Justified Series Quotes

There are times when the end justifies the means. But when you build an argument based on a whole series of such times, you may find that you've constructed an entire philosophy of evil." --Luke Skywalker

The voyage of the best ship is a zigzag line of a hundred tacks. See the line from a sufficient distance, and it straightens itself to the average tendency. Your genuine action will explain itself, and will explain your other genuine actions. Your conformity explains nothing. Act singly, and what you have already done singly will justify you now.

Must you know that yours will be the “better” picture before you pick up the brush and paint? Can it not simply be another picture? Another expression of beauty? Must a rose be “better” than an iris in order to justify it’s existence? I tell you this: you are all flowers in the Garden of the Gods.

How do you turn catastrophe into art? Nowadays the process is automatic. A nuclear plant explodes? We'll have a play on the London stage within a year. A President is assissinated? You can have the book or the film or the filmed book or booked film. War? Send in the novelists. A series of gruesome murders? Listen for the tramp of the poets. We have to understand it, of course, this catastrophe; to understand it, we have to imagine it, so we need the imaginative arts. But we also need to justify it and forgive it, this catastrophe, however minimally. Why did it happen, this mad act of Nature, this crazed human moment? Well, at least it produced art. Perhaps, in the end, that's what catastrophe is for.

Christ was treated as we deserve that we may be treated as He deserves. He was condemned for our sins, in which He had no share, that we might be justified by His righteousness, in which we had no share. He suffered the death which was ours, that we might receive the life which was His. 'By His stripes we are healed.

When you see her, suddenly it’s not the earth holding you here anymore. She does.” “Is this a Twilight reference?” “Eclipse, actually, and don’t look so judgy. I’m not going to justify my obsession with the series to you again.

Going from the pursuit of perfection in all things to ultimate depravity isn’t a journey anybody makes in one step, it’s a series of small ones – each one justifiable in its own isolated way. But after you’ve taken a hundred of those small steps, you’re a long way from who you were at the start.

if you adopt a sufficiently profound mode of being, if you attempt to do that, then the mere act of lifting up that weight is enough to justify the fact that you are insufficient and mortal and bound by tragedy

When even despair ceases to serve any creative purpose, then surely we are justified in suicide. For what better grounds for suicide can there be than to go on making the same series of false moves which invariably lead to the same disaster and to repeat a pattern without knowing why it is false or wherein lies the flaw? And yet to percieve that in ourselves revolves a cycle of activity which is certain to end in paralysis of the will, desertion, panic and despair - always to go on loving those who have ceased to love us, and who have quite lost all resemblance to the selves who we loved! Suicide is infectious; what if the agonies which suicide endure before they are driven to take their own life, the emotion of 'all is lost' - are infectious too?

Civilized are not those who never make mistakes – civilized are those who learn from their mistakes instead of trying to justify them.

Normal people tend to do wrong, feel guilty, take responsibility, and atone. But dysfunctional people, tend to do wrong, justify what they did, blame others, and disrespect the victim.

The only absolute truth is change, and death is the only way to stop change. Life is a series of judgments on changing situations, and no ideal, no belief fits every solution. Yet humans need to believe in something beyond themselves. Perhaps all intelligences do. If we do not act on higher motivations, then we can justify any action, no matter how horrible, as necessary for our survival. We are endlessly caught between the need for high moral absolutes—which will fail enough that any absolute can be demonstrated as false—and our tendency for individual judgments to degenerate into self-gratifying and unethical narcissism. Trying to force absolutes on others results in death and destruction, yet failing to act beyond one's self also leads to death and destruction, generally a lot sooner.

[d]espotism is a legitimate mode of government in dealing with barbarians, provided the end be their improvements, and the means justified by actually effecting that end.

But please be careful—and never, never think that you are justified in doing something wrong just because you are trying to do something right.

A complex system, contrary to what people believe, does not require complicated systems and regulations and intricate policies. The simpler, the better. Complications lead to multiplicative chains of unanticipated effects. Because of opacity, an intervention leads to unforeseen consequences, followed by apologies about the “unforeseen” aspect of the consequences, then to another intervention to correct the secondary effects, leading to an explosive series of branching “unforeseen” responses, each one worse than the preceding one. Yet simplicity has been difficult to implement in modern life because it is against the spirit of a certain brand of people who seek sophistication so they can justify their profession.

The cell wanted to overthrow the government and to do that, they were hurting their own people. Draden had never seen the logic in that, how could they convince themselves that what they were doing was justified because they believed in the endgame.

Dworkin, for example, argues that our law includes not only norms found in treaties, customs, constitutions, statutes, and cases, but also moral principles that provide the best justification for the norms found there.5 On his account the things justified by moral

You can choose whether or not to stay there. You can choose to continue to abuse your body because it’s all you know. You can choose to live in that place because it’s the path of least resistance. You can choose to settle for a half-lived life because you don’t even know there’s another way, or perhaps you have no idea how to pull yourself out of it. But please, please stop making excuses for the whys. Please stop telling yourself that you deserve this life. Please stop justifying a continued crappy existence simply because that’s the way it’s always been. Just as you’ve chosen to stay in this place for so long, you can also choose to get yourself out of it.

To be attached to the subdivision, to love the little platoon we belong to in society, is the first principle (the germ, as it were) of public affections. It is the first link in the series by which we proceed towards a love to our country and to mankind. The interest of that portion of social arrangement is a trust in the hands of all those who compose it; and as none but bad men would justify it in abuse, none but traitors would barter it away for their own personal advantage

The massive prison-building project that began in the 1980s created the means of concentrating and managing what the capitalist system had implicitly declared to be a human surplus. In the meantime, elected officials and the dominant media justified the new draconian sentencing practices, sending more and more people to prison in the frenzied drive to build more and more prisons by arguing that this was the only way to make our communities safe from murderers, rapists, and robbers.

Anytime the Bible is used to justify the oppression and exploitation of others, we have strayed far from the God who brought the people of Israel out of Egypt, “out of the land of slavery” (Exodus 20:2).

I find it hard to understand the mind of the true atheist, who believes that life is nothing more than a series of electrical impulses and biochemical reactions to chemical stimuli. Presumably, such thinkers see death as the worst thing that can occur, because it means the end of everything. Therefore (logically), maintaining the continuance of physical existence, under any circumstances, is entirely justifiable.

A conscientious man, Muslim or otherwise, would never abuse his wife and then resort to the scripture to justify his actions. But a fundamentalist caveman would gloriously beat his wife whenever he likes and shamelessly quote from Quran to rationalize his monstrosity.

Compared with the male benchmark, women are represented as more community minded and pacifist. When political women discuss why women are needed in politics in discourses that support the assumption that women are active primarily in these spheres, they contribute to the normalisation of dominant discourses of femininity. If women bring a 'women's perspective' to politics, what do men bring? This is a question that is rarely posed. Men are the norm, and women are the 'other'. Men do not need to justify their presence : it is taken for granted.

