Great Commission Quotes

The Great Commission is not an option to be considered; it is a command to be obeyed.

If thinking and reason crack under pressure of emotional convulsions or when commissioned facts are resulting from fibs and fake constructions, truth may be in great peril. ( ”Blame storming”)

Whatever we do, we must not treat the Great Commission like it's the Great Suggestion.

God's command 'Go ye, and preach the gospel to every creature' was the categorical imperative. The question of personal safety was wholly irrelevant.

Go, send, or disobey.

For two centuries, Christians would be a persecuted minority. There was no worldly reward for being Christian. Being a follower of Christ took courage. The twelve apostles, and their first-century co-workers, suffered tribulation and sometimes death as they fulfilled the Great Commission Jesus had given them (Matt 28:19–20). They turned an iron empire upside down and changed our world forever.

If God is good, and if He wants us to subdue this planet, and if He wants us to obey the Great Commission and conquer this world for Christ, and if He tells half the human race that they're in charge of tending the home, it follows from this that the home is actually one of the most strategic and important tools by which the world will be won.

If the Great Commission is true, our plans are not too big; they are too small.

As goes the family, so goes the faith; as goes the faith, so goes the culture.

Great teachers had great personalities and that the greatest teachers had outrageous personalities. I did not like decorum or rectitude in a classroom; I preferred a highly oxygenated atmosphere, a climate of intemperance, rhetoric, and feverish melodrama. And I wanted my teachers to make me smart. A great teacher is my adversary, my conqueror, commissioned to chastise me. He leaves me tame and grateful for the new language he has purloined from other kings whose granaries are filled and whose libraries are famous. He tells me that teaching is the art of theft: of knowing what to steal and from whom. Bad teachers do not touch me; the great ones never leave me. They ride with me during all my days, and I pass on to others what they have imparted to me. I exchange their handy gifts with strangers on trains, and I pretend the gifts are mine. I steal from the great teachers. And the truly wonderful thing about them is they would applaud my theft, laugh at the thought of it, realizing they had taught me their larcenous skills well.

When our passion for the Great Commission, becomes our search for the Great Politician, we know we're lost.

The work of the church is not survival. She exists to fulfill the Great Commission.

Of course it's dangerous. But it's a lot more dangerous for all of us if we don't do it. Even in a conquering army there are casualties. Safety is not the issue when we look at the Great Commission. The purpose of the church cannot be to survive, or even to thrive, but to serve.

It is only a matter of time till the reality of the rest of the world comes home. And all the while we are called by Christ to go to them, love them, sacrifice for them, bring the gospel to them. The Great Commission is not child’s play. It is costly. Very costly.

Evangelism cant be our focus! We must not stop sharing the good news, but here’s the deal, here’s the wonderful thing, it gets done along the way as you do discipleship. Great commission is just about going to disciple the nations and you know what happens... as you disciple them evangelism takes place, because it’s done in the context of discipleship. Here’s the issue: We have to reframe evangelism within the context of discipleship

Justice in a fallen world is not equality of outcome but equal treatment under a fair law.

Thriving churches have the Great Commission as the centerpiece of their vision, while dying churches have forgotten the clear command of Christ.

A true and safe leader is likely to be one who has no desire to lead, but is forced into a position of leadership by the inward pressure of the Holy Spirit and the press of the external situation. Such were Moses and David and the Old Testament prophets. I think there was hardly a great leader from Paul to the present day but that was drafted by the Holy Spirit for the task, and commissioned by the Lord of the Church to fill a position he had little heart for. I believe it might be accepted as a fairly reliable rule of thumb that the man who is ambitious to lead is disqualified as a leader. The true leader will have no desire to lord it over God's heritage, but will be humble, gentle, self-sacrificing, and altogether as ready to follow as to lead, when the Spirit makes it clear that a wiser and more gifted man than himself has appeared.

Think of (the Kingdom) like the sun. As it peeks through on a cloudy day, we do not say the sun has grown. We say, 'The sun has broken through.' Our view of the sun has changed, or obstacles to the sun have been removed, but we have not changed the sun.

You are either making disciples or making excuses. Which one are you?

The Great Commission is the Great Adventure of Christianity.

God uses one whom others would have passed over without a second glance. The history of obedience to the Great Commission is full of such examples. Behind this reality is a truth that God will use any who will submit to and obey His purpose for mission in their generation.

Having now finished the work assigned me, I retire from the great theatre of Action; and bidding an Affectionate farewell to this August body under whose orders I have so long acted, I here offer my Commission, and take my leave of all the employments of public life. (Address to Congress on Resigning Commission Dec 23, 1783)

God will save whomever He chooses to save. The Christian should proselytize not because he thinks he can change everybody; he should proselytize because the Gospel being shared is the ultimate act of love: because he thinks he can love everybody.

The Great Commandment to love God and love others is a call to intimacy; the Great Commission to go and make disciples is a call to fruitfulness. Intimacy is to precede fruitfulness. The Great Commandment must precede the Great Commission and is an inseparable part of it. When intimacy does not precede fruitfulness, we easily become subject to our own mission and become focused upon religious duty, hyper-religious activity, and aggressive striving that leaves an angry edge in our life and relationships.

One of the great truths of the Bible is that whenever God gets ready to do anything in the earth, He always works through a person or a group of people whom He has called and who have willingly responded to Him. The human factor is key for God’s activity on the earth. When God prepared to deliver the Israelites from Egypt, He called Moses. When He got ready to rescue His people from the Midianites, He called Gideon. When God wanted to warn His disobedient people of His judgment and call them back to Him, He called Elijah, Isaiah, Jeremiah, Amos, and the other prophets. When God was ready to send His Son into the world, He chose Mary, a humble peasant girl, to be His mother. When Jesus Christ prepared to send His message of salvation throughout the world, He called and anointed men and women—His Church—and commissioned them for the mission. This illustrates an incredible principle under which God operates: Without God we cannot, and without us God will not. For everything that God desires to do in the earth, He enters into partnership with those to whom He has already given dominion.

Instructing people to obey Christ’s commands is part of the Great Commission. It’s not enough to teach the facts about Christ, we are to teach, exhort, and train disciples to obey and live according to the commands of Christ.

The Pavilion did not burn by lightening," she said. He hesitated again. "It holds the memory of fire," he said at last. "Lightening is young and strong and thoughtless, but it could also wish to visit the site of some particular victory of one of its kind--as a young soldier recently commissioned might visit the scene of some great battle--

Life is to be lived for an audience of One.

J ESUS PRIMARY MISSION IS summed Up In This One Line: “For this purpose the Son of God was manifested, that He might destroy the works of the devil” (1 John 3:8). That was Jesus’ assignment; it was the disciples’ assignment, and it is your assignment as well. God’s purpose in saving you was not simply to rescue you and keep you busy until He shipped you off to Heaven. His purpose was much bigger; He commissioned you to demonstrate the will of God, “on earth as it is in heaven,” helping to transform this planet into a place that is radiant and saturated with His power and presence. This is the very backbone of the Great Commission, and it should define your life and mine.

He executed his commission with great promptitude and dispatch, only calling at one public-house for half a minute, and even that might be said to be in his way, for he went in at one door and came out at the other[.]

As the church, we are in community together trying to fulfill this Great Commission that Jesus left us with. As we gently press into each other, we form one united thing, His church. As we work together, sharing the space God gives us to do His work, we all become shaped a little different. We all become a little more like Him.

John Stott says, ‘The highest of all missionary motives is neither obedience to the Great Commission (important as that is), nor love for sinners who are alienated and perishing (strong as that incentive is, especially when we contemplate the wrath of God), but rather zeal – burning passionate zeal – for the glory of Jesus Christ.’4

Stephen nodded. 'Tell me,' he said, in a low voice, some moments later. 'Were I under naval discipline, could that fellow have me whipped?'He nodded towards Mr Marshall. 'The master?' cried Jack, with inexpressible amazement. 'Yes,' said Stephen looking attentively at him, with his head slightly inclined to the left. 'But he is the master...' said Jack. If Stephen had called the sophies stem her stern, or her truck her keel, he would have understood the situation directly; but that Stephen should confuse the chain of command, the relative status of a captain and a master, of a commissioned officer and a warrant officer, so subverted the natural order, so undermined the sempiternal universe, that for a moment his mind could hardly encompass it. Yet Jack, though no great scholar, no judge of a hexameter, was tolerably quick, and after gasping no more than twice he said, 'My dear sir, I beleive you have been lead astray by the words master and master and commander- illogical terms, I must confess. The first is subordinate to the second. You must allow me to explain our naval ranks some time. But in any case you will never be flogged- no, no; you shall not be flogged,' he added, gazing with pure affection, and with something like awe, at so magnificent a prodigy, at an ignorance so very far beyond anything that even his wide-ranging mind had yet conceived.

