Jones Paul Quotes

I have not yet begun to fight.

I wish to have no connection with any ship that does not sail fast; for I intend to go in harm's way.

Surrender? I have not yet begun to fight!

It seems to be a law of nature, inflexible and inexorable, that those who will not risk cannot win.

Then Circled by the golden light of God's Presence and His promise, Paul and Sierra walked side by side along the trail that lead tward the campus and on tward their Future

Sign on, young man, and sail with me. The stature of our homeland is no more than the measure of ourselves. Our job is to keep her free. Our will is to keep the torch of freedom burning for all. To this solemn purpose we call on the young, the brave, the strong, and the free. Heed my call, Come to the sea. Come Sail with me.

Whoever can surprise well must conquer

It is by no means enough that an officer should be capable. . . . He should be as well a gentleman of liberal education, refined manners, punctilious courtesy, and the nicest sense of personal honor. . . . No meritorious act of a subordinate should escape his attention, even if the reward be only one word of approval. Conversely, he should not be blind to a single fault in any subordinate.

I've not yet begun to fight!

That crap about being better off under slavery is too much even for you, isn't it, Foy?' 'At least McJones cares.' 'Come on, he cares about black people like a seven-footer cares about football. He has to care because what else would he be good at.

I have not yet begun to fight!” John Paul Jones September 23, 1779. He said this when his ship was on fire and sinking.

If fear is cultivated it will become stronger, if faith is cultivated it will achieve mastery.

More than worshipped, all gods wanted to be adored, and his people had that in them more than Paul's: to abide more, rejoice more, revere more, surrender more; climb on top of a golden pyre and burn more.

Paul famously wrote, “The fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control.”5 How often do we measure Christian ideas and beliefs by these criteria?

There’s a vital truth to be learned from the fall of Anakin Skywalker. It’s simply this: You were not fashioned to live in fear. That’s why worry and stress cause such chaos in your life. Your Creator crafted your soul to flourish in faith, not to drown in fear.

I have not yet begun to fight!

Years later, (Paul) Jones described the mental gymnastics that went into writing these scripts. "Every evening I would close my eyes in a quiet place in my apartment ... I would visualize the opening and walk myself through the day and imagine the different emotional states the market would go through... Then when you get there, you are ready for it. You have been there before. You are in a mental state to take advantage of emotional extremes because you have already lived through them.

The cross was not about some mythical pagan deity demanding a blood sacrifice – destroying his own son like Molech. Someone may ask … but wasn’t blood required for the forgiveness of sins? Yes, but not in a paganistic Indiana Jones and the Temple of Doom sort of way. Yes, blood was needed for the forgiveness of sins. Not because the Father needed it, but because we did. We were running from God; He was never running from us. In Hebrews 10:22, Paul writes, “let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience. …” The blood was for us. The sure solid proof and substance of God’s love. God did not need the blood for Himself. It was His blood. He poured it out for us.

Morale, my boy, is what counts. Man-power and tonnage and fire-power are important, of course, but morale has won every war in history. And our morale right now is higher than a cat’s back—higher than any time since John Paul Jones—and getting higher by the day.

They fought their first action in March of 1775. Embarked on eight small ships, they sailed to the Bahamas and captured a British fort near Nassau, seizing gunpowder and supplies. Later, during the Revolutionary War, Marines fought several engagements in their distinctive green coats, such as helping George Washington to cross the Delaware River, and assisting John Paul Jones on the Bonhomme Richard to capture the British frigate Serapis during their famous sea fight.

Sharing the same blood with England, and yet her proved foe in two wars—not wholly inclined at bottom to forget an old grudge—intrepid, unprincipled, reckless, predatory, with boundless ambition, civilized in externals but a savage at heart, America is, or may yet be, the Paul Jones of nations. Regarded in this indicatory

Britain isn't a world power any more. Its just like a zombie in that regard; it doesn't know when it's dead - Samson from No Boundaries.

I loathe my childhood and all that remains of it. Jean-Paul Sartre, Words

a priest without faith is unworthy to lead.

But all they are asking is that we learn a little humility, a little respect for what we have.

Armageddon is upon us, Stephen, and it is time for us all to choose a side.

crazier than a soup sandwich anyway.

They held the embrace for a minute, two humans just being.

In spite of it all, everything I’ve done, everything I’ve seen, I am still human. I am still capable of love, she told herself. The

You adapt, evolve, compete or die.

We would realize He came to us in our poverty of mind and heart. It is our job to follow Jesus, like Paul and E. Stanley Jones, refusing to know anything else but the crucified and resurrected Jesus.

Paul would take them at their word not because he believed them but because the alternative was to believe the mangled people, and both God and law, as well as ownership of land, prevented him from doing that.

