Love Cannot Be Commanded Quotes

Even as the angry vengeful thoughts boiled through me, I saw the sin of them. Jesus Christ had died for this man; was I going to ask for more? Lord Jesus, I prayed, forgive me and help me to forgive him....Jesus, I cannot forgive him. Give me your forgiveness....And so I discovered that it is not on our forgiveness any more than on our goodness that the world's healing hinges, but on His. When He tells us to love our enemies, He gives along with the command, the love itself.

Free love? As if love is anything but free! Man has bought brains, but all the millions in the world have failed to buy love. Man has subdued bodies, but all the power on earth has been unable to subdue love. Man has conquered whole nations, but all his armies could not conquer love. Man has chained and fettered the spirit, but he has been utterly helpless before love. High on a throne, with all the splendor and pomp his gold can command, man is yet poor and desolate, if love passes him by. And if it stays, the poorest hovel is radiant with warmth, with life and color. Thus love has the magic power to make of a beggar a king. Yes, love is free; it can dwell in no other atmosphere. In freedom it gives itself unreservedly, abundantly, completely. All the laws on the statutes, all the courts in the universe, cannot tear it from the soil, once love has taken root.

Jon wanted nothing more. No, he had to tell himself, those days are gone. The realization twisted in his belly like a knife. They had chosen him to rule. The Wall was his, and their lives were his as well. A lord may love the men that he commands, he could hear his lord father saying, but he cannot be a friend to them. One day he may need to sit in judgement on them, or send them forth to die.

The exercise of force is contrary to the principles of God’s government; He desires only the service of love; and love cannot be commanded; it cannot be won by force or authority. Only by love is love awakened. To know God is to love Him;

Those who live as though God sets the rules are not going by their own rules. That is the self-sacrifice, or selflessness, that peace more often than not requires. Those who insist on going by their own rules cannot make that sacrifice. They are the steady adherents of (global) conflict because they are forever fighting both themselves and others to do whatever they think that they want to do.

Hence a commander who advances without any thought of winning personal fame and withdraws in spite of certain punishment, whose only concern is to protect his people and promote the interests of his ruler, is the nation's treasure. Because he fusses over his men as if they were infants, they will accompany him into the deepest valleys; because he fusses over his men as if they were his own beloved sons, they will die by his side. If he is generous with them and yet they do not do as he tells them, if he loves them and yet they do not obey his commands, if he is so undisciplined with them that he cannot bring them into proper order, they will be like spoiled children who can be put to no good use at all.

A lord may love the men that he commands, but he cannot be a friend to them. One day he may need to sit in judgement on them, or send them forth to die.

It can be stolen, but never bought. It can be given, but never taken. It can be stepped on, but cannot walk . It can fly, but has no wings. It can sing, but has no voice. It can be broken, but still it work s. It can be left, even while it follows. And though it’s easily commanded, it can never, ever be demanded.

Emotional life can be influenced, but it cannot be commanded.

It was at a church service in Munich that I saw him, a former S.S. man who had stood guard at the shower room door in the processing center at Ravensbruck. He was the first of our actual jailers that I had seen since that time. And suddenly it was all there – the roomful of mocking men, the heaps of clothing, Betsie's pain-blanched face. He came up to me as the church was emptying, beaming and bowing. “How grateful I am for your message, Fraulein.” He said. “To think that, as you say, He has washed my sins away!” His hand was thrust out to shake mine. And I, who had preached so often to the people in Bloemendaal the need to forgive, kept my hand at my side. Even as the angry, vengeful thoughts boiled through me, I saw the sin of them. Jesus Christ had died for this man; was I going to ask for more? Lord Jesus, I prayed, forgive me and help me to forgive him. I tried to smile, I struggles to raise my hand. I could not. I felt nothing, not the slightest spark of warmth or charity. And so again I breathed a silent prayer. Jesus, I prayed, I cannot forgive him. Give me Your forgiveness. As I took his hand the most incredible thing happened. From my shoulder along my arm and through my hand a current seemed to pass from me to him, while into my heart sprang a love for this stranger that almost overwhelmed me. And so I discovered that it is not on our forgiveness any more than on our goodness that the world's healing hinges, but on His. When He tells us to love our enemies, He gives, along with the command, the love itself.

Who really needs to be commanded to love? Anyone who has loved anything in life, be it another person, an animal, a place in nature, a work of art—whatever—knows that love comes by its own power. It cannot and need not be commanded.

Be cautious then, young ladies; be wary how you engage. Be shy of loving frankly; never tell all you feel, or (a better way still), feel very little. See the consequences of being prematurely honest and confiding, and mistrust yourselves and everybody. Get yourselves married as they do in France, where the lawyers are the bridesmaids and confidantes. At any rate, never have any feelings which may make you uncomfortable, or make any promises which you cannot at any required moment command and withdraw. That is the way to get on, and be respected, and have a virtuous character in Vanity Fair.

I'd long since learned that no difference in viewpoint should ever be allowed to cause the least break in love. Indeed, it cannot, if it's real love. ...But relationships can be kept intact without compromising one's own beliefs. And if we do not keep them intact, but give up and allow the chasm, we're breaking the second greatest commandment.

In the square below,’ said the Happy Prince, ‘there stands a little match-girl. She has let her matches fall in the gutter, and they are all spoiled. Her father will beat her if she does not bring home some money, and she is crying. She has no shoes or stockings, and her little head is bare. Pluck out my other eye, and give it to her, and her father will not beat her.’ ‘I will stay with you one night longer,’ said the Swallow, ‘but I cannot pluck out your eye. You would be quite blind then.’ ‘Swallow, Swallow, little Swallow,’ said the Prince, ‘do as I command you.’ So he plucked out the Prince’s other eye, and darted down with it. He swooped past the match-girl, and slipped the jewel into the palm of her hand. ‘What a lovely bit of glass,’ cried the little girl; and she ran home, laughing. Then the Swallow came back to the Prince. ‘You are blind now,’ he said, ‘so I will stay with you always.

A person cannot direct his emotional life in the way he bids his motor system to reach for a cup. He cannot will himself to want the right thing or to love the right person or to be happy after a disappointment, or even to be happy in happy times. People lack this capacity not through a deficiency of discipline but because the jurisdiction of will is limited to the latest brain and to those functions within its purview. Emotional life can be influenced, but it cannot be commanded.

What love and spirit give cannot be extorted. The state has always been made a hell by man's wanting to make it his heaven. The state is nothing but the coarse husk around the seed of life, the wall around the human fruits and flowers. Yet what good is a wall when the soil of our garden is parched? ... O inspiration, you will bring us the springtime of peoples again. The state cannot command your presence, but if it does not obstruct you, you will come.

Fleur to Doral: "My love for you and Ari cannot be measured in words. It can only be measured by what I will do for you. Absolutely anything. By what I want for you. Absolutely everything. I would move Verdantia from her orbit to defend you from all that would hurt you." She rose and crossed to him, sliding into his lap and snuggling into his broad chest. She hugged him fiercely. "You are mine, Doral, every bit as much as Ari. Those who hurt you do so at their peril.

Give your daughters difficult names. Names that command the full use of the tongue. My name makes you want to tell me the truth. My name doesn’t allow me to trust anyone who cannot pronounce it right. —Warsan Shire

Love is one of the simplest of what we call the Mysteries, and yet the strongest, like air: the greatest treasure cannot buy it nor the smartest thief steal it nor the most powerful emperor command it. And like air, it freely fills to infinity whatever is open to it.

To be really Bible-believing Christians we need to practice, simultaneously, at each step of the way, two biblical principles. One principle is that of the purity of the visible church. Scripture commands that we must do more than just talk about the purity of the visible church; we must actually practice it, even when it is costly. The second principle is that of an observable love among all true Christians. In the flesh we can stress purity without love, or we can stess love without purity; we cannot stress both simultaneously. To do so we must look moment by moment to the work of Christ and to the Holy Spirit. Without that, a stress on purity becomes hard, proud, and legalistic; likewise without it a stress on love becomes sheer compromise. Spiritually begins to have real meaning in our lives as we begin to exhibit simultaneously the holiness of God and the love of God. We never do this perfectly, but we must look to the living Christ to help us do it truly.

It must be kept in mind, however, that optimism is not anything to be commanded or ordered. One cannot even force oneself to be optimistic indiscriminately, against all odds, against all hope. And what is true for hope is also true for the other two components of the triad inasmuch as faith and love cannot be commanded or ordered either.

