John Phillips Quotes

Do not pray for easy lives. Pray to be stronger men. [Quoting Reverend Phillips Brooks, during Remarks at Presidential Prayer Breakfast, February 7 1963]

The main reason I became a teacher is that I like being the first one to introduce kids to words and music and people and numbers and concepts and idea that they have never heard about or thought about before. I like being the first one to tell them about Long John Silver and negative numbers and Beethoven and alliteration and "Oh, What a Beautiful Morning" and similes and right angles and Ebenezer Scrooge. . . Just think about what you know today. You read. You write. You work with numbers. You solve problems. We take all these things for granted. But of course you haven't always read. You haven't always known how to write. You weren't born knowing how to subtract 199 from 600. Someone showed you. There was a moment when you moved from not knowing to knowing, from not understanding to understanding. That's why I became a teacher.

Waves crack with wicked fury against me ship's hull while ocean currents rage as the full moon rises o're the sea." (Cutthroat's Omen: A Crimson Dawn)

Looking back over my own life I here declare without apology that it is the study of God's Word, year after year, close communion with Christ, and great books that have nourished my soul in wondrous ways. Such authors as Fenelon, Henry Drummond, F. B. Meyer, G. Campbell Morgan, Martyn Lloyd Jones, A. W. Tozer, Hannah Whitehall Smith Oswald Chambers, Andrew Murray and John Stott have each, with their own special insights, enriched my life beyond measure.

In the end, Doug Wilson, John Piper, Mark Driscoll, James Dobson, Doug Phillips, and John Eldredge all preached a mutually reinforcing vision of Christian masculinity—of patriarchy and submission, sex and power. It was a vision that promised protection for women but left women without defense, one that worshiped power and turned a blind eye to justice, and one that transformed the Jesus of the Gospels into an image of their own making. Though rooted in different traditions and couched in different styles, their messages blended together to become the dominant chord in the cacophony of evangelical popular culture. And they had been right all along. The militant Christian masculinity they practiced and preached did indelibly shape both family and nation.

Keats, Mr. Phillips? Am I to believe you were on my roof reading John Keats?

He is a strange, resolute, repulsive, iron-willed, inexorable old man, [possessing] a firey nature and a cold temper, and a cooler head--a volcano beneath a covering of snow.

Our witness must center not on our experience but on the facts of Christ's coming to this world.

Believing in Christ is the world's great need, and our great obligation is to tell all people that they need to do so.

We wouldn't care so much what people thought of us if we knew how seldom they did...To Mr Phillips, the fact of others' indifference has never brought any comfort.

It's a terrific book and I can't wait for the movie," says Phillip Adams on Late Night Live, ABC Radio National.

By this we know love, because He laid down His life for us. —1 John 3:16

I heard Mr. Ingersoll many years ago in Chicago. The hall seated 5,000 people; every inch of standing-room was also occupied; aisles and platform crowded to overflowing. He held that vast audience for three hours so completely entranced that when he left the platform no one moved, until suddenly, with loud cheers and applause, they recalled him. He returned smiling and said: 'I'm glad you called me back, as I have something more to say. Can you stand another half-hour?' 'Yes: an hour, two hours, all night,' was shouted from various parts of the house; and he talked on until midnight, with unabated vigor, to the delight of his audience. This was the greatest triumph of oratory I had ever witnessed. It was the first time he delivered his matchless speech, 'The Liberty of Man, Woman, and Child'. I have heard the greatest orators of this century in England and America; O'Connell in his palmiest days, on the Home Rule question; Gladstone and John Bright in the House of Commons; Spurgeon, James and Stopford Brooke, in their respective pulpits; our own Wendell Phillips, Henry Ward Beecher, and Webster and Clay, on great occasions; the stirring eloquence of our anti-slavery orators, both in Congress and on the platform, but none of them ever equalled Robert Ingersoll in his highest flights. {Stanton's comments at the great Robert Ingersoll's funeral}

Salvation is not something simply admirable; it possesses us and causes us to be a peculiar people. It is not simply understood; it is felt and experienced. When a person acknowledges his sins, confesses them, and trusts the death and resurrection of Christ to save him, he is saved. We do not receive a plan; we receive a person. We do not receive truth; we receive the One who said, “I am…the truth” (John 14:6).

De Wys' powerfully written, hard-nosed initiate's tale whisks readers into the deep wild of one of the most mysterious, miraculous, and misunderstood healing methods on our planet – shamanic mediumship. Daring and hilarious, tragic and miraculous, "Ecstatic Healing" is a must read for those who like to boldly go where few mystics have gone before." Talat Jonathan Phillips, author of "The Electric Jesus: The Healing Journey of a Contemporary Gnostic," co-founder of Evolver.net

Goodness without knowledge... is weak and feeble, yet knowledge without goodness is dangerous.... Both united form the noblest character and lay the surest foundation of usefulness to mankind. Many men went a walking and many crippled men, did not.

I became aware of Jews in my early teens, as I started to pick up the signals from the Christian church. Not that I was Christian – I’d been an atheist since I was five. But my father, a Congregational minister, had some sympathy with the idea that the Jews had killed Christ. But any indoctrination was offset by my discovery of the concentration camps, of the Final Solution. Whilst the term 'Holocaust' had yet to enter the vocabulary I was overwhelmed by my realisation of what Germany had perpetrated on Jews. It became a major factor in my movement towards the political left. I’d already read 'The Grapes of Wrath' by John Steinbeck, the Penguin paperback that would change my life. The story of the gas chambers completed the process of radicalisation and would, just three years later, lead me to join the Communist Party.

