John Howe Quotes

All in all, Tolkien fans are as varied, remarkable and marvelous as the books and the worlds that they share. They make me feel a little like a Hobbit who glimpses colourful strangers passing but has never left the Shire.

A lot of excellent illustrators are working at the moment--especially in fantasy and children's books. It is exciting also to see graphic artists such as Dave McKean, in his film Mirrormask, moving between different media. I also greatly admire the more traditional work of Gennady Spirin and Roberto Innocenti. Kinuko Craft, John Jude Palencar, John Howe, Charles Vess, Brian Froud ... I'll stop there, as the list would get too long. But--in a fit of pride and justified nepotism--I'll add my daughter, Virginia Lee, to the list. Her first illustrated children's book, The Frog Bride [coming out in the U.K. in September, 2007], will be lovely.

NBC had cleaned out its last two liberal commentators, John Vandercook and Bob St. John, the year before. CBS recently had edged Quincy Howe out of his 6 P.M. daily spot as soon as a sponsor had bought it and had given it to Eric Sevareid, the new head of the Washington bureau. The era of McCarthy lay just ahead, but already there were signs foreshadowing it. I had not taken the change of climate as seriously perhaps as I should. I had been through it all before—in my years in Nazi Germany.

Pastor Max Lucado of San Antonio, Texas, said in an editorial for the Washington Post in February 2016 that he was “chagrined” by Trump’s antics. He ridiculed a war hero. He made a mockery of a reporter’s menstrual cycle. He made fun of a disabled reporter. He referred to a former first lady, Barbara Bush, as “mommy” and belittled Jeb Bush for bringing her on the campaign trail. He routinely calls people “stupid” and “dummy.” One writer catalogued 64 occasions that he called someone “loser.” These were not off-line, backstage, overheard, not-to-be-repeated comments. They were publicly and intentionally tweeted, recorded and presented.18 Lucado went on to question how Christians could support a man doing these things as a candidate for president, much less as someone who repeatedly attempted to capture evangelical audiences by portraying himself as similarly committed to Christian values. He continued, “If a public personality calls on Christ one day and calls someone a ‘bimbo’ the next, is something not awry? And to do so, not once, but repeatedly, unrepentantly and unapologetically? We stand against bullying in schools. Shouldn’t we do the same in presidential politics?” Rolling Stone reported on several evangelical leaders pushing against a Trump nomination, including North Carolina radio host and evangelical Dr. Michael Brown, who wrote an open letter to Jerry Falwell Jr., blasting his endorsement of Donald Trump. Brown wrote, “As an evangelical follower of Jesus, the contrast is between putting nationalism first or the kingdom of God first. From my vantage point, you and other evangelicals seem to have put nationalism first, and that is what deeply concerns me.”19 John Stemberger, president and general counsel for Florida Family Action, lamented to CNN, “The really puzzling thing is that Donald Trump defies every stereotype of a candidate you would typically expect Christians to vote for.” He wondered, “Should evangelical Christians choose to elect a man I believe would be the most immoral and ungodly person ever to be president of the United States?”20 A

Amazing Grace” Amazing grace, how sweet the sound, That saved a wretch like me! I once was lost, but now am found; Was blind, but now I see. ’Twas grace that taught my heart to fear, And grace my fears relieved; How precious did that grace appear, The hour I first believed. Through many dangers, toils and snares, I have already come; ’Tis grace hath brought me safe thus far, And grace will lead me home. The Lord has promised good to me, His Word my hope secures; He will my Shield and Portion be, As long as life endures. Yea, when this flesh and heart shall fail, And mortal life shall cease, I shall possess, within the veil, A life of joy and peace. The earth shall soon dissolve like snow, The sun forbear to shine; But God, who called me here below, Will be forever mine. When we’ve been there ten thousand years, Bright shining as the sun, We’ve no less days to sing God’s praise, Than when we’d first begun. Lyrics by John Newton, 1779 “Swing Low, Sweet Chariot” (Chorus) Swing low, sweet chariot, Coming for to carry me home. Swing low, sweet chariot, Coming for to carry me home. I looked over Jordan, and what did I see? (Coming for to carry me home) A band of angels coming after me. (Coming for to carry me home) (Chorus) If you get there before I do, (Coming for to carry me home) Tell all of my friends, that I'm coming there too. (Coming for to carry me home) (Chorus) Traditional lyrics Wallis Willis, circa 1865 “Battle Hymn of the Republic” Mine eyes have seen the glory of the coming of the Lord; He is trampling out the vintage where the grapes of wrath are stored; He hath loosed the fateful lightning of His terrible swift sword: His truth is marching on. (Chorus) Glory, Glory, hallelujah! Glory, glory, hallelujah! Glory, glory, hallelujah! His truth is marching on. I have seen Him in the watch-fires of a hundred circling camps, They have builded Him an altar in the evening dews and damps; I can read His righteous sentence in the dim and flaring lamps: His day is marching on. (Chorus) I have read a fiery gospel writ in burnished rows of steel: "As ye deal with my contemners, so with you my grace shall deal"; Let the Hero, born of woman, crush the serpent with his heel, Since God is marching on. (Chorus) He has sounded forth the trumpet that shall never call retreat; He is sifting out the hearts of men before His judgment-seat; Oh, be swift, my soul, to answer Him! Be jubilant, my feet! Our God is marching on. (Chorus) In the beauty of the lilies Christ was born across the sea, With a glory in His bosom that transfigures you and me. As He died to make men holy, let us die to make men free, While God is marching on. Lyrics by Julia Ward Howe, 1861