Here's the problem: when every sin is seen as the same, we are less likely to fight any sins at all. Why should I stop sleeping with my girlfriend when there will still be lust in my heart? Why pursue holiness when even one sin in my life means I'm Osama bin Hitler in God's eyes? Again, it seems humble to act as if no sin is worse than another, but we lose the impetus for striving and the ability to hold each other accountable when we tumble down the slip-n-slide of moral equivalence. All of a sudden the elder who battles the temptation to take a second look at the racy section of the Lands End catalog shouldn't dare exercise church discipline ont he young man fornicating with reckless abandon. When we can no longer see the different gradations among sins and sinners and sinful nations, we have not succeeded in respecting our own badness; we've cheapened God's goodness.

I need to produce great ideas, and I believe that if I were commissioned to design a new universe, I would be mad enough to undertake it.

At the end of the day, the biggest problem with the Great Commission for Christians is that they don't share the gospel.

The projects in Harlem are hated. They are hated almost as much as policemen, and this is saying a great deal. And they are hated for the same reason: both reveal, unbearably, the real attitude of the white world, no matter how many liberal speeches are made, no matter how many lofty editorials are written, no matter how many civil-rights commissions are set up.

One can be an orthodox Church in every way: great structure, good theology, excellent sermons and teaching, lots of giving; but if the Great commission is not taught and obeyed, it is a heretical church.

New Rule: Stop pretending your drugs are morally superior to my drugs because you get yours at a store. This week, they released the autopsy report on Anna Nicole Smith, and the cause of death was what I always thought it was: mad cow. No, it turns out she had nine different prescription drugs in her—which, in the medical field, is known as the “full Limbaugh.” They opened her up, and a Walgreens jumped out. Antidepressants, anti-anxiety pills, sleeping pills, sedatives, Valium, methadone—this woman was killed by her doctor, who is a glorified bartender. I’m not going to say his name, but only because (a) I don’t want to get sued, and (b) my back is killing me. This month marks the thirty-fifth anniversary of a famous government report. I was sixteen in 1972, and I remember how excited we were when Nixon’s much ballyhooed National Commission on Drug Abuse came out and said pot should be legalized. It was a moment of great hope for common sense—and then, just like Bush did with the Iraq Study Group, Nixon took the report and threw it in the garbage, and from there the ’70s went right into disco and colored underpants. This week in American Scientist, a magazine George Bush wouldn’t read if he got food poisoning in Mexico and it was the only thing he could reach from the toilet, described a study done in England that measured the lethality of various drugs, and found tobacco and alcohol far worse than pot, LSD, or Ecstasy—which pretty much mirrors my own experiments in this same area. The Beatles took LSD and wrote Sgt. Pepper—Anna Nicole Smith took legal drugs and couldn’t remember the number for nine-one-one. I wish I had more time to go into the fact that the drug war has always been about keeping black men from voting by finding out what they’re addicted to and making it illegal—it’s a miracle our government hasn’t outlawed fat white women yet—but I leave with one request: Would someone please just make a bumper sticker that says, “I’m a stoner, and I vote.

In many ways the effect of the crash on embezzlement was more significant than on suicide. To the economist embezzlement is the most interesting of crimes. Alone among the various forms of larceny it has a time parameter. Weeks, months, or years may elapse between the commission of the crime and its discovery. (This is a period, incidentally, when the embezzler has his gain and the man who has been embezzled, oddly enough, feels no loss. There is a net increase in psychic wealth.) At any given time there exists an inventory of undiscovered embezzlement in — or more precisely not in — the country’s businesses and banks. This inventory — it should perhaps be called the bezzle — amounts at any moment to many millions of dollars. It also varies in size with the business cycle. In good times people are relaxed, trusting, and money is plentiful. But even though money is plentiful, there are always many people who need more. Under these circumstances the rate of embezzlement grows, the rate of discovery falls off, and the bezzle increases rapidly. In depression all this is reversed. Money is watched with a narrow, suspicious eye. The man who handles it is assumed to be dishonest until he proves himself otherwise. Audits are penetrating and meticulous. Commercial morality is enormously improved. The bezzle shrinks. … Just as the boom accelerated the rate of growth, so the crash enormously advanced the rate of discovery. Within a few days, something close to a universal trust turned into something akin to universal suspicion. Audits were ordered. Strained or preoccupied behavior was noticed. Most important, the collapse in stock values made irredeemable the position of the employee who had embezzled to play the market. He now confessed.

Christian nationalisms and civil religions are a kind of Great Commission in reverse, in which the nations seek to make disciples of themselves, using the authority of Jesus to baptize their national identity in the name of the blood and of the soil and of the political order. The gospel is not a means to any end, except for the end of union with the crucified and resurrected Christ who transcends, and stands in judgment over, every group, every identity, every nationality, every culture.

He draws a line under his conclusions. Says, 'Gregory, what should I do about the great worm?' 'Send a commission against it, sir,' the boy says. 'It must be put down.' He gives his son a long look. 'You do know it's Arthur Cobbler's tales?' Gregory gives him a long look back. 'Yes, I do know.' He sounds regretful. 'But it makes people so happy when I believe them.

Churches that don’t celebrate children aren’t going to celebrate evangelism. After all, the “be fruitful and multiply” clause in Genesis is echoed in the Great Commission of Jesus (Matt. 28:16–20), a mission that also seeks to fill the entire earth.

We will discuss the idea of social activism as opposed to fulfilling the Great Commission. J. Vernon McGee is noted for saying, “We don’t want to make the world a better place to go to hell in. God has called us to go fishing, not clean up the pond.

The tidal current runs to and fro in its unceasing service, crowded with memories of men and ships it had borne to the rest of home or to the battles of the sea. It had known and served all the men of whom the nation is proud, from Sir Francis Drake to Sir John Franklin, knights all, titled and untitled--the great knights-errant of the sea. It had borne all the ships whose names are like jewels flashing in the night of time, from the Golden Hind returning with her round flanks full of treasure, to be visited by the Queen's Highness and thus pass out of the gigantic tale, to the Erebus and Terror, bound on other conquests--and that never returned. It had known the ships and the men. They had sailed from Deptford, from Greenwich, from Erith--the adventures and the settlers; kings' ships and the ships of men on 'Change; captains, admirals, the dark "interlopers" of the Eastern trade, and the commissioned "generals" of East India fleets. Hunters for gold or pursuers of fame, they all had gone out on that stream, bearing the sword, and often the torch, messengers of the might within the land, bearers of a spark from the sacred fire. What greatness had not floated on the ebb of that river into the mystery of an unknown earth!...The dreams of men, the seed of commonwealth, the germs of empires.

First is our unbreakable rule that every candidate must be a trained trooper, blooded under fire, a veteran of combat drops. No other army in history has stuck to this rule, although some came close. Most great military schools of the past—Saint Cyr, West Point, Sandhurst, Colorado Springs—didn’t even pretend to follow it; they accepted civilian boys, trained them, commissioned them, sent them out with no battle experience to command men . . . and sometimes discovered too late that this smart young ‘officer’ was a fool, a poltroon, or a hysteric.

Drop Those Excuses If you wish to experience the level of joy so many others have found, you will have to drop those excuses for not sharing your faith. You will have to practice obedience to the Great Commission. Not only will this impact the lives of your loved ones, giving the Holy Spirit the opportunity to draw them to Christ, but you will also experience a new depth in your relationship with God that you never experienced before. After all, God promised, “I will be with you” (Exod. 3:12). Wait until you see what God will do with an ordinary person, like you, who is obedient in sharing his faith.