Defeat: The Liberal Way of War After studying hundreds of books written by liberals about the Vietnam War, you realize that their prime objection to this war, waged by liberal presidents John F. Kennedy and Lyndon Baines Johnson, was that it was just too hard to win. They never stepped back and recognized that what made it hard to win was fighting it the liberal way of limited war where you tell the enemy your limits;

God invites us to come directly into His presence by way of His own dear Son. He Himself put it to us so simply when He stated before His death in our stead: "I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14:6). It is upon this beautiful basis that it is possible for people to come freely, gladly, boldly into the supreme presence of our Father as His beloved children. We are given the joyous privilege to approach Him in childlike confidence anytime, anywhere, without apprehension, all because of the profound provision Christ Himself has made for us to pray in this intimate way. Added to all of this, His Holy Spirit confirms within us that God is our Father. He assures us that Christ is our Friend, our Intercessor. In our praying, He, God's Spirit, also intercedes on our behalf, making our prayers pleasing and acceptable to God.

Nineteenth-century clergyman Phillips Brooks maintained, “Character is made in the small moments of our lives.” Anytime you break a moral principle, you create a small crack in the foundation of your integrity. And when times get tough, it becomes harder to act with integrity, not easier. Character isn’t created in a crisis; it only comes to light. Everything you have done in the past—and the things you have neglected to do—come to a head when you’re under pressure.

If war is horrendous—and it unmistakably is—is pacifism noble? The nineteenth-century British philosopher, economist, and political commentator John Stuart Mill probably answered the question best. “War is an ugly thing, but not the ugliest of things. The decayed and degraded state of moral and patriotic feeling which thinks that nothing is worth war is much worse. The person who has nothing for which he is willing to fight, nothing which is more important than his own personal safety, is a miserable creature and has no chance of being free unless made and kept so by the exertions of better men than himself.”11

Anyone who is unimpressed with sneering atheism will be unimpressed by the famous science fiction works by Margaret Atwood or the fantasy of Phillip Pullman and those of their ilk. Pullman was as blasphemous as Heinlein was in Stranger In A Strange Land, but not as funny, and the ending of his His Dark Materials was dark indeed and unsatisfying. (Pullman’s hero and heroine end up parted by a law of nature invented at the last minute by a lazy author, which decrees that persons of different earths in the multiverse sicken and die if they immigrate). It is the kind of thing one reads when a surfeit of happy endings leaves a bad taste in the mouth, and you need a swish of pagan vinegar to wash out all that Christian saccharine endemic to Western civilization. Everyone likes a vacation from happiness occasionally, I suppose.

There’s a dream I keep having,“ Sheridan whispered into the telephone. “The dream has always been the same—until tonight.” “And what happened tonight?” asked Lil’ John. Sheridan hesitated, his words stumbling out in tentative phrases: “The man in my dream . . . he spoke to me for the first time . . . he told me of a sacred gift that had been lost . . . a gift that could save the world.” “Your dream,” John urged gently. “Is the gods conspiring to give you freedom, just like the elders sang that night in the Sundance ceremony:” When worlds collide There sounds a tolling A call to rise And seize the moment The gods conspire To give us freedom When worlds collide The journey has begun Sheridan pulled at the collar of his t-shirt, Lil’ John’s words suffocating him. Pushing back from the precipice of dread, Sheridan strained to speak, his husky words weak and staggering: “What are you saying?” “Your search for the sacred gift has already begun . . .

Richard Durham was a black writer whose credits in radio would run a gamut from Irna Phillips serials to prestige plays for such as The CBS Radio Workshop. But in Destination Freedom Durham wrote from the heart. Anger simmers at the foundation of these shows, rising occasionally to a wail of agony and torment. On no other show was the term “Jim Crow” used as an adjective, if at all: nowhere else could be heard the actual voices of black actors giving life to a real black environment. There were no buffoons or toadies in Durham’s plays: there were heroes and villains, girlfriends and lovers, mothers, fathers, brutes; there were kids named Joe Louis and Jackie Robinson, who bucked the tide and became kings in places named Madison Square Garden and Ebbets Field. The early historical dramas soon gave way to a more contemporary theme: the black man’s struggle in a modern racist society. Shows on Denmark Vesey, Frederick Douglass, and George Washington Carver gave way to Richard Wright’s Black Boy and the lives of Louis Armstrong, Fats Waller, and Nat King Cole. The Tiger Hunt was a war story, of a black tank battalion; Last Letter Home told of black pilots in World War II. The stories pulled no punches in their execution of the common theme, making Destination Freedom not only the most powerful but the only show of its kind.

In describing a protein it is now common to distinguish the primary, secondary and tertiary structures. The primary structure is simply the order, or sequence, of the amino-acid residues along the polypeptide chains. This was first determined by [Frederick] Sanger using chemical techniques for the protein insulin, and has since been elucidated for a number of peptides and, in part, for one or two other small proteins. The secondary structure is the type of folding, coiling or puckering adopted by the polypeptide chain: the a-helix structure and the pleated sheet are examples. Secondary structure has been assigned in broad outline to a number of librous proteins such as silk, keratin and collagen; but we are ignorant of the nature of the secondary structure of any globular protein. True, there is suggestive evidence, though as yet no proof, that a-helices occur in globular proteins, to an extent which is difficult to gauge quantitatively in any particular case. The tertiary structure is the way in which the folded or coiled polypeptide chains are disposed to form the protein molecule as a three-dimensional object, in space. The chemical and physical properties of a protein cannot be fully interpreted until all three levels of structure are understood, for these properties depend on the spatial relationships between the amino-acids, and these in turn depend on the tertiary and secondary structures as much as on the primary. Only X-ray diffraction methods seem capable, even in principle, of unravelling the tertiary and secondary structures. [Co-author with G. Bodo, H. M. Dintzis, R. G. Parrish, H. Wyckoff, and D. C. Phillips]

For one who believes in Christ, death is a gateway into a new life that will never end.

