Good Provider Husband Quotes

Daughter! Get you an honest Man for a Husband, and keep him honest. No matter whether he is rich, provided he be independent. Regard the Honour and moral Character of the Man more than all other Circumstances. Think of no other Greatness but that of the soul, no other Riches but those of the Heart. An honest, Sensible humane Man, above all the Littlenesses of Vanity, and Extravagances of Imagination, labouring to do good rather than be rich, to be usefull rather than make a show, living in a modest Simplicity clearly within his Means and free from Debts or Obligations, is really the most respectable Man in Society, makes himself and all about him the most happy.

A man worth being with is one… That never lies to you Is kind to people that have hurt him A person that respects another’s life That has manners and shows people respect That goes out of his way to help people That feels every person, no matter how difficult, deserves compassion Who believes you are the most beautiful person he has ever met Who brags about your accomplishments with pride Who talks to you about anything and everything because no bad news will make him love you less That is a peacemaker That will see you through illness Who keeps his promises Who doesn’t blame others, but finds the good in them That raises you up and motivates you to reach for the stars That doesn’t need fame, money or anything materialistic to be happy That is gentle and patient with children Who won’t let you lie to yourself; he tells you what you need to hear, in order to help you grow Who lives what he says he believes in Who doesn’t hold a grudge or hold onto the past Who doesn’t ask his family members to deliberately hurt people that have hurt him Who will run with your dreams That makes you laugh at the world and yourself Who forgives and is quick to apologize Who doesn’t betray you by having inappropriate conversations with other women Who doesn’t react when he is angry, decides when he is sad or keep promises he doesn’t plan to keep Who takes his children’s spiritual life very seriously and teaches by example Who never seeks revenge or would ever put another person down Who communicates to solve problems Who doesn’t play games or passive aggressively ignores people to hurt them Who is real and doesn’t pretend to be something he is not Who has the power to free you from yourself through his positive outlook Who has a deep respect for women and treats them like a daughter of God Who doesn’t have an ego or believes he is better than anyone Who is labeled constantly by people as the nicest person they have ever met Who works hard to provide for the family Who doesn’t feel the need to drink alcohol to have a good time, smoke or do drugs Who doesn't have to hang out a bar with his friends, but would rather spend his time with his family Who is morally free from sin Who sees your potential to be great Who doesn't think a woman's place has to be in the home; he supports your life mission, where ever that takes you Who is a gentleman Who is honest and lives with integrity Who never discusses your private business with anyone Who will protect his family Who forgives, forgets, repairs and restores When you find a man that possesses these traits then all the little things you don’t have in common don’t matter. This is the type of man worth being grateful for.

When a young lady no longer plays with baby dolls or toy kitchens, and she’s trying to find where she fits in today’s society, she is told she needs to learn how to cook, clean, wash, and provide for her husband and family. Why is that so?

In marriage we have a duty to God, our spuses, the world, and future generations. But we are sinners. A husband and wife need to acknowledge that when the Bible speaks of fools, it is not just speaking about other people, but about them as well. Even the wisest among us has moments of folly. So God gives us spouses to serve as wise friends by praying with and for us, attending church with us, speaking truth, and providing Scripture along with good books and online classes, lectures, and sermons to nourish fruitfulness in our lives.

A young lady is supposed to be classy, kind, generous, and respectful. She is told she should not display any anger and/or badmouth her peers. A young lady is told to think ‘inside the box’ and to limit her expectations because her husband will provide for her in the future. A young lady is taught to never fuss or complain and to always keep a smile on her face. When a young lady speaks her mind, she is told that she is not acting “ladylike”. When a young lady steps out of her comfort zone to challenge herself to fight for what she wants, she is told she is not acting “ladylike”. When a young lady plays a sport, and at times she may be aggressive, she is told that she is not acting “ladylike” When a young lady is bossy, she is told to humble herself, because that is not acting “ladylike”. Maybe she isn’t bossy, maybe she is confident within herself, has high self-esteem and knows she can dare to be different.

[The wives of powerful noblemen] must be highly knowledgeable about government, and wise – in fact, far wiser than most other such women in power. The knowledge of a baroness must be so comprehensive that she can understand everything. Of her a philosopher might have said: "No one is wise who does not know some part of everything." Moreover, she must have the courage of a man. This means that she should not be brought up overmuch among women nor should she be indulged in extensive and feminine pampering. Why do I say that? If barons wish to be honoured as they deserve, they spend very little time in their manors and on their own lands. Going to war, attending their prince's court, and traveling are the three primary duties of such a lord. So the lady, his companion, must represent him at home during his absences. Although her husband is served by bailiffs, provosts, rent collectors, and land governors, she must govern them all. To do this according to her right she must conduct herself with such wisdom that she will be both feared and loved. As we have said before, the best possible fear comes from love. When wronged, her men must be able to turn to her for refuge. She must be so skilled and flexible that in each case she can respond suitably. Therefore, she must be knowledgeable in the mores of her locality and instructed in its usages, rights, and customs. She must be a good speaker, proud when pride is needed; circumspect with the scornful, surly, or rebellious; and charitably gentle and humble toward her good, obedient subjects. With the counsellors of her lord and with the advice of elder wise men, she ought to work directly with her people. No one should ever be able to say of her that she acts merely to have her own way. Again, she should have a man's heart. She must know the laws of arms and all things pertaining to warfare, ever prepared to command her men if there is need of it. She has to know both assault and defence tactics to insure that her fortresses are well defended, if she has any expectation of attack or believes she must initiate military action. Testing her men, she will discover their qualities of courage and determination before overly trusting them. She must know the number and strength of her men to gauge accurately her resources, so that she never will have to trust vain or feeble promises. Calculating what force she is capable of providing before her lord arrives with reinforcements, she also must know the financial resources she could call upon to sustain military action. She should avoid oppressing her men, since this is the surest way to incur their hatred. She can best cultivate their loyalty by speaking boldly and consistently to them, according to her council, not giving one reason today and another tomorrow. Speaking words of good courage to her men-at-arms as well as to her other retainers, she will urge them to loyalty and their best efforts.

For so many years, my husband has lauded the emotional solidity of midwesterners: stoic, humble, without affectation! But these aren’t the kinds of people who provide good memoir material. Imagine the jacket copy: People behaved mostly well and then they died.

It’s that time of the month again… As we head into those dog days of July, Mike would like to thank those who helped him get the toys he needs to enjoy his summer. Thanks to you, he bought a new bass boat, which we don’t need; a condo in Florida, where we don’t spend any time; and a $2,000 set of golf clubs…which he had been using as an alibi to cover the fact that he has been remorselessly banging his secretary, Beebee, for the last six months. Tragically, I didn’t suspect a thing. Right up until the moment Cherry Glick inadvertently delivered a lovely floral arrangement to our house, apparently intended to celebrate the anniversary of the first time Beebee provided Mike with her special brand of administrative support. Sadly, even after this damning evidence-and seeing Mike ram his tongue down Beebee’s throat-I didn’t quite grasp the depth of his deception. It took reading the contents of his secret e-mail account before I was convinced. I learned that cheap motel rooms have been christened. Office equipment has been sullied. And you should think twice before calling Mike’s work number during his lunch hour, because there’s a good chance that Beebee will be under his desk “assisting” him. I must confess that I was disappointed by Mike’s over-wrought prose, but I now understand why he insisted that I write this newsletter every month. I would say this is a case of those who can write, do; and those who can’t do Taxes. And since seeing is believing, I could have included a Hustler-ready pictorial layout of the photos of Mike’s work wife. However, I believe distributing these photos would be a felony. The camera work isn’t half-bad, though. It’s good to see that Mike has some skill in the bedroom, even if it’s just photography. And what does Beebee have to say for herself? Not Much. In fact, attempts to interview her for this issue were met with spaced-out indifference. I’ve had a hard time not blaming the conniving, store-bought-cleavage-baring Oompa Loompa-skinned adulteress for her part in the destruction of my marriage. But considering what she’s getting, Beebee has my sympathies. I blame Mike. I blame Mike for not honoring the vows he made to me. I blame Mike for not being strong enough to pass up the temptation of readily available extramarital sex. And I blame Mike for not being enough of a man to tell me he was having an affair, instead letting me find out via a misdirected floral delivery. I hope you have enjoyed this new digital version of the Terwilliger and Associates Newsletter. Next month’s newsletter will not be written by me as I will be divorcing Mike’s cheating ass. As soon as I press send on this e-mail, I’m hiring Sammy “the Shark” Shackleton. I don’t know why they call him “the Shark” but I did hear about a case where Sammy got a woman her soon-to-be ex-husband’s house, his car, his boat and his manhood in a mayonnaise jar. And one last thing, believe me when I say I will not be letting Mike off with “irreconcilable differences” in divorce court. Mike Terwilliger will own up to being the faithless, loveless, spineless, useless, dickless wonder he is.