In these times, when so wide a gulf has opened between the rich and the poor, which, instead of narrowing, as all good men would have it, grows broader daily; it is most important that all ranks and degrees of people should understand whose hands are stretched out to separate these two great divisions of society each of whom, for its strength and happiness, and the future existence of this country, as a great and powerful nation, is dependent on the other.

The Church acts as a sort of embassy for the government of the King. It is an outpost of the Kingdom of God surrounded by the kingdom of darkness. Just as an embassy is meant to showcase the life of a nation to the surrounding people, so the Church is meant to manifest the life of the Kingdom of God to the people around it.

Can this be true? Their own sister-in-faith is sending them back to Moab? We should expect rejection, both inside and outside of God’s organization. Just remember this: no other human has your commission. No other human has your vision. No other human knows where you come from or where you’re going. Don’t expect applause. All such accolades come after success. Every great hero had to, 1st, learn to live with rejection. Michael Ben Zehabe, Ruth: a woman’s guide to husband material, pg 24

As hard to believe as it may be for Americans brought up on wartime propaganda films and publications devoted merely to war technology and battles, World War II was largely the result of infighting between secret occult societies composed of wealthy businessmen that eventually led to international tensions that provoked open warfare.

The majority of tragically fallen Christian leaders during the past ten to fifteen years have been baby boomers who felt driven to achieve and succeed in an increasingly competitive and demanding church environment. Most often their ambition has been a subtle and dangerous combination of their own dysfunctional personal needs and a certain measure of altruistic desire to expand the kingdom of God. However, because ambition is easily disguised in Christian circles and couched in spiritual language (the need to fulfill the Great Commission and expand the church), the dysfunctions that drive Christian leaders often go undetected and unchallenged until it is too late.

A legalist is not someone who places divine law above all else. A legalist is someone who places human law above all else.

Real Christians accept suffering as a normal part of following Christ, just as mothers accept labor as a normal part of delivering a baby. “No pain, no gain” applies to world evangelism as well as exercise programs! Until we can accept suffering, sacrifice and self-denial as routine and normal, we will never see the Great Commission fulfilled in our generation.

Greatness is obedience to what Jesus said, to the commission to go to the ends of the earth. It means setting out to make some difference somewhere to someone, in the Name of Jesus Christ.

It is almost impossible for contemporaries to judge the true value of discoveries, or to give the proper position to the men of their own time who make these discoveries. The Surgeon-General of the Public Health Service expected the greatest results to flow from his commission of medical officers, but the conclusions of the Board turned out to be all wrong, while he did not notice the report from his own subordinate, Dr. H. R. Carter, which turned out to be pure gold and was one of the great steps in establishing the true method of the transmission of Yellow Fever.

The President said: “General Grant, the nation’s appreciation of what you have done, and its reliance upon you for what remains to be done in the existing great struggle, are now presented, with this commission constituting you lieutenant-general in the Army of the United States. With this high honor, devolves upon you, also, a corresponding responsibility. As the country herein trusts you, so,

The Great Commission given by the risen Christ to His apostles included an intentional sequence: preach the gospel, baptize converts, then teach them how to follow Christ. In more than three dozen specific conversations with nonbelievers in the book of Acts, there is not a single example of the disciples harping on immorality or politics; their focus and their zeal never wavered from the gospel.

I once was the guest of the week on a British radio show called Desert Island Discs. You have to choose the eight records you would take with you if marooned on a desert island. Among my choices was Mache dich mein Herze rein from Bach’s St Matthew Passion. The interviewer was unable to understand how I could choose religious music without being religious. You might as well say, how can you enjoy Wuthering Heights when you know perfectly well that Cathy and Heathcliff never really existed? But there is an additional point that I might have made, and which needs to be made whenever religion is given credit for, say, the Sistine Chapel or Raphael’s Annunciation. Even great artists have to earn a living, and they will take commissions where they are to be had. I have no reason to doubt that Raphael and Michelangelo were Christians—it was pretty much the only option in their time—but the fact is almost incidental. Its enormous wealth had made the Church the dominant patron of the arts. If history had worked out differently, and Michelangelo had been commissioned to paint a ceiling for a giant Museum of Science, mightn’t he have produced something at least as inspirational as the Sistine Chapel? How sad that we shall never hear Beethoven’s Mesozoic Symphony, or Mozart’s opera The Expanding Universe. And what a shame that we are deprived of Haydn’s Evolution Oratorio—but that does not stop us from enjoying his Creation.

What is the Christian's responsibility to this world? Is the Christian's responsibility simply, as the "Great Commission" suggests, to share the Good News of God's Kingdom to others, with the goal of making disciples of all nations and perhaps also, along the way, through acts of charity to help meet the material needs of human beings? In other words, is this the only justification for Christian engagement of the larger world?

Jesus’s use of the phrasing “a new commandment” is frequently scanted in light of its implicit ramifications. Because Jesus at the Last Supper has executed the “new covenant” with his disciples, the Great Commandment itself now acquires an unprecedented meaning. Its new meaning belongs to this sudden revelation not merely about who God is but also about what love is. Previously the Great Commandment bade us to love God and our neighbor. Now this love can be comprehended only in an incarnational situation. Its incarnate presence is the activation of profound rhizomic relations that explode from the center toward the ends of the earth. We are commanded to be incarnational in relation to one another just as God at the cross was incarnational in Christ. . . . We are no longer simply Christ’s “followers" - the pre-Easter form of relation to a master-and-teacher that is conventionally called “disciple” - but also perpetual Christ incarnators . . .

Musk became increasingly frustrated with the company’s practices, especially the way it relied on an aggressive sales force that was compensated by commissions. “Their sales tactics became like those schemes that go door to door selling you boxes of knives or something crappy like that,” Musk says. His instincts had always been just the opposite. He never put much effort into sales and marketing, and instead believed that if you made a great product, the sales would follow.

Not only did Jesus save Mary; He gave her a job to do. Everyone whom the Lord cleans He commissions. After Isaiah had his lips cleaned with a coal from God’s altar, the Lord commissioned him to go and preach (Isa. 6:1-9). Basically, Jesus said to Mary, “Don’t just cling to Me; go and tell others.” If we love Jesus as Mary loved Jesus, we are compelled to tell others. We can’t keep Him to ourselves. The man from whom Jesus purged an army of demons wanted to just stay at His side. “Now the man from whom the demons had departed begged Him that he might be with Him. But Jesus sent him away, saying, ‘Return to your own house, and tell what great things God has done for you’ ” (Luke 8:38, 39). Like Mary and this man, the church is saved for the purpose of telling others. Salvation involves coming and going. We come to Jesus at His great invitation, then we go for Jesus -181- with the Great Commission. “Come to Me, all you who labor and are heavy laden, and I will give you rest” (Matt. 11:28). “Go therefore and make disciples of all the nations” (Matt. 28:19). “Now therefore come, that we may go and tell the king’s household” (2 Kings 7:9, KJV). We should not go for Jesus until we first come to Jesus. God uses people to reach people. He could preach the gospel much more efficiently through angels. However, witnessing is part of our sanctification process. Mary is never identified as having an exceptional gift of communication, but the Lord chose her to communicate the good news of His resurrection. This should encourage each of us to come to Jesus that we might go for Jesus and become witnesses of His resurrection.

Upon learning that Washington intended to reject the mantle of emperor, no less an authority than George III allegedly observed, “If he does that, he will be the greatest man in the world.” True to his word, on December 22, 1783, Washington surrendered his commission to the Congress, then meeting in Annapolis: “Having now finished the work assigned me,” he announced, “I now retire from the great theater of action.” In so doing, he became the supreme example of the leader who could be trusted with power because he was so ready to give it up.

...For all the profound human modesty of Comrade Stalin,he will have to tolerate our outpourings of love and loyalty to him[applause],because not only we,who live and work under his direction,but all the working people in our land,tie their hopes for a radiant future for mankind to his name.[Applause] 'Listen,why should I read this? Let's go' Gleb repeated. All right.All right. But what do you think? -He's flunky! -But he wrote The Quiet Don,a great novel. In the twenties there was doubt about his authorship.They even had a special commission to investigate. I heard something about that. Akimov told me.The read author was some White officer.But no one would acknowledge that...If The Quiet Don is a work of genius,the author cannot be flunky.As your beloved Pushkin said,dearie,genius and evil are incompatible. Not every genius can overcome fear.And Sholokhov is no genius.