792. Thief.-- N. thief, robber, homo trium literarum, pilferer, rifler, filcher, plagiarist. spoiler, depredator, pillager, marauder; harpy, shark, land-shark, falcon, moss-trooper, bushranger, Bedouin, brigand, freebooter, bandit, thug, dacoit, pirate, corsair, viking, Paul Jones; buccan-eer, -ier; piqu-, pick-eerer; rover, ranger, privateer, filibuster; rapparee, wrecker, picaroon; smuggler, poacher, plunderer, racketeer. highwayman, Dick Turpin, Claude Duval, Macheath, knight of the road, foodpad, sturdy beggar; abductor, kidnapper. cut-, pick-purse; pick-pocket, light-fingered gentry; sharper; card-, skittle-sharper; crook; thimble-rigger; rook, Greek, blackleg, leg, welsher, defaulter; Autolycus, Cacus, Barabbas, Jeremy Diddler, Robert Macaire, artful dodger, trickster; swell mob, chevalier d'industrie; shop-lifter. swindler, peculator; forger, coiner, counterfeiter, shoful; fence, receiver of stolen goods, duffer; smasher. burglar, housebreaker; cracks-, mags-man; Bill Sikes, Jack Sheppard, Jonathan Wild, Raffles, cat burglar. [Roget's Thesaurus, 1941 Revision]

The surname Kennedy means ‘ugly-head’. [He topped a 2009 poll to be named the best-looking President in US history, but JFK’s surname is actually the Old Irish epithet ceannéidigh, derived from ceann, meaning ‘head’, and éidigh, meaning ‘ugly’.]

But if Jesus is lifted up, He draws people to Himself. It isn’t our job to lose sleep trying to decide if so-and-so is “in” or “out.” If we were to look at Jesus, in the totality of His love and determination, we would realize we are not required to make ourselves His followers by force of reason. We would realize He came to us in our poverty of mind and heart. It is our job to follow Jesus, like Paul and E. Stanley Jones, refusing to know anything else but the crucified and resurrected Jesus.

Sublime Books The Known World, by Edward P. Jones The Buried Giant, by Kazuo Ishiguro A Thousand Trails Home, by Seth Kantner House Made of Dawn, by N. Scott Momaday Faithful and Virtuous Night, by Louise Glück The Left Hand of Darkness, by Ursula K. Le Guin My Sentence Was a Thousand Years of Joy, by Robert Bly The World Without Us, by Alan Weisman Unfortunately, It Was Paradise, by Mahmoud Darwish Collected Fictions, by Jorge Luis Borges, trans. Andrew Hurley The Xenogenesis Trilogy, by Octavia E. Butler Map: Collected and Last Poems, by Wisława Szymborska In the Lateness of the World, by Carolyn Forché Angels, by Denis Johnson Postcolonial Love Poem, by Natalie Diaz Hope Against Hope, by Nadezhda Mandelstam Exhalation, by Ted Chaing Strange Empire, by Joseph Kinsey Howard Tookie’s Pandemic Reading Deep Survival, by Laurence Gonzales The Lost City of the Monkey God, by Douglas Preston The House of Broken Angels, by Luis Alberto Urrea The Heartsong of Charging Elk, by James Welch Selected Stories of Anton Chekhov, trans. Richard Pevear and Larissa Volokhonsky The Sound of a Wild Snail Eating, by Elisabeth Tova Bailey Let’s Take the Long Way Home, by Gail Caldwell The Aubrey/Maturin Novels, by Patrick O’Brian The Ibis Trilogy, by Amitav Ghosh The Golden Wolf Saga, by Linnea Hartsuyker Children of Time, by Adrian Tchaikovsky Coyote Warrior, by Paul VanDevelder Incarceration Felon, by Reginald Dwayne Betts Against the Loveless World, by Susan Abulhawa Waiting for an Echo, by Christine Montross, M.D. The Mars Room, by Rachel Kushner The New Jim Crow, by Michelle Alexander This Is Where, by Louise K. Waakaa’igan I Will Never See the World Again, by Ahmet Altan Sorrow Mountain, by Ani Pachen and Adelaide Donnelley American Prison, by Shane Bauer Solitary, by Albert Woodfox Are Prisons Obsolete?, by Angela Y. Davis 1000 Years of Joys and Sorrows, by Ai Weiwei Books contain everything worth knowing except what ultimately matters. —Tookie * * * If you are interested in the books on these lists, please seek them out at your local independent bookstore. Miigwech! Acknowledgments

said Paul Howard-Jones, the British neuroscientist who leads the University of Bristol’s NeuroEducational Research Network, games will become central to schools. “I think in thirty years’ time, we will marvel that we ever tried to deliver a curriculum without gaming.