There is a type of pie strongly associated with Scotland which has aesthetic and health dangers that justify its inclusion here amongst the sinister pies. It is the Fried Pie - which is just what it says, a baked pie cooked a second time by frying. Scotland is not called the Land of the Brave for nothing.

People are nicer than they look, but you have to go first. This made me think of a line from fictional character Raylan Givens in the TV series Justified: “If you run into an asshole in the morning, you ran into an asshole. If you run into assholes all day, you’re the asshole.” I will often write “GO FIRST” in my morning journal as a daily prompt.

... the very appearance of the word ‘‘oriental’’ as a serious geographic or cultural term triggers alarm bells for any American academic. The late Edward Said’s Orientalism argued that the word ‘‘oriental’’ is a fundamentally pejorative term for certain parts of the non-Western world, not only indicating that they are inferior but also justifying Western colonization or domination of them.

The Framers feared and detested factions, a view famously expressed by Madison in Federalist No. 10.31 Probably no statement has been so often cited to explain and justify the checks against popular majorities that the Framers attempted to build into the constitution. It is supremely ironic, therefore, that more than anyone except Jefferson, it was Madison who helped to create the Republican Party in order to defeat the Federalists.

The United States had been created through an act of disloyalty. No matter how eloquently the Declaration of Independence had attempted to justify the American rebellion, a residual guilt hovered over the circumstances of the country's founding. Arnold changed all that. By threatening to destroy the newly created republic through, ironically, his own betrayal, Arnold gave this nation of traitors the greatest of gifts; a myth of creation. The American people had come to revere George Washington, but a hero alone was not sufficient to bring them together. Now they had the despised villain Benedict Arnold. They knew both what they were fighting for - and against. The story of American's genesis could finally move beyond the break with the mother country and start to focus on the process by which thirteen former colonies could become a nation. As Arnold had demonstrated, the real enemy was not Great Britain, but those Americans who sought to undercut their fellow citizens commitment to one another. Whether it was Joseph Reed's willingness to promote his state's interests at the expenses of what was best for the country as a whole or Arnold's decision to sell his loyalty to the highest bidder, the greatest danger to America's future cam from self-serving opportunism masquerading as patriotism. At this fragile state in the country's development, a way had to be found to strengthen rather than destroy the existing framework of government. The Continental Congress was far from perfect, but it offered a start to what could one day be a great nation. By turning traitor, Arnold had alerted the American people to how close they had all come to betraying the Revolution by putting their own interests ahead of their newborn country's. Already the name Benedict Arnold was becoming a byword for that most hateful of crimes: treason against the people of the United States.

I want to have my friend back, so I need to set him straight. I am by his side and he looks up to see me. I speak before he can say anything. “Are you talking to me yet? Because I don’t believe you’re justified in your anger. I get to make my own decision about the relationships that I may or may not have. And I can choose at what pace I have that relationship. If you don’t like it, then tough. You’re happy—you have Bethany. Let me find my own happiness. You can’t tell me what to do about this. I have to make up my own mind. Okay?

The sins that a human soul accumulates are weighed after death, but gods are different. Primordials, both celestials and demons alike, are brought into existence through the chaotic whims of the universe, and the same can be said of our deaths. For all the time in between, we remain immortal, our existence justified by the universe itself. If we never die and our sins are never weighed, who’s to say we have any sins to be judged at all? That’s why, there’s no good or bad to a god. There is only what is right, and only upon our deaths can we be wrong.

Vulnerability: January 8 Some of us may have made a decision that no one was ever going to hurt us again. We may automatically go on “feelings freeze mode” when faced with emotional pain. Or, we may terminate a relationship the first time we feel hurt. Hurt feelings are a part of life, relationships, and recovery. It is understandable that we don’t want to feel any more pain. Many of us have had more than our share. In fact, at some time in our life, we may have been overwhelmed, crushed, or stopped in our tracks by the amount of pain we felt. We may not have had the resources to cope with our pain or take care of ourselves. That was yesterday. Today, we don’t have to be so frightened of pain. It does not have to overwhelm us. We are becoming strong enough to deal with hurt feelings. And we don’t have to become martyrs, claiming that hurt feelings and suffering are all there is to life. We need only allow ourselves to feel vulnerable enough to feel hurt, when that’s appropriate, and take responsibility for our feelings, behaviors, and what we need to do to take care of ourselves. We don’t have to analyze or justify our feelings. We need to feel them, and try not to let them control our behavior. Maybe our pain is showing us we need to set a boundary; maybe it’s showing us we’re going in a wrong direction; maybe it’s triggering a deep healing process. It’s okay to feel hurt; it’s okay to cry; it’s okay to heal; it’s okay to move on to the next feeling, when it’s time. Our willingness and capacity to feel hurt will eventually be matched by our willingness and capacity to feel joy. Being in recovery does not mean immunity from pain; it means learning to take loving care of ourselves when we are in pain. Today, I will not strike out at those who cause me pain. I will feel my emotions and take responsibility for them. I will accept hurt feelings as part of being in relationships. I am willing to surrender to the pain as well as the joy in life.

after a streak, or a series of decisions that go in the same direction, they are more likely to decide in the opposite direction than would be strictly justified. As a result, errors (and unfairness) are inevitable. Asylum judges in the United States, for instance, are 19% less likely to grant asylum to an applicant when the previous two cases were approved. A person might be approved for a loan if the previous two applications were denied, but the same person might have been rejected if the previous two applications had been granted. This behavior reflects a cognitive bias known as the gambler’s fallacy: we tend to underestimate the likelihood that streaks will occur by chance.

The nature of the love of God for us is thereby revealed. It is not the love of an indulgent parent who gives into every whim of the child. In the end that is not the ‘love’ for the child but a form of self love for the parent. Despite the massive propaganda to the contrary, Our lord’s purpose for us is not to make us happy, but to make us holy. He loves us too much to leave us part saved, part remade, part sanctified. He wills our holiness, and since ‘suffering produces…’ (Rom 5:3), we may expect him to allow things in our lives which, in our self-centred pursuit of happiness, we ourselves would exclude. Yet even in the shadow of his love there is always mercy. Our sorrows are shared by him; he comes to us in our pain. The end of it all is not only his glory, which needs no justifying, but also our good.

If God said, “I forgive you,” to a man who hated his brother, and if (as is impossible) that voice of forgiveness should reach the man, what would it mean to him? How would the man interpret it? Would it not mean to him, “You may go on hating. I do not mind it. You have had great provocation, and are justified in your hate”? No doubt God takes what wrong there is, and what provocation there is, into the account; but the more provocation, the more excuse that can be urged for the hate, the more reason, if possible, that the hater should be delivered from the hell of his hate, that God’s child should be made the loving child that He meant him to be. The man would think, not that God loved the sinner, but that He forgave the sin, which God never does. Every sin meets its due fate—inexorable expulsion from the paradise of God’s Humanity.