Pregnancy had seemed a reasonable excuse for letting her metal-smithing tools languish, but that accounted for only eighteen months of the last twenty-six years. Motherhood wasn't the real problem, though it took him a long time to figure out what was. She needed resistance, the very quality that metal most demonstrably offered up. Suddenly Glynis had no difficulty to overcome, no hard artisan's life with galleries filching half the too-small price of a mokume brooch that had taken three weeks to forge. No, her husband made a good living, and if she slept late and dawdled the afternoon away reading Lustre, American Craft Magazine and Lapidary Journal, the phone bill would still get paid. For that matter, she needed need itself. She could overcome her anguish about embarking on an object that, once completed, might not meet her exacting standards only if she had no choice. In this sense, his helping had hurt her. By providing the financial cushion that should have facilitated making all the metal whathaveyou she liked, he had ruined her life. Wrapped in a slackening bow, ease was a poisonous present.

now that I am married, I know that Christ—not my husband, precious as he is—is my highest good, my unfailing hope, and that I can trust Him with whatever this chapter of my life may hold.

For so many years, my husband has lauded the emotional solidity of midwesterners: stoic, humble, without affectation! But these aren’t the kinds of people who provide good memoir material.

And now, restored to the status of daughter in her own home, Amina began to feel the emotions of other people's food seeping into her - because Reverend Mother doled out the curries and meatballs of intransigence, dishes imbued with the personality of their creator; Amina ate the fish salans of stubbornness and the birianis of determination. And, although Mary's pickles had a partially counteractive effect - since she had stirred into them the guilt of her heart, and the fear of discovery, so that, good as they tasted, they had the power of making those who ate them subject to nameless uncertainties and dreams of accusing fingers - the diet provided by Reverend Mother filled Amina with a kind of rage, and even produced slight signs of improvements in her defeated husband.

Circumstances, personal worth, character, achievements have no bearing upon justification. Before God they count for nothing. What counts is that we put on Christ. Whether a servant performs his duties well; whether those who are in authority govern wisely; whether a man marries, provides for his family, and is an honest citizen; whether a woman is chaste, obedient to her husband, and a good mother: all these advantages do not qualify a person for salvation. These virtues are commendable, of course; but they do not count points for justification. All the best laws, ceremonies, religions, and deeds of the world cannot take away sin guilt, cannot dispatch death, cannot purchase life. There is much disparity among men in the world, but there is no such disparity before God. "For all have sinned, and come short of the glory of God.

I’m a good husband and I’ve done my best to support you, Yara, but you know I have to work. I have bills to pay, this entire family to worry about. Between the mortgage, our cars, and providing for the girls, it’s too much. And it’s not like your job pays anything significant.” He wiped his fingers with a napkin and looked at her. “What do you want me to do, quit my job so you can travel the world and take pretty pictures?

I’m supposed to believe you sold your emeralds out of some freakish start-out of a frivolous desire to go off with a man you claim was your brother?” “Goodness, I don’t know what you are supposed to believe. I only know I did it.” “Madam!” he snapped. “You were on the verge of tears, according to the jeweler to whom you sold them. If you were in a frivolous mood, why were you on the verge of tears?” Elizabeth gave him a vacuous look. “I liked my emeralds.” Guffaws erupted from the floor to the rafters. Elizabeth waited until they were finished before she leaned forward and said in a proud, confiding tone, “My husband often says that emeralds match my eyes. Isn’t that sweet?” Sutherland was beginning to grind his teeth, Elizabeth noted. Afraid to look at Ian, she cast a quick glance at Peterson Delham and saw him watching her alertly with something that might well have been admiration. “So!” Sutherland boomed in a voice that was nearly a rant. “We are now supposed to believe that you weren’t really afraid of your husband?” “Of course I was. Didn’t I just explain how very cruel he can be?” she asked with another vacuous look. “Naturally, when Bobby showed me his back I couldn’t help thinking that a man who would threaten to cut off his wife’s allowance would be capable of anything-“ Loud guffaws lasted much longer this time, and even after they died down, Elizabeth noticed derisive grins where before there had been condemnation and disbelief. “And,” Sutherland boomed, when he could be heard again, “we are also supposed to believe that you ran off with a man you claim is your brother and have been cozily in England somewhere-“ Elizabeth nodded emphatically and helpfully provided, “In Helmshead-it is the sweetest village by the sea. I was having a very pleas-very practical time until I read the paper and realized my husband was on trial. Bobby didn’t think I should come back at all, because he was still provoked about being put on one of my husband’s ships. But I thought I ought.” “And what,” Sutherland gritted, “do you claim is the reason you decided you ought?” “I didn’t think Lord Thornton would like being hanged-“ More mirth exploded through the House, and Elizabeth had to wait for a full minute before she could continue. “And so I gave Bobby my money, and he went on to have his own agreeable life, as I said earlier.” “Lady Thornton,” Sutherland said in an awful, silky voice that made Elizabeth shake inside, “does the word ‘perjury’ have any meaning to you?” “I believe,” Elizabeth said, “it means to tell a lie in a place like this.” “Do you know how the Crown punishes perjurers? They are sentenced to gaol, and they live their lives in a dark, dank cell. Would you want that to happen to you?” “It certainly doesn’t sound very agreeable,” Elizabeth said. “Would I be able to take my jewels and gowns?” Shouts of laughter shook the chandeliers that hung from the vaulted ceilings. “No, you would not!” “Then I’m certainly happy I haven’t lied.

Andre: You know, in the sexual act there’s that moment of complete forgetting, which is so incredible. Then in the next moment you start to think about things: work on the play, what you’ve got to do tomorrow. I don’t know if this is true of you, but I think it must be quite common. The world comes in quite fast. Now that again may be because we’re afraid to stay in that place of forgetting, because that again is close to death. Like people who are afraid to go to sleep. In other words: you interrelate and you don’t know what the next moment will bring, and to not know what the next moment will bring brings you closer to a perception of death! You see, that’s why I think that people have affairs. Well, I mean, you know, in the theater, if you get good reviews, you feel for a moment that you’ve got your hands on something. You know what I mean? I mean it’s a good feeling. But then that feeling goes quite quickly. And once again you don’t know quite what you should do next. What’ll happen? Well, have an affair and up to a certain point you can really feel that you’re on firm ground. You know, there’s a sexual conquest to be made, there are different questions: does she enjoy the ears being nibbled, how intensely can you talk about Schopenhauer in some elegant French restaurant. Whatever nonsense it is. It’s all, I think, to give you the semblance that there’s firm earth. Well, have a real relationship with a person that goes on for years, that’s completely unpredictable. Then you’ve cut off all your ties to the land and you’re sailing into the unknown, into uncharted seas. I mean, you know, people hold on to these images: father, mother, husband, wife, again for the same reason: ’cause they seem to provide some firm ground. But there’s no wife there. What does that mean, a wife? A husband? A son? A baby holds your hands and then suddenly there’s this huge man lifting you off the ground, and then he’s gone. Where’s that son?