When Lafayette was first planning his mission, Franklin told him that “much will depend on a prudent and brave sea commander who knows the coasts.” They settled instead for a commander who was, as Franklin was already well aware, more brave than prudent: John Paul Jones.

Paul Tudor Jones: "Don’t be a hero. Don’t have an ego. Always question yourself and your ability. Don’t ever feel that you are very good. The second you do, you are dead. My biggest hits have always come after I have had a great period and I started to think that I knew something.

The shadow is our unconscious self, all the parts of ourselves that we refuse to acknowledge or are shamed by. The more we try to flee from or ignore the shadow, the more it grows and the more power it gains over us. To master the shadow, we need to stop running, turn, and face it.2 JODY G. BOWER

Eddie: I smashed my guitar and walked off. I instantly regretted it. It was a ’sixty-eight Les Paul. Warren: The neck broke off of it and Eddie just swung it and let it land on the ground and he walked off. I thought about kicking my snare just to join the fun but it was a Ludwig. You don’t go kicking a Ludwig.

Horner also, to quote John Paul Jones, has something a professional officer must have: “the nicest sense of personal honor.” Right and wrong are identifiable in Chuck’s universe, and separate. In a community where a man’s word is his life, Chuck Horner’s word is found in gold lettering on an adamantine wall of granite.

What is preaching? Logic on fire! Eloquent reason! Are these contradictions? Of course they are not. Reason concerning this Truth ought to be mightily eloquent, as you see it in the case of the Apostle Paul and others. It is theology on fire. And a theology which does not take fire, I maintain, is a defective theology; or at least the man’s understanding of it is defective. Preaching is theology coming through a man who is on fire. A true understanding and experience of the Truth must lead to this. I say again that a man who can speak about these things dispassionately has no right whatsoever to be in a pulpit; and should never be allowed to enter one.

Xenoglossophobia, or foreign-language anxiety, is a growing field of psychological study that routinely finds factors such as test apprehension, nervousness in a classroom setting and a fear of making mistakes can have hugely detrimental effects on the learning experiences. By adapting teaching methods accordingly, new languages could be opened up to anyone, regardless of any innate skill.

PLAINVILLE WAS A QUAINT picturesque town. Northern California’s version of Andy Griffith’s Mayberry. Bucolic enough to provide cinematic contrast for any low-budget stalk-and-slash film. Juxtaposition played just as important a role in still photography as it did in cinematography. Maybe that’s why Natalie Jones had picked Plainville for her final descent into darkness. The climactic scene in a comedic tragedy. Cast of one. Audience of one. Curtain closed.

Any Justification that does not lead to Biblical sanctification and mortification of sinful desires is a false justification no matter how many Solas you attach to it”. “See that your chief study be about the heart, that there God’s image may be planted, and his interest advanced, and the interest of the world and flesh subdued, and the love of every sin cast out, and the love of holiness succeed; and that you content not yourselves with seeming to do good in outward acts, when you are bad yourselves, and strangers to the great internal duties. The first and great work of a Christian is about his heart.” ~ Richard Baxter Never forget that truth is more important to the church than peace ~ JC Ryle "Truth demands confrontation. It must be loving confrontation, but there must be confrontation nonetheless.” ~ Francis Schaeffer I am not permitted to let my love be so merciful as to tolerate and endure false doctrine. When faith and doctrine are concerned and endangered, neither love nor patience are in order...when these are concerned, (neither toleration nor mercy are in order, but only anger, dispute, and destruction - to be sure, only with the Word of God as our weapon. ~ Martin Luther “Truth must be spoken, however it be taken.” ~ John Trapp “Hard words, if they be true, are better than soft words if they be false.” – C.H. Spurgeon “Oh my brethren, Bold hearted men are always called mean-spirited by cowards” – CH Spurgeon “The Bible says Iron sharpens Iron, But if your words don't have any iron in them, you ain't sharpening anyone”. “Peace often comes as a result of conflict!” ~ Don P Mt 18:15-17 Rom 12:18 “Peace if possible, truth at all costs.” ~ Martin Luther “The Scriptures argue and debate and dispute; they are full of polemics… We should always regret the necessity; but though we regret it and bemoan it, when we feel that a vital matter is at stake we must engage in argument. We must earnestly contend for the truth, and we are all called upon to do that by the New Testament.” Martyn Lloyd-Jones (Romans – Atonement and Justification) “It is one of the severest tests of friendship to tell your friend his faults. So to love a man that you cannot bear to see a stain upon him, and to speak painful truth through loving words, that is friendship.” ~ Henry Ward Beecher “Truth bites and it stings and it has a blade on it.” ~ Paul Washer Soft words produce hard hearts. Show me a church where soft words are preached and I will show you a church of hard hearts. Jeremiah said that the word of God is a hammer that shatters. Hard Preaching produces soft hearts. ~ J. MacArthur Glory follows afflictions, not as the day follows the night but as the spring follows the winter; for the winter prepares the earth for the spring, so do afflictions sanctified, prepare the soul for glory. ~ Richard Sibbes “Cowards never won heaven. Do not claim that you are begotten of God and have His royal blood running in your veins unless you can prove your lineage by this heroic spirit: to dare to be holy in spite of men and devils.” ~ William Gurnall

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.