A 2016 study published in Proceedings of the National Academy of Sciences of the United States of America suggested that health care providers may underestimate black patients' pain in part due to a belief that they simply don't actually feel as much pain - a myth that dates all the way back to the days of slavery. For centuries, the claim that black people were biologically different from whites was 'championed by scientists, physicians, and slave owners alike to justify slavery and the inhumane treatment of black men and women in medical research,' the authors wrote. Black people were thought to have 'thicker skulls, less sensitive nervous systems,' and a super-human ability to 'tolerate surgical operations with little, if any, pain at all.' In the first phase of the study, over two hundred white medical students and residents were asked whether a series of statements about differences between black and white patients were true or false. Some of the statements were true, while others - for example, 'blacks' skin is thicker than whites' and 'blacks' nerve endings are less sensitive than whites' - were false. They found that a full half of the respondents thought that one or more the false statements - many of which were 'fantastical in nature' - were possibly, probably, or definitely true. Also, notably, many of them didn't agree with the statements that were actually true; only half of the residents knew that white patients are less likely to have heart disease than black patients are. When asked to read case studies of two patients complaining of pain, one white and one black, the respondents who had endorsed more false beliefs were more likely to believe that the black patient felt less pain, and undertreated them accordingly.

There must be more than this, Sarah Boyle thinks, from time to time. What could one do to justify one's passage? Or less ambitiously, to change, even in the motion of the smallest mote, the course and circulation of the world? Sometimes Sarah's dreams are of heroic girth, a new symphony using laboratories of machinery and all invented instruments, at once giant in scope and intelligible to all, to heal the bloody breach; a series of paintings which would transfigure and astonish and calm the frenzied art world in its panting race; a new novel that would refurbish language. Sometimes she considers the mystical, the streaky and random, and it seems that one change, no matter how small, would be enough. Turtles are supposed to live for many years. To carve a name, date and perhaps a word of hope upon a turtle's shell, then set him free to wend the world, surely this one act might cancel out absurdity?

There was a time when the public had an unquestionable faith in biomedicine and the practitioners who translated it into everyday patient care—and physicians believed that the public's trust was justified based on their educational qualifications and training. But today, many patients believe that individual clinicians must earn their trust, just as a close relative has earned it through shared experience. ...Gallop polling over the last several decades that demonstrates how much the public's confidence in most US institutions has deteriorated. Confidence in the medical system in particular fell from 80% in 1975 to 37% in 2015. Statistics from the General Social Survey confirm this troubling trend. Baron and Berinsky explain the historical reasons for this shift in attitudes, but the more pressing question is: How can individual clinicians, and the profession as a whole, regain the patients' trust? 

Justification is not simply “forgiveness,” because a person could be forgiven and then go out and sin and become guilty. Once you have been “justified by faith” you can never be held guilty before God. Justification is also different from “pardon,” because a pardoned criminal still has a record. When the sinner is justified by faith, his past sins are remembered against him no more, and God no longer puts his sins on record (see Ps. 32:1–2; Rom. 4:1–8). Finally, God justifies sinners, not “good people.” Paul declared that God justifies “the ungodly” (Rom. 4:5). The reason most sinners are not justified is because they will not admit they are sinners! And sinners are the only kind of people Jesus Christ can save (Matt. 9:9–13; Luke 18:9–14). When Peter separated himself from the Gentiles, he was denying the truth of justification by faith, because he was saying, “We Jews are different from—and better than—the Gentiles.” Yet both Jews and Gentiles are sinners (Rom. 3:22–23) and can be saved only by faith in Christ.

Violent anti-communist fears by the military and munition makers justified the transformation of a once democratic nation into the fascist state we have today. Members of the Nazi Party now hold key positions in our universities, factories, aircraft and aerospace programs.14 When the Nazi empire collapsed in 1945, General Reinhard Gehlen joined forces with our OSS. Gehlen was placed in charge of wartime intelligence for Foreign Armies East. “It was not long before Gehlen was back in business, this time for the United States. Gehlen named his price and terms.”15 A series of meetings was arranged at the Pentagon with Nazi Gehlen, Allen Dulles, J. Edgar Hoover and others.16 The Gehlen organization combined forces and agents with the OSS, which was soon to become known as the CIA. Experts in clandestine and illegal control of Germany through political assassinations and reversal of judicial processes became the teachers of Allen Dulles and Richard Helms. They helped form the new CIA in 1947, based upon clandestine activities in Nazi Germany.17

If to a person religion means reading books and obeying every single word from it without the slightest bit of reasoning, then such perception would only bring destruction upon the person and the world. Also there are people who use the words from those books to justify their own filthy actions. Let’s take a conservative Muslim, for example. Say, the conservative Muslim male Homo sapiens (I won’t call such creature a human, regardless of the religion, since his action here shows no sign of humanity) is found to be beating his wife. Now, if someone says to him “this is wrong”, he would naturally reply, “this is a divine thing to do, my book says so”. Now, if a Christian says “my book is older, so you should stop obeying your book and start obeying mine”, there will come the Buddhist, and say, “my book is much older still, obey mine”. Then will come the Jew, and say, “my book is even older, so just follow mine”. And in the end will come the Hindu and say “my books are the oldest of all, obey them”. Therefore referring to books will only make a mess of the human race and tear the species into pieces.

The history of persecution is a history of endeavors to cheat nature, to make water run up hill, to twist a rope of sand. It makes no difference whether the actors be many or one, a tyrant or a mob. A mob is a society of bodies voluntarily bereaving themselves of reason and traversing its work. The mob is man voluntarily descending to the nature of the beast. Its fit hour of activity is night. Its actions are insane, like its whole constitution. It persecutes a principle; it would whip a right; it would tar and feather justice, by inflicting fire and outrage upon the houses and persons of those who have these. It resembles the prank of boys, who run with fire-engines to put out the ruddy aurora streaming to the stars. The inviolate spirit turns their spite against the wrongdoers. The martyr cannot be dishonored. Every lash inflicted is a tongue of fame; every prison a more illustrious abode; every burned book or house enlightens the world; every suppressed or expunged word reverberates through the earth from side to side. The minds of men are at last aroused; reason looks out and justifies her own and malice finds all her work in vain. It is the whipper who is whipped and the tyrant who is undone.

The art academies had offered a story of art as the conquest, loss, and finally reconquest of nature through the mastery of illusionistic technology, improved by a grasp of ideal beauty. Romanticism replaced this with the story of art as an acquisition and then loss of wisdom, warning us not to mistake naturalism or technical skill for such wisdom. Historicism proposed that each period expresses its view of the world through its own forms; no art form can be preferred for they are all true registrations of the evolving mind. Materialism, finally, a version of historicism, told the story of art as a series of local responses to conditions, materials, tools, and functions. The immediate purpose of Riegl's teleology was to counter the crass reductionism of the materialist version. He did this by insinuating that there was something animating the history of form, a ghost in the machine, a will to form that overrode pragmatic needs. There is a tension in Riegl's art history between the anthropomorphic concept of Kunstwollen, which locates the motor of history in the individual, and the teleological shape of history, the inexorable dematerialization and intellectualization of art, a schema inherited from Hegel and never justified philosophically by Riegl. For Riegl, all art is naturalistic; it is simply that each epoch sees nature differently. What they see is the true object of art. This transforms art history into a history of seeing, and therefore of thinking.