You speak as if you envied him." "And I do envy him, Emma. In one respect he is the object of my envy." Emma could say no more. They seemed to be within half a sentence of Harriet, and her immediate feeling was to avert the subject, if possible. She made her plan; she would speak of something totally different—the children in Brunswick Square; and she only waited for breath to begin, when Mr. Knightley startled her, by saying, "You will not ask me what is the point of envy.—You are determined, I see, to have no curiosity.—You are wise—but I cannot be wise. Emma, I must tell you what you will not ask, though I may wish it unsaid the next moment." "Oh! then, don't speak it, don't speak it," she eagerly cried. "Take a little time, consider, do not commit yourself." "Thank you," said he, in an accent of deep mortification, and not another syllable followed. Emma could not bear to give him pain. He was wishing to confide in her—perhaps to consult her;—cost her what it would, she would listen. She might assist his resolution, or reconcile him to it; she might give just praise to Harriet, or, by representing to him his own independence, relieve him from that state of indecision, which must be more intolerable than any alternative to such a mind as his.—They had reached the house. "You are going in, I suppose?" said he. "No,"—replied Emma—quite confirmed by the depressed manner in which he still spoke—"I should like to take another turn. Mr. Perry is not gone." And, after proceeding a few steps, she added—"I stopped you ungraciously, just now, Mr. Knightley, and, I am afraid, gave you pain.—But if you have any wish to speak openly to me as a friend, or to ask my opinion of any thing that you may have in contemplation—as a friend, indeed, you may command me.—I will hear whatever you like. I will tell you exactly what I think." "As a friend!"—repeated Mr. Knightley.—"Emma, that I fear is a word—No, I have no wish—Stay, yes, why should I hesitate?—I have gone too far already for concealment.—Emma, I accept your offer—Extraordinary as it may seem, I accept it, and refer myself to you as a friend.—Tell me, then, have I no chance of ever succeeding?" He stopped in his earnestness to look the question, and the expression of his eyes overpowered her. "My dearest Emma," said he, "for dearest you will always be, whatever the event of this hour's conversation, my dearest, most beloved Emma—tell me at once. Say 'No,' if it is to be said."—She could really say nothing.—"You are silent," he cried, with great animation; "absolutely silent! at present I ask no more." Emma was almost ready to sink under the agitation of this moment. The dread of being awakened from the happiest dream, was perhaps the most prominent feeling. "I cannot make speeches, Emma:" he soon resumed; and in a tone of such sincere, decided, intelligible tenderness as was tolerably convincing.—"If I loved you less, I might be able to talk about it more. But you know what I am.—You hear nothing but truth from me.—I have blamed you, and lectured you, and you have borne it as no other woman in England would have borne it.—Bear with the truths I would tell you now, dearest Emma, as well as you have borne with them. The manner, perhaps, may have as little to recommend them. God knows, I have been a very indifferent lover.—But you understand me.—Yes, you see, you understand my feelings—and will return them if you can. At present, I ask only to hear, once to hear your voice.

Because our Savior lives, we do not use the symbol of His death as the symbol of our faith. But what shall we use? No sign, no work of art, no representation of form is adequate to express the glory and the wonder of the Living Christ. He told us what that symbol should be when He said, ‘If ye love me, keep my commandments’ (John 14:15). As His followers, we cannot do a mean or shoddy or ungracious thing without tarnishing His image. Nor can we do a good and gracious and generous act without burnishing more brightly the symbol of Him whose name we have taken upon ourselves. And so our lives must become a meaningful expression, the symbol of our declaration of our testimony of the Living Christ, the Eternal Son of the Living God.

Pure, unadulterated, consistent love for God and pure, unadulterated, consistent love for others is the summation of all the law God has given us in both the Old and New Testaments. Of course, the problem is that we never obey these simple commands. We always love ourselves more than we love God or others. We are always erecting idols in our hearts and worshipping and serving them. We are always more focused on what we want and how we might get it than we are on loving Him and laying down our life for others. The law does show us the right way to live, but none of us obeys it. Not for one millisecond. Even though our children cannot and will not obey God's law, we need to teach it to them again and again. And when they tell us that they can't love God or others in this way, we are not to argue with them. We are to agree with them and tell them of their need for a Savior.

Christian Love, either towards God or towards man, is an affair of the will. If we are trying to do His will we are obeying the commandment, ‘Thou shalt love the Lord thy God.’ He will give us feelings of love if He pleases. We cannot create them for ourselves, and we must not demand them as a right. But the great thing to remember is that, though our feelings come and go, His love for us does not.

The key to contagious grace—the grace that allows the margins to move to the center, the grace that commands you to never fear the future, the grace that reveals that what humbles you cannot hurt you if Jesus is your Lord—that grace is ours when we do what Mary says to do in this scene. She says to the servants (and the Holy Spirit says to us): “Do whatever he tells you” (John 2:5). Simple, right? No. We cannot will ourselves into the deep obedience that God requires. We can’t obey until we ourselves have received this grace and picked up our cross. We can’t obey until we have laid down our life, with all our false and worldly identities and idols. We can’t obey until we face the facts: the gospel comes in exchange for the life we once loved. But when we die to ourselves, we find the liberty to obey. As Susan Hunt explains, “When God’s grace changes our status from rebel to redeemed, we are empowered by his Spirit to obey him. We are transformed by the renewing of our minds (Rom. 12:2) into his likeness (2 Cor. 3:18). Joyful obedience is the evidence of our love for Jesus (John 14:15).”2

Man is divided against himself and against God by his own selfishness, which divides him against his brother. This division cannot be healed by a love that places itself only on one side of the rift. Love must reach over to both sides and draw them together. We cannot love ourselves unless we love others, and we cannot love others unless we love ourselves. But a selfish love of ourselves makes us incapable of loving others. The difficulty of this commandment lies in the paradox that it would have us love ourselves unselfishly, because even our love of ourselves is something we owe to others.

Persuasion is not at command; but pardon me, if I cannot even endeavour to persuade him. I have myself told him that Miss Thorpe is engaged. He knows what he is about, and must be his own master.' 'No, he does not know what he is about,' cried Catherine; 'he does not know the pain he is giving my brother. Not that James has ever told me so, but I am sure he is very uncomfortable.' 'And are you sure it is my brother's doing?' 'Yes, very sure.' 'Is it my brother's attention to Miss Thorpe, or Miss Thorpe's admission of them, that gives the pain?' 'Is it not the same thing?' 'I think Mr. Morland would acknowledge a difference. No man is offended by another man's admiration of the woman he loves; it is the woman only who can make it a torment.

Because there is one God, all people are related to that one God on equal terms. The central command of that one God is to love neighbors—to treat others as we would like them to treat us, as expressed in the Golden Rule. We cannot claim any rights for ourselves and our group that we are not willing to give to others. Whether as a stance of the heart or as outward practice, religion cannot be coerced.[217]

The following brief points are like magic moccasins. They guarantee safe guidance through the forest of people. To walk safely, wear them! 1. The most persuasive power you have toward others is a mature self. 2. The mark of greatness is to be superior without feeling superior. 3. "The consciousness of being loved softens the keenest pang." (Joseph Addison) 4. The turning point in all your exterior relations comes when you start changing your inner self. 5. Strong people attract the weak. 6. Possessiveness and dependency are not states of love. 7. Your own level of being attracts the kind of people who enter your life. 8. "He is happy as well as great who needs neither to obey nor command in order to be something." (Goethe) 9. Your True Self cannot be afraid of anyone. 10. You break the cord of painful thought toward another person by snipping the connection within your own mind. 11. It is very painful to pretend to be someone. 12. Any sincere effort at bettering your human relations returns a reward. 13. Don't drain your energy by thinking negatively toward people who harm you. 14. You get along with others to the exact degree that you get along with yourself. 15. A real person stands out like a human being among statues.

Lastly, this one is great - Be cautious then, young ladies; be wary how you engage. Be shy of loving frankly; never tell all you feel, or (a better way still) feel very little. See the consequences of being prematurely honest and confiding, and mistrust yourselves and everybody. Get yourselves married as they do in France, where the lawyers are the bridesmaids and confidantes. At any rate, never have any feelings which may make you uncomfortable, or make any promises which you cannot at any required moment command and withdraw. That is the way to get on, and be respected, and have a virtuous character in Vanity Fair

We cannot anticipate in advance how anyone will respond when they first rub elbows with Eros’ malady of passion and madness. Eros arrives on a wing of a devious angel to take control of our body, encapsulate our mind, and seize command over the quality of our life. In its purest manifestation, romantic love guarantees to rip us asunder, because we are unwittingly dispossessed of our precious sense of self-control.

Love is the most easily dismissed of God’s commandments and characteristics. Christians sometimes seem to say, “Of course we should love people, we all know that. So now let’s get on with what we really want to do—fight about theology!” But love is the central Christian ethic, it’s the heartbeat of the church. It’s central to us because it’s essential to God. “God is love,” says the Bible (1 John 4:8, NIV). At the core of the Trinity is a love relationship between three Persons. God cannot be separated from love. Love is his nature. Unless the church is actively living out the reality of love, there is little reason to debate theology. And unless the church has a healthy theology we won’t recognize true love when we see it.

To say that God commands men to do what they cannot do without His grace, then withholds the grace they need and punishes them eternally for failing to obey, is to make a mockery of God’s Word, of His mercy and love, and is to libel His character.

