James Fowler Quotes

They say you can never go home again." Bartholomew Quasar leaned back in his deluxe-model captain's chair as the star cruiser raced toward Earth. "But I tend to disagree.

The tongue of the righteous are like pure silver, but the mind of the wicked is worth little. The lips of the righteous feeds many, but fools die for lack of sense.

What about his style?" asked Dalgliesh who was beginning to think that his reading had been unnecessarily restricted. "Turgid but grammatical. And, in these days, when every illiterate debutante thinks she is a novelist, who am I to quarrel with that? Written with Fowler on his left hand and Roget on his right. Stale, flat and, alas, rapidly becoming unprofitable..." "What was he like as a person?" asked Dalgliesh. "Oh, difficult. Very difficult, poor fellow! I thought you knew him? A precise, self-opinionated, nervous little man perpetually fretting about his sales, his publicity or his book jackets. He overvalued his own talent and undervalued everyone else's, which didn't exactly make for popularity." "A typical writer, in fact?" suggested Dalgliesh mischievously.

In addition to the kind of critical reflection on one's previous assumptive or tacit system of values we saw Jack undertake, there must be, for Stage 4, a relocation of authority within the self. While others and their judgments will remain important to the Individuative-Reflective person, their expectations, advice and counsel will be submitted to an internal panel of experts who reserve the right to choose and who are prepared to take responsibility for their choices. I sometimes call this the emergence of the executive ego. The two essential features of the emergence of Stage 4, then, are the critical distancing from one's previous assumptive value system and the emergence of the executive ego. . . . We find that sometimes many persons complete half of this double movement, but do not complete the other.

PSA91.1 He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. PSA91.2 I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust. PSA91.3 Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence. PSA91.4 He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.

When we are grasped by the vision of a center of value and power more luminous, more inclusive and more true than that to which we are devoted, we initially experience the new as the enemy or the slayer - that which destroys our "god." Alfred North Whitehead wrote, "Religion is the transition from God the Void to God the Enemy, and from God the Enemy to God the Companion." Only with death of our previous image can a new and more adequate one arise.

In German one of the terms for imagination is the compound word Einbildungskraft: literally, the "power ( Kraft)" of "forming ( Bildung)" into "one (Ein)." Here I want us to reflect about faith as a kind of imagination. Faith forms a way of seeing our everyday life in relation to holistic images of what we may call the ultimate environment. Human action always involves responses and initiatives. We shape our action ( our responses and initiatives) in accordance with what we see to be going on. We seek to fit our actions into, or oppose them to , larger patterns of action and meaning. Faith, in its binding us to centers of value and power and in its triadic joining of us into communities of shared trusts and loyalties, gives forms and content to our imaging of an ultimate environment.

Cutting-edge research shows how Rifkin motivates other people to give. Giving, especially when it’s distinctive and consistent, establishes a pattern that shifts other people’s reciprocity styles within a group. It turns out that giving can be contagious. In one study, contagion experts James Fowler and Nicholas Christakis found that giving spreads rapidly and widely across social networks. When one person made the choice to contribute to a group at a personal cost over a series of rounds, other group members were more likely to contribute in future rounds, even when interacting with people who weren’t present for the original act. “This influence persists for multiple periods and spreads up to three degrees of separation (from person to person to person to person),” Fowler and Christakis find, such that “each additional contribution a subject makes . . . in the first period is tripled over the course of the experiment by other subjects who are directly or indirectly influenced to contribute more as a consequence.

The poems in Muses are taut, measured, and shapely, like svelte dancers.

Vocation is the response a person makes with his or her total self to the address of God and to the calling to partnership. The shaping of vocation a total respond of the self to the address of God involves the orchestration of our leisure, our relationships, our work, our private life, our public life, and the resources we steward, so as to put it all of the disposal of God’s purposes in the services of God and the neighbor.

Research19 by social scientists James Fowler of University of California, San Diego, and Nicolas Christakis of Harvard University suggests that happiness tends to spread up to three degrees of separation from you—to those close to you, your colleagues and acquaintances, and even strangers you will never know. This is how you create a culture of happiness in your workplace, home, or community.

. . . absoluteness is a quality of the transcendent that comes to expression in revelation, but not necessarily of the symbols, myths, propositions or doctrines formulated to represent or communicate it. . . . the most precious thing we have to offer each other in interfaith encounters is our honest, unexaggerated and nonpossessive sharing of what we take to be the moments of absoluteness in the particuilar faith traditions in which we live as committed participants.