Great thinkers proffered that man is born broken and he spends a lifetime healing. All men share a germinal sense of innocence, but life leads us into our vices. Temptation surrounds us, and we willingly march into the den of iniquity. We rationalize and attempt to justify commission of great sins.

What had I not to suffer from the voice of an irrational and cruel public opinion when this question was considered by the Legislative Commission? The mob of nobles … began to suspect that these discussions might bring about an improvement in the position of the peasants.… I believe that there were not twenty human beings who reflected on the subject with humanity.

Over and above these trifling penalties, his name was erased and blotted out from the roll of attorneys; which erasure has been always held in these latter times to be a great degradation and reproach, and to imply the commission of some amazing villany — as indeed it would seem to be the case, when so many worthless names remain among its better records, unmolested.

Elizabeth soon perceived, that though this great lady was not in commission of the peace of the county, she was a most active magistrate in her own parish, the minutest concerns of which were carried to her by Mr. Collins; and whenever any of the cottagers were disposed to be quarrelsome, discontented, or too poor, she sallied forth into the village to settle their differences, silence their complaints, and scold them into harmony and plenty.

At first glance, young John Adams’s obsession with recognition seems odd. In contrast to the great mass of his contemporaries, his yearning was exceptional. Yet when Adams is compared to other high achievers of his generation, his behavior appears more normal. Young Washington sought recognition just as fervently, and he impatiently pursued a commission in the British army during the French and Indian War as the most rapid means of procuring attention. The youthful Thomas Jefferson dreamed of someday sitting on the King’s Council in Virginia, while Alexander Hamilton, born too late to soldier in the war in the 1750s, announced: “I contemn the grovling and condition of a Clerk or the like, to which my Fortune, &c., contemns me.” He wished for war, through which he could be catapulted into notoriety; his hero was James Wolfe, the British general who died in the assault on Quebec in 1759. Benjamin Franklin, who grew up earlier in Boston, exhibited the same industriousness and ambition that Adams would evince. He mapped out an extensive regimen of self-improvement, as did Adams, and found his role models in Jesus and Socrates. Adams, and many others who would subsequently play an important role in the affairs of early America, were the sort of men that historian Douglass Adair aptly describes as “passionately selfish and self-interested,” men who shared a common attribute, a love of fame.23

HMS Belfast is a gunship of 11,000 tons, commissioned in 1939, which saw active service in the Second World War. Since then it has been moored on the south bank of the Thames, in postcard-land, between Tower Bridge and London Bridge, opposite the Tower of London. From its deck one can see St. Paul’s Cathedral and the gilt top of the columnlike Monument to the Great Fire of London erected, as so much of London was erected, by Christopher Wren. The ship serves as a floating museum, as a memorial, as a training ground.

It would seem that in twenty-first century Christianity, there are two crosses—the authentic and the counterfeit. The authentic cross calls us to surrender all while the counterfeit pats us on the back and assures us that we can take the world along for the journey. This is why true, sustained revival continues to evade us. We are becoming like the system we have been commissioned to transform. In compromising with the world by embracing another cross, we offer a great disservice to the very people who are desperately in need of God.

...had the management of The Enchanted Hunters lost its mind one summer day and commissioned me to redecorate their dining room with murals of my own making, this is what I might have thought up, let me list some fragments: There would have been a lake. There would have been an arbor in flame-flower. There would have been nature studies: a tiger pursuing a bird of paradise, a choking snake sheathing whole the flayed trunk of a shoat. There would have been a sultan, his face expressing great agony (belied, as it were, by his molding caress), helping a callypygean slave child to climb a column of onyx. There would have been those luminous globules of gonadal glow that travel up the opalescent sides of juke boxes. There would have been all kinds of camp activities on the part of the intermediate group, Canoeing, Coranting, Combing Curls in the lakeside sun. There would have been poplars, apples, a suburban Sunday. There would have been a fire opal dissolving within a ripple-ringed pool, a last throb, a last dab of color, stinging red, smearing pink, a sigh, a wincing child.

My Dear Mrs Winter. (I had half a mind when I dipped my pen in the ink, to address you by your old natural Christian name.) The snow lies so deep on the Northern Railway, and the Posts have been so interrupted in consequence, that your charming note arrived here only this morning... I get the heartache again when I read your commission, written in the hand which I find now to be not in the least changed, and yet it is a great pleasure to be entrusted with it, and to have that share in your gentler remembrances which I cannot find it still my privilege to have, without a stirring of the old fancies. ... I am very very sorry you mistrusted me in not writing before your little girl was born; but I hope now you know me better you will teach her, one day, to tell her children, in times to come when they have some interest in wondering about it, that I loved her mother with the most extraordinary earnestness when I was a boy. I have always believed since, and always shall to the last, that there never was such a faithful and devoted poor fellow as I was. Whatever of fancy, romance, energy, passion, aspiration and determination belong to me, I never have separated and never shall separate from the hard hearted little woman - you - whom it is nothing to say I would have died for, with the greatest alacrity! I never can think, and I never seem to observe, that other young people are in such desperate earnest, or set so much, so long, upon one absorbing hope. It is a matter of perfect certainty to me that I began to fight my way out of poverty and obscurity, with one perpetual idea of you. This is so fixed in my knowledge that to the hour when I opened your letter last Friday night, I have never heard anybody addressed by your name or spoken of by your name, without a start. The sound of it has always filled me with a kind of pity and respect for the deep truth that I had, in my silly hobbledehoyhood, to bestow upon one creature who represented the whole world to me. I have never been so good a man since, as I was when you made me wretchedly happy. I shall never be half so good a fellow any more. This is all so strange now, both to think of, and to say, after every change that has come about; but I think, when you ask me to write to you, you are not unprepared for what it is so natural to me to recall, and will not be displeased to read it. I fancy, - though you may not have thought in the old time how manfully I loved you - that you may have seen in one of my books a faithful reflection of the passion I had for you, and may have thought that it was something to have been loved so well, and may have seen in little bits of "Dora" touches of your old self sometimes, and a grace here and there that may be revived in your little girls, years hence, for the bewilderment of some other young lover - though he will never be as terribly in earnest as I and David Copperfield were. People used to say to me how pretty all that was, and how fanciful it was, and how elevated it was above the little foolish loves of very young men and women. But they little thought what reason I had to know it was true and nothing more nor less. These are things that I have locked up in my own breast, and that I never thought to bring out any more. But when I find myself writing to you again "all to your self", how can I forbear to let as much light in upon them as will shew you that they are there still! If the most innocent, the most ardent, and the most disinterested days of my life had you for their Sun - as indeed they had - and if I know that the Dream I lived in did me good, refined my heart, and made me patient and persevering, and if the Dream were all of you - as God knows it was - how can I receive a confidence from you, and return it, and make a feint of blotting all this out! ...

Upon learning that Washington intended to reject the mantle of emperor, no less an authority than George III allegedly observed, “If he does that, he will be the greatest man in the world.” True to his word, on December 22, 1783, Washington surrendered his commission to the Congress, then meeting in Annapolis: “Having now finished the work assigned me,” he announced, “I now retire from the great theater of action.” In so doing, he became the supreme example of the leader who could be trusted with power because he was so ready to give it up.20

There is only one universal language, which is the language of numbers and proportions that are so striking and stunningly built into the Great Pyramid and to which our current science has no appropriate response. We can no longer ignore that this ancient civilization was aware of our units used in modern mathematics and physics and were even aware of our metric system. Our metric system originating in the eighteenth century, designed and implemented by a committee of mathematicians and physicists commissioned by the French revolutionary government.