Daughter! Get you an honest man for a husband, and keep him honest. No matter whether he is rich, provided he be independent. Regard the honor and moral character of the man more than all other circumstances. Think of no other greatness but that of the soul, no other riches but those of the heart. An honest, sensible, humane man, above all the littleness of vanity and extravagances of imagination, laboring to do good rather than be rich, to be useful rather than make a show, living in modest simplicity clearly within his means and free from debts and obligations, is really the most respectable man in society, makes himself and all about him most happy.

As with any other flow activity, family activities should also provide clear feedback. In this case, it is simply a matter of keeping open channels of communication. If a husband does not know what bothers his wife, and vice versa, neither has the opportunity to reduce the inevitable tensions that will arise. In this context it is worth stressing that entropy is the basic condition of group life, just as it is of personal experience. Unless the partners invest psychic energy in the relationship, conflicts are inevitable, simply because each individual has goals that are to a certain extent divergent from those of all other members of the family. Without good lines of communication the distortions will become amplified, until the relationship falls apart. Feedback

CHAPTER THREE IN ONE PAGE Multitrack     1. Multitracking = considering more than one option simultaneously.     •  The naming firm Lexicon widens its options by assigning a task to multiple small teams, including an “excursion team” that considers a related task from a very different domain.     2. When you consider multiple options simultaneously, you learn the “shape” of the problem.     •  When designers created ads simultaneously, they scored higher on creativity and effectiveness.     3. Multitracking also keeps egos in check—and can actually be faster!     •  When you develop only one option, your ego is tied up in it.     •  Eisenhardt’s research on Silicon Valley firms: Multitracking minimized politics and provided a built-in fallback plan.     4. While decision paralysis may be a concern for people who consider many options, we’re pushing for only one or two extra. And the payoff can be huge.     •  We’re not advocating 24 kinds of jam. When the German firm considered two or more alternatives, it made six times as many “very good” decisions.     5. Beware “sham options.”     •  Kissinger: “Nuclear war, present policy, or surrender.”     •  One diagnostic: If people on your team disagree about the options, you have real options.     6. Toggle between the prevention and promotion mindsets.     •  Prevention focus = avoiding negative outcomes. Promotion focus = pursuing positive outcomes.     •  Companies who used both mindsets performed much better after a recession.     •  Doreen’s husband, Frank, prompted her to think about boosting happiness, not just limiting stress.     7. Push for “this AND that” rather than “this OR that.

Is there another city in the world where husbands are so patient as here? Do we not meet with them in every variety, and well provided with everything? One heaps up wealth, which his wife shares with those who are eager to make him a dupe; another, slightly more fortunate, but not less infamous, sees his wife receive presents day after day, and is not troubled in mind by any jealous twinge when she tells him that they are the rewards of virtue. One makes a great noise, which does him not the slightest good; another lets matters take their course in all meekness, and, seeing the gallant arrive at his house, very politely takes up his gloves and his cloak. One married woman cunningly pretends to make a confident of her confiding husband, who slumbers securely under such a delusion, and pities the gallant for his pains, which, however, the latter does not throw away. Another married woman, to account for her extravagance, says that the money she spends has been won at play; and the silly husband, without considering at what play, thanks Heaven for her winnings.

Divorce is distressing. One does need moral support. Divorce lawyers are professionally adept at persuasively taking your side. A good divorce lawyer will have no trouble agreeing that an errant husband’s adultery killed the marriage and that he is, consequently, tyrannical for holding against his wife her own tiny indiscretion, which was a mere meaningless one-time fling with a friend. Divorce lawyers are the professional adepts at proxying for the kind of emotional support often given by best friends. Attorneys are ready and able to provide you with emotional alliance. But let me ask you: are you ready to pay a divorce lawyer’s hourly rate for emotional support? Why not use lawyers for legal work and reach for emotional support elsewhere? Many people are much better suited to comfort you. Most of them work cheaper or even free: therapists, clergy, primary care physicians. Your mother is often a good choice, and always free. Your best friend may be a good choice—unless your spouse is sleeping with your best friend. Facebook is full of “supporting each other in divorce” groups. Talk to your mother. Talk to your friends. Talk to the fellow-sufferers on Facebook (but do be careful not to give out too many personal details). These resources might not heal all of your emotional scars, but unlike your divorce layers, they are cheap or even free. They will cost less even if you become quite a successful practitioner in the art of stiffing an attorney for his fees.

French anthropologist Jean-Claude Galey encountered in a region of the eastern Himalayas where as recently as the 1970s, the low-ranking castes—they were referred to as “the vanquished ones,” since they were thought to be descended from a population once conquered by the current landlord caste many centuries before—lived in a situation of permanent debt dependency. Landless and penniless, they were obliged to solicit loans from the landlords simply to find a way to eat—not for the money, since the sums were paltry, but because poor debtors were expected to pay back the interest in the form of work, which meant they were at least provided with food and shelter while they cleaned out their creditors’ outhouses and reroofed their sheds. For the “vanquished”—as for most people in the world, actually—the most significant life expenses were weddings and funerals. These required a good deal of money, which always had to be borrowed. In such cases it was common practice, Galey explains, for high-caste moneylenders to demand one of the borrower’s daughters as security. Often, when a poor man had to borrow money for his daughter’s marriage, the security would be the bride herself. She would be expected to report to the lender’s household after her wedding night, spend a few months there as his concubine, and then, once he grew bored, be sent off to some nearby timber camp, where she would have to spend the next year or two working as a prostitute to pay off her father’s debt. Once accounts were settled, she return to her husband and begin her married life.

One extreme possibility might be the situation the French anthropologist Jean-Claude Galey encountered in a region of the eastern Himalayas where as recently as the 1970s, the low-ranking castes—they were referred to as “the vanquished ones,” since they were thought to be descended from a population once conquered by the current landlord caste many centuries before—lived in a situation of permanent debt dependency. Landless and penniless, they were obliged to solicit loans from the landlords simply to find a way to eat—not for the money, since the sums were paltry, but because poor debtors were expected to pay back the interest in the form of work, which meant they were at least provided with food and shelter while they cleaned out their creditors’ outhouses and reroofed their sheds. For the “vanquished”—as for most people in the world, actually—the most significant life expenses were weddings and funerals. These required a good deal of money, which always had to be borrowed. In such cases it was common practice, Galey explains, for high-caste moneylenders to demand one of the borrower’s daughters as security. Often, when a poor man had to borrow money for his daughter’s marriage, the security would be the bride herself. She would be expected to report to the lender’s household after her wedding night, spend a few months there as his concubine, and then, once he grew bored, be sent off to some nearby timber camp, where she would have to spend the next year or two working as a prostitute to pay off her father’s debt. Once accounts were settled, she return to her husband and begin her married life.6

The Right in the United States today is a social and political movement controlled almost totally by men but built largely on the fear and ignorance of women. The quality of this fear and the pervasiveness of this ignorance are consequences of male sexual domination over women. Every accommodation that women make to this domination, however apparently stupid, self-defeating, or dan- gerous, is rooted in the urgent need to survive somehow on male terms. Inevitably this causes women to take the rage and contempt they feel for the men who actually abuse them, those close to them, and project it onto others, those far away, foreign, or different. Some women do this by becoming right-wing patriots, nationalists determined to triumph over populations thousands of miles removed. Some women become ardent racists, anti-Semites, or homophobes. Some women develop a hatred of loose or destitute women, pregnant teenage girls, all persons unemployed or on welfare. Some hate individuals who violate social conventions, no matter how superficial the violations. Some become antagonistic to ethnic groups other than their own or to religious groups other than their own, or they develop a hatred of those political convictions that contradict their own. Women cling to irrational hatreds, focused particularly on the unfamiliar, so that they will not murder their fathers, husbands, sons, brothers, lovers, the men with whom they are intimate, those who do hurt them and cause them grief. Fear of a greater evil and a need to be protected from it intensify the loyalty of women to men who are, even when dangerous, at least known quantities. Because women so displace their rage, they are easily controlled and manipulated haters. Having good reason to hate, but not the courage to rebel, women require symbols of danger that justify their fear. The Right provides these symbols of danger by designating clearly defined groups of outsiders as sources of danger. The identities of the dangerous outsiders can can change over time to meet changing social circumstances--for example, racism can be encouraged or contained; anti-Semitism can be provoked or kept dormant; homophobia can be aggravated or kept under the surface—but the existence of the dangerous outsider always functions for women simultaneously as deception, diversion, painkiller, and threat.