We are not called to give lifestyle tips or the self-help plumbing that today's worldly men and women crave. The Bible says the gospel is the "power of God for salvation to everyone who believes." (Romans 1:16b), so we must proclaim it.

Sometimes, when doctrinal explanations have failed to move a sinner's heart, a biblical portrait of Jesus' beautiful love will bring him or her to salvation.

There is no other light other than Jesus that can lead to true joy now or to eternal life in days to come; not money, adventure, or success; not the pride of morality; not the pleasure of sin. The only true light is Jesus Christ, and God in His grace sent Him into this world to be our Savior.

...don't let what you don't know keep you from witnessing to what you do know.

You may think that you are just one "voice" and that your witness doesn't matter. But if Jesus is the Word your voice brings - and if He is living in you and you know Him - then your witness is mighty to cast down strongholds and lead dying sinners to salvation.

Salvation requires a radical revamping by which we are made inwardly new. J.C. Ryle explains, 'It is a thorough change of heart, will, and character. It is a resurrection. It is a new creation. It is a passing from death to life. It is the implanting of our death hearts of a new principle from above.

Alexander Maclaren writes: "This man, before he was four-and-twenty hours a disciple, had made another. Some of you have been disciples for as many years, and have never even tried to make one."3

God's love never says, "I don't want to change you." Because God's love is holy, He intends to change us by loving means, so that we will become the holy people we were always meant to be.

The third and best view takes into account that Jesus chided Nicodemus for his ignorance (John 3:10). So He must be referring to things taught in the Old Testament. It turns out that Jesus' description of the new birth as being by "water and the Spirit" corresponds to God's promise of the new birth in Ezekiel 36:25-27: "I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.

There is no greater witness to the gospel than Jesus Himself, which is why the ultimate goal of our evangelism is to bring people to meet with Him. It

Many believe that the new birth is caused by a profession of faith, but the situation is exactly reversed: A confession of faith in Christ is a result of a person being born again of the Holy Spirit. Jesus

Likewise, if we care for others' salvation, we will expend ourselves in ministry to them-in prayer, in service, and in witness. If we are not willing to be wearied-if we do not find ourselves sometimes needing a rest from our labors-then we are not likely to accomplish much in Christian ministry.

Donald Grey Barnhouse was one who set an example of combining gospel preaching with humble prayer. He often could be found in the sanctuary on Saturdays, kneeling beside each pew, thinking about the people who often sat there, and asking God to bless them with the following day's sermon.

John the Baptist set an ideal example of this. His message was not about his experiences or what he felt about God, but about Jesus. When

think St. Augustine was right to associate the dove that descended on Jesus with the dove Noah sent out when the ark landed in the new world that had been cleansed by the flood. As the waters of God's wrath subsided, Noah sent out a dove, and when it returned with an olive leaf in its mouth, "Noah knew that the waters had subsided from the earth" (Gen. 8:11b). St. Augustine comments, "As a dove did at that time bring tidings of the abating of the water, so doth it now of the abating of the wrath of God upon the preaching of the Gospel. ,5 Moreover, as Noah's dove signaled the arrival of a world cleansed of sin, the dove of the Holy Spirit symbolizes the new creation in Christ, the life cleansed from sin that every Christian begins when he or she trusts in Jesus Christ.

Arthur W. Pink rightly warns: "The fact that a preacher has graduated with honors from some theological center is no proof that he is a man taught of the Holy Spirit. No dependence can be placed on human learning."' The

I must go through life a jack of all trades, and wanting. Am I to be cursed with dilettantism till I die? [...] Am I, the most inveterate and consistent worshipper of the shrine of Beauty in all my life never to accomplish something beautiful?

On November 2, 1899, eight members of the United States Navy were awarded the Congressional Medal of Honor for extraordinary heroism and service beyond the call of duty. On the night of June 2, 1898, they had volunteered to scuttle the collier USS Merrimac, with the intention of blocking the entry channel to Santiago de Cuba. On orders of Rear Admiral William T. Sampson, who was in command, their intention was to trap Spanish Admiral Cervera’s fleet in the harbor. Getting the USS Merrimac underway, the eight men navigated the ship towards a predetermined location where sinking her would seal the port. Their course knowingly took them within the range of the Spanish ships and the shore batteries. The sailors were well aware of the danger this put them into, however they put their mission first. Once the Spanish gunners saw what was happening, they realized what the Americans were up to and started firing their heavy artillery from an extremely close range. The channel leading into Santiago is narrow, preventing the ship from taking any evasive action. The American sailors were like fish in a barrel and the Spanish gunners were relentless. In short order, the heavy shelling from the Spanish shore batteries disabled the rudder of the Merrimac and caused the ship to sink prematurely. The USS Merrimac went down without achieving its objective of obstructing navigation and sealing the port. ‎Fête du Canada or Canada Day is the anniversary of the July 1, 1867, enactment of the Canadian Constitution Act. This weekend Americans also celebrate the United States’, July 4, 1776 birthday, making this time perfect to celebrate George Fredrick Phillips heroic action. Phillips was one of the men mentioned in the story above of the USS Merrimac. He was born on March 8, 1862, in Saint John, New Brunswick, Canada and joined the United States Navy in March 1898 in Galveston, Texas. Phillips became a Machinist First Class and displayed extraordinary heroism throughout the Spanish bombardment during their operation. He was discharged from the Navy in August 1903, and died a year later at the age of 42 in Cambridge, Massachusetts. His body was returned to Canada where he was interred with honors at the Fernhill Cemetery in his hometown of Saint John, New Brunswick.

