain a petition for some particular thing, this particular request is not what should really be expressed; on the contrary, the essential thing is the assurance of simply being heard, not of being heard in respect of this particular request, but absolute confidence that God will give me what is best for me. Even in this respect, prayer is itself satisfaction, enjoyment, the express feeling and consciousness of eternal love which is not only a ray of transfiguration shining through the worshipper’s figure and situation, but is in itself the situation and what exists and is to be portrayed. This is the prayerful situation of e.g. Pope Sixtus in the Raphael picture that is called after him,[18] and of St. Barbara in the same picture; the same is true of the innumerable prayerful situations of Apostles and saints (e.g. St. Francis) at the foot of the Cross, where what is now chosen as the subject is, not Christ’s grief or the timorousness, doubt, and despair of the Disciples, but the love and adoration of God, the prayer that loses itself in him. Especially in the earlier ages of painting there are faces of this kind, usually of old men who have gone through much in life and suffering. The faces have been treated as if they were portraits, yet they are those of worshipful souls. The result is that this worship is not their occupation at this moment only, but on the contrary they become priests, as it were, or saints whose whole life, thought, desire, and will is worship, and their expression, despite all portraiture, has in it nothing but this assurance and this peace of love.

You’re a pagan, you don’t believe in sin.” “Hah!” he countered. “Who do you think invented the concept, long before the first missionaries set foot on my fair isle? Just because we didn’t worship the Christian deity, it doesn’t mean we didn’t have morals.

I'd been told that Catholic masses were stable and cold with dull organ music so I was surprised when the choir broke into song. They sang in Shona, with African drums and rattles, ngoma ne bosho. The women;s voices merged with men's bass producing an effect that was confusing but beautiful. At Forward with Faith Ministries we only used guitars, western drums and a keyboard, because Pastor Mavumba preached against using African Traditional instruments. He said that before the missionaries came, our people engaged in devil worship, so the instruments they used were the devil's instruments. We sang in English and he preached in English too, when he was not speaking in tongues. I was a bit confused; maybe the Catholic Church was the devil's church after all, but I couldn't stop my foot from tapping along to the music. [88]

The great danger . . . lies precisely in his constant contact with divine things.” What is the danger? It is that familiarity with the things of God will cause you to lose your awe. You’ve spent so much time in Scripture that its grand redemptive narrative, with its expansive wisdom, doesn’t excite you anymore. You’ve spent so much time exegeting the atonement that you can stand at the foot of the cross with little weeping and scant rejoicing. You’ve spent so much time discipling others that you are no longer amazed at the reality of having been chosen to be a disciple of Jesus Christ. You’ve spent so much time unpacking the theology of Scripture that you’ve forgotten that its end game is personal holiness. You’ve spent so much time in strategic, local-church ministry planning that you’ve lost your wonder at the sovereign Planner that guides your every moment. You’ve spent so much time meditating on what it means to lead others in worship, but you have little private awe. It’s all become so regular and normal that it fails to move you anymore; in fact, there are sad moments when the wonder of grace can barely get your attention in the midst of your busy ministry schedule. Artists

Our watan is now known as the Islamic Emirate of Afghanistan. These are the laws that we will enforce and you will obey: All citizens must pray five times a day. If it is prayer time and you are caught doing something other, you will be beaten. All men will grow their beards. The correct length is at least one clenched fist beneath the chin. If you do not abide by this, you will be beaten. All boys will wear turbans. Boys in grade one through six will wear black turbans, higher grades will wear white. All boys will wear Islamic clothes. Shirt collars will be buttoned. Singing is forbidden. Dancing is forbidden. Playing cards, playing chess, gambling, and kite flying are forbidden. Writing books, watching films, and painting pictures are forbidden. If you keep parakeets, you will be beaten. Your birds will be killed. If you steal, your hand will be cut off at the wrist. If you steal again, your foot will be cut off. If you are not Muslim, do not worship where you can be seen by Muslims. If you do, you will be beaten and imprisoned. If you are caught trying to convert a Muslim to your faith, you will be executed. Attention women: You will stay inside your homes at all times. It is not proper for women to wander aimlessly about the streets. If you go outside, you must be accompanied by a mahram, a male relative.