That's too bad, Anneliese, the house is really spectacular. Anneke is a true talent." "It will be a new standard-bearer for the neighborhood," Caroline says. "I have no doubt," my mother says in a way that implies the opposite. And I? Snap. "You have every doubt, although I can't imagine why. Exactly what did you want from me, except for me not to exist? I'm sorry I'm such a disappointment, but for the love of god, why on earth did you even come here? Surely with all your experience over these many years and many husbands, you have figured out how to avoid me, why did you come this time? Why did you not just tell Alan I wasn't going to be in town and save us all the fucking painful charade?" Hedy reaches out and holds my hand, giving it a squeeze in a way that clearly says, "You go, girl." And not, "You might want to shut up now." "This is why I avoided coming here, to face your accusations. You never wanted me, Anneke, not from the moment you were born. You wouldn't take the breast; I had to bottle-feed you from day one. You never wanted to be near me, always running off, playing by yourself, going into other rooms when I came near. When I would travel, never a card or a letter. Never once did you ever tell me you missed me when I called or when I returned. I did the best I could, Anneke, but it was never good enough." And then I start to laugh. Because the whole thing is so ridiculous. "I didn't take the BREAST? You're mad at me because I didn't SUCKLE? You didn't travel, Anneliese, you LEFT. For months and years on end. You left me with your bitter, judgmental mother to go off with an endless string of men, and always made clear how uncomfortable you were on your rare visits home. Even when you married Joe and we were together for those three years, you weren't really there, were you? Not like a real mother. Do you know why I may never have kids of my own? Not because I can't or don't want to, but because I'm so afraid of being like you. Of being another in a long line of self-absorbed, cold, aloof bitches who are incapable of providing a loving home. And I will never forgive you for that. For making me think I shouldn't be a mother. But you know what? I'm beyond it. I'm beyond needing your approval or validation. So let me be clear about something, Mommy. Take whatever you need from this evening, because it is the last time you are welcome in my life. Fuck you." "Hear, hear," Hedy says under her breath.

28 When I Must Rethink My Expectations My soul, wait silently for God alone, for my expectation is from Him. PSALM 62:5 WE WIVES TOO OFTEN come into our marriage with great expectations of what our mate is going to be like and who he will become. We see things we want to see, and we don’t always see the things we should. Because our expectations are so high, when our husband doesn’t live up to them we can’t hide our disappointment. It comes out in moodiness, discontent, disrespect, disdain, critical words, and the ever-popular silent treatment. A wife can become the victim of her own misplaced expectations, and her husband pays for it. King David had it right when he told his soul to wait quietly for the Lord and put his expectations in Him. We must do the same. Your husband can only be who he is. You cannot put expectations on him to fulfill you in ways that only God can do. Your husband simply can’t be everything to you—nor is he supposed to be—but God can be. And He wants to be. Has your husband fulfilled every expectation you have had of him? If not, tell God about it and ask Him to fulfill those needs instead. Of course, there are certain expectations you should have of your husband, such as fidelity, love, kindness, financial support, protection, and decency. If he cannot, or won’t, provide those things for you, he is not living up to what God expects of him either. But beyond that, if you are constantly disappointed in your husband, ask God to show you whether you should be looking to your Lord and Savior, instead of your husband, for everything you need. My Prayer to God LORD, show me any expectations I have of my husband that are unfair, and for which I should be looking to You to provide instead. I know he cannot meet my every emotional need—and I should not expect him to—but You can. I look to You for my comfort, fulfillment, and peace. I thank You for all the good things my husband provides for me, and I ask You to keep me from being critical of him for not being perfect. Lord, help me to wait quietly for You to provide what I need, for I put all my expectations in You. For everything I have expected from my husband and have been disappointed because he couldn’t provide, I now look to You. If I have damaged my husband’s self-respect in any way because I have made him feel that I am disappointed in him, I confess that to You as sin. Help me to apologize and make that up to him. Bring restoration, and heal any and all wounds. Where there are certain things I should expect of him as a husband and he has failed to provide, help me to forgive him. I release him into Your hands to become who You made him to be and not what I want him to be. Help me to keep my expectations focused on You so I can live free of expectations I have no right to put on him. In Jesus’ name I pray.

QUICK MENTAL RECAP: KIDNAPPED BY Mafia gang ruled by insane, chain-smoking reject from the sixties—female; discover husband has alias name and FBI badge that he’s been able to keep hidden from me for seventeen years (reminder to self: get a clue!); follow half-baked scheme provided by Brad Pitt look-alike to make a quick getaway through guest bathroom; wind up playing bad game of Twister in bathtub with Elvis Presley wannabe; witness the whacking of FBI husband; hear Elvis Presley wannabe proclaim, regarding husband’s whacker: “That’s No Toes” and follow up with obvious comment, “Dis ain’t good.” Would Al Pacino be caught dead in this movie? Definitely not.

CHAPTER THREE IN ONE PAGE Multitrack 1. Multitracking = considering more than one option simultaneously.     •  The naming firm Lexicon widens its options by assigning a task to multiple small teams, including an “excursion team” that considers a related task from a very different domain. 2. When you consider multiple options simultaneously, you learn the “shape” of the problem. • When designers created ads simultaneously, they scored higher on creativity and effectiveness. 3. Multitracking also keeps egos in check—and can actually be faster! • When you develop only one option, your ego is tied up in it.     •  Eisenhardt’s research on Silicon Valley firms: Multitracking minimized politics and provided a built-in fallback plan. 4. While decision paralysis may be a concern for people who consider many options, we’re pushing for only one or two extra. And the payoff can be huge.     •  We’re not advocating 24 kinds of jam. When the German firm considered two or more alternatives, it made six times as many “very good” decisions. 5. Beware “sham options.” • Kissinger: “Nuclear war, present policy, or surrender.”     •  One diagnostic: If people on your team disagree about the options, you have real options. 6. Toggle between the prevention and promotion mindsets. • Prevention focus = avoiding negative outcomes. Promotion focus = pursuing positive outcomes. • Companies who used both mindsets performed much better after a recession. • Doreen’s husband, Frank, prompted her to think about boosting happiness, not just limiting stress. 7. Push for “this AND that” rather than “this OR that.

Trying to come to terms with all the anomalies he faced daily—the vast wealth of the Roman Catholic Church compared to the extreme poverty of many of its flock, the manner in which the abuse scandals were covered up, the dogmatic approach to divorce, homosexuality, abortion—were all things he struggled with. When he talked it over with Bishop Rameros, as he did regularly, he came to the same conclusion every time: that the church was made up of individuals, flawed human beings, and like all human beings, it was neither completely good or completely evil. He just held a deep conviction that there was more good than bad, that the church provided such solace to people; the fact that he could say with certainty to a bereaved widow that she would see her husband again in the next life brought comfort.