There is no sort of wrong deed of which a man can bear the punishment alone: you can't isolate yourself, and say that the evil which is in you shall not spread. Men's lives are as thoroughly blended with each other as the air they breathe: evil spreads as necessarily as disease. I know, I feel the terrible extent of suffering this sin of Arthur's has caused to others; but so does every sin cause suffering to others besides those who commit it. An act of vengeance on your part against Arthur would simply be another evil added to those we are suffering under: you could not bear the punishment alone; you would entail the worst sorrows on every one who loves you. You would have committed an act of blind fury, that would leave all the present evils just as they were, and add worse evils to them. You may tell me that you meditate no fatal act of vengeance: but the feeling in your mind is what gives birth to such actions, and as long as you indulge it, as long as you do not see that to fix your mind on Arthur's punishment is revenge, and not justice, you are in danger of being led on to the commission of some great wrong.

In the mid-1980s, Congress authorized the creation of the US Sentencing Commission to examine prison terms and codify norms to correct the arbitrary punishments meted out by unaccountable judges. First, in 1989 the commission’s guidelines for individuals went into effect, establishing a point system for how many years of prison a convicted criminal might get, based on the seriousness of the misconduct and a person’s criminal history. In 1991, amid public and congressional outrage that sentences for white-collar criminals were too light and fines and sanctions for corporations too lenient, the Sentencing Commission expanded the concept to cover organizations. It formalized the Sporkin-era regime of offering leniency in exchange for cooperation and reform. The new rules delineated factors that could earn a culprit mercy. In levying a fine, the court should consider, the sentencing guidelines said, “any collateral consequences of conviction.” 1 “Collateral consequences” was, and remains, an ill-defined concept. How worried should the government be if a punishment causes a company to go out of business? Should regulators worry about the cashiering of innocent employees? What about customers, suppliers, or competitors? Should they fret about financial crises? From this rather innocuous mention, the little notion of collateral consequences would blossom into the great strangling vine that came to be known after the financial crisis of 2008 by its shorthand: “too big to jail.” Prosecutors and regulators were crippled by the idea that the government could not criminally sanction some companies—particularly giant banks—for fear that they would collapse, causing serious problems for financial markets or the economy.

Any true definition of preaching must say that that man is there to deliver the message of God, a message from God to those people. If you prefer the language of Paul, he is 'an ambassador for Christ'. That is what he is. He has been sent, he is a commissioned person, and he is standing there as the mouthpiece of God and of Christ to address these people. In other words he is not there merely to talk to them, he is not there to entertain them. He is there - and I want to emphasize this - to do something to those people; he is there to produce results of various kinds, he is there to influence people. He is not merely to influence a part of them; he is not only to influence their minds, not only their emotions, or merely to bring pressure to bear upon their wills and to induce them to some kind of activity. He is there to deal with the whole person; and his preaching is meant to affect the whole person at the very centre of life. Preaching should make such a difference to a man who is listening that he is never the same again. Preaching, in other words, is a transaction between the preacher and the listener. It does something for the soul of man, for the whole of the person, the entire man; it deals with him in a vital and radical manner. I remember a remark made to me a few years back about some studies of mine on “The Sermon on the Mount.” I had deliberately published them in sermonic form. There were many who advised me not to do that on the grounds that people no longer like sermons. The days for sermons, I was told, were past, and I was pressed to turn my sermons into essays and to give them a different form. I was most interested therefore when this man to whom I was talking, and he is a very well-known Christian layman in Britain, said, "I like these studies of yours on “The Sermon on the Mount” because they speak to me.” Then he went on to say, “I have been recommended many books by learned preachers and professors but,” he said, “what I feel about those books is that it always seems to be professors writing to professors; they do not speak to me. But,” he said, “your stuff speaks to me.” Now he was an able man, and a man in a prominent position, but that is how he put it. I think there is a great deal of truth in this. He felt that so much that he had been recommended to read was very learned and very clever and scholarly, but as he put it, it was “professors writing to professors.” This is, I believe, is a most important point for us to bear in mind when we read sermons. I have referred already to the danger of giving the literary style too much prominence. I remember reading an article in a literary journal some five or six years ago which I thought was most illuminating because the writer was making the selfsame point in his own field. His case was that the trouble today is that far too often instead of getting true literature we tend to get “reviewers writing books for reviewers.” These men review one another's books, with the result that when they write, what they have in their mind too often is the reviewer and not the reading public to whom the book should be addressed, at any rate in the first instance. The same thing tends to happen in connection with preaching. This ruins preaching, which should always be a transaction between preacher and listener with something vital and living taking place. It is not the mere imparting of knowledge, there is something much bigger involved. The total person is engaged on both sides; and if we fail to realize this our preaching will be a failure.

During those years his writers were Kerouac, Hesse and Camus. From among the living, Lowell, Moorcock, Ballard and Burroughs. Ballard had been to King’s, Cambridge but Roland forgave him that, as he would have forgiven him anything. He had a romantic view of writers. They should be, if not barefoot bums, light-footed, unrooted, free, living a vagabond life on the edge, gazing into the abyss and telling the world what was down there. Not knighthoods or pearls, for sure. Decades later he was more generous. Less stupid. A tweed jacket never stopped anyone from writing well. He believed it was extremely difficult to write a very good novel and to get halfway there was also an achievement. He deplored the way literary editors commissioned novelists rather than critics to review each other’s work. He thought it was a grisly spectacle, insecure writers condemning the fiction of their colleagues to make elbow room for themselves. His ignorant twenty-seven-year-old self would have sneered at Roland’s favourites now. He was reading through a domestic canon that lay just beyond the great encampments of literary modernism. Henry Green, Antonia White, Barbara Pym, Ford Madox Ford, Ivy Compton-Burnett, Patrick Hamilton. Some had

He knew that the Soviets were not likely to “take this great plunge.” He had not given up hope that in the distant future international controls could be achieved. In the meantime, he had reluctantly decided that the United States had to arm itself. This had led him to conclude—with considerable melancholy—that the principal job of the Atomic Energy Commission would be to “provide atomic weapons and good atomic weapons and many atomic weapons.” Having preached the necessity of international control and openness in 1946, Oppenheimer by 1947 was beginning to accept the idea of a defense posture supported by a multitude of nuclear weapons.

I was a Shoemaker, & got my living by my Labor. When this Rebellion come on, I saw some of my Neighbors got into Commission, who were no better than myself. I was very ambitious, & did not like to see those Men above me. I was asked to enlist as a private Soldier. . . I offered to enlist upon having a Lieutenants Commission; which was granted. I imagined my self now in a way of Promotion: if I was killed in Battle, there would be an end of me, but if my Captain was killed, I should rise in Rank, & should still have a Chance to rise higher. These Sir! were the only Motives of my entering into the Service; for as the Dispute between Great Britain & the colonies, I know nothing of it. . .

Bezos had seemingly made up his mind that he was no longer going to indulge in financial maneuvering as a way to escape the rather large hole Amazon had dug for itself, and it wasn’t just through borrowing Sinegal’s business plan. At a two-day management and board offsite later that year, Amazon invited business thinker Jim Collins to present the findings from his soon-to-be-published book Good to Great. Collins had studied the company and led a series of intense discussions at the offsite. “You’ve got to decide what you’re great at,” he told the Amazon executives. Drawing on Collins’s concept of a flywheel, or self-reinforcing loop, Bezos and his lieutenants sketched their own virtuous cycle, which they believed powered their business. It went something like this: Lower prices led to more customer visits. More customers increased the volume of sales and attracted more commission-paying third-party sellers to the site. That allowed Amazon to get more out of fixed costs like the fulfillment centers and the servers needed to run the website. This greater efficiency then enabled it to lower prices further. Feed any part of this flywheel, they reasoned, and it should accelerate the loop. Amazon executives were elated; according to several members of the S Team at the time, they felt that, after five years, they finally understood their own business. But when Warren Jenson asked Bezos if he should put the flywheel in his presentations to analysts, Bezos asked him not to. For now, he considered it the secret sauce.