Roman Centurion's Song" LEGATE, I had the news last night - my cohort ordered home By ships to Portus Itius and thence by road to Rome. I've marched the companies aboard, the arms are stowed below: Now let another take my sword. Command me not to go! I've served in Britain forty years, from Vectis to the Wall, I have none other home than this, nor any life at all. Last night I did not understand, but, now the hour draws near That calls me to my native land, I feel that land is here. Here where men say my name was made, here where my work was done; Here where my dearest dead are laid - my wife - my wife and son; Here where time, custom, grief and toil, age, memory, service, love, Have rooted me in British soil. Ah, how can I remove? For me this land, that sea, these airs, those folk and fields suffice. What purple Southern pomp can match our changeful Northern skies, Black with December snows unshed or pearled with August haze - The clanging arch of steel-grey March, or June's long-lighted days? You'll follow widening Rhodanus till vine and olive lean Aslant before the sunny breeze that sweeps Nemausus clean To Arelate's triple gate; but let me linger on, Here where our stiff-necked British oaks confront Euroclydon! You'll take the old Aurelian Road through shore-descending pines Where, blue as any peacock's neck, the Tyrrhene Ocean shines. You'll go where laurel crowns are won, but -will you e'er forget The scent of hawthorn in the sun, or bracken in the wet? Let me work here for Britain's sake - at any task you will - A marsh to drain, a road to make or native troops to drill. Some Western camp (I know the Pict) or granite Border keep, Mid seas of heather derelict, where our old messmates sleep. Legate, I come to you in tears - My cohort ordered home! I've served in Britain forty years. What should I do in Rome? Here is my heart, my soul, my mind - the only life I know. I cannot leave it all behind. Command me not to go!

I pray that the world never runs out of dragons. I say that in all sincerity, though I have played a part in the death of one great wyrm. For the dragon is the quintessential enemy, the greatest foe, the unconquerable epitome of devastation. The dragon, above all other creatures, even the demons and the devils, evokes images of dark grandeur, of the greatest beast curled asleep on the greatest treasure hoard. They are the ultimate test of the hero and the ultimate fright of the child. They are older than the elves and more akin to the earth than the dwarves. The great dragons are the preternatural beast, the basic element of the beast, that darkest part of our imagination. The wizards cannot tell you of their origin, though they believe that a great wizard, a god of wizards, must have played some role in the first spawning of the beast. The elves, with their long fables explaining the creation of every aspect of the world, have many ancient tales concerning the origin of the dragons, but they admit, privately, that they really have no idea of how the dragons came to be. My own belief is more simple, and yet, more complicated by far. I believe that dragons appeared in the world immediately after the spawning of the first reasoning race. I do not credit any god of wizards with their creation, but rather, the most basic imagination wrought of unseen fears, of those first reasoning mortals. We make the dragons as we make the gods, because we need them, because, somewhere deep in our hearts, we recognize that a world without them is a world not worth living in. There are so many people in the land who want an answer, a definitive answer, for everything in life, and even for everything after life. They study and they test, and because those few find the answers for some simple questions, they assume that there are answers to be had for every question. What was the world like before there were people? Was there nothing but darkness before the sun and the stars? Was there anything at all? What were we, each of us, before we were born? And what, most importantly of all, shall we be after we die? Out of compassion, I hope that those questioners never find that which they seek. One self-proclaimed prophet came through Ten-Towns denying the possibility of an afterlife, claiming that those people who had died and were raised by priests, had, in fact, never died, and that their claims of experiences beyond the grave were an elaborate trick played on them by their own hearts, a ruse to ease the path to nothingness. For that is all there was, he said, an emptiness, a nothingness. Never in my life have I ever heard one begging so desperately for someone to prove him wrong. This is kind of what I believe right now… although, I do not want to be proved wrong… For what are we left with if there remains no mystery? What hope might we find if we know all of the answers? What is it within us, then, that so desperately wants to deny magic and to unravel mystery? Fear, I presume, based on the many uncertainties of life and the greatest uncertainty of death. Put those fears aside, I say, and live free of them, for if we just step back and watch the truth of the world, we will find that there is indeed magic all about us, unexplainable by numbers and formulas. What is the passion evoked by the stirring speech of the commander before the desperate battle, if not magic? What is the peace that an infant might know in its mother’s arms, if not magic? What is love, if not magic? No, I would not want to live in a world without dragons, as I would not want to live in a world without magic, for that is a world without mystery, and that is a world without faith. And that, I fear, for any reasoning, conscious being, would be the cruelest trick of all. -Drizzt Do’Urden

Tears comes to my eyes when I think about some of God's people I have had the privilege to meet in the past few years. These are people with families, with dreams, people who are made in God's image as much as you and I are. And these people are suffering. Many of them are sick, some even dying, as they live out their lives in dwellings that we would not consider good enough for our household pets. I am not exaggerating. Much of their daily hardship and suffering could be relieved with access to food, clean water, clothing, adequate shelter, or basic medical attention. I believe that God wants His people, His church, to meet these needs. The Scriptures are filled with commands and references about caring for the poor and for those who cannot help themselves. The crazy part about God's heart is that He doesn't just ask us to give; He desires that we love those in need as much as we love ourselves. That is the core of the second greatest command, to 'love your neighbor as yourself' (Matthew 22:39). He is asking that you love as you would want to be loved if it were your child who was blind from drinking contaminated water; to love the way you would want to be loved if you were the homeless woman sitting outside the cafe; to love as though it were your family living in the shack slapped together from cardboard and scrap metal...

There are only two whom we are commanded to love with all our hearts-the Lord our God, and our wives! "What does it mean to love someone with all our hearts? It means with all our emotional feelings and our devotion. Surely when you love your wife with all your heart, you cannot demean her, criticize her, find fault with her, nor abuse her by words, sullen behavior, or actions. "What does it mean to 'cleave unto her'? It means to stay close to her, to be loyal to her, to strengthen her, to communicate with her, and to express your love for her

Here then is an undeniable fact. The man who does not keep the Second Commandment cannot even implicitly be keeping the First: the man who rejects Christ in man cannot accept Christ in God. “He that loveth not his brother whom he seeth, how can he love God, whom he seeth not?” ( 1 John 4:20 ).

should therefore make the most of every half-hour in which she can command his attention. When she is secure of him, there will be more leisure for falling in love as much as she chooses." "Your plan is a good one," replied Elizabeth, "where nothing is in question but the desire of being well married, and if I were determined to get a rich husband, or any husband, I dare say I should adopt it. But these are not Jane's feelings; she is not acting by design. As yet, she cannot even be certain of the degree of her own regard nor of its reasonableness. She has known him only a fortnight. She

Be cautious then, young ladies; be wary how you engage. Be shy of loving frankly; never tell all you feel, or (a better way still) feel very little. See the consequences of being prematurely honest and confiding, and mistrust yourselves and everybody. Get yourselves married as they do in France, where the lawyers are the bridesmaids and confidantes. At any rate, never have any feelings which may make you uncomfortable, or make any promises which you cannot at any required moment command and withdraw. That is the way to get on, and be respected, and have a virtuous character in Vanity Fair

Christian Love, either towards God or towards man, is an affair of the will. If we are trying to do His will we are obeying the commandment, ‘Thou shalt love the Lord thy God.’ He will give us feelings of love if He pleases. We cannot create them for ourselves, and we must not demand them as a right.

the effects the denial of our true and strong emotions have on our bodies. Such denial is demanded of us not least by morality and religion. On the basis of what I know about psychotherapy, both from personal experience and from accounts I have been given by very many people, I have come to the conclusion that individuals abused in childhood can attempt to obey the Fourth Commandment* only by recourse to a massive repression and detachment of their true emotions. They cannot love and honor their parents because unconsciously they still fear them. However much they may want to, they cannot build up a relaxed and trusting relationship. Instead, what usually materializes is a pathological attachment, a mixture of fear and dutiful obedience that hardly deserves the name of love in the genuine sense of the word. I call this a sham, a façade. In addition, people abused in childhood frequently hope all their lives that someday they will experience the love they have been denied. These expectations reinforce their attachment to their parents, an attachment that religious creeds refer to as love and praise as a virtue. Unfortunately, the same thing happens in most therapies, as most people are still dominated by traditional morality. There is a price to be paid for this morality, a price paid by the body. Individuals who believe that they feel what they ought to feel and constantly do their best not to feel what they forbid themselves to feel will ultimately fall ill—unless, that is, they leave it to their children to pick up the check by projecting onto them the emotions they cannot admit to themselves. This