Andre didn’t make that connection at first. He worked hard—at the wrong tasks. And he failed to make a dent in his wife’s love-language needs. For someone who takes pride in his work, that can be a tough pill to swallow. Most of us are wired with an instinctive desire to prove our worth—as husbands, providers, and caretakers. Beyond that, we want our work to mean something. And we want credit for the things we do. The Way Things Used to Be Many people get married believing their spouse is already fluent in acts of service. They base their belief on the way the spouse acted while they were dating. Many of these people quickly discover that what two people do for each other before marriage is no indication of what they’ll do after marriage.

Eventually, he’ll bore of you and come to his senses. A good blowjob, or whatever service you provide that is keeping him slumming these days, will eventually even get old.” “I’d ask your husband if that was true, but I’m guessing by the stick that’s stuck so far up your ass, that the poor man hasn’t had good head in a lot of years.

Reconstructing family life amid the chaos of the cotton revolution was no easy matter. Under the best of circumstances, the slave family on the frontier was extraordinarily unstable because the frontier plantation was extraordinarily unstable. For every aspiring master who climbed into the planter class, dozens failed because of undercapitalization, unproductive land, insect infestation, bad weather, or sheer incompetence. Others, discouraged by low prices and disdainful of the primitive conditions, simply gave up and returned home. Those who succeeded often did so only after they had failed numerous times. Each failure or near-failure caused slaves to be sold, shattering families and scattering husbands and wives, parents and children. Success, moreover, was no guarantee of security for slaves. Disease and violence struck down some of the most successful planters. Not even longevity assured stability, as many successful planters looked west for still greater challenges. Whatever the source, the chronic volatility of the plantation took its toll on the domestic life of slaves. Despite these difficulties, the family became the center of slave life in the interior, as it was on the seaboard. From the slaves' perspective, the most important role they played was not that of field hand or mechanic but husband or wife, son or daughter - the precise opposite of their owners' calculation. As in Virginia and the Carolinas, the family became the locus of socialization, education, governance, and vocational training. Slave families guided courting patterns, marriage rituals, child-rearing practices, and the division of domestic labor in Alabama, Mississippi, and beyond. Sally Anne Chambers, who grew up in Louisiana, recalled how slaves turned to the business of family on Saturdays and Sundays. 'De women do dey own washing den. De menfolks tend to de gardens round dey own house. Dey raise some cotton and sell it to massa and git li'l money dat way.' As Sally Anne Chambers's memories reveal, the reconstructed slave family was more than a source of affection. It was a demanding institution that defined responsibilities and enforced obligations, even as it provided a source of succor. Parents taught their children that a careless word in the presence of the master or mistress could spell disaster. Children and the elderly, not yet or no longer laboring in the masters' fields, often worked in the slaves' gardens and grounds, as did new arrivals who might be placed in the household of an established family. Charles Ball, sold south from Maryland, was accepted into his new family but only when he agreed to contribute all of his overwork 'earnings into the family stock.' The 'family stock' reveals how the slaves' economy undergirded the slave family in the southern interior, just as it had on the seaboard. As slaves gained access to gardens and grounds, overwork, or the sale of handicraft, they began trading independently and accumulating property. The material linkages of sellers and buyers - the bartering of goods and labor among themselves - began to knit slaves together into working groups that were often based on familial connections. Before long, systems of ownership and inheritance emerged, joining men and women together on a foundation of need as well as affection.

The philosopher Alvin Plantinga said it like this: Could there really be any such thing as horrifying wickedness [if there were no God and we just evolved]? I don’t see how. There can be such a thing only if there is a way that rational creatures are supposed to live, obliged to live. . . . A [secular] way of looking at the world has no place for genuine moral obligation of any sort . . . and thus no way to say there is such a thing as genuine and appalling wickedness. Accordingly, if you think there really is such a thing as horrifying wickedness (. . . and not just an illusion of some sort), then you have a powerful . . . argument [for the reality of God].7 In short, the problem of tragedy, suffering and injustice is a problem for everyone. It is at least as big a problem for non-belief in God as for belief. It is therefore a mistake, though an understandable one, to think that if you abandon belief in God it somehow makes the problem of evil easier to handle. A woman in my church once confronted me about sermon illustrations in which evil events turned out for the good. She had lost a husband in an act of violence during a robbery. She also had several children with severe mental and emotional problems. She insisted that for every one story in which evil turns out for good there are one hundred in which there is no conceivable silver lining. In the same way, much of the discussion so far in this chapter may sound cold and irrelevant to a real-life sufferer. ‘So what if suffering and evil doesn’t logically disprove God?’ such a person might say. ‘I’m still angry. All this philosophising does not get the Christian God “off the hook” for the world’s evil and suffering!’ In response the philosopher Peter Kreeft points out that the Christian God came to earth to deliberately put himself on the hook of human suffering. In Jesus Christ, God experienced the greatest depths of pain. Therefore, though Christianity does not provide the reason for each experience of pain, it provides deep resources for actually facing suffering with hope and courage rather than bitterness and despair.

I feel this intense pressure to step in and be this amazing “bonus mom.” Everyone expects me to just naturally be maternal and love my step-kids and take care of everything for them. I feel like I do all the hard work of parenting, but I don’t get any of the benefits that bio-parents get. I don’t get love, loyalty, or affection from the kids, no matter how kind I am to them. They never hug me or say thank you. I certainly don’t get acknowledged on Mother’s Day. I really try to be a good stepmom, but I feel like all my efforts are looked at with suspicion or resentment from my step-kids, because they think I’m “trying too hard.” It also feels like my husband wants it both ways. He expects me to love his kids “just like they’re my own,” and he expects me to take care of them and be involved and support them and help raise them. But then he gets defensive and territorial, and he resists my input if I try to be involved in any actual parenting, because they’re “his” kids, not mine. And his ex-wife gets threatened, and she basically tells me to “butt out and stay in my place.” So, my husband and his ex both expect me to help them do the hard work of parenting and provide childcare for them, but only on their terms. Apparently, I don’t get a place at the decision-making table. I feel like an unpaid babysitter, not a partner. And it seems like the harder I work and the nicer I am, the less anyone appreciates me. I can’t win.

You were a physician before you became a vampire, so I will allow this…distraction to run its course.” Alex inclined his head. “Thank you.” “I am surprised I must remind you after all this time of your obligation to me. You would be long in your human grave if not for me. I am your maker. You swore your fealty to me in return for your making.” “I have not forgotten.” The words fell stiffly from his lips. The facts of his making and the duties required of him were emblazoned in his mind in fiery emphasis. “But I would remind you that in this human world we live you are my wife and should honor me as a good woman would. I provide you with the leverage you need to fulfill your ambitions. Before you met me, you were a hunted witch living in the most desperate circumstances. As your husband, I give you a cloak of legitimacy and respectability. It would do you well not to forget that.” This time, Anna’s surprise held her speechless. She stared at him, a frown marring the flesh between her thick brows. “I

I wish to be your man . . . your husband. I want you for my wife.” He gazed intently at her. His eyes spoke of hope and expectation. Her own eyes widened in surprise. “You want what?” She exhaled incredulously. Her heart pounded in her chest, and her mind raced so fast, she couldn’t hold on to one coherent thought. “I am a good provider, and I will protect you with my life,” Daniel stated passionately.