Never give up on yourself Everyone may give up on you but never give up on yourself, because if you do, it will also become the end. Believe that anything can be achieved with effort. Most important of all, we must understand that dyslexia is not just a hindrance to learning; it may also be considered a gift. Multiple studies have proven that dyslexic people are highly creative and intuitive. Not to mention the long list of dyslexic people who have succeeded in their chosen fields; Known scientist and the inventor of telephone, Alexander Graham Bell; The inventor of telescope, Galileo Galilei; Painter and polymath, Leonardo da Vinci; Mathematician and writer Lewis Carroll; American journalist, Anderson Cooper; Famous actor, Tom Cruise; Director of our all time favorites Indiana Jones and Jurassic Park, Steven Spielberg; Musician Paul Frappier; Entrepreneur and Apple founder, Steve Jobs; and maybe the person who is reading this book right now. We must always remember, everything can be learned and anyone can learn how to read!

He had to backtrack immediately to account for the most famous and most acclaimed poet in America, Phillis Wheatley, who was, very unfortunately for Jefferson’s argument, unquestionably black. She had been brought to Boston as an enslaved African at the age of about six, learned English and Latin as a child, and began writing poetry as a teenager. Her published works earned accolades on both sides of the Atlantic. Among her admirers were Voltaire, who praised Wheatley’s “very good English verse,” George Washington, Benjamin Franklin, and even the naval hero John Paul Jones, who addressed her as “the celebrated Phillis the African favorite of the Nine [Muses] and Apollo” when he sent her some of his own verses. Dr. Rush cited her as a proof of black ability, listing her accomplishments when he wrote in 1775, “We have many well attested anecdotes of as sublime and disinterested virtue among them as ever adorned a Roman or a Christian character.”14 Franklin went to see Wheatley when she was in London, a literary celebrity on book tour. The acclaim irked Jefferson: “The compositions published under her name are below the dignity of criticism.”15

Between 2003 and 2008, Iceland’s three main banks, Glitnir, Kaupthing and Landsbanki, borrowed over $140 billion, a figure equal to ten times the country’s GDP, dwarfing its central bank’s $2.5 billion reserves. A handful of entrepreneurs, egged on by their then government, embarked on an unprecedented international spending binge, buying everything from Danish department stores to West Ham Football Club, while a sizeable proportion of the rest of the adult population enthusiastically embraced the kind of cockamamie financial strategies usually only mooted in Nigerian spam emails – taking out loans in Japanese Yen, for example, or mortgaging their houses in Swiss francs. One minute the Icelanders were up to their waists in fish guts, the next they they were weighing up the options lists on their new Porsche Cayennes. The tales of un-Nordic excess are legion: Elton John was flown in to sing one song at a birthday party; private jets were booked like they were taxis; people thought nothing of spending £5,000 on bottles of single malt whisky, or £100,000 on hunting weekends in the English countryside. The chief executive of the London arm of Kaupthing hired the Natural History Museum for a party, with Tom Jones providing the entertainment, and, by all accounts, Reykjavik’s actual snow was augmented by a blizzard of the Colombian variety. The collapse of Lehman Brothers in late 2008 exposed Iceland’s debts which, at one point, were said to be around 850 per cent of GDP (compared with the US’s 350 per cent), and set off a chain reaction which resulted in the krona plummeting to almost half its value. By this stage Iceland’s banks were lending money to their own shareholders so that they could buy shares in . . . those very same Icelandic banks. I am no Paul Krugman, but even I can see that this was hardly a sustainable business model. The government didn’t have the money to cover its banks’ debts. It was forced to withdraw the krona from currency markets and accept loans totalling £4 billion from the IMF, and from other countries. Even the little Faroe Islands forked out £33 million, which must have been especially humiliating for the Icelanders. Interest rates peaked at 18 per cent. The stock market dropped 77 per cent; inflation hit 20 per cent; and the krona dropped 80 per cent. Depending who you listen to, the country’s total debt ended up somewhere between £13 billion and £63 billion, or, to put it another way, anything from £38,000 to £210,000 for each and every Icelander.