Just as Jesus is our primary model for faith, obedience, prayer, and good works, Jesus the Evangelist should be our model for the sharing of His gospel.

Perhaps Phillips Brooks was consciously echoing Henry Ward Beecher, who gave the first Yale lectures in 1872 in memory of his father. “A preacher,” he said, “is, in some degree, a reproduction of the truth in personal form. The truth must exist in him as a living experience, a glorious enthusiasm, an intense reality.”7

The Guiding Light is the longest-running serial in broadcast history. Still seen on CBS television, its roots go back almost 60 years, to radio’s pioneering soaps. Though its original characters have been swallowed and eclipsed by time, it still has faint ties to the show that was first simulcast July 20, 1952, and in time replaced its radio counterpart with a daily one-hour TV show. Its creator, Irna Phillips, was often called “the queen of soaps.” She was so influential in the field that she was compared with Frank and Anne Hummert, though the comparison was weak. While the Hummerts employed a huge stable of writers and turned out dozens of serials, Phillips wrote her own—two million words of it each year. Using a large month-by-month work chart, Phillips plotted up to half a dozen serials at once, dictating the action to a secretary. Mentally juggling the fates of scores of characters, she churned out quarter-hour slices of life in sessions filled with high drama, acting the parts and changing her voice for the various speaking roles, while secretaries scribbled the dialogue that flowed from her lips. She gave up teaching early in life to enter radio as an actress at Chicago’s WGN. She was 25 that year, 1930. In 1932 she began to write. She discovered that cliffhanger endings were surefire for bringing those early audiences back to their sets each day, but that slow and skillful character development was what kept the audience for years. She decided that the organ was the ideal musical instrument for those little shows and that the instrument should be played with pomp and power, with all the authority of a religious service in a great European cathedral. The music gave weight to the dialogue, which was usually focused and intense.

A Phillips serial (in contrast to the jerky, obvious, and corny melodramas of the Hummerts) usually contained just one main scene in each installment, peopled by only two characters. Her scenes were sparse, the settings lean, the people clear without the endless repetition of names that filled a Hummert soap. Phillips was the first serial writer to effectively blend her soaps. Her popular Today’s Children was phased out of its first run in 1938 by having its characters sit around the radio and listen to The Woman in White, which replaced it. When three of her soaps were scheduled consecutively and sponsored by General Mills in 1944, Phillips expanded this idea of integrated storylines. The major characters of the resurrected Today’s Children drifted through The Guiding Light, and mutual visits with The Woman in White were also common. Ed Prentiss, who was then playing Ned Holden of The Guiding Light, was used as a “master of ceremonies” for the hour, a guide through the intricate framework of the three soaps. The fourth quarter-hour was filled with nondenominational religious music, Hymns of All Churches. At one time during this period, Phillips was considering breaking the traditional lengths, running stories of ten to 20 minutes each rather than the precise quarter-hours. After a season of this experimenting, the block was dismantled, and The Guiding Light went into its postwar phase. In the earliest phase, it followed the Ruthledge family. The Rev. John Ruthledge had come to Five Points two decades before, establishing himself and his church as the driving force in the community. This had not been easy. Five Points was a “melting pot of humanity,” as Phillips described it, with Poles, Slavs, Swedes, Germans, Irish, and Jews living in uneasy proximity. As one character described it, it was a neighborhood of “poverty, gossipy neighbors, sordid surroundings,” with “no chance to get ahead.” Ruthledge had run into stiff neighborhood opposition, but now he was accepted and even beloved. His Little Church of Five Points had become popularly known as the Church of the Good Samaritan:

Ruthledge himself was the guiding light, the good Samaritan. He had a daughter, Mary, who grew up without a mother. Helping him raise the child was a kindly housekeeper, Ellen. Then there was Ned Holden, abandoned by his mother, who just turned up one night; being about Mary’s age, he forged a friendship with the little girl that inevitably, as they grew up, turned to love. They were to marry, but just before the wedding Ned learned that his mother was convicted murderess Fredrika Lang. What was worse, Ruthledge had known this and had not told him. Feeling betrayed, Ned disappeared. He would finally return, crushing Mary with the news that he now had a wife, the vibrant actress Torchy Reynolds. Also prominent in the early shows was the Kransky family. Abe Kransky was an orthodox Jew who owned a pawnshop. Much of the action centered on his daughter Rose and her struggle to rise above the squalor of Five Points. Rose had a scandalous affair with publishing magnate Charles Cunningham (whose company would bring out Ned Holden’s first book when Ned took a fling at authorship), only to discover that Cunningham was merely cheating on his wife, Celeste. In her grief, Rose turned to Ellis Smith, the eccentric young artist who had come to Five Points as “Mr. Nobody from Nowhere.” Smith (also not his real name) took Rose in to “give her a name.” The Kransky link with the Ruthledges came about in the friendship of the girls, Rose and Mary. In 1939, in one of her celebrated experiments, Phillips shifted the Kranskys into a new serial, The Right to Happiness. The Ruthledge-Kransky era began to fade in 1944, when actor Arthur Peterson went into the service. Rather than recast, Phillips sent Ruthledge away as well, to the Army as a chaplain. By the time Peterson-Ruthledge returned, two years later, the focus had moved. For a time the strong male figure was Dr. Richard Gaylord. By 1947 a character named Dr. Charles Matthews had taken over. Though still a preacher, and still holding forth at Good Samaritan, Ruthledge had moved out of center stage. The main characters were Charlotte