Why then I do but dream on sovereignty, Like one that stands upon a promontory And spies a far-off shore where he would tread, Wishing his foot were equal with his eye, And chides the sea that sunders him from thence, Saying, he'll lade it dry to have his way: So do I wish the crown, being so far off, And so I chide the means that keeps me from it, And so, I say, I'll cut the causes off, Flattering me with impossibilities, My eye's too quick, my hear o'erweens too much, Unless my hand and strength could equal them. Well, say there is no kingdom then for Richard; What other pleasure can the world afford? I'll make my heaven in a lady's lap, And deck my body in gay ornaments, And witch sweet ladies with my words and looks. O miserable thought! and more unlikely Than to accomplish twenty golden crowns! Why, love forswore me in my mother's womb; And for I should not deal in her soft laws, She did corrupt frail nature with some bribe, To shrink mine arm up like a wither'd shrub, To make an envious mountain on my back, Where sits deformity to mock my body; To shape my legs of an unequal size, To disproportion me in every part, Like to a chaos, or an unlick'd bear-whelp That carries no impression like the dam. And am I then a man to be belov'd? O monstrous fault, to harbor such a thought! Then since this earth affords no joy to me But to command, to check, to o'erbear such As are of better person than myself, I'll make my heaven to dream upon the crown, And whiles I live, t' account this world but hell, Until my misshap'd trunk that bears this head Be round impaled with a glorious crown. And yet I know not how to get the crown, For many lives stand between me and home; And I - like one lost in a thorny wood, That rents the thorns, and is rent with the thorns, Seeking a way, and straying from the way, Not knowing how to find the open air, But toiling desperately to find it out - Torment myself to catch the English crown; And from that torment I will free myself, Or hew my way out with a bloody axe. Why, I can smile, and murther whiles I smile, And cry "Content" to that which grieves my heart, And wet my cheeks with artificial tears, And frame my face to all occasions. I'll drown more sailors than the mermaid shall, I'll slay more gazers than the basilisk, I'll play the orator as well as Nestor, Deceive more slily than Ulysses could, And like a Simon, take another Troy. I can add colors to the chameleon, Change shapes with Proteus for advantages, And set the murtherous Machevil to school. Can I do this, and cannot get a crown? Tut, were it farther off, I'll pluck it down.

Human love is the shadow of the Great love; its child. And of all human loves, it is romantic love which has the most riveting effect upon our soul. Ageless and perennial, it is forever finding an outlet in poetry, music, dance, story-telling, and the media. We never tire of it. It commands attention at so many turns, such is the longing for its presence in our life. It is not by accident that it has such an unfailing pull on our psyche. If we cannot connect with visible human love, we will not be able to find the invisible Love. Human love is leading us, most of us unknowingly, straight to the divinity of our own nature. And that nature leads us, in turn, to the source of life itself.

I have hated you in every hour that has gone by, I hate you so that I would happily give my life for your death, and happily go to my own doom if only I could witness yours, take you with me into the depths. When I let this hate free, I am almost overcome by it, but I cannot change this and do not really know how it could be otherwise. Let no one deprecate this, nor fool himself about the power of such hatred. Hate drives to reality. Hate is the father of the action. The way out of our defiled and desecrated house is through the command to hate Satan. Only so will be earn the right to search in the darkness for the way of love. In our hatred, we are like bees who must pay with their lives for the use of their stingers.

15 b“If you love me, you will  ckeep my commandments. 16And I will ask the Father, and he will give you another  dHelper, [6] to be with you forever, 17even  ethe Spirit of truth,  fwhom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and  gwill be [7] in you. 18“I will not leave you as orphans;  hI will come to you.

The slow discovery of the seventh sense, by which both men and women contrive to ride the waves of a world in which there is war, adultery, compromise, fear, stultification and hypocrisy—this discovery is not a matter for triumph... And at this stage we begin to forget that there ever was a time when we lacked the seventh sense. We begin to forget, as we go stolidly balancing along, that there could have been a time when we were young bodies flaming with the impetus of life. It is hardly consoling to remember such a feeling, and so it deadens in our minds. But there was a time when each of us stood naked before the world, confronting life as a serious problem with which we were intimately and passionately concerned. There was a time when it was of vital interest to us to find out whether there was a God or not... Further back, there were times when we wondered with all our souls what the world was, what love was, what we were ourselves. All these problems and feelings fade away when we get the seventh sense. Middle-aged people can balance between believing in God and breaking all the commandments, without difficulty. The seventh sense, indeed, slowly kills all the other ones, so that at last there is no trouble about the commandments. We cannot see any more, or feel, or hear about them. The bodies which we loved, the truths which we sought, the Gods whom we questioned: we are deaf and blind to them now, safely and automatically balancing along toward the inevitable grave, under the protection of our last sense.

The ten commandments according to Leó Szilárd 1. Recognize the connections of things and laws of conduct of men, so that you may know what you are doing. 2. Let your acts be directed toward a worthy goal, but do not ask if they will reach it; they are to be models and examples, not means to an end. 3. Speak to all men as you do to yourself, with no concern for the effect you make, so that you do not shut them out from your world; lest in isolation the meaning of life slips out of sight and you lose the belief in the perfection of creation. 4. Do not destroy what you cannot create. 5. Touch no dish, except that you are hungry. 6. Do not covet what you cannot have. 7. Do not lie without need. 8. Honor children. Listen reverently to their words and speak to them with infinite love. 9.Do your work for six years; but in the seventh, go into solitude or among strangers, so that the memory of your friends does not hinder you from being what you have become. 10. Lead your life with a gentle hand and be ready to leave whenever you are called. Leo Szilard 'Die Stimme der Delphine.' Utopische Erzählungen. Rowohit Taschenbuch Verlag. 1963. Translated by Dr. Jacob Bronowski.

And the son bursting into his father's house, killing him, and at the same time not killing him, this is not even a novel, not a poem, it is a sphinx posing riddles, which it, of course, will not solve itself. If he killed him, he killed him; how can it be that he killed him and yet did not kill him--who can understand that? Then it is announced to us that our tribune is the tribune of truth and sensible ideas, and so from this tribune of 'sensible ideas' an axiom resounds, accompanied by an oath, that to call the murder of a father parricide is simply a prejudice! But if parricide is a prejudice, and if every child ought to ask his father, 'Father, why should I love you?'--what will become of us, what will become of the foundations of society, where will the family end up? Parricide--don't you see, it's just the 'brimstone' of some Moscow merchant's wife? The most precious, the most sacred precepts concerning the purpose and future of the Russian courts are presented perversely and frivolously, only to achieve a certain end, to achieve the acquittal of that which cannot be acquitted. 'Oh, overwhelm him with mercy,' the defense attorney exclaims, and that is just what the criminal wants, and tomorrow everyone will see how overwhelmed he is! And is the defense attorney not being too modest in asking only for the defendant's acquittal? Why does he not ask that a fund be established in the parricide's name, in order to immortalize his deed for posterity and the younger generation? The Gospel and religion are corrected: it's all mysticism, he says, and ours is the only true Christianity, tested by the analysis of reason and sensible ideas. And so a false image of Christ is held up to us! With what measure ye mete, it shall be measured to you,' the defense attorney exclaims, and concludes then and there that Christ commanded us to measure with the same measure as it is measured to us--and that from the tribune of truth and sensible ideas! We glance into the Gospel only on the eve of our speeches, in order to make a brilliant display of our familiarity with what is, after all, a rather original work, which may prove useful and serve for a certain effect, in good measure, all in good measure! Yet Christ tells us precisely not to do so, to beware of doing so, because that is what the wicked world does, whereas we must forgive and turn our cheek, and not measure with the same measure as our offenders measure to us. This is what our God taught us, and not that it is a prejudice to forbid children to kill their own fathers. And let us not, from the rostrum of truth and sensible ideas, correct the Gospel of our God, whom the defense attorney deems worthy of being called merely 'the crucified lover of mankind,' in opposition to the whole of Orthodox Russia, which calls out to him: 'For thou art our God...!

Phaethon asked: “Do you think there is something wrong with the Sophotechs? We are Manorials, father! We let Rhadamanthus control our finances and property, umpire our disputes, teach our children, design our thoughtscapes, and even play matchmaker to find us wives and husbands!” “Son, the Sophotechs may be sufficient to advise the Parliament on laws and rules. Laws are a matter of logic and common sense. Specially designed human-thinking versions, like Rhadamanthus, can tell us how to fulfill our desires and balance our account books. Those are questions of strategy, of efficient allocation of resources and time. But the Sophotechs, they cannot choose our desires for us. They cannot guide our culture, our values, our tastes. That is a question of the spirit.” “Then what would you have us do? Would you change our laws?” “Our mores, not our laws. There are many things which are repugnant, deadly to the spirit, and self-destructive, but which law should not forbid. Addiction, self-delusion, self-destruction, slander, perversion, love of ugliness. How can we discourage such things without the use of force? It was in response to this need that the College of Hortators evolved. Peacefully, by means of boycotts, public protests, denouncements, and shunnings, our society can maintain her sanity against the dangers to our spirit, to our humanity, to which such unboundried liberty, and such potent technology, exposes us.” (...) But Phaethon certainly did not want to hear a lecture, not today. “Why are you telling me all this? What is the point?” “Phaethon, I will let you pass through those doors, and, once through, you will have at your command all the powers and perquisites I myself possess. The point of my story is simple. The paradox of liberty of which you spoke before applies to our entire society. We cannot be free without being free to harm ourselves. Advances in technology can remove physical dangers from our lives, but, when they do, the spiritual dangers increase. By spiritual danger I mean a danger to your integrity, your decency, your sense of life. Against those dangers I warn you; you can be invulnerable, if you choose, because no spiritual danger can conquer you without your own consent. But, once they have your consent, those dangers are all-powerful, because no outside force can come to your aid. Spiritual dangers are always faced alone. It is for this reason that the Silver-Gray School was formed; it is for this reason that we practice the exercise of self-discipline. Once you pass those doors, my son, you will be one of us, and there will be nothing to restrain you from corruption and self-destruction except yourself. “You have a bright and fiery soul, Phaethon, a power to do great things; but I fear you may one day unleash such a tempest of fire that you may consume yourself, and all the world around you.