These medicine-women devote their attention principally to obstetrics, and have many peculiar stories to relate concerning pre-natal influences and matters of that sort. Tze-go-juni wore at her neck the stone amulet, shaped like a spear, which is figured in the illustrations of this paper. The material was the silex from the top of a mountain, taken from a ledge at the foot of a tree which had been struck by lightning. The fact that siliceous rock will emit sparks when struck by another hard body appeals to the reasoning powers of the savage as a proof that the fire must have been originally deposited therein by the bolt of lightning. A tiny piece of this arrow or lance was broken off and ground into the finest powder, and then administered in water to women during time of gestation. I have found the same kind of arrows in use among the women of Laguna and other pueblos. This matter will receive more extended treatment in my coming monograph on "Stone Worship." Mendieta is authority for the

People are stealing nuts and bolts out of rail plates, Miss Taggart, stealing them at night, and our stock is running out, the division storehouse is bare, what are we to do, Miss Taggart?” But a super-color-four-foot-screen television set was being erected for tourists in a People’s Park in Washington—and a super-cyclotron for the study of cosmic rays was being erected at the State Science Institute, to be completed in ten years. “The trouble with our modern world,” Dr. Robert Stadler said over the radio, at the ceremonies launching the construction of the cyclotron, “is that too many people think too much. It is the cause of all our current fears and doubts. An enlightened citizenry should abandon the superstitious worship of logic and the outmoded reliance on reason. Just as laymen leave medicine to doctors and electronics to engineers, so people who are not qualified to think should leave all thinking to the experts and have faith in the experts’ higher authority. Only experts are able to understand the discoveries of modern science, which have proved that thought is an illusion and that the mind is a myth.” “This age of misery is God’s punishment to man for the sin of relying on his mind!” snarled the triumphant voices of mystics of every sect and sort, on street corners, in rain-soaked tents, in crumbling temples. “This world ordeal is the result of man’s attempt to live by reason! This is where thinking, logic and science have brought you! And there’s to be no salvation until men realize that their mortal mind is impotent to solve their problems and go back to faith, faith in God, faith in a higher authority!

She made me realize what my life had been missing. I needed a woman with a spine of steel and confidence and goals of her own. A woman who wouldn’t take shit from me. I know Anna won’t ever let me treat her badly and I’d never do it. She’s a woman that makes me want to worship her and that’s truly a new experience for me. I can’t imagine being with anyone else, and I haven’t been since we set foot in Paris. Anna is the only woman I want to be with. I want her to be mine, truly and openly. I want everyone in the Outfit to know she belongs to me.

The OSS and the SOE learned early on that lone saboteurs can take down their targets more effectively than fleets of bomber planes; that small groups of people on foot can go where squadrons of tanks can't; that ordinary people with local knowledge can foil the plans of occupying generals-that, in short, the monumental power Hitler's regime worshipped could be outmaneuvered by precisely the weakness he despised in others.

Petrarch, poet laureate of the empire, described the papal court in Avignon scornfully as "the shame of mankind, a sink of vice, a sewer where is gathered all the filth of the world. There God is held in contempt, money alone is worshipped and the laws of God and men are trampled under foot. Everything there breathes a lie: the air, the earth, the houses and above all the bedrooms." Referring to Avignon as "the Babylon of the West," Petrarch declared:       Here reign the successors of the poor fishermen of Galilee. . . loaded with gold and clad in purple, boasting of the spoils of princes and nations. Instead of holy solitude we find a criminal host. . . instead of soberness, licentious banquets. . . instead of the bare feet of the apostles. . . horses decked in gold and fed on gold, soon to be shod with gold, if the Lord does not check this slavish luxury.25

Isaiah 58:13–14 The law of the Sabbath. First, Isaiah lists man’s part of the law of the Sabbath—the things to avoid and to do on the Sabbath day. — “Turn away thy foot from the sabbath” [cease from daily tasks]. — “Turn away … from doing thy pleasure on my holy day” [cease from recreation]. — “Call the sabbath a delight, the holy of the Lord, honorable” [a good attitude about it]. — “Honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words” [worship God and do nothing else].

Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.” The Sabbath is not introduced as a new institution but as having been founded at creation. It is to be remembered and observed as the memorial of the Creator’s work. Pointing to God as the Maker of the heavens and the earth, it distinguishes the true God from all false gods. All who keep the seventh day signify by this act that they are worshipers of Jehovah. Thus the Sabbath is the sign of man’s allegiance to God as long as there are any upon the earth to serve him. The fourth commandment is the only one of all the ten in which are found both the name and the title of the Lawgiver. It is the only one that shows by whose authority the law is given. Thus it contains the seal of God, affixed to his law as evidence of its authenticity and binding force. God has given men six days wherein to labor, and he requires that their own work be done in the six working days. Acts of necessity and mercy are permitted on the Sabbath, the sick and suffering are at all times to be cared for; but unnecessary labor is to be strictly avoided. “Turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and ...honor him, not doing thine own ways, nor finding thine own pleasure.” Isaiah 58:13. Nor does the prohibition end here. “Nor speaking thine own words,” says the prophet. Those who discuss business matters or lay plans on the Sabbath are regarded by God as though engaged in the actual transaction of business. To keep the Sabbath holy, we should not even allow our minds to dwell upon things of a worldly character. And the commandment includes all within our gates. The inmates of the [308] house are to lay aside their worldly business during the sacred hours. All should unite to honor God by willing service upon his holy day.

The rites teach and form us as we worship the Father in spirit and in truth. The liturgy takes us beyond the life of every day and leads us into the life of eternity. Through the liturgy, we always have one foot in heaven. But the liturgy also sends us back to daily life with the perspective and courage necessary to transform this world.

The Philistines had brought beautiful painted art, sculpture, and pottery to the land of Canaan. The Israelites were still scratching on rocks and using stones for utensils. The Philistines had developed blacksmithing and the new art of forging iron. The Israelites were still using bronze, copper and tin for crude implements and few weapons. The Philistines had iron chariots; the Israelites cowered on foot in the hills and mountains. The Philistines had developed a cosmopolitan culture that traded with the nations of the world, and adopted many ideas and gods into its own. The Israelites still worshipped a primitive invisible demon whose insane jealousy demanded his people avoid contact with other nations. It was a wonder they were having so much trouble overcoming these ignorant, uncouth and uncultured Hebrews.

The twenty foot statue loomed over them. Jesus saw his goat-like hairy legs with hooves, and his muscular human torso covered with the fine scales of a serpentine Shining One. Along with Semjaza, he had led the original rebellion of the Sons of God from heaven. Though he was bound in Tartarus, his powers were still felt throughout history, in the worship given him by foolish idolaters seeking power. The wilderness was called “the wilderness of Azazel” and it embodied the chaos of disorder as much as Leviathan had embodied the chaos of the sea. Jesus was here for Azazel’s successors.

I will say to the Lord, “My refuge and my fortress, my God, in whom I trust.” For he will deliver you from the snare of the fowler and from the deadly pestilence. You will not fear the terror of the night, nor the arrow that flies by day, nor Resheph that stalks in darkness, nor Qeteb that wastes at noonday. It was a song of deliverance from demons. The “terror by night” was a Mesopotamian title for Zaqar, a dream demon. Resheph was the god of plague and pestilence whose arrows were his curses. Qeteb was Resheph’s companion deity of destruction. Saul was closing the distance between them as David sang. His murderous eyes began to weaken. His jerking spasms lessened. He slowed down until he was but a few feet away from David. He stopped when another voice joined David’s. It was Michal. She had hidden in the servants’ hallway and made her way back to the room. Her voice flowed through the air with angelic sweetness and blended with David’s in harmony. Because you have made the Lord your dwelling place the Most High, who is my refuge no evil shall be allowed to befall you, no plague come near your tent. For he will command his angels concerning you to guard you in all your ways. On their hands they will bear you up, lest you strike your foot against a stone. You will tread on the lion and the adder; the young lion and the serpent you will trample underfoot. Saul had collapsed at David’s feet. David looked up at Michal. They needed no words. They had worshipped Yahweh together and they had fought the evil spirit together. Their souls were one. She was the only woman in the whole world. He was the only man. Their lips were inexorably drawn toward each other.