Wilson, “whose strange past is darkly troubled” (Radio Life), and Ray Brandon, a bitter ex-con on parole. By the early 1950s, the Bauer family had become the serial’s center: Bill and Bertha (Bert), their 11-year-old son, Michael, and Meta Bauer, Bill’s sister. Three decades later, the TV serial was still focused on the Bauer brothers and their careers in law and medicine. The Ruthledges and the Kranskys were fading memories, and the “guiding light” of the title was little more than symbolic. In its heyday, it was one of Phillips’s prime showpieces. She produced it independently, sold it to sponsors, and offered it to the network as a complete package. Phillips paid her own casts, announcers, production crews, and advisers (two doctors and a lawyer on retainer) and still earned $5,000 a week. She dared to depart from formula, even to the extent of occasionally turning over whole shows to Ruthledge sermons. Her organist, Bernice Yanocek, worked her other shows as well, and the music was sometimes incorporated into the storylines, as being played by Mary Ruthledge in her father’s church. A few episodes exist from the prime years. Of equal interest is an R-rated cast record, produced for Phillips when the show was moving to New York and the story was changing direction. It’s typical racy backstage stuff, full of lines like “When your bowels are in a bind, try new Duz with the hair-trigger formula.” It shows what uninhibited fun these radio people had together.

John Forbes’s path to success was very much like that of his uncle John Cushing’s. He too grew up in straitened circumstances but in a family that had important commercial and educational connections: one of his uncles was Thomas Handasyd Perkins, the Boston merchant, and another was the head of Phillips Exeter Academy.67 On arriving in Guangzhou in 1830, as a boy of seventeen, he was shoehorned into Russell & Co. by his family. Soon, he and his brother were also on quasi-familial terms with Wu Bingjian and his clan. Years later, John Forbes would write:

Nothing I know matters more Than what never happened. John Burnside, ‘Hearsay

Arthur W. Pink summarizes the human condition: Whether he articulates it or not the natural man, the world over, is crying "I thirst." Why this consuming desire to acquire wealth? Why this craving for the honors and plaudits of the world? Why this mad rush after pleasure, the turning from one form of it to another with persistent and unwearied diligence? Why this eager search for wisdom-this scientific inquiry, this pursuit of philosophy, this ransacking of the writings of the ancients, and this ceaseless experimentation by the moderns? Why the insane craze for that which is novel? Why? Because there is an aching void in the soul. Because there is something remaining in every natural man that is unsatisfied. This is true of the millionaire equally as much as the pauper: the riches of the former bring no real contentment. It is as true of the globe-trotter equally as much as of the country rustic who has never been outside the bounds of his native country: traveling from one end of the earth to the other and back again fails to discover the secret of peace. Over all the cisterns of this world's providing is written in letters of ineffaceable truth, "Whosoever drinks of this water shall thirst again."7

The Archbishop of Canterbury even endorsed the idea. Melanie Phillips, author of Londonistan, (Encounter Books, 2006) writes that “Instead of acknowledging that Muslim values must give way wherever they conflict with the majority culture, they believe that the majority should instead defer to Islamic values and allow Muslims effectively autonomous development.

Paul concludes, "And above all these put on love, which binds everything together in perfect harmony" (v. 14). A romantic relationship begins with attraction and then grows through affection for each other. But a relationship matures toward true and godly love as it ripens into a desire to give, a longing to bless, and a willingness to sacrifice and to serve. The Bible gives the highest expression of love in terms of God's gift of his only Son, Jesus Christ: "For God so loved the world, that he gave his only Son" (John 3:16). This is the love with which we are to bind our thoughts and words, our feelings and interactions. The result, when two people love with the love that comes from God, is that most wonderful realization of unity, in which two people give all of their individuality into what Paul calls a "perfect harmony.

God has given us a conscience superior to all law,” said Wendell Phillips. The individual’s conscience and the Golden Rule top any written law. There is such a thing as righteous lawbreaking.

Phillips Brooks, an Episcopalian pastor in Boston a hundred years ago, caught the spirit of Peter’s counsel to pastors: I think, again, that it is essential to the preacher’s success that he should thoroughly enjoy his work. I mean in the actual doing of it, and not only in its idea. No man to whom the details of his task are repulsive can do his task well constantly, however full he may be of its spirit. He may make one bold dash at it and carry it over all his disgusts, but he cannot work on at it year after year, day after day. Therefore, count it not merely a perfectly legitimate pleasure, count it an essential element of your power, if you can feel a simple delight in what you have to do as a minister, in the fervor of writing, in the glow of speaking, in standing before men and moving them, in contact with the young. The more thoroughly you enjoy it, the better you will do it all. This is all true of preaching. Its highest joy is in the great ambition that is set before it, the glorifying of the Lord and saving of the souls of men. No other joy on earth compares with that. The ministry that does not feel that joy is dead. But in behind that highest joy, beating in humble unison with it, as the healthy body thrills in sympathy with the deep thoughts and pure desires of the mind and soul, the best ministers have always been conscious of another pleasure which belonged to the very doing of the work itself. As we read the lives of all the most effective preachers of the past, or as we meet the men who are powerful preachers of the Word today, we feel how certainly and how deeply the very exercise of their ministry delights them.8

The best way to live is God’s way. His commands are not burdensome (1 John 5:3); they are made for us to enjoy life. God made the world. He is the only person qualified to write the User’s Manual. And because he is loving and generous, his instructions will always lead to the best and happiest life. The