We must now embark on the subject of this convulsive effort to control the world and to introduce a universal rule. We have arrived at the moment when rebellion, rejecting every aspect of servitude, attempts to annex all creation. Every time it experiences a setback, we have already seen that the political solution, the solution of conquest, is formulated. Henceforth, with the introduction of moral nihilism, it will retain, of all its acquisitions, only the will to power. In principle, the rebel only wanted to conquer his own existence and to maintain it in the face of God. But he forgets his origins and, by the law of spiritual imperialism, he sets out in search of world conquest by way of an infinitely multiplied series of murders. He drove God from His heaven, but now that the spirit of metaphysical rebellion openly joins forces with revolutionary movements, the irrational claim for freedom paradoxically adopts reason as a weapon, and as the only means of conquest which appears entirely human. With the death of God, mankind remains; and by this we mean the history that we must understand and shape. Nihilism, which, in the very midst of rebellion, smothers the force of creation, only adds that one is justified in using every means at one's disposal. Man, on an earth that he knows is henceforth solitary, is going to add, to irrational crimes, the crimes of reason that are bent on the triumph of man. To the "I rebel, therefore we exist," he adds, with prodigious plans in mind which even include the death of rebellion: "And we are alone.

The grandeur of the poem is that Job pleads his cause with God against all the remonstrance of religious authority, recognizing no one but God, and justified therein. And the grandest of all is this, that he implies, if he does not actually say, that God owes something to his creature. This is the beginning of the greatest discovery of all—that God owes himself to the creature he has made in his image, for so he has made him incapable of living without him. This, his creatures' highest claim upon him, is his divinest gift to them. For the fulfilling of this their claim he has sent his son, that he may himself, the father of him and of us, follow into our hearts. Perhaps the worst thing in a theology constructed out of man's dull possible, and not out of the being and deeds and words of Jesus Christ, is the impression it conveys throughout that God acknowledges no such obligation. Are not we the clay, and he the potter? how can the clay claim from the potter? We are the clay, it is true, but his clay, but spiritual clay, live clay, with needs and desires—and rights; we are clay, but clay worth the Son of God's dying for, that it might learn to consent to be shaped unto honour. We can have no merits—a merit is a thing impossible; but God has given us rights. Out of him we have nothing; but, created by him, come forth from him, we have even rights towards him—ah, never, never against him! his whole desire and labour is to make us capable of claiming, and induce us to claim of him the things whose rights he bestowed in creating us. No claim had we to be created: that involves an absurdity; but, being made, we have claims on him who made us: our needs are our claims. A man who will not provide for the hunger of his child, is condemned by the whole world.

A similar theological—and particularly ecclesiological—logic shapes the Durham Declaration, a manifesto against abortion addressed specifically to the United Methodist Church by a group of United Methodist pastors and theologians. The declaration is addressed not to legislators or the public media but to the community of the faithful. It concludes with a series of pledges, including the following: We pledge, with Cod’s help, to become a church that hospitably provides safe refuge for the so-called “unwanted child” and mother. We will joyfully welcome and generously support—with prayer, friendship, and material resources—both child and mother. This support includes strong encouragement for the biological father to be a father, in deed, to his child.27 No one can make such a pledge lightly. A church that seriously attempted to live out such a commitment would quickly find itself extended to the limits of its resources, and its members would be called upon to make serious personal sacrifices. In other words, it would find itself living as the church envisioned by the New Testament. William H. Willimon tells the story of a group of ministers debating the morality of abortion. One of the ministers argues that abortion is justified in some cases because young teenage girls cannot possibly be expected to raise children by themselves. But a black minister, the pastor of a large African American congregation, takes the other side of the question. “We have young girls who have this happen to them. I have a fourteen year old in my congregation who had a baby last month. We’re going to baptize the child next Sunday,” he added. “Do you really think that she is capable of raising a little baby?” another minister asked. “Of course not,” he replied. No fourteen year old is capable of raising a baby. For that matter, not many thirty year olds are qualified. A baby’s too difficult for any one person to raise by herself.” “So what do you do with babies?” they asked. “Well, we baptize them so that we all raise them together. In the case of that fourteen year old, we have given her baby to a retired couple who have enough time and enough wisdom to raise children. They can then raise the mama along with her baby. That’s the way we do it.”28 Only a church living such a life of disciplined service has the possibility of witnessing credibly to the state against abortion. Here we see the gospel fully embodied in a community that has been so formed by Scripture that the three focal images employed throughout this study can be brought to bear also on our “reading” of the church’s action. Community: the congregation’s assumption of responsibility for a pregnant teenager. Cross: the young girl’s endurance of shame and the physical difficulty of pregnancy, along with the retired couple’s sacrifice of their peace and freedom for the sake of a helpless child. New creation: the promise of baptism, a sign that the destructive power of the world is broken and that this child receives the grace of God and hope for the future.29 There, in microcosm, is the ethic of the New Testament. When the community of God’s people is living in responsive obedience to God’s Word, we will find, again and again, such grace-filled homologies between the story of Scripture and its performance in our midst.

In physical terms, we know that every human action can be reduced to a series of impersonal events: Genes are transcribed, neurotransmitters bind to their receptors, muscle fibers contract, and John Doe pulls the trigger on his gun. But for our commonsense notions of human agency and morality to hold, it seems that our actions cannot be merely lawful products of our biology, our conditioning, or anything else that might lead others to predict them. Consequently, some scientists and philosophers hope that chance or quantum uncertainty can make room for free will. For instance, the biologist Martin Heisenberg has observed that certain processes in the brain, such as the opening and closing of ion channels and the release of synaptic vesicles, occur at random, and cannot therefore be determined by environmental stimuli. Thus, much of our behavior can be considered truly “self-generated”—and therein, he imagines, lies a basis for human freedom. But how do events of this kind justify the feeling of free will? “Self-generated” in this sense means only that certain events originate in the brain. If my decision to have a second cup of coffee this morning was due to a random release of neurotransmitters, how could the indeterminacy of the initiating event count as the free exercise of my will? Chance occurrences are by definition ones for which I can claim no responsibility. And if certain of my behaviors are truly the result of chance, they should be surprising even to me. How would neurological ambushes of this kind make me free? Imagine what your life would be like if all your actions, intentions, beliefs, and desires were randomly “self-generated” in this way. You would scarcely seem to have a mind at all. You would live as one blown about by an internal wind. Actions, intentions, beliefs, and desires can exist only in a system that is significantly constrained by patterns of behavior and the laws of stimulus-response. The possibility of reasoning with other human beings—or, indeed, of finding their behaviors and utterances comprehensible at all—depends on the assumption that their thoughts and actions will obediently ride the rails of a shared reality. This is true as well when attempting to understand one’s own behavior. In the limit, Heisenberg’s “self-generated” mental events would preclude the existence of any mind at all. The indeterminacy specific to quantum mechanics offers no foothold: If my brain is a quantum computer, the brain of a fly is likely to be a quantum computer, too. Do flies enjoy free will? Quantum effects are unlikely to be biologically salient in any case. They play a role in evolution because cosmic rays and other high-energy particles cause point mutations in DNA (and the behavior of such particles passing through the nucleus of a cell is governed by the laws of quantum mechanics). Evolution, therefore, seems unpredictable in principle.13 But few neuroscientists view the brain as a quantum computer. And even if it were, quantum indeterminacy does nothing to make the concept of free will scientifically intelligible. In the face of any real independence from prior events, every thought and action would seem to merit the statement “I don’t know what came over me.” If determinism is true, the future is set—and this includes all our future states of mind and our subsequent behavior. And to the extent that the law of cause and effect is subject to indeterminism—quantum or otherwise—we can take no credit for what happens. There is no combination of these truths that seems compatible with the popular notion of free will.