This is a political age. War, Fascism, concentration camps, rubber truncheons, atomic bombs, etc., are what we daily think about, and therefore to a great extent what we write about, even when we do not name them openly. We cannot help this. When you are on a sinking ship, your thoughts will be about sinking ships. But not only is our subject-matter narrowed, but our whole attitude towards literature is coloured by loyalties which we at least intermittently realise to be non-literary. I often have the feeling that even at the best of times literary criticism is fraudulent, since in the absence of any accepted standards whatever—any external reference which can give meaning to the statement that such and such a book is “good” or “bad”—every literary judgement consists in trumping up a set of rules to justify an instinctive preference. One’s real reaction to a book, when one has a reaction at all, is usually “I like this book” or “I don’t like it,” and what follows is a rationalisation. But “I like this book” is not, I think, a non-literary reaction; the non-literary reaction is “This book is on my side, and therefore I must discover merits in it.” Of course, when one praises a book for political reasons one may be emotionally sincere, in the sense that one does feel strong approval of it, but also it often happens that party solidarity demands a plain lie. Anyone used to reviewing books for political periodicals is well aware of this. In general, if you are writing for a paper that you are in agreement with, you sin by commission, and if for a paper of the opposite stamp, by omission.

The assumptions that propagandists are rational, in the sense that they follow their own propaganda theories in their choice of communications, and that the meanings of propagandists' communications may differ for different people reoriented the FCC* analysts from a concept of "content as shared" (Berelson would later say "manifest") to conditions that could explain the motivations of particular communicators and the interests they might serve. The notion of "preparatory propaganda" became an especially useful key for the analysts in their effort to infer the intents of broadcasts with political content. In order to ensure popular support for planned military actions, the Axis leaders had to inform; emotionally arouse, and otherwise prepare their countrymen and women to accept those actions; the FCC analysts discovered that they could learn a great deal about the enemy's intended actions by recognizing such preparatory efforts in the domestic press and broadcasts. They were able to predict several major military and political campaigns and to assess Nazi elites' perceptions of their situation, political changes within the Nazi governing group, and shifts in relations among Axis countries. Among the more outstanding predictions that British analysts were able to make was the date of deployment of German V weapons against Great Britain. The analysts monitored the speeches delivered by Nazi propagandist Joseph Goebbels and inferred from the content of those speeches what had interfered with the weapons' production and when. They then used this information to predict the launch date of the weapons, and their prediction was accurate within a few weeks. *FCC - Federal Communications Commission

The second point is that, in the key industries we have studied, the state failed as an economic developer. It failed first as a subsidizer of industrial growth. Vanderbilt showed this in his triumph over the Edward Collins' fleet and the Pacific Mail Steamship Company in the 1850s. James J. Hill showed this forty years later when his privately built Great Northern outdistanced the subsidized Northern Pacific and Union Pacific. The state next failed in the role of an entrepreneur when it tried to build and operate an armor plant in competition with Charles Schwab and Bethlehem Steel. The state also seems to have failed as an active regulator of trade. The evidence in this study is far from conclusive; but we can see problems with the Interstate Commerce Commission and the Sherman Anti-trust Act, both of which were used against the efficient Hill and Rockefeller.

As usual in such matters, there were as many opinions about why the mackerel had scarcely appeared this year as there were people to ask. A local fishmonger told me with great authority that a monstrous new ship was operating in the Irish Sea, fishing not with a net but with a vacuum tube that sucked up the mackerel and everything else that came its way, which it turned into fishmeal for use as fertilizer and animal feed. It had been licensed by the Environment Agency to catch 500 tonnes of mackerel a day, and had received a £13 million subsidy from the European Commission. I checked this story and soon discovered that the Environment Agency has no jurisdiction at sea, that vacuum tubes are used not for fishing but for sucking the catch out of the nets, that there is no such fishmeal operation in the Irish Sea and that no boat is licensed to take such a tonnage. Otherwise the explanation was impeccable.

far as General Johnston is concerned, I think Davis did him a great injustice in this particular. I had know the general before the war and strongly believed it would be impossible for him to accept a high commission for the purpose of betraying the cause he had espoused. There, as I have said, I think that his policy was the best one that could have been pursued by the whole South—protract the war, which was all that was necessary to enable them to gain recognition in the end. The North was already growing weary, as the South evidently was also, but with this difference. In the North the people governed, and could stop hostilities whenever they chose to stop supplies. The South was a military camp, controlled absolutely by the government with soldiers to back it, and the war could have been protracted, no matter to what extent the discontent reached, up to the point of open mutiny of the soldiers themselves.

It had borne all the ships whose names are like jewels flashing in the night of time, from the Golden Hind returning with her round flanks full of treasure, to be visited by the Queen’s Highness and thus pass out of the gigantic tale, to the Erebus and Terror, bound on other conquests — and that never returned. It had known the ships and the men. They had sailed from Deptford, from Greenwich, from Erith — the adventurers and the settlers; kings’ ships and the ships of men on ‘Change; captains, admirals, the dark “interlopers” of the Eastern trade, and the commissioned “generals” of East India fleets. Hunters for gold or pursuers of fame, they all had gone out on that stream, bearing the sword, and often the torch, messengers of the might within the land, bearers of a spark from the sacred fire. What greatness had not floated on the ebb of that river into the mystery of an unknown earth! . . . The dreams of men, the seed of commonwealths, the germs of empires.

THE TWO CROSSES Many years ago, A. W. Tozer said that whereas the old cross killed the sinner, the new cross redirects the sinner. Consider his timely words: The new cross does not slay the sinner, it redirects him. It gears him into a cleaner and jollier way of living and saves his self-respect. To the self-assertive it says, “Come and assert yourself for Christ.” To the egotist it says, “Come and do your boasting in the Lord.” To the thrill seeker it says, “Come and enjoy the thrill of Christian fellowship.” The Christian message is slanted in the direction of the current vogue in order to make it acceptable to the public. It would seem that in twenty-first century Christianity, there are two crosses—the authentic and the counterfeit. The authentic cross calls us to surrender all while the counterfeit pats us on the back and assures us that we can take the world along for the journey. This is why true, sustained revival continues to evade us. We are becoming like the system we have been commissioned to transform. In compromising with the world by embracing another cross, we offer a great disservice to the very people who are desperately in need of God.

When I started in real estate, despite high ambition, I was constrained by the same 24 hours as everyone else. My early success came from a grueling schedule, long hours, and the high price of near burn-out. In self-defense, I devised a system that featured direct marketing in place of traditional prospecting plus a highly effective team, with all the non-rainmaker tasks delegated to them. This took me to the top of the profession, twice #1 in RE/MAX worldwide in commissions earned, and 15 years as one of the top agents—working less hours than most. While an active agent, I consistently sold over 500 homes a year, even while starting and developing a second business, training and coaching more millionaire agents than any other coach. Without the inspiration of Dan Kennedy’s direct marketing methods and his extraordinary, extreme time-management philosophy, these achievements simply would not have been possible. LEVERAGING yourself, by media in place of manual labor, and with other people is very intimidating to most real estate agents and to most small businesspeople. It frankly is not easy to get right, but it is the quantum leap that uniquely and simultaneously lifts income and supports a great lifestyle. —CRAIG PROCTOR, CRAIGPROCTOR.COM

I dreamt of a City to the West of here,” Dixon tries to recall, scrying in his Coffee-Mug, the wind blowing Wood-smoke in his eyes, “at some great Confluence of Rivers, or upon a Harbor in some inland Sea,— a large City,— busy, prospering, sacred.” “A Sylvan Philadelphia. . . .” “Well . . . well yes, now tha put it thah’ way,— ” “I hope you are prepar’d for the possibility, that waking Philadelphia is as sacred as anything over here will ever get, Dixon,— observe you not, as we move West, more and more of those Forces, which Cities upon Coasts have learn’d to push away, and leave to Back Inhabitants,— the Lightning, the Winter, an Indifference to Pain, not to mention Fire, Blood, and so forth, all measur’d upon a Scale far from Philadelphian,— whereunto we, and our Royal Commission, and our battery of costly Instruments, are but Fleas in the Flea Circus. We trespass, each day ever more deeply, into a world of less restraint in ev’rything,— no law, no convergence upon any idea of how life is to be,— an Interior that grows meanwhile ever more forested, more savage and perilous, until,— perhaps at the very Longitude of your ‘City,’— we must reach at last an Anti-City,— some concentration of Fate,— some final condition of Abandonment,— wherein all are unredeemably alone and at Hazard as deep as their souls may bear,— lost Creatures that make the very Seneca seem Christian and merciful.