Michael, by his own admission, was a hero-worshipper, and even when he admitted his hero’s faults, he could not seem to then re-factor his hero worship.

Wherever I set my foot, not just a courtroom, could be a place of worship. My

When the Spanish missionaries first set foot upon the soil of America, in the fifteenth century, they were amazed to find that the cross was as devoutly worshiped by the red Indians as by themselves. The hallowed symbol challenged their attention on every hand, and in almost every variety of form. And, what is still more remarkable, the cross was not only associated with other objects corresponding in every particular with those delineated on Babylonian monuments; but it was also distinguished by the Catholic appellations, "the tree of subsistence," "the wood of health," "the emblem of life,

Thanksgiving has become the first day of what in now thought of as the “Holy or Holiday Season.” The “holidays” as they are generally known, are an annually recurring period of time from late November to early January. These days are also recognized by many other countries as well, with the “Christmas Tree” and all the trimmings, generally being considered secular. This period of time incorporates the shopping days, which comprises a peak season for the retail market. Regardless of religious affiliation, children and adults alike enjoy the many window displays and Christmas tree lighting ceremonies. To a great extent it really doesn’t matter that there are still some people believing that the commercialism of these holidays is blasphemy and that they should be reserved strictly for worship. There are virtually, no valid reasons why we can’t all enjoy these days in our own way. Children of all faiths and ages should be able to understand the true meaning and still be able to enjoy the music, surprises and magic of the season… This year we are again faced with a severely, politically divided country; with a great number of people fearing for their future. It might be too much to hope for, that politicians will be able to put aside their differences. Unfortunately many of them still believe that their hypocritical concept of Christianity is greater than that of their opposition. Regardless, they should however understand that we are all equal in the eyes of God as well as the law, and that America was built by a diverse people. Let us not slip back into a newer form of “Small Minded Bigotry,” but rather forge ahead in a unified way making our country stronger. The time has come to energize our nation by rebuilding our bridges and highways. Rebuilding our airports, investing in high-speed trains, and making education affordable is the way to a more productive future. If we head down this ambitious path of development, we will create jobs and put more people to work. It will help the middle class to regain their footing and it will strengthen our slowly growing economy. When our citizens earn more, the economy will lift us all out of the recession that so many.

The Puritans didn’t have anything in their worship service that wasn’t mentioned in the Bible. So there weren’t any prayer books or hymns. There wasn’t an altar with candles. There wasn’t any heat, either, so some people brought little foot warmers filled with burning coals. We kids sat with the women and were expected to keep quiet. The only time we got to open our mouths was to sing psalms and say “Amen.” “This doesn’t look like a church--it looks more like a storeroom.” “It is a storeroom. But the building isn’t important. It is the people who are the church.” “Children--hush!

What frosts me is my sister’s belief that her views are supreme and what really frosts me is her condescending attitude toward anyone who doesn’t worship at her feet. To my amazement, the league of foot-side worshipers was growing exponentially, making her even more pompous and despotic.

OH, THAT YOU WOULD REND THE HEAVENS! THAT YOU WOULD COME DOWN! THE HEAVENS OPEN! The momentum of these meetings continued to build. In desperation, I positioned my heart to encounter God. I continued to see the open heaven swirling in the sanctuary of Living Waters Ministries. I was still seeing feathers and bolts of lightning, and hearing dozens of angels singing along with the worship team. On Saturday evening, the open heaven had grown to about a 25-foot circumference. I was well able to see it with my natural eyes and continued to watch it spin over the church. I was praying and observing everything. I was lying prostrate on the floor unable to move my body. I could see, and I could hear, but was totally unable to move. It was as if I was glued to the floor. However, I kept my eyes focused on the open heaven that was swirling in the church. I found myself in the same position on Sunday morning when a young man named Dean stood up to give his testimony about seeing Jesus in the Saturday evening service. When he began to share, I noticed that there was a flurry of activity around the edge of the open heaven that I was monitoring from my horizontal position on the floor. Dean became totally undone and was unable to speak about his experience. Several angels scurried to the edge and began to excitedly talk among themselves and point down at Dean. At first there were about six angels, and they were very keen to hear and see what was transpiring in the sanctuary. Soon a plethora of angels began to fill the circumference of the portal. There appeared to be angels of all ages, shapes, and sizes. I saw several small angels that appeared to be young children. (Jesus Himself referred to these; see Matthew 18:10.) I also witnessed angels