And both are gone. And ironically, I'm drawn to repeat my well known apothegm of futility: that, just as the person who wants praise will never be satisfied with praise, the person who wants love cannot be satisfied with love. No want is ever fulfilled. And I therefore still don't know whether it is better to fear God and keep His commandments or to curse God and die. Fortunately, I've been able to get by very neatly without doing either.

Religion has no power if God is not truly 'dangerous,' but religion also seeks to manage God, and make God safe. The second commandment speaks against the management of God. We cannot help but make our images of God, for God has given us imagination. But every image we make of God is finally a box: a cage, potentially an idol, from which the living God keeps breaking out. And if we try to keep God there, then God comes out with 'jealousy' to overturn our careful construction. The third commandment speaks against the management of God. To take God's name in vain is to make God useful to our projects and ourselves. We are wont to trivialize the truth of God and then disparage it for being trivial. We are told God's name in order to love this God, but loving God is not managing God but fearing [respecting] God. And with God, the attitudes of love and fear [respect] are not contradictory but complementary.

I cannot tell you how, but I knew he was lying. One of the great fallacies of our time is that the Nazis rose to power because they imposed order on chaos. Precisely the opposite is true—they were successful because they imposed chaos on order. They tore up the commandments, they denied the super-ego, what you will. They said, “You may persecute the minority, you may kill, you may torture, you may couple and breed without love.” They offered humanity all its great temptations. Nothing is true, everything is permitted.

The Offing - And if the sky itself, no matter its hue, were to fracture... What then? Would I then know freedom's name? In my wake lies the shore—a past where I had been happy—refusing to yield to the tide. Before me, upon the horizon, is the sun... hesitant... inert... A new day cannot rise if its ancestor does not fall. Am I but a pawn in this game? I cannot command the sun to set, nor will the moon to take its place and wash the shore away. That power belongs to kings. To drown in the offing. Such sovereign beauty. Such exquisite pain.

God is alive; Magic is afoot God is alive; Magic is afoot God is afoot; Magic is alive Alive is afoot..... Magic never died. God never sickened; Many poor men lied Many sick men lied Magic never weakened Magic never hid Magic always ruled God is afoot God never died. God was ruler Though his funeral lengthened Though his mourners thickened Magic never fled Though his shrouds were hoisted The naked God did live Though his words were twisted The naked Magic thrived Though his death was published Round and round the world The heart did not believe Many hurt men wondered Many struck men bled Magic never faltered Magic always led. Many stones were rolled But God would not lie down Many wild men lied Many fat men listened Though they offered stones Magic still was fed Though they locked their coffers God was always served. Magic is afoot. God rules. Alive is afoot. Alive is in command. Many weak men hungered Many strong men thrived Though they boasted solitude God was at their side Nor the dreamer in his cell Nor the captain on the hill Magic is alive Though his death was pardoned Round and round the world The heart did not believe. Though laws were carved in marble They could not shelter men Though altars built in parliaments They could not order men Police arrested Magic And Magic went with them, For Magic loves the hungry. But Magic would not tarry It moves from arm to arm It would not stay with them Magic is afoot It cannot come to harm It rests in an empty palm It spawns in an empty mind But Magic is no instrument Magic is the end. Many men drove Magic But Magic stayed behind Many strong men lied They only passed through Magic And out the other side Many weak men lied They came to God in secret And though they left him nourished They would not say who healed Though mountains danced before them They said that God was dead Though his shrouds were hoisted The naked God did live This I mean to whisper to my mind This I mean to laugh with in my mind This I mean my mind to serve 'til Service is but Magic Moving through the world And mind itself is Magic Coursing through the flesh And flesh itself is Magic Dancing on a clock And time itself the magic length of God.

On the other hand, it is God the Son who performs the commands of the Father.When God the Father said, “Let there be light,” God the Son came and performed it.Then, God the Holy Spirit brought the light. Let me illustrate it this way. If I asked you, “Please turn on the light,” three forces would be involved. First, I would be the one who gave the command. Second, you would be the one who walks to the switch and flips it. In other words, you are the performer of the command. But finally, who brings on the light? It is not me, and it is not you. It is the power—the electricity—that produces light. The Holy Spirit is the power of God. He is the power of the Father and of the Son. He is the one who brings into action the performance of the Son. Yet He is a person. He has emotions which are expressed in a way unique among the Trinity. I’ve been asked,“Benny, aren’t you forgetting the importance of Christ in all of this?” Never! How could I forget the One who loved and died for me? But some people are so focused on the Son that they forget the Father—the one who loved them and sent His Son. I cannot forget the Father nor the Son. But I cannot be in touch with the Father and the Son without the Holy Spirit (see Eph. 2:18).

Character gains through its expression, and loses through its repression. Love grows through its expression. Sympathy grows through its expression. Knowledge grows through its expression. The artistic sense grows through its expression. The religious sentiment grows through its expression. The capacity for instruction, for administration, for command, grows through its expression. The more a man does in any line of wise endeavor, the more he can do in that line, and the more of a man he is in that line. And the refraining from the free expression of love, or of sympathy, or of knowledge, or of the artistic sense, or of the religious sentiment, or of the power of instruction, of administration, or of command, both limits and lessens that which is thus repressed. To possess and to exhibit an admirable personal character is a duty incumbent on every one. In order to possess such a character, its exhibit by its expression is a necessity. He who does not endeavor to express those traits and qualities which are the exhibit of an admirable personal character, cannot hope to retain such a character, even if it were his by nature; and he who does endeavor to express them, can hope to gain the character which they represent, even though he lacked it before.

For once in her life, the thought of being on the back of a magnificent horse did not command Rycca's attention. She was far too busy looking at her magnicifent husband as he removed his sword belt and blithely shucked off his trousers. Naked, he walked straight into the pool, submerged completely, and came up a few minutes later, tossing streams of water from the thick mane of his hair. "Hand me the soap,would you?" Such a simple task, yet to fulfill it he would have to come closer.Or she would. "That's a lovely gown," he said, smiling. "All my gowns are lovely thanks to the Lady Krysta and your own generosity." "It would be a shame to get it wet." She looked at him in alarm, wondering if he would actually do such a thing. His answer was a look of pure innocence, which immediately confirmed her suspicions. "Do you have any idea how any women must have labored so long to make this gown?" "No,do you?" "Well,no,not actually because I never had a gown like this before, but even so, surely you wouldn't do anything to damage it?" "Just to be safe,why don't you take it off?" Oh,yes,that would certainly be safe. Indeed,never was she any safer than when was she naked and in his arms. Except, of course, from the danger of her own emotions. "I bathed when I awoke." "The day is warm." "The pool looks deep.Recall, I cannot swim." "Recall I mean to teach you.