The Reformation's splintering of Western Christendom into competing religious polities--each with its own preferred forms and norms of religious governance--led to religious warfare and persecution, on the one hand, and to corresponding movements toward religious freedom, on the other. In the 1570's, for example, the Spanish monarch Philip II (1527-1598), who was also Lord of the Netherlands, ordered a bloody inquisition and eventually declared war against the growing population of Dutch Protestants, ultimately killing thousands of them and confiscating huge portions of private property. Phillips's actions sparked a revolt by the seven northern provinces of the Netherlands, who relived heavily on Calvinist principles of revolution. Presaging American developments two centuries later, these Dutch revolutionaries established a confederate government by the Union of Utrecht of 1579, which required that "each person must enjoy freedom of religion, and no one may be persecuted or questioned about his religion." In 1581 the confederacy issued a declaration of independence, called the Act of Abjuration, invoking "the law of nature" and the "ancient rights, privileges, and liberties" of the people in justification of its revolutionary actions. When the war was settled, each of the seven Dutch provinces instituted its own constitution. These provincial constitution were among the most religiously tolerant of the day and helped to render the Netherlands both a haven for religious dissenters from throughout Europe and a point of departure for American colonists, from the Mayflower Pilgrims of 1620 onward. When later comparing this sixteenth-century Dutch experience with the eighteenth-century American experience, American founder John Adams wrote: "The Originals of the two Republicks are so much alike, that the History of one seems but a Transcript from that of the other.

I listened to some John Phillip Sousa today and imagined you marching in your dress blues. Will you send me a picture when you graduate? I can’t wait to see you all serious in front of the flag. You do serious pretty well, so I don’t think you will look too different to me

He recalled what Phillip Pryce had said about hatred forming the undercurrent to the legal proceedings, and thought there had to be a way to turn that rage around. He thought the best lawyer finds a way to harness whatever external force is directed at his client and take advantage of it.

The task is to gather together a minority determined to make it impossible for anyone to be white. It is a strategy of creative provocation, like Wendell Phillips advocated and John Brown carried out.

A voice is the vehicle by which a word is made known. Jesus is the eternal Word, but He enters into our world in part through our voices.

Only God can enlighten the mind and open the heart to His gospel. So

John Calvin said: "It is the nature of faith that we want to bring others to share eternal life with us when we have become partakers of it. The knowledge of God cannot lie buried and inactive in our hearts and not be made known to men."6 We

I may ... pass for being a relatively successful man. People occasionally stare at me in the streets-that's fame. I can fairly easily earn enough to qualify for admission to the higher slopes of the Inland Revenue-that's success. Furnished with money and a little fame ... [I] may partake of trendy diversions-that's pleasure. It might happen once in a while that something I said or wrote ... represented a serious impact on our time-that's fulfillment. Yet I say to you, and I beg you to believe me, multiply these tiny triumphs by a million, add them all together, and they are nothing-less than nothing, a positive impediment-measured against one draught of that living water Christ offers to the spiritually thirsty.8

Of this blest man, let this just praise be given, Heaven was in him, before he was in heaven."9

But we should always emphasize the actual teaching of the Bible in our witness, because it is the Word of God that brings people to faith. Peter

The second sign that the Samaritan woman had been saved was the change that occurred in her life. According to the Bible, a bare confession of faith is not in itself enough to demonstrate a new birth. The reason is that a confession of faith is not credible unless it is accompanied by a changed life. It is one thing to recite "the sinner's prayer" or give verbal assent to the gospel, but a true conversion will lead to a living faith-not a dead faith-that bears the spiritual fruit of change in one's life.

Whenever a Christian layman, minister, writer, teacher, or whoever it might be, gets to thinking that there is something important about him, he or she will always cease to be effective as Christ's wit- ness."3 We

Believing in Christ is the world's great need, and our great obligation is to tell all people that they need to do so. What

John MacArthur writes: "[Andrew] did not seek to be the center of attention. He did not seem to resent those who labored in the limelight. He was evidently pleased to do what he could with the gifts and calling God had bestowed on him, and he allowed the others to do likewise."2

Christ... did not come on earth to be a conqueror or a philosopher, or a mere teacher of morality. He came to save sinners. He came to do that which man could never do for himself - to do that which money and learning can never obtain - to do that which is essential to man's real happiness. He came to 'take away sin'.

We are not responsible for the outcome, but only for our faithful, loving witness.

John understood that some things mattered and some things did not and that the happy people in this world were those who could easily and rapidly distinguish between the two. The term unhappiness referred to the feeling, of taking the wrong things seriously.

Nádja was off again, in rare and wondrous form, bewitching her audience with another recollection, exquisitely told, satisfying in its construction, lyrical and glamorous, slightly improbably but nowhere near impossible. And John did not doubt its probability. Lives like Nádja's must exist; he had read enough to know this was true.

In the Tsilhqot’in statement made after the ruling, I noticed these words describing the governmental approach: “[An] impoverished view of title.” And those of Grand Chief Phillip of the Union of British Columbia’s Indian Chiefs: “The Supreme Court of Canada completely repudiated the greatly impoverished and highly prejudicial position of the B.C. and Federal governments.” Impoverished! I don’t want to be part of an ethically, intellectually, culturally impoverished policy. An impoverishment of the Honour of the Crown.