The most wonderful thing of all about the cross is that it reveals the love of God to us. It is not surprising that Paul should say to the Romans, "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." How do we see the love of God in the cross? Ah, says the modern man, I see it in this way, that though man rejected and murdered the Son of God, God in His love still says, "All right, I still forgive you. Though you have done that to My Son, I still forgive you." Yes, that is part of it, but it is the smallest part of it. That is not the real love of God. God was not a passive spectator of the death of His Son. That is how the moderns put it - that God in heaven looked down upon it all, saw men killing His own Son, and said, "All right, I will still forgive you." But it was not we who brought God's Son to the cross. It was God. It was the predeterminate counsel and foreknowledge of God. If you really want to know what the love of God means, read what Paul wrote to the Romans: "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." God condemned sin in the flesh of His own Son. This is the love of God. Read again Isaiah 53, that wonderful prophecy of what happened on Calvary's hill. You notice how he goes on repeating it: "Surely he hath borne our griefs, and carried our sorrows... it pleased the Lord to bruise him; he hath put him to grief." These are the terms. And they are nothing but a plain, factual description of what happened on the cross.

With the motto “do what you will,” Rabelais gave himself permission to do anything he damn well pleased with the language and the form of the novel; as a result, every author of an innovative novel mixing literary forms and genres in an extravagant style is indebted to Rabelais, directly or indirectly. Out of his codpiece came Aneau’s Alector, Nashe’s Unfortunate Traveller, López de Úbeda’s Justina, Cervantes’ Don Quixote, Béroalde de Verville’s Fantastic Tales, Sorel’s Francion, Burton’s Anatomy, Swift’s Tale of a Tub and Gulliver’s Travels, Fielding’s Tom Jones, Amory’s John Buncle, Sterne’s Tristram Shandy, the novels of Diderot and maybe Voltaire (a late convert), Smollett’s Adventures of an Atom, Hoffmann’s Tomcat Murr, Hugo’s Hunchback of Notre-Dame, Southey’s Doctor, Melville’s Moby-Dick, Flaubert’s Temptation of Saint Anthony and Bouvard and Pecuchet, Twain’s Adventures of Huckleberry Finn, Frederick Rolfe’s ornate novels, Bely’s Petersburg, Joyce’s Ulysses, Witkiewicz’s Polish jokes, Flann O’Brien’s Irish farces, Philip Wylie’s Finnley Wren, Patchen’s tender novels, Burroughs’s and Kerouac’s mad ones, Nabokov’s later works, Schmidt’s fiction, the novels of Durrell, Burgess (especially A Clockwork Orange and Earthly Powers), Gaddis and Pynchon, Barth, Coover, Sorrentino, Reed’s Mumbo Jumbo, Brossard’s later works, the masterpieces of Latin American magic realism (Paradiso, The Autumn of the Patriarch, Three Trapped Tigers, I the Supreme, Avalovara, Terra Nostra, Palinuro of Mexico), the fabulous creations of those gay Cubans Severo Sarduy and Reinaldo Arenas, Markson’s Springer’s Progress, Mano’s Take Five, Ríos’s Larva and otros libros, the novels of Paul West, Tom Robbins, Stanley Elkin, Alexander Theroux, W. M. Spackman, Alasdair Gray, Gaétan Soucy, and Rikki Ducornet (“Lady Rabelais,” as one critic called her), Mark Leyner’s hyperbolic novels, the writings of Magiser Gass, Greer Gilman’s folkloric fictions and Roger Boylan’s Celtic comedies, Vollmann’s voluminous volumes, Wallace’s brainy fictions, Siegel’s Love in a Dead Language, Danielewski’s novels, Jackson’s Half Life, Field’s Ululu, De La Pava’s Naked Singularity, and James McCourt’s ongoing Mawrdew Czgowchwz saga. (p. 331)

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.

The level of some people’s intelligence never failed to amaze her.

Within minutes of the red rain stopping, people began to abandon their shelter, tentatively edging out from wherever they had managed to take cover.

I wish to have no connection with any ship that does not sail fast, for I intend to go in harm’s way. —John Paul Jones, 1778

The screen wobbled as he picked up the laptop and carried it a short distance before turning the lens to face out through

Never underestimate the amount of stupid a kid is capable of

Never greet a stranger in the night, For he may be a demon. ~ The Talmud ~

In 1777, the U.S. Congress ordered a second naval ship built, the Ranger. The Ranger was the most famous of all the ships built on Langdon's Island. She was an 18-gun sloop and was the first American ship to be coppered. Her biography mirrors that of the Raleigh: designed by William Hackett, built by James Hackett on Rising Castle/Langdon's Island, and captured by the British, off Charleston, South Carolina, in 1780. John Paul Jones commanded the vessel, and she captured a number of British ships during her brief career. She also carried news of British general John Burgoyne's surrender at the Battle of Saratoga to Europe and received the first salute ever given to an American ship, off Quiberon Bay in France.12