This verb refers to God’s verdict of not guilty on the day of judgment (Rom 2:13). God’s eschatological verdict has now been announced in advance for those who believe in Jesus Christ.13 Those who have been justified by the blood of Christ will be saved from God’s wrath at the eschaton

Firstly, Inspector,” Miss Trent interrupted. “The safety of the Society’s members is paramount to me. Secondly, I have the utmost trust in Lady Owston and Mr Locke. They would’ve intervened had Miss Webster not returned when expected. Therefore, your accusations are without foundation. They are also symptomatic of your categorical hatred of the Bow Street Society, and of what we are trying to do.” “Which is what, exactly?” “Ensuring justice is served for those who ask for it.” “And putting your members’ lives at risk in the process!” “Enough, Inspector!” Miss Trent stood and glared down at him. In a heartbeat, he, too, was on his feet. Towering over her five feet seven inches with his six feet four, he bellowed, “You will listen to me, Miss Trent, and you will listen carefully!” Miss Trent put her hand on her hip but remained silent. “If you and your Society insist on facing danger unnecessarily, you will do so under my terms. You will give me a full list of your members so I, and the Metropolitan Police, can stop them from being murdered, attacked, and robbed. Try to justify what you do as much as you like, Miss Trent, but, at the end of the day, you are all just bloody civilians playing at a copper’s game!” “And yet, we are the ones people look to when the police refuse to help them,” Miss Trent retorted as she stepped closer to the desk. Leaning forward, so their faces were mere inches apart, she went on, “Not every case we investigate is a crime, Inspector, and our clients expect discretion with the confidences they grant us.

Once language becomes routinely distorted, it becomes increasingly easy to justify and promote evil

There are times when the end justifies the means. But when you build an argument based on a whole series of such times, you may find that you’ve constructed an entire philosophy of evil.

Desperation is always unattractive, no matter how justified.

As creativity becomes intertwined with our identity and livelihood, we forget its intrinsic value. We think everything must have a practical purpose – but isn’t life more than a series of accomplishments? We’ve forgotten that pleasure isn’t sinful, and so we scramble for ways to justify that which brings us joy.

Going through all these quotations, it may be thought that the critics are justified in charging Zen with advocating a philosophy of pure negation, but nothing is so far from Zen as this criticism would imply. For Zen always aims at grasping the central fact of life, which can never be brought to the dissecting table of the intellect. To grasp this central fact of life, Zen is forced to propose a series of negations. Mere negation, however, is not the spirit of Zen, but as we are so accustomed to the dualistic way of thinking, this intellectual error must be cut at its root. Naturally Zen would proclaim, "Not this, not that, not anything." But we may insist upon asking Zen what it is that is left after all these denials, and the master will perhaps on such an occasion give us a slap in the face, exclaiming, "You fool, what is this?" Some may take this as only an excuse to get away from the dilemma, or as having no more meaning than a practical example of ill-breeding. But when the spirit of Zen is grasped in its purity, it will be seen what a real thing that slap is. For here is no negation, no affirmation, but a plain fact, a pure experience, the very foundation of our being and thought. All the quietness and emptiness one might desire in the midst of most active mentation lies therein. Do not be carried away by anything outward or conventional. Zen must be seized with bare hands, with no gloves on.

My point is “evil” is as subjective as good is. From where you stand. Lucifer and rest of us are evil whereas we find our actions justified. Alex Weber was a lunatic.

Animals never have recourse to law courts, because they have no will to love; but man, having reason, feels the need of justifying his irrational behavior when he does wrong.

Whether on the level of no analysis or with analysis, it is never justified that mind exists whereas form does not exist. Under analysis, when form has been found not to exist, mind cannot exist either, because the two are established in mutual dependence. Without analysis, according to common worldly consensus, both are equally said to exist.

The evidence reviewed here shows not only that reasoning falls quite short of reliably delivering rational beliefs and rational decisions. It may even be, in a variety of cases, detrimental to rationality. Reasoning can lead to poor outcomes, not because humans are bad at it, but because they systematically strive for arguments that justify their beliefs or their actions. This explains the confirmation bias, motivated reasoning, and reason-based choice, among other things.

I’ve heard Christians shrug off sins committed by American politicians because King David assaulted women too. Anytime the Bible is used to justify the oppression and exploitation of others, we have strayed far

Nothing you say can justify what you just did to me. I shouldn’t have to safeword my boyfriend, he should be man enough to stop himself, and he sure as hell should keep his damn promises! I know your demons lie close underneath your skin and that you fight an endless battle to release the past, but I’m not going to save you by sacrificing myself. That’s not love; it’s torture.

However radical these changes in executive authority may have been, many Americans believed that they did not get to the heart of the matter and destroy the most insidious and dangerous source of despotism—the executive power of appointment to office. Since in a traditional monarchical society the distribution of offices, honors, and favors affected the social order, Americans were determined that their governors would never again have the capacity to dominate public life. The constitution-makers took exclusive control over appointments to executive and judicial offices from the traditional hands of the governors and gave it in large part to the legislatures. This change was justified by the principle of separation of powers, a doctrine Montesquieu had made famous in the mid eighteenth century. The idea behind maintaining the executive, legislative, and judicial parts of the government separate and distinct was not to protect each power from the others, but to keep the judiciary and especially the legislature free from executive manipulation—the very kind of manipulation that, Americans believed, had corrupted the English Parliament.

Without shedding of blood there is no forgiveness” (Heb. 9:22). I affirm that truth and have never denied it. But the “shedding of blood” in Scripture is an expression that means much more than just bleeding. It refers to violent sacrificial death. If just bleeding could buy salvation, why did not Jesus simply bleed without dying? Of course, He had to die to be the perfect sacrifice, and without His death our redemption could not have been purchased by His blood. The meaning of Scripture in this matter is not all that difficult to understand. Romans 5:9-10 clarifies the point; those two verses side by side show that to be “justified by His blood” (v. 9) is the same as being “reconciled to God by the death of His Son” (v. 10). The critical element in salvation is the sacrificial death of Christ on our behalf. The shedding of His blood was the visible manifestation of His life being poured out in sacrifice, and Scripture consistently uses the term “shedding of blood” as a metonym for atoning death. (A metonym is a figure of speech in which the part is used to represent or designate the whole.)