In that moment Paulette stepped outside anything that had ever hurt her before. Harve needed her more than she needed herself. But she had nothing to say. Nothing to offer him. She came up empty. “I may not have shot any of those babies in safety seats, but I took out my share o’ guys in a country I started thinking we had no right bein’ in. I could tell myself they’d signed up for it, knowing they might not go home, but that just didn’t cut it after a while.” … … “Oh, they were scumbags, alright. Other guys in my unit’d be ready to just level the kids too, cause they were getting in our way, but I said, Wait. Let me try goin’ in first. Let me come at ’em from the rear. “Other times I just lost myself in the righteous glory of cluster bombing the hell outa those bastards. “And for that one moment, in all the cheering and explosions it’s like all was right with the world. It was John Phillip Sousa at Disneyland. “But then you wake up a little. You just snuffed out future generations. Maybe bad guys can have good kids if you let ’em. We’ll never know now.” He was coming close to crying. “And then you see all those pieces; kid parts lying everywhere. “And their little faces. “If they even still had faces. “Once you finish throwing up, and then toss back a few at camp pub, your next job is to find something inside you that you can bury that under. “And then … what? Just go on living?” - From “The Gardens of Ailana

In this sampler, Yale University Press presents chapters from three of its acclaimed and immensely readable books on the region.

It is true that cults can help a person get off drugs, but that does not make their beliefs true. So it is with faith in Christ; its usefulness does not prove that it is true. Moreover, it is easy for people to brush testimonies aside, saying, "I'm glad it worked for him, but that has no relevance to me." Our witness must center not on our experience but on the facts of Christ's coming to this world.

If people notice that you have changed, you should praise God and tell them that it was Jesus' work, for they will gain what you have, not by admiring you, but only by believing on Jesus. In some cases, redirecting praise in this manner will result in people who previously admired you becoming hostile; the world hated Christ, and it will often hate a faithful witness to Him. But we must accept this risk so as to bear testimony not to ourselves but to Christ.

become so mechanical in his witness that he can go through all the motions of witnessing without actually looking and praying for the response to Christ in faith by the other person. If we could remember this, we would find witnessing exciting, and we would learn that winning the argument often becomes far less important than winning the person to the Lord. ,4 Since our goal is to persuade unbelievers and win over sinners, we should be eager to display the grace of the gospel in our lives; we should labor earnestly in prayer before and after our witness;

Let those who wish to witness Christ to the world therefore tend to their own faith in Jesus Christ above all else. It is often the simple exercise of faith in all of life's circumstances that bears the strongest witness.

Let's name some names, shall we? Good arrangers deserve your sheet music dollar: Dan Coates, Richard Bradley, Dan Fox, John Brimhall, Denes Agay, Phillip Keveren - these are all excellent arrangers you should buy. There are others.

Mr. Phillips, the minister of Watertown, and others, had their hay burnt. The wolves killed some swine at Saugus. A cow died at Plymouth, and a goat at Boston,[60] with eating Indian corn.

Finn was correct to locate Phillips and the Duggars at the edges of conservative evangelicalism. Yet a decade hence, it is the relationship between the centers and the margins that demands scrutiny. Those who occupy what center there is have largely failed to define themselves against the more extreme expressions of “biblical patriarchy,

Prince Philip’s study in his private quarters at Wood Farm, the house on the Sandringham Estate where he spent much of his retirement years, was as minimal and uncluttered as the boardroom of a ship. His was always the leanest operation of the Palace machine, deploying only two private secretaries, an equerry, and a librarian to execute several hundred royal engagements a year. Despite his peremptory manner, he was by far the most popular member of the family to work for—“very unassuming and knows that it is not always as easy to do something as it is to ask for it be done,” as one household servant put it. In 2008, he gave his Savile Row tailor (John Kent of Norton & Sons) a fifty-one-year-old pair of trousers to be altered.

Coming out of the smoking room that evening just before dinner, he again met Captain Smith. The Captain asked if Ismay still had the message, explaining that he wanted to post it for his officers to read. Ismay fished it out of his pocket and returned it without any further conversation. Then the two men continued down to the Á la Carte Restaurant—Ismay to dine alone with the ship’s surgeon, old Dr. O’Laughlin; Smith to join the small party the Wideners were giving in his honor. There’s no evidence that the Baltic’s information was ever noted on the bridge before the whole affair became academic. As for the four other ice messages received on the 14th—those from the Noordam, Amerika, Californian, and Mesaba—none of them were remembered by any of the surviving officers. The Noordam’s warning was acknowledged by Captain Smith, but what he did with it nobody knows. The Californian’s message was received by Second Wireless Operator Harold Bride, who testified that he took it to the bridge but didn’t know whom he gave it to. The Amerika and Mesaba warnings were received by First Wireless Operator John Phillips, but what happened to them remains a mystery.

the kind of political petrified wood that doubles as Mitch McConnell’s brain.

You might wanna choose a bank for collisions—left or right—then stick with it.” Under my navigational hand, the boat became a marine pinball. Dave’s dog barfed.

mile from us lives neighbor Mike Phillips, off the grid. His motto is, “No more mergers and acquisitions.” If he owns something he doesn’t use for 24 months, he “Goodwills it” or burns it. He’s like Bruce Chatwin: “Things filled men with fear: the more things they had, the more they had to fear. Things had a way of riveting themselves on to the soul and then telling the soul what to do.

One night, after forgetting I’d swallowed one of Woody’s Kentucky Derby sedatives, I served myself a Smirnoff-and-tonic Daisy Cutter that immediately whispered to my brain, “Big mistake, Bolo Bob.

[W.D.] Jones later commented that people frequently helped them, 'Not because it was Bonnie and Clyde. People in them days just helped—no questions asked.