Piaget-....A stage then, we may say, is an integrated set of operational structures that constitute the thought processes of a person at a given time. Development involves the transformation of such " structures of the whole" in the direction of greater internal differentiation, complexity, flexibility and stability. A stage represents a kind of balanced relationship between a knowing subject and his or her environment. In this balanced or equilibrated position the person assimilates what is to be "known" in the environment into her or his existing structures of thought. When a novelty or challenge emerges that cannot be assimilated into the present structures of knowing then, if possible, the person accommmodates, that is , generates new structures of knowing. A stage transition has occured when enough accommodation has been undertaken to require ( and make possible) a transformation in the operational pattern of the structural whole of intellectual operations.

Frequently I remember something H. Richard Niebuhr wrote after having spent a number years trying to formulate a comprehensive perspective on faith. He likens faith to a cube. From any one angle of vision, he points out, the observer can see and describe at least three sides of the cube. But the cube has back sides, a bottom and insides as well. Several angles of vision have to be coordinated simultaneously to do any real justice in a characterization of faith

Most of all I found myself listening- listening in the acutely active way that makes dialogue a truly hermeneutical act. Hermeneutics is the science of the interpretation of texts. Hermeneutics helps bring the meanings in texts to expression. Conversation as a hermeneutical enterprise helps persons bring their own meanings to expression. With sensitive, active listening we "hear out of" each other things we needed to bring to word but could not, without an other. This is Martin Buber's "I Thou" relationship with its dialogical transcendence; this is Reuel Howe's "miracle of dialogue.

Fowler, Hines, and the rest of the city’s black clergymen claimed that the majority of D.C.’s citizens shared their opposition to Clarke’s bill.

typeset: Katherine Lloyd, The DESK Ebook conversion: Fowler Digital Services Formatted by: Ray Fowler Unless otherwise noted, Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Scripture quotations marked NIV are from the The Holy Bible, New International Version®. NIV®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan. All rights reserved. Scripture quotations marked KJV are from The Holy Bible, King James Version. Library of Congress Cataloging-in-Publication Data Sproul, R. C. (Robert Charles), 1939-   [Ethics and the Christian]   How should I live in this world? / R. C. Sproul.     p. cm. -- (The crucial

Termed variously as "secularization," "religious disenchantment" or "modernism," this movement has given rise to an essentially new form of consciousness. It has construed knowledge as empirically demonstrable facts; it has subordinated ethics and aesthetics to what works or is workable; it has reduced intimacy to sexuality and inflated sexuality to fetishism. It has come to see faith as belief or a belief system and, in what passes for tolerance or "understanding," maintains a dogmatic attitude of relativism regarding the truth or appropriateness of all such "systems of belief.

our species should really be known as Homo dictyous (‘network man’) because – to quote the sociologists Nicholas Christakis and James Fowler – ‘our brains seem to have been built for social networks’.

The final element is action. This is the blasting cap. As James 2: 14 tells us, “Faith without works is dead.” If all we do is read the Bible and pray, we’ll be no more effective than Senior Chief Janeka standing there by the campfire clutching the C4. We might look pretty, with colorful flames billowing in the night, but when it comes to exploding the enemy’s strongholds, we’ll be utterly ineffective.

Faith, in its forming of images of the ultimate environment, never finds analogues that fully or with complete accuracy bring out and express its knowing.

Alexander McCall Smith, Janet Evanovich, John Grisham, Mary Higgins Clark, Robert Crais, C. J. Box, Diane Mott Davidson, James Lee Burke, and Laura Lippman, but there were also fresh names, wonderful writers all, Mary Saums, Dorothy Howell, David Fuller, Charles Finch, Megan Abbott, Christopher Fowler, Patricia Briggs, Deanna Raybourn, and Donis Casey.

The limitations of literalness and an excessive reliance upon reciprocity as a principle for constructing an ultimate environment can result either in an overcontrolling, stilted perfectionism or "works righteousness" or in their opposite, an abasing sense of badness embraced because of mistreatment, neglect or the apparent disfavor of significant others.

They shrieked like banshees, lunging for us with rage in their bloodshot eyes. Or maybe it was the teargas.

in Solitude; also James Martin’s introduction to Merton and others, Becoming Who You Are), Henri Nouwen (The Inner Voice of Love), Gregory Mayers (Listen to the Desert), Rowan Williams (Tokens of Trust), J. Keith Miller (Compelled to Control) and David Benner (Spirituality and the Awakening Self). Let me also include here Frederica Matthews-Green (The Jesus Prayer and At the Corner of East and Now) for gentle and compelling introductions to Eastern Orthodoxy, a direction to which I never once nodded throughout my entire seminary career, and James Fowler’s classic Stages of Faith. Others I want to mention are M. Holmes Hartshorne (The Faith to Doubt) and Daniel Taylor (The Myth of Certainty and The Skeptical Believer). I could go on, but each of these were one ah-ha moment after another, encouraging in me a different perspective on what the life of faith can look like, which I found both unsettling and also healing and freeing. These books have become old friends.