Love wants the best for others, and the best is that they no longer offend. If we are complicit in the offense, as in the case of giving money to a compulsive gambler knowing that he may squander it, then we are not showing love. Forgiveness is free; trust must be earned. Sometimes trust is never justified.

We are justified by faith alone, but not by faith that is alone.

When we come to Christ, God not only forgives us, he also adopts us. Through a dramatic series of events, we go from condemned orphans with no hope to adopted children with no fear. Here is how it happens. You come before the judgment seat of God full of rebellion and mistakes. Because of his justice he cannot dismiss your sin, but because of his love he cannot dismiss you. So, in an act which stunned the heavens, he punished himself on the cross for your sins. God’s justice and love are equally honored. And you, God’s creation, are forgiven. But the story doesn’t end with God’s forgiveness. . . . It would be enough if God just cleansed your name, but he does more. He gives you his name. The Great House of God DAY 8 To him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness. ROMANS 4:5 NKJV God wants you to believe in him. “Whoever believes in him shall not perish but have eternal life” (John 3:16 NIV). The phrase “believes in him” doesn’t digest well in our day of self-sufficient spiritual food. “Believe in yourself ” is the common menu selection of our day. Try harder. Work longer. Dig deeper. Self-reliance is our goal. And tolerance is our virtue. “In him” smacks of exclusion. Don’t all paths lead to heaven? Islam, Hinduism, Buddhism, and humanism? Christ walks upriver on this topic. Salvation is found, not in self or in them, but in him. Paul assures salvation to the most unlikely folks:

For many years I looked at life like a case at law. It was a series of proofs. When you’re young you prove how brave you are, or smart; then, what a good lover; then, a good father; finally, how wise, or powerful or [whatever.] But underlying it all, I see now, there was a presumption. That one moved…on an upward path toward some elevation, where…God knows what…I would be justified, or even condemned. A verdict anyway. I think now that my disaster really began when I looked up one day…and the bench was empty. No judge in sight. And all that remained was the endless argument with oneself, this pointless litigation of existence before an empty bench…. Which, of course, is another way of saying—despair.20

All, therefore, were glorified and magnified, not through themselves or their own works or the righteous actions which they did, but through his will. And so we, having been called through his will in Christ Jesus, are not justified through ourselves or through our wisdom or understanding or piety or works, which we have done in holiness of heart, but through faith, by which the almighty God has justified all who have existed from the beginning, to whom be the glory for ever and ever. Amen.

Laws exist only for the benefit of the strong; they unfailingly justify the oppression of the weak.

I no way doubt but that many men do receive more grace from God than they understand or will own, and have a greater efficacy of it in them than they will believe. Men may be really saved by that grace which doctrinally they do deny; and they may be justified by the imputation of that righteousness, which, in opinion, they deny to be imputed: for the faith of it is included in that general assent which they give unto the truth of the gospel,

O the sweet exchange, O the incomprehensible work of God, O the unexpected blessings, that the sinfulness of many should be hidden in one righteous man, while the righteousness of one should justify many sinners!

Abraham obeyed God in the extremity, and as a result, he became the model of faith. Thus anyone who has faith in God and is thereby justified is a child in the spiritual line of Abraham. If we trust God as Abraham did, we can be confident in any test or trial.

There are two approaches to the study of macroscopic physics. Historically the oldest approach, developed mainly in the first half of the 19th century by such men as Carnot, Clausius, William Thomson (the later Lord Kelvin), Robert Mayer and Joule, is that of classical thermodynamics. This is based on a small number of basic principles—the laws of thermodynamics—which are deductions from and generalizations of a large body of experiments on macroscopic systems. They are phenomenological laws, justified by their success in describing macroscopic phenomena.

Embracing government activism, he asserted that the public benefit fully justified the government “in making expenditures in the direction that no private enterprise could afford to go.

It is therefore faith alone which justifies, and yet the faith which justifies is not alone: just as the heat alone of the sun which warms the earth, and yet in the sun it is not alone, because it is constantly conjoined with light.

The audience watching a magic show or a movie may experience one illusory being killing another. However, both the being that appears to be the killer and the one that is killed are empty; they are not really existent. Likewise, in the context of seeming reality, it is justified that the empty and illusory words of Nagarjuna's negations can negate or cancel out an illusory assumed nature of all things, thus arriving at the conclusion that all things are empty. Therefore, Centrists employ reasoning and such as expedient tools in their discourses only inasmuch as these tools have a certain effectiveness as illusory remedies against illusory fixed ideas. In other words, an illusionlike thesis may be deconstructed by an illusionlike refutation, since the latter has some conventional remedial power within the framework of seeming reality that appears due to fundamental ignorance.

Human life is a series of mistakes justified by reason; there is no escape from it since the reason is the first mistake born out of a process subsequently understood as the very life by the very reason!

At first impression, the interminable series of wars between the Roman Empire and Persia (both in the Parthian period and again in the Sassanid period) look almost inexplicable. They went on and on, century after century. There was a potential economic gain for both sides—the disputed provinces were rich provinces. But it was evident, certainly by the time of Ardashir, that the wars were very costly, that it would be very difficult indeed for either party to deliver a knockout blow to the other, and that any gains would be difficult for either side to hold permanently. The wars and the disputed provinces had taken on a totemic value—they had become part of the apparatus by which Persian shahs and Roman emperors alike justified their rule. This explains their personal participation in the campaigns, the triumphs in Rome and the rock-reliefs carved on the hillsides of Fars. Upper Mesopotamia, Armenia, and Syria had become an unfortunate playground for princes.

day, the trigger was an older woman with deep wrinkles. To this day, I cannot be certain about what caused her to react so strongly. Perhaps she had used up her patience simmering in the sun for hours at the back of the line. Perhaps she had some desperately hungry grandchildren who she needed to get back to. It is impossible to know exactly what happened. But after she received her allocation of wheat, she broke the established rules of the feeding site and moved toward Bubba. She looked up at him and unleashed a verbal attack. Bubba, as gentle as ever, simply smiled at her. The more he smiled, the angrier she got. I noticed the commotion when our Somali guards suddenly tensed and turned toward the disturbance. All I could see was Bubba, head and shoulders above a gathering crowd, seemingly unperturbed, and smiling down at someone. His patient response only fueled the woman’s rage. I heard her sound of fury long before I spotted the source when she launched a long stream of vile curses at Bubba. Thankfully, he didn’t understand a word that she was saying. It was now possible to understand her complaint. She was upset about the quality of the “animal feed” that was being distributed for human consumption. She was probably right in her assessment of the food. These were surplus agricultural products that United Nations contributing members didn’t want, couldn’t sell, and had no other use for. As this hulking American continued to smile, the woman realized that she was not communicating. Now, furious and frustrated, she bent down, set her plastic bag on the ground, grabbed two fistfuls of dirty, broken wheat, grain dust, dirt and chaff. She straightened to her full height and flung the filthy mixture as hard as she could into Bubba’s face. The crowd was deathly silent as I heard a series of loud metallic clicks that indicated that an entire squad of American soldiers had instinctively locked and loaded all weapons in readiness for whatever might happen next. Everything felt frozen in time as everyone waited and watched for Bubba’s reaction. A Somali man might have beaten the woman for such a public insult—and he would have considered his action and his anger entirely justified. I knew that Bubba had traveled half-way around the world at his own expense to spend three months of personal vacation time to help hurting people. And this was the thanks that he received? He was hot, sweaty, and drained beyond exhaustion—and he had just been publicly embarrassed. He had every reason to be absolutely livid. Instead, he raised one hand to rub the grit out of his eyes, and then he gave the woman one more big smile. At that point, he began to sing. And what he sang wasn’t just any song. She didn’t understand the words, of course. But she, and the entire crowd, stood in silent amazement as Bubba belted out the words to the 1950’s Elvis Presley rock-n-roll classic: You ain’t nothin’ but a hound dog Cryin’ all the time You ain’t nothin’ but a hound dog Cryin’ all the time Well, you ain’t never caught a rabbit And you ain’t no friend of mine. By the time he started singing the next verse, the old woman had turned and stomped off in frustration, angrily plowing a path through the now-smiling crowd of Somalis to make her escape. Watching her go, Bubba raised his voice to send her off with rousing rendition of the final verse: Well they said you was high-classed Well, that was just a lie Ya know they said you was high-classed Well, that was just a lie Well, you ain’t never caught a rabbit And you ain’t no friend of mine.