When I walked across a room I saw myself walking as if I were someone else, when I picked up a fork, when I pulled off a dress, as if I were in a movie. It’s what I thought you saw when you looked at me. So when I looked at you, I didn’t see you I saw the me I thought you saw, as if I were someone else. I called that outside—watching. Well I didn’t call it anything when it happened all the time. But one morning after I stopped the pills—standing in the kitchen for one second I was inside looking out. Then I popped back outside. And saw myself looking. Would it happen again? It did, a few days later. My friend Wendy was pulling on her winter coat, standing by the kitchen door and suddenly I was inside and I saw her. I looked out from my own eyes and I saw: her eyes: blue gray transparent and inside them: Wendy herself! Then I was outside again, and Wendy was saying, Bye-bye, see you soon, as if Nothing Had Happened. She hadn’t noticed. She hadn’t known that I’d Been There for Maybe 40 Seconds, and that then I was Gone. She hadn’t noticed that I Hadn’t Been There for Months, years, the entire time she’d known me. I needn’t have been embarrassed to have been there for those seconds; she had not Noticed The Difference. This happened on and off for weeks, and then I was looking at my old friend John: : suddenly I was in: and I saw him, and he: (and this was almost unbearable) he saw me see him, and I saw him see me. He said something like, You’re going to be ok now, or, It’s been difficult hasn’t it, but what he said mattered only a little. We met—in our mutual gaze—in between a third place I’d not yet been.

Indeed, the zeal of Boston's rank-and-file marathoners rivaled, and in some ways echoed, the religious passion of Nathaniel Howe and his congregation. The runners indulged in orgies of self-denial-running 100 miles a week, working junk )ohs in order to have time to train, paying their own way to races, banding together in ascetic cells, forgoing the temptations of an idolatrous world in order to attain grace and salvation out on the road. As in Puritan New England, grace was not blithely attained. A believer-a runner-earned it by losing toenails and training down to bone and muscle, just as the Puritans formed calluses on their knees from praying. No one made a cent from their strenuous efforts. The running life, like the spiritual life, was its own reward.

The British had a military, economic and political capacity to enforce their rules that we can no longer imagine. What’s more, they repeatedly did enforce them. And combined with a handful of other empires, they had an interlocking global system that one way or another controlled every continent and was far more organized than anything that exists today. Yet LaFontaine, Baldwin and Howe, carrying their movements with them, had somehow succeeded in talking their way – our way – out of the empire’s control system and into a new democratic model.

Paul Beyerl, The Master Book of Herbalism, Phoenix Publishing, 1998 Bo Forbes, Yoga for Emotional Balance, Shambhala, 2011 Anna Franklin, The Hearth Witch’s Compendium: Magical and Natural Living for Every Day, Llewellyn, 2017 John Friedlander and Gloria Hemsher, Basic Psychic Development: A User’s Guide to Auras, Chakras, and Clairvoyance, Weiser, 2012 Malcolm Gaskill, Witchcraft: A Very Short Introduction, Oxford University Press, 2010 Sarah Gottesdiener, Many Moons Workbooks, 2016–2018 Karen Hamaker-Zondag, Tarot as a Way of Life: A Jungian Approach to the Tarot, Red Wheel/Weiser, 1997 Rachel Howe, Small Spells Black & White Tarot Deck Set, Discipline Press, smallspells.com

In 1798, in an address to the Massachusetts militia, President John Adams said, “We have no government armed in power capable of contending in human passions unbridled by morality and religion. Our constitution was made only for a moral and religious people. It is wholly inadequate for the government of any other.