Abortion is one of the most commonly performed medical procedures in the United States, and it is tragic that many women who have abortions are all too often mischaracterized and stigmatized, their exercise of moral agency sullied. Their judgment is publicly and forcefully second-guessed by those in politics and religion who have no business entering the deliberation. The reality is that women demonstrate forethought and care; talk to them the way clergy do and witness their sense of responsibility. Women take abortion as seriously as any of us takes any health-care procedure. They understand the life-altering obligations of parenthood and family life. They worry over their ability to provide for a child, the impact on work, school, the children they already have, or caring for other dependents. Perhaps the woman is unable to be a single parent or is having problems with a husband or partner or other kids.2 Maybe her contraception failed her. Maybe when it came to having sex she didn’t have much choice. Maybe this pregnancy will threaten her health, making adoption an untenable option. Or perhaps a wanted pregnancy takes a bad turn and she decides on abortion. It’s pretty complicated. It’s her business to decide on the outcome of her pregnancy—not ours to intervene, to blame, or to punish. Clergy know about moral agency through pastoral work. Women and families invite us into their lives to listen, reflect, offer sympathy, prayer, or comfort. But when it comes to giving advice, we recognize that we are not the ones to live with the outcome; the patient faces the consequences. The woman bears the medical risk of a pregnancy and has to live with the results. Her determination of the medical, spiritual, and ethical dimensions holds sway. The status of her fetus, when she thinks life begins, and all the other complications are hers alone to consider. Many women know right away when a pregnancy must end or continue. Some need to think about it. Whatever a woman decides, she needs to be able to get good quality medical care and emotional and spiritual support as she works toward the outcome she seeks; she figures it out. That’s all part of “moral agency.” No one is denying that her fetus has a moral standing. We are affirming that her moral standing is higher; she comes first. Her deliberations, her considerations have priority. The patient must be the one to arrive at a conclusion and act upon it. As a rabbi, I tell people what the Jewish tradition says and describe the variety of options within the faith. They study, deliberate, conclude, and act. I cannot force them to think or do differently.

Though she had been surprised to find murder so thoroughly enjoyable, Mrs Bennet did not believe that this reflected any fault or wickedness in her character. She knew she only committed these acts to secure the future well-being of her daughters. Naturally, she would be able to stop killing once her daughters had husbands and there was no further use for such bloodthirsty deeds. Indeed, she felt adamant that she only enjoyed the planning and execution of such matters because her daughters had not been so good as to provide her with wedding preparations to occupy her active mind.

You will not be my mistress,” Westhaven said, sifting his hands through her hair in long, gentle sweeps. “And you did not sound too keen on being a wife.” Anna closed her eyes. “I said it depended on whose wife, but no, in the general case, taking a husband does not appeal.” “Why not?” He started with the brush in the same slow, steady movements. “Taking a husband has some advantages, you know.” “Name one.” “He brings you pleasure,” the earl said, his voice dropping. “Or he damned well should. He provides for your comfort, gives you babies. He grows old with you, providing companionship and friendship; he shares your burdens and lightens your sorrows. Good sort of fellow to have around, a husband.” “Hah.” Anna wanted to peer over her shoulder at him, but his hold on her hair prevented it. “He owns you and the produce of your body,” she retorted. “He has the right to demand intimate access to you at any time or place of his choosing, and strike you and injure you should you refuse him, or simply because he considers you in need of a beating. He can virtually sell your children, and you have nothing to say to it. He need not be loyal or faithful, and still you must admit him to your body, regardless of his bodily or moral appeal, or lack thereof. A very dangerous and unpleasant thing, a husband.” The

What is an operating system, really? What did Cutler’s team wish to create? Picture a wealthy English household in the early 1900s. Think of a computer—the hardware—as a big house, the family’s residence. The house consists of plumbing and lighting, bricks and mortar, windows and doors—all manner of physical things and processes. Next, imagine computer software as the people in the house. The household staff, living downstairs, provide a whole range of services at once. The butler stands by the door, the driver washes the car, the housekeeper presses the linen, the cook provides meals and bakes cakes, the gardener rakes the leaves from the lawn. And this activity, which seemingly happens of its own accord, is coordinated by the head of the household staff. Such is the life of the downstairs dwellers, who in a certain sense exist in the background. Then consider the people upstairs. They are the whole reason for the toil of the people downstairs. The husband desires a driver not simply for peace of mind but because he wishes to travel. The wife employs a cook, so her family can eat well. The children benefit from the work of the gardener, who clears the yard of debris, enabling them to play outdoors safely. The picture of the family upstairs and their faithful downstairs servants neatly illustrates the great divide in the world of software. The people upstairs are the applications: the word-processing, electronic ledger, database, publishing and numerous other programs that satisfy human needs and wants. The people downstairs collectively perform the functions of an operating system. Theirs is a realm of services, some automatic, some requiring a special request. These services lay the basis for the good stuff of life. Cutler

A sudden insight teased him. What if she didn’t want to leave? What if she was just angry with him and acting impulsively? He left Rand to kneel at her feet. She eyed him suspiciously. He hated that he’d given her cause to look at him that way. “I will ask ye this but once. Do ye wish to forsake our bond and my offered protection? Do ye truly wish to return to your life of providing for yourself and working and raising your bairn alone? I would have ye stay here with me, and I would care for you your whole life. I would treat your bairn as my own. I have means, and I am a good man, though I ken I havena given ye cause to believe it. “Stay with me, Malina. Let me prove to you the man I am. I wouldna expect your love, and I dinna expect you to share my bed. But I wish ye to stay and be my wife. I wish to be your husband. Will you release me from the vow I made to help ye return home?” He made himself stop blathering and waited for her answer, drowning in the emerald pools of her eyes. Closing his hands around hers, around the box, he found some solace in the fact that she didn’t pull away. She appraised him with liquid eyes. Could that be tenderness he glimpsed? But it was gone too soon, replaced with suspicion. Och, he’d been so dishonest with her she likely would never be able to trust him. Mayhap it was for the best she was leaving. If she couldn’t trust him, he’d nay be able to make her happy. At last, she shook her head. “I suspect you’re a good man, even though you lied to me. I see goodness in you, and honor. Any woman would be lucky to have you as her husband.” His heart lifted with hope. “Any woman from your time,” she added gently. “I don’t belong here. I need to go back to my time. My being here is a mistake. This is all a huge mistake.” His heart crumbled as he released her hands and pulled the heavy velvet pouch from his sporran. “Then, take this. ’Tis my wedding gift to you. If I canna be with you to keep my marriage vows, I pray this will clear my name before the Lord.” She took the pouch and looked inside. Her eyes grew wide. “It’s gold. I can’t take this.” She tried to push it back into his hands, but he refused it. “You must. ’Tis the best I can do for you, Malina mine. I hope ye will remember me well when you use it. I hope this will provide for you and your bairn for many years.” Not giving her a chance to reject his gift as she’d rejected him, he rose and blew out the lantern. He led Rand from the stables, and said, “Come, Malina. ’Tis time to send you home.

Appalled by what he saw, he instead prepared a private, two-room apartment for her in the basement of Scotchtown. Each room had a window, providing light, air circulation, and a pleasant view of the grounds. The apartment also had a fireplace, which provided good heat in the winter, and a comfortable bed to sleep in." After placing Sarah there for “treatment” for a short time, at the urging of his personal physician Thomas Hinde, Henry vowed to take her back home and care for her himself. Thus, Henry moved her to Scotchtown plantation back in Hanover County. His oldest daughter, Patsy, also moved there with her husband, and together the family created a small, comfortable apartment in the basement of the home where Sarah could live and be supervised. To his credit, Henry remained devoted to her and cared for her himself when he was at home. When he was away, as he often was, Patsy and the other children, or a female slave, saw to her needs and kept her from harming herself or anyone else.

Though she had been surprised to find that murder was so thoroughly enjoyable, Mrs Bennet did not believe that this reflected any fault or wickedness in her character. She knew she only committed these acts to secure the future well-being of her daughters. Naturally, she would be able to stop killing once her daughters had husbands and there was no further use for such bloodthirsty deeds. Indeed, she felt adamant that she only enjoyed the planning and execution of such matters because her daughters had not been so good as to provide her with wedding preparations to occupy her active mind.