I dreamt of a City to the West of here,” Dixon tries to recall, scrying in his Coffee-Mug, the wind blowing Wood-smoke in his eyes, “at some great Confluence of Rivers, or upon a Harbor in some inland Sea,— a large City,— busy, prospering, sacred.” “A Sylvan Philadelphia. . . .” “Well . . . well yes, now tha put it thah’ way,— ” “I hope you are prepar’d for the possibility, that waking Philadelphia is as sacred as anything over here will ever get, Dixon,— observe you not, as we move West, more and more of those Forces, which Cities upon Coasts have learn’d to push away, and leave to Back Inhabitants,— the Lightning, the Winter, an Indifference to Pain, not to mention Fire, Blood, and so forth, all measur’d upon a Scale far from Philadelphian,— whereunto we, and our Royal Commission, and our battery of costly Instruments, are but Fleas in the Flea Circus. We trespass, each day ever more deeply, into a world of less restraint in ev’rything,— no law, no convergence upon any idea of how life is to be,— an Interior that grows meanwhile ever more forested, more savage and perilous, until,— perhaps at the very Longitude of your ‘City,’— we must reach at last an Anti-City,— some concentration of Fate,— some final condition of Abandonment,— wherein all are unredeemably alone and at Hazard as deep as their souls may bear,— lost Creatures that make the very Seneca seem Christian and merciful.” “Eeh, chirpy today . . . ?

Congress displayed contempt for the city's residents, yet it retained a fondness for buildings and parks. In 1900, the centennial of the federal government's move to Washington, many congressmen expressed frustration that the proud nation did not have a capital to rival London, Paris, and Berlin. The following year, Senator James McMillan of Michigan, chairman of the Senate District Committee, recruited architects Daniel Burnham and Charles McKim, landscape architect Frederick Law Olmsted Jr., and sculptor Augustus Saint-Gaudens to propose a park system. The team, thereafter known as the McMillan Commission, emerged with a bold proposal in the City Beautiful tradition, based on the White City of Chicago's 1893 Columbian Exposition. Their plan reaffirmed L'Enfant's avenues as the best guide for the city's growth and emphasized the majesty of government by calling for symmetrical compositions of horizontal, neoclassical buildings of marble and white granite sitting amid wide lawns and reflecting pools. Eventually, the plan resulted in the remaking of the Mall as an open lawn, the construction of the Lincoln Memorial and Memorial Bridge across the Potomac, and the building of Burnham's Union Station. Commissioned in 1903, when the state of the art in automobiles and airplanes was represented by the curved-dash Olds and the Wright Flyer, the station served as a vast and gorgeous granite monument to rail transportation.

Having judged, condemned, abandoned his cultural forms, his language, his food habits, his sexual behavior, his way of sitting down, of resting, of laughing, of enjoying himself, the oppressed flings himself upon the imposed culture with the desperation of a drowning man. Developing his technical knowledge in contact with more and more perfected machines, entering into the dynamic circuit of industrial production, meeting men from remote regions in the framework of the concentration of capital, that is to say, on the job, discovering the assembly line, the team, production �time,� in other words yield per hour, the oppressed is shocked to find that he continues to be the object of racism and contempt. It is at this level that racism is treated as a question of persons. �There are a few hopeless racists, but you must admit that on the whole the population likes….� �With time all this will disappear.� �This is the country where there is the least amount of race prejudice.� �At the United Nations there is a commission to fight race prejudice.� Films on race prejudice, poems on race prejudice, messages on race prejudice. Spectacular and futile condemnations of race prejudice. In reality, a colonial country is a racist country. If in England, in Belgium, or in France, despite the democratic principles affirmed by these respective nations, there are still racists, it is these racists who, in their opposition to the country as a whole, are logically consistent. It is not possible to enslave men without logically making them inferior through and through. And racism is only the emotional, affective, sometimes intellectual explanation of this inferiorization. The racist in a culture with racism is therefore normal. He has achieved a perfect harmony of economic relations and ideology. The idea that one forms of man, to be sure, is never totally dependent on economic relations, in other words—and this must not be forgotten—on relations existing historically and geographically among men and groups. An ever greater number of members belonging to racist societies are taking a position. They are dedicating themselves to a world in which racism would be impossible. But everyone is not up to this kind of objectivity, this abstraction, this solemn commitment. One cannot with impunity require of a man that he be against �the prejudices of his group.� And, we repeat, every colonialist group is racist. �Acculturized� and deculturized at one and the same time, the oppressed continues to come up against racism. He finds this sequel illogical, what be has left behind him inexplicable, without motive, incorrect. His knowledge, the appropriation of precise and complicated techniques, sometimes his intellectual superiority as compared to a great number of racists, lead him to qualify the racist world as passion-charged. He perceives that the racist atmosphere impregnates all the elements of the social life. The sense of an overwhelming injustice is correspondingly very strong. Forgetting racism as a consequence, one concentrates on racism as cause. Campaigns of deintoxication are launched. Appeal is made to the sense of humanity, to love, to respect for the supreme values.

THE INSTRUCTION OF PTAHHOTEP Part IV If you are mighty, gain respect through knowledge And through gentleness of speech. Don’t command except as is fitting, He who provokes gets into trouble. Don't be haughty, lest you be humbled, Don’t be mute, lest you be chided. When you answer one who is fuming, Avert your face, control yourself. The flame of the hot-heart sweeps across. He who steps gently, his path is paved. He who frets all day has no happy moment, He who’s gay all day can’t keep house. Don’t oppose a great man’s action. Don’t vex the heart of one who is burdened; If he gets angry at him who foils him, The ka will part from him who loves him. Yet he is the provider along with the god, What he wishes should be done for him. When he turns his face back to you after raging, There will be peace from his ka; As ill will comes from opposition,. So goodwill increases love. Teach the great what is useful to him, Be his aid before the people; If you Set his knowledge impress his lord, Your sustenance will come from his ka As the favorite's belly is filled. So your back will be clothed by it, And his help will be there sustain you. For your superior whom you love And who lives by it, He in turn will give you good support. Thus will love of you endure In the belly of those who love you, He is a ka who loves to listen. If you are a magistrate of standing. Commissioned to satisfy the many, Hew a straight line, When you speak don't lean to one side. Beware lest one complain: “Judges, he distorts the matter!” And your deed turns into a judgment (of you). If you are angered by misdeed. Lean toward a man account of his rightness; Pass it over, don’t recall it, Since he was silent to you the first day If you are great after having been humble, Have gained wealth after having been poor In the past, in a town which you know, Knowing your former condition. Do not put trust in your wealth, Which came to you as gift of god; So that you will not fall behind one like you, To whom the same has happened, Bend your back to your superior, Your overseer from the palace; Then your house will endure in its wealth. Your rewards in their right place. Wretched is he who opposes a superior, One lives as long as he is mild, Baring the arm does not hurt it Do not plunder a neighbor’s house, Do not steal the goods of one near you, Lest he denounce you before you are heard A quarreler is a mindless person, If he is known as an aggressor The hostile man will have trouble in the neighborhood. This maxim is an injunction against illicit sexual intercourse. It is very obscure and has been omitted here. If you probe the character of a friend, Don’t inquire, but approach him, Deal with him alone, So as not to suffer from his manner. Dispute with him after a time, Test his heart in conversation; If what he has seen escapes him, If he does a thing that annoys you, Be yet friendly with him, don’t attack; Be restrained, don’t let fly, Don’t answer with hostility, Neither part from him nor attack him; His time does not fail to come, One does not escape what is fated Be generous as long as you live, What leaves the storehouse does not return; It is the food to be shared which is coveted. One whose belly is empty is an accuser; One deprived becomes an opponent, Don’t have him for a neighbor. Kindness is a man’s memorial For the years after the function.