In the Middle Ages, marriage was considered a sacrament ordained by God, and God also authorised the father to marry his children according to his wishes and interests. An extramarital affair was accordingly a brazen rebellion against both divine and parental authority. It was a mortal sin, no matter what the lovers felt and thought about it. Today people marry for love, and it is their inner feelings that give value to this bond. Hence, if the very same feelings that once drove you into the arms of one man now drive you into the arms of another, what’s wrong with that? If an extramarital affair provides an outlet for emotional and sexual desires that are not satisfied by your spouse of twenty years, and if your new lover is kind, passionate and sensitive to your needs – why not enjoy it? But wait a minute, you might say. We cannot ignore the feelings of the other concerned parties. The woman and her lover might feel wonderful in each other’s arms, but if their respective spouses find out, everybody will probably feel awful for quite some time. And if it leads to divorce, their children might carry the emotional scars for decades. Even if the affair is never discovered, hiding it involves a lot of tension, and may lead to growing feelings of alienation and resentment. The most interesting discussions in humanist ethics concern situations like extramarital affairs, when human feelings collide. What happens when the same action causes one person to feel good, and another to feel bad? How do we weigh the feelings against each other? Do the good feelings of the two lovers outweigh the bad feelings of their spouses and children? It doesn’t matter what you think about this particular question. It is far more important to understand the kind of arguments both sides deploy. Modern people have differing ideas about extramarital affairs, but no matter what their position is, they tend to justify it in the name of human feelings rather than in the name of holy scriptures and divine commandments. Humanism has taught us that something can be bad only if it causes somebody to feel bad. Murder is wrong not because some god once said, ‘Thou shalt not kill.’ Rather, murder is wrong because it causes terrible suffering to the victim, to his family members, and to his friends and acquaintances. Theft is wrong not because some ancient text says, ‘Thou shalt not steal.’ Rather, theft is wrong because when you lose your property, you feel bad about it. And if an action does not cause anyone to feel bad, there can be nothing wrong about it. If the same ancient text says that God commanded us not to make any images of either humans or animals (Exodus 20:4), but I enjoy sculpting such figures, and I don’t harm anyone in the process – then what could possibly be wrong with it? The same logic dominates current debates on homosexuality. If two adult men enjoy having sex with one another, and they don’t harm anyone while doing so, why should it be wrong, and why should we outlaw it? It is a private matter between these two men, and they are free to decide about it according to their inner feelings. In the Middle Ages, if two men confessed to a priest that they were in love with one another, and that they never felt so happy, their good feelings would not have changed the priest’s damning judgement – indeed, their happiness would only have worsened the situation. Today, in contrast, if two men love one another, they are told: ‘If it feels good – do it! Don’t let any priest mess with your mind. Just follow your heart. You know best what’s good for you.

I now reckon upon a speedy dissolution. I have suffered very little pain from my disorder; and what is more strange have, notwithstanding the great decline of my person, never suffered a moment's abatement of spirits; insomuch that were I to name the period of my life which I should most choose to pass over again, I might be tempted to point to this later period. I possess the same ardour as ever in study, and the same gaiety in company; I consider, besides, that a man of sixty-five, by dying, cuts off only a few years of infirmities; and though I see many symptoms of my literary reputation's breaking out at last with additional lustre, I know that I could have but few years to enjoy it. It is difficult to be more detached from life than I am at present. "To conclude historically with my own character, I am, or rather was (for that is the style I must now use in speaking of myself); I was, I say, a man of mild dispositions, of command of temper, of an open, social, and cheerful humour, capable of attachment, but little susceptible of enmity, and of great moderation in all my passions. Even my love of literary fame, my ruling passion, never soured my temper, notwithstanding my frequent disappointments. My company was not unacceptable to the young and careless, as well as to the studious and literary; and as I took a particular pleasure in the company of modest women, I had no reason to be displeased with the reception I met with from them. In a word, though most men any wise eminent, have found reason to complain of calumny, I never was touched or even attacked by her baleful tooth; and though I wantonly exposed myself to the rage of both civil and religious factions, they seemed to be disarmed in my behalf of their wonted fury. My friends never had occasion to vindicate any one circumstance of my character and conduct; not but that the zealots, we may well suppose, would have been glad to invent and propagate any story to my disadvantage, but they could never find any which they thought would wear the face of probability. I cannot say there is no vanity in making this funeral oration of myself, but I hope it is not a misplaced one; and this is a matter of fact which is easily cleared and ascertained.

I walk down the very stairs on which they say the first rabbi’s only daughter was pushed to her death, and in her womb the child who stood to inherit the coveted Satmar dynasty, which others already had their eye on, was killed only weeks before he was expected to be born. I hate taking those steps on my own. I can feel her, Roize, the rabbi’s only, precious daughter, standing there with her large pregnant stomach, watching me with those trademark Teitelbaum eyes. Her pain lives within me. Unlike the others, I cannot forget. That was when Satmar was still a young community, hardly worth fighting over. Now the current rabbi’s sons are squabbling like children over a plastic throne. Where, I wonder, is the brotherly love that God commanded Jews to feel for each other, now, in this community that calls itself holy?

What ways are there of getting human beings to do things? You can make a man fall over by pushing him; you cannot usefully make his hand write a letter or mix concrete by pushing; for in general if you have to push his hand in the right way, you might as well not use him at all. You can order him to do what you want, and if you have authority he will perhaps obey you. Again if you have power to hurt him or help him according as he disregards or obeys your orders, or if he loves you so as to accord with your requests, you have a way of getting him to do things. However, few people have authority over everyone they need to get to do things, and few people either have power to hurt or help others without damage to themselves or command affection from others to such an extent as to be able to get them to do the things they need others to do. Those who have extensive authority and power cannot exercise it to get all the other people to do the things that meet their mutual requirements. So though physical force seems a more certain way of producing desired physical results than any other, and authority and power to hurt or help and sometimes affection too, more potent than the feeble procedure of a language-game as the one with 'Bump!' that I described, yet in default of the possibility or utility of exerting physical force, and of the possibility of exercising authority or power to hurt and help, or of commanding affection, this feeble means is at least a means of getting people to do things. Now getting one another to do things without the application of physical force is a necessity for human life, and that far beyond what could be secured by those other means.

Rejoicing in Christ is also crucial because idols are almost always good things. If we have made idols out of work and family, we do not want to stop loving our work and our family. Rather, we want to love Christ so much more that we are not enslaved by our attachments. “Rejoicing” in the Bible is much deeper than simply being happy about something. Paul directed that we should “rejoice in the Lord always” (Philippians 4:4), but this cannot mean “always feel happy,” since no one can command someone to always have a particular emotion. To rejoice is to treasure a thing, to assess its value to you, to reflect on its beauty and importance until your heart rests in it and tastes the sweetness of it. “Rejoicing” is a way of praising God until the heart is sweetened and rested, and until it relaxes its grip on anything else it thinks that it needs.

Insofar as the Church is a community of pardon it is an epiphany of the Divine Love, Agape.…This love is the key to everything, but it cannot be known, discovered or understood by rational investigation alone. It must be revealed to men in a free gift of God. It is revealed to them in the gift of love. God has willed that men should know Him not in esoteric secrets and strange philosophies, but in the announcement of the Gospel message which is the message of His love. “This is my commandment, that you love one another as I have loved you” (John 15:12). “You have not chosen me but I have chosen you, and have appointed you that you should go and bear fruit….These things I command you that you may love one another” (John 15:16–17). The love of Christians, commanded by God and carried out by them, makes them “God’s workmanship” (Ephesians 2:10, NIV).

We immoral ones!— This world which we're concerned with, in which we have to fear and love, this almost invisible and inaudible world of sophisticated commanding, sophisticated obeying, a world of “almost” from every way of looking at it —entangled, embarrassing, cutting, and tender— yes, this world is well defended against clumsy spectators and familiar curiosity! We have been woven into a strict yarn and shirt of duties and cannot get out of it — in that respect we are simply “men of duty,” we as well! Now and then, it's true, we dance happily in our “chains” and between our “swords.” More often, it's no less true, we gnash our teeth about it and are impatient with all the secret hardness of our fate. But we can do what we like: the fools and appearance speak against us: “They are men without duty.” —We always have fools and appearance against us!

In short, devotion is simply a spiritual activity and liveliness by means of which Divine Love works in us, and causes us to work briskly and lovingly; and just as charity leads us to a general practice of all God’s Commandments, so devotion leads us to practise them readily and diligently. And therefore we cannot call him who neglects to observe all God’s Commandments either good or devout, because in order to be good, a man must be filled with love, and to be devout, he must further be very ready and apt to perform the deeds of love. And forasmuch as devotion consists in a high degree of real love, it not only makes us ready, active, and diligent in following all God’s Commands, but it also excites us to be ready and loving in performing as many good works as possible, even such as are not enjoined upon us, but are only matters of counsel or inspiration.

Wrapped up in all of this talk of acceptance and tolerance is the matter of judgment. The worst thing in the world, we are told, is to judge. We must never judge, never be judgmental. We are constantly reminded that Jesus said, “Do not judge” (Matthew 7:1). And those three words have become the most popular words ever uttered by Our Lord. We like to pretend that everything else He said is summarized by this one phrase. We treat “Do not judge” as the distillation of His life and ministry. There are over seven hundred thousand words in the Bible (yes, I counted), and we have come to believe that they all can be condensed down into those three. We’re wrong. Yes, He does tell us not to judge. But to understand what “Do not judge” actually means, and how it ought to apply to our lives, we have to look at those words in the context of Christ’s teachings. We don’t even have to look very hard, because He makes the point clear in the very same chapter of the Bible. Here is the full verse from the seventh chapter of Matthew: Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you. Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, “Let me take the speck out of your eye,” when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye. The point here is that we must judge rightly and fairly, as Jesus says specifically in John 7:24: “Stop judging by mere appearances, but instead judge correctly.” The whole Bible is chock-full of judgments we are told to make about ourselves, about others, about actions and things and situations. Of course Jesus is not warning against judgment per se. He is warning, instead, against hypocritical and self-serving judgments. He says we must attend to the plank in our own eyes rather than focusing on the dust in our brother’s eye. But He does not recommend that we just leave our brother there to deal with the dust on his own. He tells us to take the plank out of our own eyes first and then help with the dust. This is both a practical and moral prescription. Moral because ignoring your plank would be self-righteous and dishonest. Practical because you cannot see well enough to handle the dust problem if you’ve got a big plank sticking in your eye. Judgment is good. We are commanded to judge. But our judgments themselves must be good, and made out of love and concern for our brother.