Babamukuru was always impressive when he made these speeches of his. He was a rigid, imposing perfectionist, steely enough in character to function in the puritanical way that he expected, or rather insisted, that the rest of the world should function. Luckily, or maybe unluckily for him, throughout his life Babamukuru had found himself - as eldest child and son, as an early educated African, as headmaster, as husband and father, as provider to many - in positions that enabled him to organise his immediate world and its contents as he wished. Even when this was not the case, as when he went to the mission as a young boy, the end result of such periods of submission was greater power than before. Thus he had been insulated from the necessity of considering alternatives unless they were his own. Stoically he accepted his divinity. Filled with awe, we accepted it too. We used to marvel at how benevolent that divinity was. Babamukuru was good. We all agreed on this. More significantly still, Babamukuru was right.

I should have rid myself of you when I learned I was with child. But it would have been a mortal sin.” She stared at him, and in her eyes, he saw nothing but hatred. “I’ve suffered every day you lived. And I will not stand by and let you ruin another woman’s life.” He expected Rose to speak, to say something to defend them. But her silence was damning. Though she continued to hold his hand, he could feel her grip loosening. She didn’t want him any more than his mother had. He should have expected it. And although he ought to let her go, now that she knew he was a bastard, damned if he wanted to. His only thread of honor had snapped in front of a truth he didn’t want to face. Iain stared at the women with no regrets for what he was about to do. He tightened his hand upon hers. “Most of the men and women in that ballroom will believe that I have compromised Lady Rose,” he said coolly. “I intend to marry her, no matter what anyone says about me.” “I cannot allow that,” Lady Wolcroft interrupted. “My granddaughter believed that you were an earl, a man who could provide a future for her. I believed that, too.” To Moira, she admitted, “I am sorry for my interference. You never told any of us about . . . why you hid him from the world. I thought you were merely estranged.” “I kept Iain away so that this would never happen,” his mother admitted. “I could not bring shame upon my husband.” It was as if he weren’t in the room at all. Iain refused to remain silent while they discussed his future. Ignoring all of them, he turned back to Rose. “Before all this happened, I asked you to marry me. Have your feelings changed, now that you know the truth?” The frozen expression on her face revealed her own doubts. “I feel as if I’ve stepped into the midst of a storm. I need a moment, Iain.” With that, she let go of his hand. The women closed in on her, and Lady Wolcroft sent him a dark look. “I think it’s best if you leave now, Ashton.” She opened the door and waited. Iain didn’t move. Instead, he locked his gaze upon Rose. “This is about what you want, a ghrá. They don’t matter.” She still wouldn’t look at him. But her hands were trembling as she gripped them together. “I—I need time to think.” It was as if he’d been imprisoned within panes of glass. He’d wanted to believe that she would be different. That she would love him enough to overlook the broken shards of the life he had. He didn’t want to leave her here with these vultures who would tell her how to live her life and what to do now. But when he saw her pale expression, his worst fears were confirmed. Love wasn’t enough to overcome the revelation that he was worth nothing. She’d wanted an earl, not a bastard. And no matter how much it broke him, the right thing was to let her go.

Abortion is one of the most commonly performed medical procedures in the United States, and it is tragic that many women who have abortions are all too often mischaracterized and stigmatized, their exercise of moral agency sullied. Their judgment is publicly and forcefully second-guessed by those in politics and religion who have no business entering the deliberation. The reality is that women demonstrate forethought and care; talk to them the way clergy do and witness their sense of responsibility. Women take abortion as seriously as any of us takes any health-care procedure. They understand the life-altering obligations of parenthood and family life. They worry over their ability to provide for a child, the impact on work, school, the children they already have, or caring for other dependents. Perhaps the woman is unable to be a single parent or is having problems with a husband or partner or other kids.2 Maybe her contraception failed her. Maybe when it came to having sex she didn’t have much choice. Maybe this pregnancy will threaten her health, making adoption an untenable option. Or perhaps a wanted pregnancy takes a bad turn and she decides on abortion. It’s pretty complicated. It’s her business to decide on the outcome of her pregnancy—not ours to intervene, to blame, or to punish. Clergy know about moral agency through pastoral work. Women and families invite us into their lives to listen, reflect, offer sympathy, prayer, or comfort. But when it comes to giving advice, we recognize that we are not the ones to live with the outcome; the patient faces the consequences. The woman bears the medical risk of a pregnancy and has to live with the results. Her determination of the medical, spiritual, and ethical dimensions holds sway. The status of her fetus, when she thinks life begins, and all the other complications are hers alone to consider. Many women know right away when a pregnancy must end or continue. Some need to think about it. Whatever a woman decides, she needs to be able to get good quality medical care and emotional and spiritual support as she works toward the outcome she seeks; she figures it out. That’s all part of “moral agency.” No one is denying that her fetus has a moral standing. We are affirming that her moral standing is higher; she comes first. Her deliberations, her considerations have priority. The patient must be the one to arrive at a conclusion and act upon it. As a rabbi, I tell people what the Jewish tradition says and describe the variety of options within the faith. They study, deliberate, conclude, and act. I cannot force them to think or do differently. People come to their decisions in their own way. People who believe the decision is up to the woman are typically called “pro-choice.” “Choice” echoes what is called “moral agency,” “conscience,” “informed will,” or “personal autonomy”—spiritually or religiously. I favor the term “informed will” because it captures the idea that we learn and decide: First, inform the will. Then exercise conscience. In Reform Judaism, for instance, an individual demonstrates “informed will” in approaching and deciding about traditional dietary rules—in a fluid process of study of traditional teaching, consideration of the personal significance of that teaching, arriving at a conclusion, and taking action. Unitarian Universalists tell me that the search for truth and meaning leads to the exercise of conscience. We witness moral agency when a member of a faith community interprets faith teachings in light of historical religious understandings and personal conscience. I know that some religious people don’t do

Complaining     “I am not saying this because I am in need, for I have learned to be content whatever the circumstances” (Philippians 4:11).     God hates complaining. In the Old Testament, God rescued the Israelites from 400 years of slavery in Egypt. They had a miraculous escape through the Red Sea and were on their way to the Promised Land. Yet only two of the original group actually arrived at the final destination. The rest perished in the desert. Why? One contributing factor was their complaining.   First, they complained that they had no food so God graciously provided manna. This was food that miraculously appeared each morning for them to collect for their families for the day. However, it wasn’t long before they complained about the manna. They even went so far as to say that they preferred their lives of slavery in Egypt to another day of eating manna.   I’m disgusted by their ungratefulness. They were a complaining, grumbling bunch that couldn’t see how good they actually had it. They were constantly looking for the bad in their situation instead of focusing on how God had favoured them, heard their cries, saved them from slavery, and provided for them on their way to the Promised Land.   However, it’s easy for me to pass judgment on them as I read about their story in the Bible. It’s obvious to me what they did wrong. But I was recently convicted of my own behaviour. Some days I am no better than those complainers.   I can think specifically of a job I received. This job was a miracle from God in itself. My two co-workers had been waiting over three years to get this job – I had just applied a month before. It was only part-time hours so it allowed me to continue to pursue my other interests and hobbies. It was close to my home, within the hours that my children were at school and doing what I love to do – teach.   However, when I was first offered the job I complained about the topic I would be teaching – accounting. It was not my first love. I would have preferred to teach creative writing or marketing – something fun. But accounting? I balked. Then I complained about the cost of parking. Then I complained that I had to share an office. Then I complained that my mailbox was too high, the water was too cold, the photocopier was too far away, the computer was too slow – well, you get the point. Instead of focusing on the answer to prayer, I focused on the little irritants about which to complain.   Finally, I started to complain about the students – one particular student. She would come to class with a snarl and sit in the back of the classroom with her arms crossed, feet up and a scowl that would scare crows away. It seemed to me that she not only hated the topic I was teaching, but she also hated the teacher.   Each day, I returned home and complained to my husband about this particular student. Things didn’t improve. She became more and more despondent and even poisoned the entire class with her sickly attitude. I complained more. I complained to other teachers and my friends; anyone who dared to ask the question, “How do you enjoy teaching?”  