The traditional reluctance in this country to confront the real nature of racism is once again illustrated by the manner in which the majority of American whites interpreted what the Kerner Commission had to say about white racism. It seems that they have taken the Kerner Report as a call merely to examine their individual attitudes. The examination of individual attitudes is, of course, an indispensable requirement if the influence of racism is to be neutralized, but it is neither the only nor the basic requirement. The Kerner Report took great pains to make a distinction between racist attitudes and racist behavior. In doing so, it was trying to point out that the fundamental problem lies in the racist behavior of American institutions toward Negroes, and that the behavior of these institutions is influenced more by overt racist actions of people than by their private attitudes. If so, then the basic requirement is for white Americans, while not ignoring the necessity for a revision of their private beliefs, to concentrate on actions that can lead to the ultimate democratization of American institutions. By focusing upon private attitudes alone, white Americans may come to rely on token individual gestures as a way of absolving themselves personally of racism, while ignoring the work that needs to be done within public institutions to eradicate social and economic problems and redistribute wealth and opportunity. I mean by this that there are many whites sitting around in drawing rooms and board rooms discussing their consciences and even donating a few dollars to honor the memory of Dr. King. But they are not prepared to fight politically for the kind of liberal Congress the country needs to eradicate some of the evils of racism, or for the massive programs needed for the social and economic reconstruction of the black and white poor, or for a revision of the tax structure whereby the real burden will be lifted from the shoulders of those who don't have it and placed on the shoulders of those who can afford it. Our time offers enough evidence to show that racism and intolerance are not unique American phenomena. The relationship between the upper and lower classes in India is in some ways more brutal than the operation of racism in America. And in Nigeria black tribes have recently been killing other black tribes in behalf of social and political privilege. But it is the nature of the society which determines whether such conflicts will last, whether racism and intolerance will remain as proper issues to be socially and politically organized. If the society is a just society, if it is one which places a premium on social justice and human rights, then racism and intolerance cannot survive —will, at least, be reduced to a minimum. While working with the NAACP some years ago to integrate the University of Texas, I was assailed with a battery of arguments as to why Negroes should not be let in. They would be raping white girls as soon as they came in; they were dirty and did not wash; they were dumb and could not learn; they were uncouth and ate with their fingers. These attitudes were not destroyed because the NAACP psychoanalyzed white students or held seminars to teach them about black people. They were destroyed because Thurgood Marshall got the Supreme Court to rule against and destroy the institution of segregated education. At that point, the private views of white students became irrelevant. So while there can be no argument that progress depends both on the revision of private attitudes and a change in institutions, the onus must be placed on institutional change. If the institutions of this society are altered to work for black people, to respond to their needs and legitimate aspirations, then it will ultimately be a matter of supreme indifference to them whether white people like them, or what white people whisper about them in the privacy of their drawing rooms.

Any true definition of preaching must say that that man is there to deliver the message of God, a message from God to those people. If you prefer the language of Paul, he is 'an ambassador for Christ'. That is what he is. He has been sent, he is a commissioned person, and he is standing there as the mouthpiece of God and of Christ to address these people. In other words he is not there merely to talk to them, he is not there to entertain them. He is there - and I want to emphasize this - to do something to those people; he is there to produce results of various kinds, he is there to influence people. He is not merely to influence a part of them; he is not only to influence their minds, not only their emotions, or merely to bring pressure to bear upon their wills and to induce them to some kind of activity. He is there to deal with the whole person; and his preaching is meant to affect the whole person at the very centre of life. Preaching should make such a difference to a man who is listening that he is never the same again. Preaching, in other words, is a transaction between the preacher and the listener. It does something for the soul of man, for the whole of the person, the entire man; it deals with him in a vital and radical manner I remember a remark made to me a few years back about some studies of mine on “The Sermon on the Mount.” I had deliberately published them in sermonic form. There were many who advised me not to do that on the grounds that people no longer like sermons. The days for sermons, I was told, were past, and I was pressed to turn my sermons into essays and to give them a different form. I was most interested therefore when this man to whom I was talking, and he is a very well-known Christian layman in Britain, said, "I like these studies of yours on “The Sermon on the Mount” because they speak to me.” Then he went on to say, “I have been recommended many books by learned preachers and professors but,” he said, “what I feel about those books is that it always seems to be professors writing to professors; they do not speak to me. But,” he said, “your stuff speaks to me.” Now he was an able man, and a man in a prominent position, but that is how he put it. I think there is a great deal of truth in this. He felt that so much that he had been recommended to read was very learned and very clever and scholarly, but as he put it, it was “professors writing to professors.” This is, I believe, is a most important point for us to bear in mind when we read sermons. I have referred already to the danger of giving the literary style too much prominence. I remember reading an article in a literary journal some five or six years ago which I thought was most illuminating because the writer was making the selfsame point in his own field. His case was that the trouble today is that far too often instead of getting true literature we tend to get “reviewers writing books for reviewers.” These men review one another's books, with the result that when they write, what they have in their mind too often is the reviewer and not the reading public to whom the book should be addressed, at any rate in the first instance. The same thing tends to happen in connection with preaching. This ruins preaching, which should always be a transaction between preacher and listener with something vital and living taking place. It is not the mere imparting of knowledge, there is something much bigger involved. The total person is engaged on both sides; and if we fail to realize this our preaching will be a failure.

Adventists urged to study women’s ordination for themselves Adventist Church President Ted N. C. Wilson appealed to members to study the Bible regarding the theology of ordination as the Church continues to examine the matter at Annual Council next month and at General Conference Session next year. Above, Wilson delivers the Sabbath sermon at Annual Council last year. [ANN file photo] President Wilson and TOSC chair Stele also ask for prayers for Holy Spirit to guide proceedings September 24, 2014 | Silver Spring, Maryland, United States | Andrew McChesney/Adventist Review Ted N. C. Wilson, president of the Seventh-day Adventist Church, appealed to church members worldwide to earnestly read what the Bible says about women’s ordination and to pray that he and other church leaders humbly follow the Holy Spirit’s guidance on the matter. Church members wishing to understand what the Bible teaches on women’s ordination have no reason to worry about where to start, said Artur A. Stele, who oversaw an unprecedented, two-year study on women’s ordination as chair of the church-commissioned Theology of Ordination Study Committee. Stele, who echoed Wilson’s call for church members to read the Bible and pray on the issue, recommended reading the study’s three brief “Way Forward Statements,” which cite Bible texts and Adventist Church co-founder Ellen G. White to support each of the three positions on women’s ordination that emerged during the committee’s research. The results of the study will be discussed in October at the Annual Council, a major business meeting of church leaders. The Annual Council will then decide whether to ask the nearly 2,600 delegates of the world church to make a final call on women’s ordination in a vote at the General Conference Session next July. Wilson, speaking in an interview, urged each of the church’s 18 million members to prayerfully read the study materials, available on the website of the church’s Office of Archives, Statistics, and Research. "Look to see how the papers and presentations were based on an understanding of a clear reading of Scripture,” Wilson said in his office at General Conference headquarters in Silver Spring, Maryland. “The Spirit of Prophecy tells us that we are to take the Bible just as it reads,” he said. “And I would encourage each church member, and certainly each representative at the Annual Council and those who will be delegates to the General Conference Session, to prayerfully review those presentations and then ask the Holy Spirit to help them know God’s will.” The Spirit of Prophecy refers to the writings of White, who among her statements on how to read the Bible wrote in The Great Controversy (p. 598), “The language of the Bible should be explained according to its obvious meaning, unless a symbol or figure is employed.” “We don’t have the luxury of having the Urim and the Thummim,” Wilson said, in a nod to the stones that the Israelite high priest used in Old Testament times to learn God’s will. “Nor do we have a living prophet with us. So we must rely upon the Holy Spirit’s leading in our own Bible study as we review the plain teachings of Scripture.” He said world church leadership was committed to “a very open, fair, and careful process” on the issue of women’s ordination. Wilson added that the crucial question facing the church wasn’t whether women should be ordained but whether church members who disagreed with the final decision on ordination, whatever it might be, would be willing to set aside their differences to focus on the church’s 151-year mission: proclaiming Revelation 14 and the three angels’ messages that Jesus is coming soon. 3 Views on Women’s Ordination In an effort to better understand the Bible’s teaching on ordination, the church established the Theology of Ordination Study Committee, a group of 106 members commonly referred to by church leaders as TOSC. It was not organized