Unfortunately, instead of a world where those who bear the physical burdens of reproduction—whether they reproduce or not—have equal footing, we have the opposite. The Ancient Greeks, the originators of Western medicine, labeled the female body as inferior, and the act of menstruation has been viewed as proof that women have troublesome physiology and are by nature dirty and toxic. Many religions and cultures have long carried that same torch based on the erroneous belief of impurity and the idea that menstrual blood is filthy and contains actual toxins that poison the body (and especially men, if they were to touch it). Women have been banned from places of worship, from preparing food, from having sex, and even from their own homes based on the supposed polluting powers of menstrual blood.

The Owyns are loyal Northlanders, dedicated to their worship of the ancient gods, especially the last Northland god in recent memory—Neri, a selfish bastard who’s been dead for three hundred years. Sometimes, being around the Owyn family makes me feel blasphemous, but then again, I’m anything but pious. I haven’t stepped foot inside the temple since Nephele was chosen. And I never will, ever again.

There are bishops, knights and queens. Once they fought for their people, going to prison and refusing to come out unless the white man went west. Everyone demonstrated while their leaders were in prison, demanding their unconditional release, their names written with wet paint across huge placards... 'Our dear savior, so and so,' they yelled. In torn and bloody clothes, their heroes waved to the crowds, as big trucks waited to whisk them off to maximum-security prisons. They were adored and worshiped. Heroes, my foot! Saviors? Bullshit!" Kangu was suddenlt trembling with rage. "Imagine calling somebody a hero without knowing his motives, just because a poor African boy went to University and read a few of Martin Luther King's speeches. Maybe he was just looking for fame, or eyeng the fat farms of the white man. Then the 'hero' suddenly finds himself wallowing in power, money and sex... All the things he's dreamed of, but never seen. He forgets what he was fighting for, and becomes meaner than the white man ever was; he becomes the devil.

He lifts my foot to his lips and kisses it. “Only a fool would fail to worship you as you deserve, zolotse. And I’m nobody’s fool except yours.

THE DREAM OF back-to-nature surfing solitude had a predictable by-product: rank nostalgia. A high percentage of the stories I wrote in my journals involved time travel, most often back to an earlier California. Imagine going back to the days of the Chumash Indians, or the Spanish missions, if you could just take a modern surfboard with you. Malibu had been breaking exactly like this, unridden, for centuries, eons. You would probably be worshipped as a god by the locals once they saw you surf, and they would feed you, and you could ride great waves with perfect concentration—uncontested ownership, accumulating mastery—for the rest of your days. There were a couple of photos in Surfing Guide to Southern California that illustrated, to my mind, just how narrow a margin in time we had all missed paradise by. One was of Rincon, taken in 1947 from the mountain behind the point on a sheet-glass, ten-foot day. The caption, unnecessarily, invited the reader to note “a tantalizing absence of people.” The other was of Malibu in 1950. It showed a lone surfer streaking across an eight-foot wall, with members of the public playing obliviously on the sand in the foreground. The surfer was Bob Simmons, a brilliant recluse who essentially invented the modern finned surfboard. He drowned while surfing alone in 1954.

Madeleine taught us that we don't abandon spiritual habits just because we're in a season of struggle and doubt. We keep attending to those practices, day in and day out. This is not the same as legalism, in which we obey certain commands in some misguided attempt to be on God's good side. Instead, it requires deep humility and trust to acknowledge, "I don't understand this right now. Everything feels dark and meaningless. But there's more going on than I understand; and somehow God has promised to show up in the midst of these daily habits. So here goes." Prayer, worship, reading Scripture, breaking bread in community, spiritual counsel, and conversation with spiritual friends: all those are ways we put one foot in front of the other, even in the dark. These are the ways we practice believing.