Traditional roles were all well and good when everyone agreed and could actually stick to them, but unfortunately, late-stage capitalism and the cost-of-living crisis made it impossible. Women stepped up because men weren’t making enough money to take care of their families anymore. One income wasn’t enough; the wife had to go out to work, too. Trouble came when women stepped up… but their husbands didn’t. That was the root of the problem, now. It was why so many women were tired and defeated and were giving up on having meaningful relationships with men. And it was the reason why so many men were so angry. They considered unpaid domestic labor as exclusively women’s work, and they refused to do it. They didn’t pick up the slack at home. Women found they were doing everything—working, taking care of the household and the childcare and all the mental labor that came with it—and eventually, they started looking at their husbands, and they realized he was just another child they had to take care of. A lot of men still didn’t accept the fact that if they wanted to have traditional wives, they actually had to be traditional husbands. If you didn’t provide or protect, then you were just some jerk who wanted a slave to do his unpaid labor and relieve his blue balls.

What we feel compelled to do, whether it’s making art or giving your life to God, evolves out of the inner fabric of our lives, however disguised the patterns may be to us. The work, the vocation, is an attempt on the part of the would-be artist to fulfill in an inner way, in a symbolic way, what the outer world is failing to provide him with in the service of wholeness.

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Marriage is not gonna feel good all the time. You have to have it together for your husband when he doesn’t have it together for himself. As his wife you’re called to help, to heal and to provide peace in ways he can’t get on his own. That’s what your rib represents. R.I.B. Rest in the brokenness. Give that man his rib. Can you give him rest in his brokenness? Own your place as the rib. Play

There is something about a good nurse. Having a nursing license and job doesn’t make you a good nurse. Working for 30 years doesn’t make you a good nurse. It’s not about being good at starting IV’s or being best friends with all of the physicians. It’s not about having a commanding presence or knowing all of the answers to the 900 questions you get asked each shift. While all of these things are important, it’s not all there is. Being a good nurse is so much less defined and measurable than that. It isn’t measured in letters after your name, certifications, professional affiliations, or by climbing the clinical ladder. It’s something you feel when you see a good nurse care for their patients. It’s that security you see in their patient’s eyes when they walk in the room to provide care. It’s that sense of safety and security felt by the patient’s family that is so reassuring, they can finally head home for a shower and some sleep, knowing their loved one is being well cared for. Good nurses breathe instinct. They breathe discernment. Good nurses can pick out seemingly insignificant things about a patient, interpret an intricate clinical picture, somehow predict a poor outcome, and bring it to the provider’s attention, literally saving someone’s life. Did you read that? Save someone’s life. I have seen the lives of patients spared because of something that their nurse, their good nurse, first noticed. And then there’s that heart knowledge good nurses have that blows me away even more. They are those nurses who always know the right thing to say. They know how to calm an apprehensive and scared mother enough to let them take care of her son. They know how to re-explain the worst news a husband is ever going to hear because it didn’t quite make sense when the doctor said it 15 minutes ago. And they know how to comfort him when they see it click in his mind that his wife is forever gone.

Marriage is not gonna feel good all the time. You have to have it together for your husband when he doesn’t have it together for himself. As his wife you’re called to help, to heal and to provide peace in ways he can’t get on his own. That’s what your rib represents. R.I.B. Rest in the brokenness. Give that man his rib. Can you give him rest in his brokenness? Own your place as the rib. Play your position. Don’t let

If you want to tell your husband how much he means to you, what do you do? Do you give him gold?” “He would no doubt prefer that.” “If you gave him garbage trucks filled with gold, you would give only empty riches. To convey true love, Sang Ly, you whisper . . .” She waits for me to fill in the answer. “Words.” “What words? What would you say to him?” “I guess I would say, I love you.” “Three words, Sang Ly, three simple words that communicate more, mean more, than worldly riches. Words provide a voice to our deepest feelings. I tell you, words have started and stopped wars. Words have built and lost fortunes. Words have saved and taken lives. Words have won and lost great kingdoms. Even Buddha said, ‘Whatever words we utter should be chosen with care, for people will hear them and be influenced by them for good or ill.’ Do you understand?” “I

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

Months beforehand I started focusing my Manhattanite efficiency on getting registered in Italy, Andrea leading me by the hand through the wilderness of Old World red tape. The first step was “getting my documents together,” an Italian ritual repeated before every encounter with officialdom. Sticking to a list kindly provided by the Italian Consulate, I collected my birth certificate, passport, high school diploma, college diploma, college transcript, medical school diploma, medical school transcript, certificates of internship and residency, National Board Examination certificates, American Board of Internal Medicine test results, and specialization diploma. Then I got them transfigured into Italian by the one person in New York authorized by the Italian Consulate to crown his translation with an imprimatur. We judiciously gave him a set of our own translations as crib notes, tailored by my husband to match the Rome medical school curriculum. I wrote a cover letter from Andrea’s dictation. It had to be in my own hand, on a folded sheet of double-sized pale yellow ruled Italian paper embossed with a State seal, and had to be addressed “To the Magnificent Rector of the University of Rome.” You have to live in Italy a while to appreciate the theatrical elegance of making every fiddler a Maestro and every teacher a Professoressa; even the most corrupt member of the Italian parliament is by definition Honorable, and every client of a parking lot is by default, for lack of any higher title, a Doctor (“Back up, Dotto’, turn the wheel hard to the left, Dotto’”). There came the proud day in June when I got to deposit the stack of documents in front of a smiling consular official in red nail polish and Armani. After expressing puzzlement that an American doctor would want to move to her country (“You medical people have it so good here”), she Xeroxed my certificates, transcripts, and diplomas, made squiggles on the back to certify the Xeroxes were “authentic copies,” gave me back the originals, and assured me that she’d get things processed zip zip in Italy so that by the time I left for Rome three months later I’d have my Italian license and be ready to get a job. Don’t call me, I’ll call you. When we were about to fly in September and I still hadn’t heard from her, I went to check. Found the Xeroxes piled up on Signora X’s desk right where I’d left them, and the Signora gone for a month’s vacation. Slightly put out, I snatched up the stack to hand-carry over (re-inventing a common expatriate method for avoiding challenges to the efficiency of the Italian mails), prepared to do battle with the system on its own territory.

But my main debt is to my wife Sarah, who provided a never failing source of encouragement in the bad days and a willing ear after the good ones. I have often been somewhat sceptical about author's protestations of gratitude to husband, wife, friend or whoever, without whom... Never again. To have a lived a life with someone whose thoughts are occupied by one topic to the exclusion of most other things is more than one can reasonably ask; it was certainly not in the original contract. (Preface)

Earlier, in a long, affectionate letter to his daughter, John offered memorable advice on choosing a husband that, in sum, expressed what he valued most in a man and what he so struggled to be himself so much of his life: 'Daughter! Get you an honest man for a husband, and keep him honest. No matter whether he is rich, provided he be independent. Regard the honor and moral character of the man more than all other circumstances. Think of no other greatness but that of the soul, no other riches but those of the heart. An honest, sensible, humane man, above all the littleness of vanity and extravagances of imagination, laboring to do good rather than be rich, to be useful rather than make a show, living in modest simplicity clearly within his means and free from debts and obligations, is really the most respectable man in society, makes himself and all about him most happy.

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