He over-analyzes everything. If I ever go to a movie with him, I never ask him what he thinks of it afterward. He never just likes or doesn’t like it. He dissects it and analyzes each scene and character until I’m sorry I asked. In fact, I’m sorry I went.” —Ginny, St. Paul, MN

He finds a way to blame my mother for whatever’s wrong. If I’m mad at him, it must be because of the attitudes I got from my mother. And if he’s done something wrong—however unlikely that may be—we’ve driven him to it, my mother and me. He thinks any sane man would go berserk, sooner or later, in our company.” —Trudy, St. Paul, MN

He never apologizes. After a fight, he makes ‘nice.’ Whatever I start to do, he jumps in and grabs it away from me. The dishes, the laundry, whatever. He keeps this up until he’s satisfied that I can’t possibly be mad at him anymore.” —Debbie, St. Paul, MN

After we go anywhere, he analyzes who said what to whom and why. Facial expressions. Tone of voice. Timing. Body language. Positioning. Seating. Layer upon layer of meaning.” —Ginny, St. Paul, MN

You’re going to buy things that go to zero and sell things that go to infinity. —Paul Tudor Jones

organising for weeks

I wish to have no Connection with any Ship that does not sail fast, for I intend to go in harm’s way.” — JOHN PAUL JONES, USN

its simplest definition, family-equipping ministry simply means coordinating every aspect of your present ministry so that parents are acknowledged, equipped, and held accountable as primary disciple-makers in their children’s lives. Family-equipping

whether on the battlefield or in the business world, leaders must be comfortable accepting some level of risk. As the U.S. Naval hero of the American Revolution and Father of the U.S. Navy, John Paul Jones, said: “Those who will not risk cannot win.”2

This faulty model places the professional minister at the center and makes gaining and retaining students the goal. In the case of student ministry, it turns youth group into a holding pattern for the church’s future instead of calling students to live as servants of the gospel in their community of faith here and now.

am not suggesting that successes in academics, athletics, or vocation somehow stand outside God’s good plan. Learning and play are joys that God himself wove into the very fabric of creation. Although cursed in the fall, work was also part of God’s good design before the fall (Gen. 2:15; 3:17–23). And yet, whenever any activity, however good it may be, becomes amplified to the point that no time remains for family members to disciple one another, a divinely designed joy has been distorted into a hell-spawned idol. God

The principle is simply this: What you accomplish for God beyond your home will typically never be greater than what you practice with God within your home.

Other leaders center on those who are far, designing their programs to bypass parents and reach children whose families are fractured and fragmented. The problem is this focus on reaching children directly can become so thoroughgoing that the church never explicitly expects any parents— even Christian parents—to disciple their children.

Born John Paul in Arbigland, Scotland on July 6, 1747, he started his seagoing career as an apprentice aboard the sail ship Friendship, commanded by Captain Benson. Paul sailed aboard British merchant ships as well as slave ships and there was even talk that he was even engaged in piracy. Up until now Paul sailed as a watch standing mate, but became the master of the Brig John after the Captain and Chief Mate died of yellow fever. On his second voyage as captain he had one of his seamen flogged so viciously that the man died. This led to his arrest; however he was later released on bail. John Paul skipped bail and left Scotland sailing as Captain on an English ship that had 22 guns, but again ran into trouble when he killed another seaman in a dispute over wages. With this he fled to Fredericksburg, Virginia leaving everything behind. To avoid capture he changed his name by tacking the name Jones onto his given name and joined the American Continental Navy. In December of 1775, now known as John Paul Jones and with the help of some political friends, Jones was commissioned a Lieutenant aboard the 24-gun frigate Alfred. Less than a year later he became the Captain of the Alfred.

Consider, finally, what it meant to Him to do this for us. “I go,” He says. Where is He going? He is going to the Garden of Gethsemane to sweat drops of blood. Where is He going? He is going to be arrested, to be tried in court, to be mocked and jeered and laughed at. He is going to be spat upon, to have His holy body scourged. He is going to have a crown of thorns placed upon His head. They will take Him and drive cruel nails into His blessed hands and feet. He is going to be nailed to a tree. Can you picture it happening to you, with nails being hammered in through hands and feet? That is what He is going to. And, too, He is going to endure the mockery and the spitting and the jeering of the cruel mob; they did not know who He was or what He was doing. He is going to die and to be laid in a grace, He who is the eternal Son of God through whom the world was made and by whom all things consist. He is going deliberately to all that because that is the only way whereby the door and the gate of heaven can be opened for us. “I go to prepare a place in heaven with God, a mansion for you. Beloved friend, have you realised that the Lord Jesus Christ has done all that for you? If you see it, if you believe it, you will agree with Paul when he says that you are not your own, you “are bought with a price,” therefore you must give yourself and your life to Him (1 Cor. 6:20). If you believe Him, you can know for certain that He has prepared a place for you and will come again and received you unto Himself so that where He is, you shall be also.