Deirdre’s consciousness flooded with unbidden images. Her foot on a man’s throat; her gun against a man’s head; her hand wrapped around power; her seat atop a throne of yellowed bone, a kingdom spread out below her in bloodstained wasteland. In return: offerings, worship. Worship: apes eating their own young, faces smeared in meatjelly. Worship: jackbooted soldiers marching over corpse-strewn battlefields. Worship: a father staring at the severed hands and feet of his own child. Inside her gut, an instinctive gospel heaved itself into her diaphragm. The scripture said there were two kinds of people in the world: predators and prey. All other truths were secondary. Deirdre could be a predator in exchange for worship. If not…

Ephesus was also home to the Roman emperor cult. The worship of the emperor was a prominent feature of life at all levels in Asia at this time. Caesar Augustus was spoken of as the “Savior.” His birth was hailed as “the beginning of good tidings to the world,” and the calendar was adjusted in light of his birth (Thielman, Ephesians, 21). So there was a “gospel conflict.” Coins, statues, temples, and other items proclaimed the gospel of Augustus, but the church was proclaiming the gospel of Jesus. Today you can see the statue of the Roman emperor Trajan among the ruins in Ephesus. He ruled after Paul’s lifetime, but you can catch the spirit of Roman rulers at his time. The statue shows Trajan’s foot on top of the world, giving the idea that he was a god. Now compare this picture with 1:21-22. Only One has all things under His feet: the Lord Jesus. When Christians said, “Jesus is Lord,” they were saying that Caesar is not.

Etymologically, paroikia (a compound word from para and oikos) literally means “next to” or “alongside of the house” and, in a technical sense, meant a group of resident aliens. This sense of “parish” carried a theological context into the life of the Early Church and meant a “Christian society of strangers or aliens whose true state or citizenship is in heaven.” So whether one’s flock consists of fifty people in a church which can financially sustain a priest or if it is merely a few people in a living room whose priest must find secular employment, it is a parish. This original meaning of parish also implies the kind of evangelism that accompanies the call of a true parish priest. A parish is a geographical distinction rather than a member-oriented distinction. A priest’s duties do not pertain only to the people who fill the pews of his church on a Sunday morning. He is a priest to everyone who fills the houses in the “cure” where God as placed him. This ministry might not look like choir rehearsals, rector’s meetings, midweek “extreme” youth nights, or Saturday weddings. Instead, it looks like helping a battered wife find shelter from her abusive husband, discretely paying a poor neighbor’s heating oil bill when their tank runs empty in the middle of a bitter snow storm, providing an extra set of hands to a farmer who needs to get all of his freshly-baled hay in the barn before it rains that night, taking food from his own pantry or freezer to help feed a neighbor’s family, or offering his home for emergency foster care. This kind of “parochial” ministry was best modeled by the old Russian staretzi (holy men) who found every opportunity to incarnate the hands and feet of Christ to the communities where they lived. Perhaps Geoffrey Chaucer caught a glimpse of the true nature of parish life through his introduction of the “Parson” in the Prologue of The Canterbury Tales. Note how the issues of sacrifice, humility, and community mentioned above characterize this Parson’s cure even when opportunities were available for “greater” things: "There was a good man of religion, a poor Parson, but rich in holy thought and deed. He was also a learned man, a clerk, and would faithfully preach Christ’s gospel and devoutly instruct his parishioners. He was benign, wonderfully diligent, and patient in adversity, as he was often tested. He was loath to excommunicate for unpaid tithes, but rather would give to his poor parishioners out of the church alms and also of his own substance; in little he found sufficiency. His parish was wide and the houses far apart, but not even for thunder or rain did he neglect to visit the farthest, great or small, in sickness or misfortune, going on foot, a staff in his hand… He would not farm out his benefice, nor leave his sheep stuck fast in the mire, while he ran to London to St. Paul’s, to get an easy appointment as a chantry-priest, or to be retained by some guild, but dwelled at home and guarded his fold well, so that the wolf would not make it miscarry… There was nowhere a better priest than he. He looked for no pomp and reverence, nor yet was his conscience too particular; but the teaching of Christ and his apostles he taught, and first he followed it himself." As we can see, the distinction between the work of worship and the work of ministry becomes clear. We worship God via the Eucharist. We serve God via our ministry to others. Large congregations make it possible for clergy and congregation to worship anonymously (even with strangers) while often omitting ministry altogether. No wonder Satan wants to discredit house churches and make them “odd things”! Thus, while the actual house church may only boast a membership in the single digits, the house church parish is much larger—perhaps into the hundreds as is the case with my own—and the overall ministry is more like that of Christ’s own—feeding, healing, forgiving, engaging in all the cycles of community life, whether the people attend