those with the most passionate convictions can justify the most savage cruelties.

The Church also seems to be in the social service business, the counseling business, the fundraising business, the daycare business-dozens of the same worthy businesses the secular world is also in. Why? What justifies these things? The Church's ultimate end for all these things is different from the world's end; it is salvation. This is its distinctive "product." Why put out a product that is just the same as other compa- vies' products already on the market? Why would anyone expect such a product to sell? That's why modernist or liberal Christianity, charitable as its services are, is simply not selling. The only reason for any of the Church's activities, the only reason for the very existence of the Church at all, is exactly the same as the reason Jesus came to earth: to save poor and lost humanity.

The consequences of Caesar’s conquest of Gaul have echoed through the ages; the spread of the Romance languages, the establishment of legal institutions, imperialistic ideals as well as many other aspects of European culture all find a basis in Roman influence. The British Empire, in part justified its own expansion through emulation of the Roman concept of romanitas, the belief that they had a responsibility to spread civilization to what was otherwise perceived as a savage and barbaric world. When the armies of Hitler and Napoleon marched, they did so under imperial eagles. Even the United States has a direct correlation with Rome through its symbolic use of the eagle and a governing senate.

The ends.  Ben thought long and hard about the big difference there.  Yes, both sides killed, but there was an all-important discussion to be had about the ends.  Terrorists killed because they believed snuffing out life that was different than theirs was not only acceptable, but required.  There was no respect for life, liberty, or the pursuit of happiness.  Zero tolerance.  The ends for the Dark Horse Guardians were completely different.  Their purpose was to eliminate evil that subjugated women and children and to kill those who refused to live peacefully, and tolerate those with beliefs different than their own.  The ends did justify the means.  But the special operators did not high-five or fist bump their victories, nor did they display them on YouTube.  What they did was for a greater good.  They silently, methodically pushed forward, mission after mission, dedicating themselves to a life of protecting and defending freedom.  These concepts were foreign to those who ruled with terror. 

I know that many people including our President insist that it be called the Christmas Season. I’ll be the first in line to say that it works for me however that’s not what it is. We hint at its coming on Halloween when the little tykes take over wandering the neighborhood begging for candy and coins. In this day and age the idea of children wandering the streets threatening people with “Trick or Treat!” just isn’t a good idea. In most cases parents go with them encouraging their offspring’s to politely ask “Anything for Halloween.” An added layer of security occurs when the children are herded into one room to party with friends. It’s all good, safe fun and usually there is enough candy for all of their teeth to rot before they have a chance to grow new ones. Forgotten is the concept that it is a three day observance of those that have passed before us and are considered saints or martyrs. Next we celebrate Thanksgiving, a national holiday (holly day) formally observed in Canada, Liberia, Germany Japan, some countries in the Caribbean and the United States. Most of these countries observe days other than the fourth Thursday of November and think of it as a secular way of celebrating the harvest and abundance of food. Without a hiccup we slide into Black Friday raiding stores for the loot being sold at discounted prices. The same holds true for Cyber Monday when we burn up the internet looking for bargains that will arrive at our doorsteps, brought by the jolly delivery men and women, of FedEx, UPS and USPS. Of course the big days are Chanukah when the Maccabean Revolt against the Seleucid Empire, regained control of Jerusalem. It is a time to gather the family and talk of history and tell stories. Christmas Eve is a time when my family goes to church, mostly to sing carols and distribute gifts, although this usually continued on Christmas day. This is when the term “Merry Christmas” is justified and correct although it is thought that the actual birthday of Christ is in October. The English squeezed another day out of the season, called Boxing Day, which is when the servants got some scraps from the dinner the day before and received a small gift or a dash of money. I do agree that “Xmas” is inappropriate but that’s just me and I don’t go crazy over it. After all, Christmas is for everyone. On the evening of the last day of the year we celebrate New Year’s Evening followed by New Year’s Day which many people sleep through after New Year’s Eve. The last and final day of the Holiday Season is January 6th which Is Epiphany or Three Kings Day. In Tarpon Springs, the Greek Orthodox Priest starts the celebration with the sanctification of the waters followed by the immersion of the cross. It becomes a scramble when local teenage boys dive for the cross thrown into the Spring Bayou as a remembrance of the baptism of Jesus Christ in the Jordan River. This tradition is now over a century old and was first celebrated by the Episcopal Church by early settlers in 1903.

Nearly 90 percent of the price of a bottle of Swedish brännvin is tax (the more liberal EU import limits could drastically cut the state’s income). Sweden tries to justify its policies by advertising the health benefits of teetotaling in its stores. Based

To believe the doctrine of it [imputation], or not to believe it, as thus or thus explained, is one thing; and to enjoy the thing, or not to enjoy it, is another. I no way doubt but that many men do receive more grace from God than they understand or will own, and have a greater efficacy of it in them than they will believe. Men may be really saved by that grace which doctrinally they do deny; and they may be justified by the imputation of that righteousness, which, in opinion, they deny to be imputed: for

Consider how suffering affects people who are seeking salvation by works. Self-justifiers are always insecure at a deep level because they know they aren’t living up to their standards but they cannot admit it. So when suffering hits, they immediately feel they are being punished for their sins. They cannot take confidence in God’s love (v 5). Since their belief that God loves them was inadequately based, suffering shatters them. Suffering drives them away from God, rather than toward him. It is when we suffer that we discover what we are really trusting and hoping in: ourselves, or God.

racist ideas were created to justify these brutal practices—for instance, that Black people would be “saved” by slavery because they were inferior to Whites in their biology and were not civilized. Basically, White Europeans defined their lives as the “norm” for what it meant to be civilized and labeled the inhabitants of African, Asian, and Latin American countries and Native American tribes as too “savage” to know what was good for them.