... but when Martha left, I stayed. I thought that because I was drunk, maybe everything would be different, that as the night waned, Cross would eventually come to me. But instead, when the DJ played "Stairway to Heaven" as the last song of the night, Cross slow-danced with Horton Kinnelly and then the song ended and they stood side by side, still close together, Cross rubbing his hand over Norton's back. It all felt both casual and random--in the last four minutes they seemed to have become a couple. And though they had not interacted for the entire night, I understood suddenly that just as I'd been eyeing Cross over the last several hours, he'd been eyeing Horton, or maybe it had been for much longer than that. He too had been saving something for the end, but the difference between Cross and me was that he made choices, he exerted control, his agenda succeeded. Mine didnt. I waited for him, and he didn't look at me. And that was what the rest of senior week was like, though it surprised me less each time, at each party, and by the end of the week, Cross and Horton weren't even waiting until it was late and they were drunk--you'd see them entwined in the hammock at John Brindley's house in the afternoon, or in the kitchen at Emily Phillip's house, Cross sitting on a bar stool and Horton perched on his lap.

Many men and women today are living, often with inner dissatisfaction, without any faith in God at all. This is not because they are particularly wicked or selfish or, as the old-fashioned word would say, "godless," but because they have not found with their adult minds a God big enough to "account for" life, big enough to "fit in with" the new scientific age, big enough to command their highest admiration and respect, and consequently their willing co-operation. (Your God is Too Small)

Uncompromising opposition to slavery's expansion, emancipaion, the arming of black troops - all enjoyed little support when first proposed, yet all had come to be embraced by the mainstream of Republican opinion. "These are no times of ordinary politics, " declared Wendell Phillips. "These are eformative hours: the natinal purpose and thought grows and ripens in 30 days as much as ordinary years bring it forward."...Whatever the merits of legal and political equality for blacks, a correspondent of moderate Ohio Senator John Sherman noted, "if you reconstruction upon any principle short of this, you cause a continuous political strife which will last until the thing is obtained.

Some conservative political strategists admitted that appealing to racial fears and antagonisms was central to this strategy, though it had to be done surreptitiously. H.R. Haldeman, one of Nixon's key advisers, recalls that Nixon himself deliverately pursued a Southern, racial strategy: 'He [President Nixon] emphasized that ou have to face the fact that the whole problem is really the blacks. The key is to devise a system that recognizes this while not appearing to.' Similarly, John Erlichman, special counsel to the president, explained the Nixon administration's campaign strategy of 1968 in this way: 'We'll go after the racists.' In Erlichman's view, 'that subliminal appeal to the anti-black voter was always present in Nixon's statements and speeches.' Republican strategist Kevin Phillips is often credited for offering the most influential argument in favor of a race-based strategy for Republican political dominance in the South. He argued in The Emerging Republican Majority, published in 1969, that Nixon's successful presidential election campaign could point the way toward long-term political realignment and the building of a new Republican majority, if Republicans continued to campaign primarily on the basis of racial issues, using coded antiblack rhetoric.

On Clyde inviting Buck to join him and Bonnie: [W.D.] Jones later said, 'He [Clyde] didn't mean to do Buck no harm. He just couldn't see that far ahead.' Of Blanche, he said 'She was a good little girl— good—hearted. She begged Buck not to go. She slipped into a trap. Blanche was just an innocent little girl who got mixed up in something—a love affair. I never knew that love could be so strong.

There were occasional dances at the main prison compound with live bands as well as holiday dinners, activities that Blanche greatly enjoyed. In her scrapbooks, she placed an autographed promotional photograph of one visiting band, The Rural Ramblers. ... Blanche loved to dance and by all accounts she was very good at it. She applied to a correspondence course in dancing that came complete with diagrams of select dance steps to place on the floor and practice. She also cut similar dance instructions and diagrams from newspapers and magazines and put them in her scrapbooks. By 1937, she had mastered popular dances like jitterbug, rumba, samba, and tango. The men’s prison, or “the big prison” as the women called it, hosted movies on Friday nights. Features like Roll Along Cowboy ... were standard, usually accompanied by some short musical feature such as Who’s Who and a newsreel. The admission was five cents. Blanche attended many of these movies. She loved movies all of her life. Blanche Barrow’s periodic visits to the main prison allowed her to fraternize with males. She apparently had a brief encounter with “the boy in the warden’s office” in the fall of 1934. There are few details, but their relationship was evidently ended abruptly by prison officials in December. There were other suitors, some from Blanche Barrow’s past, and some late arrivals...

Of her portrayal in the 1967 movie, Bonnie and Clyde, Blanche said, 'That movie made me out like a screaming horse's ass!' ... 'I was too busy moving bodies [to act hysterical],' Blanche herself said. ... Her image in this memoir, as well as in Fugitives and in Cumie Barrow's manuscript, was fashioned at a time when Blanche could have easily been charged with the Joplin murders. That may account for the great difference in tone Between Blanche, the young convict in Missouri State Penitentiary, and Blanche, the elder ex-fugitive. Indeed, at least one of Blanche Barrows' champions, Wilbur Winkler, the Deni— son man who co-owned (along with Artie Barrow Winkler) the Cinderella Beauty Shoppe, used Fugitives to try to obtain a parole for Blanche from the Missouri Board of Probation and Parole. In letters to the Platte County prosecutor and the judge involved in Blanche's case, Winkler alluded to the book's description of Blanche in Joplin in an effort to win their support for her release: 'Blanch [sic] ran hysterical [tic] thru [sit] the gunfire down the street carrying [her] dog in her arms,' Winkler wrote. He even sent copies of the book to them—and to others.