In “Flag Plot,” the naval operations room, Anderson became irritated with McNamara’s specific instructions on how to run the blockade. The admiral told McNamara that the Navy had been conducting blockades since the days of John Paul Jones and suggested that the defense secretary return to his office and let the Navy run the operation. McNamara rose from his chair and retorted that the operation was “not a blockade but a means of communication between Kennedy and Khrushchev,

Lee had the uncomfortable feeling of being more in sympathy with his country's foes than with such friends as the men of America Will Break. Lincoln said, "Men of Kentucky, men of America, if you vote to go South, you vote to forget Washington and Patrick Henry, Jefferson and Nathan Hale, Jackson and John Paul Jones. Remember the nation your fathers joined, remember the nation so many of you fought so bravely to defend. God bless the United States of America!" Some cheered; more, Lee thought, booed. He found no small irony in the fact that three of Lincoln's "American" heroes, Washington, Patrick Henry, and Jefferson, had been slaveholding Virginians; Martha Washington's blood ran in the veins of his own wife. And the South revered the Founding Fathers no less than the North; he remembered coming into Richmond on Washington's birthday and finding the War Department closed. And for that matter, Washington on horseback appeared on the Great Seal of the Confederate States. This time, he had no sympathy for Lincoln's claims.

But often there is such an overreaction to “moralizing sermons” that preachers fail to give appropriate, soul-searching application in the form of commands. Direct and specific application is something that Paul does not omit in his letters. For example, he reminds the Thessalonians to love one another and then urges them “to do this more and more” (1 Thess. 4:10). Try harder? Yes. Do more? Yes. For Paul, the law functioned as a means of sanctification. But the antinomians utterly rejected the view that the law could function as an instrument of sanctification.

Is it possible to worry about our past? For sure. It’s called regret. Martyn Lloyd-Jones wrote, “The past cannot be recalled and you can do nothing about it. You can sit down and be miserable and you can go round and round in circles of regret for the rest of your life but it will make no difference to what you have done. . . . We must never for a second worry about anything that cannot be affected or changed by us. It is a waste of energy.”1 Sometimes we waste a lot of time and energy worrying about our past failures. But if we have repented and sought forgiveness from God—and from other people, where possible (see Rom. 12:18)—we need to be actively “forgetting what lies behind and straining forward to what lies ahead” (Phil. 3:13).

Paul says that “they exchanged the truth about God for [the] lie and worshiped and served the creature rather than the Creator” (Rom 1:25).24 I read that verse many times before I realized that Paul was declaring the existence of only two ways to live and think—only two ways to believe. Human beings, he says, worship and serve either “the creature” or “the Creator.” Such a simple yet profound contrast, Paul!

To be true to the apostolic function, those who plant apostolically will not be able to resist the urge to preach the gospel, but will echo the apostle, “For necessity is laid upon me. Woe to me if I do not preach the gospel!” (1 Cor. 9:16 RSV). You may plant a church without being evangelistic, but you can’t function apostolically without being evangelistic. To claim this would be contrary to the makeup and gifting of the apostolic function, not to mention Paul’s description of his role. For this reason, many advocates of APEST have been mistaken for being apostolic, yet they are merely teachers who have discovered how to talk the talk of APEST. They are not apostolic if proclaiming and heralding Christ is not at the center of what they do. How could they be? How would it serve a missionary function if Christ’s proclamation were not central to being apostolic like it was for every apostle in Scripture? Claiming the apostolic gift for yourself as an entrepreneurial teacher who popularizes APEST cannot replace actually being an apostolic practitioner.

disdainful of TV coroners who were able to insert a thermometer into a dead body, then pronounce that the deceased had died between 11.35 p.m. and 12.10 a.m. ‘Total bollocks,’ the man had proclaimed. ‘If you ask me how long a person has been dead, I can tell you with great confidence that they died sometime between now and when they were last seen alive.

I’d be happy just to know who the victim is at the moment,

Speaking of which, when will we hear back about the pacemaker?’ asked Grayson.

whose death bore similarities to the unsolved disappearance of the singer from the Welsh band the Manic Street Preachers.

nobody ever lay on their deathbed and thought, ‘I wish I’d spent more time at work.

But that night in John’s kitchen, watching you leading that investigation – even feeling a part of it – I finally understood what it means to you. I can’t ask you to give that up.