IN CHRIST I am accepted: • John 1:12 I am God’s child. • John 15:15 I am Christ’s friend. • Romans 5:1 I have been justified. • 1 Corinthians 6:17 I am united with the Lord and one with Him in spirit. • 1 Corinthians 6:20 I have been bought with a price—I belong to God. • 1 Corinthians 12:27 I am a member of Christ’s body. • Ephesians 1:1 I am a saint. • Ephesians 1:5 I have been adopted as God’s child. • Ephesians 2:18 I have direct access to God through the Holy Spirit. • Colossians 1:14 I have been redeemed and forgiven of all my sins. • Colossians 2:10 I am complete in Christ. I am secure: • Romans 8:1-2 I am free from condemnation. • Romans 8:28 I am assured that all things work together for good. • Romans 8:31-34 I am free from any condemning charges against me. • Romans 8:35-39 I cannot be separated from the love of God. • 2 Corinthians 1:21-22 I have been established, anointed, and sealed by God. • Colossians 3:3 I am hidden with Christ in God. • Philippians 1:6 I am confident the good work God has begun in me will be perfected. • Philippians 3:20 I am a citizen of heaven. • 2 Timothy 1:7 I have not been given a spirit of fear but of power, love, and a sound mind. • Hebrews 4:16 I can find grace and mercy in time of need. • 1 John 5:18 I am born of God and the evil one cannot touch me. I am significant: • Matthew 5:13-16 I am the salt and light of the earth. • John 15:1-5 I am a branch of the true vine, a channel of His life. • John 15:16 I have been chosen and appointed to bear fruit. • Acts 1:8 I am a personal witness of Christ’s. • 1 Corinthians 3:16 I am God’s temple. • 2 Corinthians 5:17-20 I am a minister of reconciliation. • 2 Corinthians 6:1 I am God’s coworker. • Ephesians 2:6 I am seated with Christ in the heavenly realm. • Ephesians 2:10 I am God’s workmanship. • Ephesians 3:12 I may approach God with freedom and confidence. • Philippians 4:13 I can do all things through Christ, who strengthens me.

Advocates of the truths viewpoint ignore this basic premise. They say that words are not tied to reality while sneakily using words to create perceptions they then treat as real. This can lead to deadly word games. Every act of cruelty and violence against people begins with word games.4 In Rwanda, Hutu leaders demonized Tutsis as “cockroaches” before calling for their extermination. Hundreds of thousands died. Nazis called Jews “vermin” to justify the Holocaust. Today, pro-abortion advocates refer to unborn babies as “products of conception” to minimize their value as human persons. “When words lose their meaning people lose their lives,” warned my late friend Professor Michael Bauman.5

The dichotomy of man versus environment, or jobs versus environment, or prosperity versus environment, is a dangerous fiction constructed to justify greed. It cynically warrants destruction in the name of the false prophet of progress. That is what I believe.

Above the line, you are: Curious Listening consciously Feeling emotions Discussing without being argumentative Appreciating Taking responsibility, and Questioning your beliefs. Below the line, you are: Clinging to an opinion Finding fault Arguing Rationalizing and justifying Gossiping Enrolling others to affirm your beliefs, and Attacking the messenger.

If it weren’t for Jupiter, you can justifiably question whether Earth could have ever made it from simple life to complex life.” ■

God could never be reconciled unless God’s wrath was appeased. The provision for that took place through Christ’s sacrifice. “Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him” (Rom. 5:9). It is “Jesus who delivers us from the wrath to come” (1 Thess. 1:10). He bore the full fury of God’s wrath against our sins (cf. 2 Cor. 5:21; 1 Pet. 2:24). After all, “God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ” (1 Thess. 5:9). Christ’s death on the cross reconciled us to God (Eph. 2:16), something we could never have done on our own.

was the rationale of the cowardly and selfish, those that always found a way to justify their choices and decisions afterwards. The world has always been full of people that rode on the coattails of the brave and the enterprising that made decisions in the instant of need, and the new west of the territories was no different. Many of the pilgrims that set out to pioneer the new lands would turn back because of hardships, and others would simply give up because they were unprepared, physically and mentally, to face up to the challenges of a new world. It was the few individuals that always found a way to do right and were willing to make the sacrifice necessary, no matter the circumstances, that would build a strong and free nation.

Peace for the sake of peace is weakness. Weakness breeds cowardice. Cowardice breeds subconscious viciousness. Subconscious viciousness breeds hatred. Hatred breeds mobs. Mobs breed the chaos of no responsibility. No responsibility breeds mindless thugs fighting for scraps by any means necessary. Men who destroy mirrors because they fear their own reflections.” I nodded thoughtfully. “Thrasymachus. The ends justify the means. Might is right. Mob justice from men who are too scared to face and address their own flaws. They point a finger outwards rather than acknowledge the four pointing back at them.” Charon smirked, nodding. “This is the fruit born from the crop of weak men. Weak men make hard times. Hard times make strong men. Strong men make good times. Good times make weak men. Welcome to the carousel of life.

The argument to your claim is that the path to Hell is paved with good intentions. Believing the ends justifies the means is a very, very slippery slope into the paradise of tyranny.

Christ was treated as we deserve, that we might be treated as He deserves. He was condemned for our sins, in which He had no share, that we might be justified by His righteousness, in which we had no share. He suffered the death which was ours, that we might receive the life which was His. “With His stripes we are healed.” DA 25.2

Joining with the Holy Spirit Changes Everything There are many times throughout a day that we become consumed with resentment or fear or maybe even rage. Any of these feelings indicate we have been ensnared by the ego. It’s also common to believe such feelings are justified. The ego claims to be right, always, regardless of the circumstances. Our obsession with our feelings is so overwhelming, we can’t imagine letting them go…how wrong we are, but how gently the Course approaches us with an alternative path for living. It offers us the Holy Spirit as guide, comforter, friend, and controller. Joining with the Holy Spirit allows us to see every aspect of our lives differently and even makes letting go of all circumstances possible.2

HOLMES, ON SPIRITUALISM A sitting room is not the proper setting for a spiritual awakening. As a horse forgets his shoes (he is not, after all, the one to nail them to his feet), so can a man forget his deceased wife despite previous adoration. Adoration: the sudden attention to such details (unbrushed coat, needlemark in the crook of an arm) in a lady’s appearance when these have not been marked before in one’s closest companion. When you assumed my death, you quit me after a quarter hour. I have trained you well in observation and distance. There are certain well-carved tables, excellent china, there are vessels for the quiet governesses of tragic good breeding who are pleased to rise from the dead and come back to their husbands for a justifiable fee. Come back. See, I am fond of charlatans. There is a certain amount of pleasure in disguise and the caught-breath escape from water and chains. The drowning or how it is imagined. If you had been watching closely? Then I could have returned sooner. Here I will differentiate between legerdemain and what meager love I have witnessed. What desire, to call back the dead to watch you take your tea.

The popular image of the Jew had developed out of the need for Christianity to show itself superior to Judaism and to justify its claims that it was the new Israel.