Doggerel by a Senior Citizen (for Robert Lederer) Our earth in 1969 Is not the planet I call mine, The world, I mean, that gives me strength To hold off chaos at arm’s length. My Eden landscapes and their climes Are constructs from Edwardian times, When bath-rooms took up lots of space, And, before eating, one said Grace. The automobile, the aeroplane, Are useful gadgets, but profane: The enginry of which I dream Is moved by water or by steam. Reason requires that I approve The light-bulb which I cannot love: To me more reverence-commanding A fish-tail burner on the landing. My family ghosts I fought and routed, Their values, though, I never doubted: I thought the Protestant Work-Ethic Both practical and sympathetic. When couples played or sang duets, It was immoral to have debts: I shall continue till I die To pay in cash for what I buy. The Book of Common Prayer we knew Was that of 1662: Though with-it sermons may be well, Liturgical reforms are hell. Sex was of course —it always is— The most enticing of mysteries, But news-stands did not then supply Manichean pornography. Then Speech was mannerly, an Art, Like learning not to belch or fart: I cannot settle which is worse, The Anti-Novel or Free Verse. Nor are those Ph.D’s my kith, Who dig the symbol and the myth: I count myself a man of letters Who writes, or hopes to, for his betters. Dare any call Permissiveness An educational success? Saner those class-rooms which I sat in, Compelled to study Greek and Latin. Though I suspect the term is crap, There is a Generation Gap, Who is to blame? Those, old or young, Who will not learn their Mother-Tongue. But Love, at least, is not a state Either en vogue or out-of-date, And I’ve true friends, I will allow, To talk and eat with here and now. Me alienated? Bosh! It’s just As a sworn citizen who must Skirmish with it that I feel Most at home with what is Real.

Sweetheart, you are alive. I am alive. And since I cannot be the pirate I always dreamed of being, I fell in love with one instead. I am not a traitor, I am not a deserter, and in time I will explain it all to you. For now, just trust that I am your Gallant Knight.”  He smiled. “Your officer.” She stared at him, uncomprehending. “My friends call me Gray. My men address me as Sir Graham. And the rest of the world knows me as”—he smiled a sheepish, charming grin that pushed a dimple into his chin—“Rear Admiral Sir Graham Falconer, Knight of the Bath and Commander of the Leeward Islands squadron of the Royal Navy’s West Indies Station. My flag is hoisted on His Majesty’s Ship Triton, and we're on our way to Barbados to pick up a convoy of merchant ships to escort back to England, where I shall enjoy a long-deserved leave with you as my wife, if you’ll have me, before duty returns me to my post. Maeve?” Her eyes were slipping shut. “Maeve?” But the shock was too much for her. The Pirate Queen had fainted.

By this we know that we abide in him and he in us, because he has given us of his Spirit. 14And  t we have seen and testify that  u the Father has sent his Son to be the Savior of  v the world. 15 w Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. 16So  x we have come to know and to believe the love that God has for us.  y God is love, and  z whoever abides in love abides in God, and God abides in him. 17By this  a is love perfected with us, so that  b we may have confidence for the day of judgment, because  c as he is so also are we in this world. 18There is no fear in love, but  d perfect love casts out fear. For fear has to do with punishment, and whoever fears has not  a been perfected in love. 19 e We love because he first loved us. 20 f If anyone says, “I love God,” and  g hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot [1] love God  h whom he has not seen. 21And  i this commandment we have from him:  j whoever loves God must also love his brother.

DAY 10 Finding Contentment But godliness with contentment is a great gain. 1 Timothy 6:6 HCSB Everywhere we turn, or so it seems, the world promises us contentment and happiness. We are bombarded by messages offering us the “good life” if only we will purchase products and services that are designed to provide happiness, success, and contentment. But the contentment that the world offers is fleeting and incomplete. Thankfully, the contentment that God offers is all encompassing and everlasting. Happiness depends less upon our circumstances than upon our thoughts. When we turn our thoughts to God, to His gifts, and to His glorious creation, we experience the joy that God intends for His children. But, when we focus on the negative aspects of life—or when we disobey God’s commandments—we cause ourselves needless suffering. Do you sincerely want to be a contented Christian? Then set your mind and your heart upon God’s love and His grace. Seek first the salvation that is available through a personal relationship with Jesus Christ, and then claim the joy, the contentment, and the spiritual abundance that God offers His children. When you accept rather than fight your circumstances, even though you don’t understand them, you open your heart’s gate to God’s love, peace, joy, and contentment. Amy Carmichael Oh, what a happy soul I am, although I cannot see! I am resolved that in this world, contented I will be. Fanny Crosby If I could just hang in there, being faithful to my own tasks, God would make me joyful and content. The responsibility is mine, but the power is His. Peg Rankin The key to contentment is to consider. Consider who you are and be satisfied with that. Consider what you have and be satisfied with that. Consider what God’s doing and be satisfied with that. Luci Swindoll Jesus Christ is the One by Whom, for Whom, through Whom everything was made. Therefore, He knows what’s wrong in your life and how to fix it. Anne Graham Lotz God is everything that is good and comfortable for us. He is our clothing that for love wraps us, clasps us, and all surrounds us for tender love. Juliana of Norwich

What tempts you, Pippa?" "I-" She hesitated. "I care a great deal for meringue." He laughed, the sound bigger and bolder than she expected. "It's true." "No doubt you do. But you may have meringue anytime you like." He stood back and indicated that she should enter the carriage. She ignored the silent command, eager to make her point. "Not so. If the cook has not made it, I cannot eat it." A smile played on his lips. "Ever-practical Pippa. If you want it, you can find it. That's my point. Surely, somewhere in London, someone will take pity upon you and satisfy your craving for meringue." Her brow furrowed. "Therefore, I am not tempted by it?" "No. You desire it. But that's not the same thing. Desire is easy. It's as simple as you wish to have meringue, and meringue is procured." He waved a hand toward the interior of the carriage but did not offer to help her up. "In." She ascended another step before turning back. The additional height brought them eye to eye. "I don't understand. What is temptation, then?" "Temptation..." He hesitated, and she found herself leaning forward, eager for this curious, unsettling lesson. "Temptation turns you. It makes you into something you never dreamed, it presses you to give up everything you ever loved, it calls you to sell your soul for one, fleeting moment." The words were low and dark and full of truth, and they hovered in the silence for a long moment, an undeniable invitation. He was close, protecting her from toppling off the block, the heat of him wrapping around her despite the cold. "It makes you ache," he whispered, and she watched the curve of his lips in the darkness. "You'll make any promise, swear any oath. For one... perfect... unsoiled taste." Oh, my. Pippa exhaled, long and reedy, nerves screaming, thoughts muddled. She closed her eyes, swallowed, forced herself back, away from him and the way he... tempted her. Why was he so calm and cool and utterly in control? Why was he not riddled with similar... feelings? He was a very frustrating man. She sighed. "That must be a tremendous meringue." A beat followed the silly, stupid words... words she wished she could take back. How ridiculous. And then he chuckled, teeth flashing in the darkness. "Indeed," he said, the words thicker and more gravelly than before.

I believe Jesus had another reason for commanding us to pray for our enemies. He understands that we cannot genuinely pray for another and continue to hate him. In prayer, our vision of the person is transformed as we see him in the light of God’s presence. Dietrich Bonhoeffer wrote about the reorienting power of prayer within Christian communities (where a great many of our enemies are often found): A Christian community either lives by the intercessory prayers of its members for one another, or the community will be destroyed. I can no longer condemn or hate other Christians for whom I pray, no matter how much trouble they cause me. In intercessory prayer the face that may have been strange and intolerable to me is transformed into the face of one for whom Christ died, the face of a pardoned sinner. That is a blessed discovery for the Christian who is beginning to offer intercessory prayer for others. As far as we are concerned, there is no dislike, no personal tension, no disunity or strife that cannot be overcome by intercessory prayer. Intercessory prayer is the purifying bath into which the individual and the community must enter every day.1 READ MORE Luke 23:33–34; 1 Peter 3:8–9

Neither Jesus nor Paul nor John point to activity in the church or miracles as evidence of regeneration. They rather point to character traits in life. In fact, immediately after the verses quoted above Jesus warns that on the day of judgment many will say to him, “Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?” But he will declare to them, “I never knew you; depart from me, you evildoers” (Matt. 7:22–23). Prophecy, exorcism, and many miracles and mighty works in Jesus’ name (to say nothing of other kinds of intensive church activity in the strength of the flesh over perhaps decades of a person’s life) do not provide convincing evidence that a person is truly born again. Apparently all these can be produced in the natural man or woman’s own strength, or even with the help of the evil one. But genuine love for God and his people, heartfelt obedience to his commands, and the Christlike character traits that Paul calls the fruit of the Spirit, demonstrated consistently over a period of time in a person’s life, simply cannot be produced by Satan or by the natural man or woman working in his or her own strength. These can only come about by the Spirit of God working within and giving us new life.