The resurrection of Christ, therefore, stands on a very different footing from the resurrection of Osiris. Of the body of Christ, of course, in the nature of the case, there could be no relics. Rome, however, to carry out the Babylonian system, has supplied the deficiency by means of the relics of the saints; and now the relics of St. Peter and St. Paul, of St. Thomas A'Beckett and St. Lawrence O'Toole, occupy the very same place in the worship of the Papacy as the relics of Osiris in Egypt, or of Zoroaster in Babylon.

Here is the sole effort we must make: we must give grace as much access to our lives as possible. First, in some quiet pocket of our day, let’s immerse ourselves in the true and surprising story of God. Let’s wear out the bindings of our Bibles, irreverently spill coffee on their pages, and ask God to drive his words straight through the bone and marrow of our thinking and intending and desiring. Let’s turn to God with all the prayerful hope that his grace is sufficient to meet us in our wondering and wandering. With God’s help, let’s then put on new habits of being: honesty, sexual purity, generosity, courage, patience. Let’s take up the ancient disciplines of solitude and silence, prayer and fasting, worship and study, fellowship and confession, never thinking that God’s business is information but transformation. As there is failure, let us confess; as there is renewed intention, let us seek accountability and help. (We’re damned to think that a godly life is a solitary one.) Let’s join the great company of sinners and saints in a local congregation and commit together to put one foot in front of another every day for the glory of God. Here is the sole effort we must make: we must give grace as much access to our lives as possible. God is a speaking God—and we are meant to be his responsive people. All of it is grace.

In the way of judgment this may be the case, and, if so, be it mine to consider the reason of such a visitation, and bear the rod and him that hath appointed it. I am not the only one who is chastened in the night season; let me cheerfully submit to the affliction, and carefully endeavour to be profited thereby. But the hand of the Lord may also be felt in another manner, strengthening the soul and lifting the spirit upward towards eternal things. O that I may in this sense feel the Lord dealing with me! A sense of the divine presence and indwelling bears the soul towards heaven as upon the wings of eagles. At such times we are full to the brim with spiritual joy, and forget the cares and sorrows of earth; the invisible is near, and the visible loses its power over us; servant-body waits at the foot of the hill, and the master-spirit worships upon the summit in the presence of the Lord. O that a hallowed season of divine communion may be vouchsafed to me this evening! The Lord knows that I need it very greatly. My graces languish, my corruptions rage, my faith is weak, my devotion is cold; all these are reasons why his healing hand should be laid upon me. His hand can cool the heat of my burning brow, and stay the tumult of my palpitating heart. That glorious right hand which moulded the world can new-create my mind; the unwearied hand which bears the earth's huge pillars up can sustain my spirit; the loving hand which incloses all the saints can cherish me; and the mighty hand which breaketh in pieces the enemy can subdue my sins. Why should I not feel that hand touching me this evening? Come, my soul, address thy God with the potent plea, that Jesus' hands were pierced for thy redemption, and thou shalt surely feel that same hand upon thee which once touched Daniel and set him upon his knees that he might see visions of God.

Dear Miss Sam: Thanks so much for your lovely epistle. You’ve gotten so soft in only three months. Must be all those cookies. If I read you right, you want some assurances that you’ll be (1) adored by your bosses, (2) worshipped by your colleagues, (3) appreciated by your clients, (4) virtually guaranteed a partnership which will lead to a long, full, happy life, and (5) given enough office space to make you happy, in spite of the obscene prices per square foot now being demanded by Manhattan landlords (our clients), recession or not.