In 1970 the Quakers released a slim book entitled “Who Shall Live? Man’s Control over Birth and Death: A Report Prepared for the American Friends Service Committee” which was the result of a decision which the Family Planning Committee of the AFSC reached in December 1966 “to explore the issues involved in abortion.” That meeting in turn flowed from the November 1966 meeting that the AFSC had had with Planned Parenthood, and that meeting resulted from the setback the Quaker and Episcopalian forces for sexual liberation and eugenics in Philadelphia had suffered at the hands of Martin Mullen, when the governor capitulated to his demands and backed away from state-promoted birth control in August of the same year. As a result of their meeting with Planned Parenthood, the Quakers decided to “make a study of the availability of family planning services for medically indigent families in the city and to form an estimate as to the extent of the unmet need for such services. “Who Shall Live” was the fruit of this labor. “Who Shall Live?” is a graphic example of moral theology in the Quaker mode. It begins by announcing that “for 300 years members of the Society of Friends (Quakers) have been seekers after the truth” and concludes by admitting that they have been so far unsuccessful in their efforts. Where once people like Fox and Penn “thought of himself as created only a few thousand years ago,” the enlightened Quakers who wrote birth-control tracts in the 1960s “now know he is part of an evolutionary process that has been going on for billions of years. In that process he has arrived at a stage of knowledge and technology whereby he himself has the power, at least in part, to determine the direction in which he will evolve in the future.” Having decided that their religious forebears were wrong on just about everything because they didn’t understand science, the 1970 Quakers then give some sense of their own grasp of science as it applies to population issues. Looking at the world from outer space in 1968, the Quakers found it “incredible that 3.5 billion people should be living on that small spinning planet.” Taking their cue from Paul Ehrlich’s 1968 book “The Population Bomb” the Quakers concluded quite logically that if the planet cannot sustain 3.5 billion people in 1968, then it certainly couldn’t sustain 6 billion people in the year 2000. Unless drastic population-control measures are introduced immediately, dire consequences will follow. “Lamont C. Cole, who is a Professor of Ecology warns that we may one day find ourselves short of breathable air,” the Quakers announced breathlessly.

Consolidation of state power is not a function of political utility, but a function of institutionalizing an international hierarchy.

To write the history of neighborhood strife during this period of time without describing the efforts of people like Louis Wirth and his collaboration with the psychological warfare establishment during World War II, or the American Friends Service Committee and their work in both Philadelphia and Chicago, or Paul YIvisaker and his creation of the Gray Areas grants for the Ford Foundation and their subsequent takeover by a quintessential establishment figure like McGeorge Bundy, or Leon Sullivan, one of the players created by the Ford Foundation, and his collaboration with Robert Weaver while head of the Federal Housing Administration, is to tell less than half of the story. It is to do a remake of King Kong without the gorilla. It is also a bad example of whiggish history, a genre depressingly familiar to anyone who has done any reading in the conventional accounts of the sexual revolution and the civil rights movement, where effects have no causes and actual people making actual decisions in actual rooms are replaced by broad historical forces and Enlightenment melodramas like the triumph of liberation over bondage and light over darkness.

therapy-speak, for in real life—chatting up girls, greeting a roomful of strangers, and walking into a recording studio—he had confidence that was unshakable. In later years he’d learn to be more subtle, offsetting this confidence with a charming, flirtatious bashfulness, but the seventeen-year-old David Jones seemed almost ruthless in his self-promotion. Enthusiastic, receptive, with an often brilliant sense of deadpan humor, he was also, say observers like Les Conn, “brash.” “He was sure he was going to be big. But the charm came later as he got more success.

That fateful year, David Jones sashayed confidently into the epicenter of swinging London, hanging out with the scene’s hippest stars, participating in the shag-tastic promiscuity, convincing many he had more right to be there than they had. Within a year, he had become a leading face in the scene, distinguished in every respect except one—his music. The nerve with which the seventeen-year-old engineered his next career

U.S. Naval hero of the American Revolution and Father of the U.S. Navy, John Paul Jones, said: “Those who will not risk cannot win.”2

Adore the rose, but be certain the garden plots its containment.

As the U.S. Naval hero of the American Revolution and Father of the U.S. Navy, John Paul Jones, said: “Those who will not risk cannot win.”2

People are like roaches, we have a way of surviving even the worst of situations.

We try to make the best decision we can when we’re faced with a shitty choice.

Survivors are always the ones that make the hardest choices.

service

latent power. As the machine grew distant, so the sound of its pounding mechanical legs faded only to be suddenly replaced by a louder, much more chaotic sound. The noise was coming from somewhere behind them, Emily realized. She