But before you assume that he is saying something akin to “Yes, please legislate Christian values!,” consider these quotes by the same man. Nothing is more dreaded than the National Government meddling with Religion. —John Adams in a letter to Benjamin Rush in 1812 Although the detail of the formation of the American governments is at present little known or regarded either in Europe or in America, it may hereafter become an object of curiosity. It will never be pretended that any persons employed in that service had interviews with the gods, or were in any degree under the influence of Heaven, more than those at work upon ships or houses, or laboring in merchandise or agriculture; it will forever be acknowledged that these governments were contrived merely by the use of reason and the senses. —John Adams, writing in his three-volume polemic titled A Defence of the Constitutions of Government of the United States of America

What a comfort it is to have an eternally full and self-existent God. It means he is for us an anchor of unchanging faithfulness (James 1:17), perfectly free to do just as he chooses (Ps. 115:3), and unassailable by any evil or wickedness that would try to stand in his way (Job 42:2). Beyond this alone, though, what a joy to have a God whose glory is to share himself rather than hide himself. He presents himself to be known, his fatherly goodness to be enjoyed, and his life to be received. And his aseity, simplicity, and immutability mean that these wonders never cease. John Howe, the Puritan preacher and chaplain to Oliver Cromwell, wrote that when delighting yourself in this God, “you will still find a continual spring, unexhausted fullness, a fountain never to be drawn dry.”8

Beside my chair, our dog’s paws drag at the sand; these are the first holes she has ever dug, and now digging is her vocation. My kids giggle at her industriousness, though it’s clear that they are ready to no longer be sandy, to return to the house for showers and games and ice cream. As they begin rolling up their towels, folding up their chairs, I pull my phone out of my pocket and search for a poem I saved long ago: “What the Living Do,” by Marie Howe. I first encountered it when I was twenty-two, an age when I’d barely known grief, and was so moved by Howe’s words that I kept the poem to reread and eventually bought all of her books. Addressed to her brother John, who died of complications from AIDS, “What the Living Do” has always seemed to me a perfect expression of love, and loss, and what it means to survive. It’s been a few years since I last thought of it, but now that I need it, it’s waiting for me, as the best poems do.

Boyer, Paul S., and Stephen Nissenbaum. Salem Possessed: The Social Origins of Witchcraft. Cambridge, MA: Harvard University Press, 1974. Breslaw, Elaine G. Tituba, Reluctant Witch of Salem: Devilish Indians and Puritan Fantasies. New York: New York University Press, 1996. Clark, Stuart. Thinking with Demons: The Idea of Witchcraft in Early Modern Europe. Oxford: Clarendon Press; New York: Oxford University Press, 1997. Cross, Tom Peete. Witchcraft in North Carolina. Chapel Hill: University of North Carolina, 1919. Davies, Owen. Popular Magic: Cunning-Folk in English History. New York: Bloomsbury, 2007. Demos, John Putnam. Entertaining Satan: Witchcraft and the Culture of Early New England. New York: Oxford University Press, 1982. Gibson, Marion. Witchcraft Myths in American Culture. New York: Routledge, 2007. Godbeer, Richard. The Devil’s Dominion: Magic and Religion in Early New England. Cambridge; New York: Cambridge University Press, 1992. Goss, K. David. Daily Life During the Salem Witch Trials. Santa Barbara, CA: Greenwood, 2012. Hall, David D. Worlds of Wonder, Days of Judgment: Popular Religious Belief in Early New England. New York: Knopf, 1989. Hansen, Chadwick. Witchcraft at Salem. New York: G. Braziller, 1969. Hutton, Ronald. The Triumph of the Moon: A History of Modern Pagan Witchcraft. Oxford, New York: Oxford University Press, 1999. Karlsen, Carol F. The Devil in the Shape of a Woman: Witchcraft in Colonial New England. New York: Norton, 1987. Levack, Brian P. The Witch-Hunt in Early Modern Europe. 3rd ed. Harlow, England, New York: Pearson Longman, 2006. Macfarlane, Alan. Witchcraft in Tudor and Stuart England: A Regional and Comparative Study. Prospect Heights, IL: Waveland, 1991. Matossian, Mary K. “Ergot and the Salem Witchcraft Affair.” American Scientist 70 (1970): 355–57. Mixon Jr., Franklin G. “Weather and the Salem Witch Trials.” The Journal of Economic Perspectives 19, no. 1 (2005): 241–42. Norton, Mary Beth. In the Devil’s Snare: The Salem Witchcraft Crisis of 1692. New York: Alfred A. Knopf, 2002. Parke, Francis Neal. Witchcraft in Maryland. Baltimore: 1937.

Historian John Howe summed up Adams’s feelings on the subject. “Parties accentuated the struggle for political spoils and made personal ambition rather than social virtue the touchstone of political success. Party conflict, by exciting passions and clouding reason, corrupted elections more quickly than anything.