Several years after the war, Corrie ten Boom was speaking about her experiences in Munich, when one of her former S.S. guards approached her at the end of the church service. ‘“How grateful I am for your message, Fraulein,” he said. “To think that, as you say, He has washed my sins away!” His hand was thrust out to shake mine. And I, who had preached so often the need to forgive, kept my hand at my side. ‘Even as the angry, vengeful thoughts boiled through me, I saw the sin of them. Jesus Christ had died for this man; was I going to ask for more? “Lord Jesus, I prayed, forgive me and help me to forgive him.” I tried to smile, I struggled to raise my hand. I could not. I felt nothing, not the slightest spark of warmth or charity. And so again I breathed a silent prayer. “Jesus,” I prayed, “I cannot forgive him. Give me Your forgiveness.” As I took his hand the most incredible thing happened. From my shoulder along my arm and through my hand a current seemed to pass from me to him, while into my heart sprang a love for this stranger that almost overwhelmed me. And so I discovered that it is not on our forgiveness any more than on our goodness that the world’s healing hinges, but on His. When He tells us to love our enemies, He gives, along with the command, the love itself.

What is new about the new commandment? Since this question ultimately concerns the “newness” of the New Testament, that is to say, the “essence of Christianity”, it is important to be very attentive. It has been argued that the new element—moving beyond the earlier commandment to love one’s neighbor—is revealed in the saying “love as I have loved you”, in other words, loving to the point of readiness to lay down one’s life for the other. If this were the specific and exclusive content of the “new commandment”, then Christianity could after all be defined as a form of extreme moral effort. This is how many commentators explain the Sermon on the Mount: in contrast to the old way of the Ten Commandments—the way of the average man, one might say—Christianity, through the Sermon on the Mount, opens up the high way that is radical in its demands, revealing a new level of humanity to which men can aspire. And yet who could possibly claim to have risen above the “average” way of the Ten Commandments, to have left them behind as self-evident, so to speak, and now to walk along the exalted paths of the “new law”? No, the newness of the new commandment cannot consist in the highest moral attainment. Here, too, the essential point is not the call to supreme achievement, but the new foundation of being that is given to us. The newness can come only from the gift of being-with and being-in Christ. Saint

I happened to have in my trunk a Bergotte that is very likely unfamiliar to you, I have brought it for you, in the hope that it may help you feel better at a time you find distressful.” I thanked M. de Charlus with all the effusion at my command and told him that my fear had been that Saint-Loup’s words about my disquiet at nightfall might have made him think me more of a fool than I was. “Not at all,” he replied in a gentler voice. “You may well be devoid of personal worth, but in that case you’re like nearly everyone else! However, at least for a time you have youth, and youth is always irresistible. Moreover, young man, it is the height of stupidity to think there is something ridiculous or reprehensible in feelings one does not share. I love the night and you say you dread it. I love the scent of roses, yet I have a friend in whom it sets off a fever. Do you suppose that, for me, that makes him a lesser man than I am? I strive to understand everything and do not allow myself to condemn anything. However! Do not feel too sorry for yourself. Not that I would ever maintain that such dejection as yours is not hard to bear—I know how much one can suffer for things others could never understand. But at least you have your grandmother to whom to entrust your affection. You can see her all the time. And it is a permissible mode of affection, I mean a requited love. There are so many other modes of affection of which one cannot say the same!

Everybody living at the orphanage . . . are fully convinced of the selection of men to salvation ex absoluto decreto. . . . They claim to find much comfort and refreshment in this theory that serves the Roman heresy (secus sentientes roman.); yes, they would even say that they cannot look upon a person as converted who does not believe it. I showed my pity for them and told them of our dogma, sufficiently well founded in Holy Scriptures, of the everlasting, impartial love of God in Jesus Christ to all mankind and held up to them some evident verses . . . which they answered in a shallow manner. Since they pray that God may convert all the children entrusted to them and lead them to salvation, I asked them whether they believe that God would like to have those children saved. Their answer was that they did not know, but it was their duty to make such intercession. However, I showed them: 1. that they, with their theory, do not have any joy in praying for the salvation of all men. 2. If they would do it and wished for all men to be helped, then their love would have to be greater than the love of God, who nevertheless effects this impartial and general love in them. 3. Their prayer was against the will and command of God: God has, according to their opinion, decided from eternity, by virtue of His sovereignty and great power, to let only a few be saved and these alone and no others to be redeemed by Christ. How could they now pray (without acting against the will of God), that God show mercy to all?

The people like me, finally, after years and years of agitation, made deeply moving and eloquent speeches against the wrongness of your domination over us, and then finally, after the mutilated bodies of you, your wife, and your children were found in your beautiful and spacious bungalow at the edge of your rubber plantation—found by one of your many house servants (none of it was ever yours; it was never, ever yours)—you say to me, “Well, I wash my hands of all of you, I am leaving now,” and you leave, and from afar you watch as we do to ourselves the very things you used to do to us. And you might feel that there was more to you than that, you might feel that you had understood the meaning of the Age of Enlightenment (though, as far as I can see, it had done you very little good); you loved knowledge, and wherever you went you made sure to build a school, a library (yes, and in both of these places you distorted or erased my history and glorified your own). But then again, perhaps as you observe the debacle in which I now exist, the utter ruin that I say is my life, perhaps you are remembering that you had always felt people like me cannot run things, people like me will never grasp the idea of Gross National Product, people like me will never be able to take command of the thing the most simpleminded among you can master, people like me will never understand the notion of rule by law, people like me cannot really think in abstractions, people like me cannot be objective, we make everything so personal. You will forget your part in the whole setup, that bureaucracy is one of your inventions, that Gross National Product is one of your inventions, and all the laws that you know mysteriously favour you.

In the shores of twilight, Wide and deep as your eyes, I swim. In a way, I feel her Night, a crowned goddess commanding the stars to swim, So peaceful, even death escapes into serenity. Stars so far, they seem as they tell the living world, lights, live into shinning, die into nothingness. Worlds I want to travel, away to shadows of your eyes in the hold of your lips. So far, so far away.... As your kiss, as my lover. Night, With a soft touch, Touches my face, winds to the trees, sunlight on grass, life, breath, so quite, death screams in the abyss, a black pearl with grains of sand. The dance of the night..reminds me of her. Her tender laughter, the gleam in her enormous eyes, her soft whirlpool lips. As a reflection from dark streams, She reveals hot love, Nothing hidden, no shame, just love that hurts. The solace in the night makes me cry... The lights of stars as arrows to me. Night, Hits my eyes, Beauty of the wilderness, Calling me, Homeless in a city, naked on cold steel At home with the sea, with night above, foam of waters breaks below. As my companion, friend I speak to. I say to the night sky. Does she love me? When travels of the heart goes outside of me, outside the seas into clouds of your warmth, To another place in her heart trying to find out... Does your heart want me to visit or stay? Night, Calm is the winds, feeling the air, Night, She is beautiful.. Hitting me with such painful softness, I don't want day to arrive, I want to stay.. In the night, Peaceful, loving...with you... Night...vast space in time, Nothing, empty, to hold, for night, you are me. For I cannot have her. A love vast, beautiful and alone. For in the night, We see each other, In the light, Nothing hidden, Everything revealed, Night..I love you.,,as I love her. For I don't have her but I have you. As my love, invisible and forever waiting like a lost sailor in the night sea....

NOT EVERYTHING JESUS TAUGHT must be regarded as a commandment. Take, for example, his encounter with a wealthy young man who wanted to know what he needed to do in order to obtain eternal life. Referring to the ten basic laws given to Moses, Jesus told him not to murder, not to commit adultery, not to steal, not to give false testimony, to honor his father and mother, and to love his neighbor as himself. The young man replied that he had been following those rules throughout his life, but then asked a second question, “What do I still lack?” Jesus responded, “If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me” (Matthew 19:16-20). This was more than his questioner could bear. He went away sad, unable to embrace so radical an invitation. It would be interesting to know what choices the young man made later in life. Perhaps he eventually became as poor as Saint Francis of Assisi. What is clear, however, is that the invitation Jesus gave him that day was not a commandment. It was what theologians sometimes have called a “counsel of perfection”—a teaching one may embrace but which is not a precondition for salvation for every Christian. In fact there are many saints included in the calendar of the church who had possessions and at least a few who were wealthy. Similarly, celibacy has always been a respected option for Christians—Jesus was unmarried—but it has always been seen as an option suitable only for a small minority of Christ’s followers. One cannot say that about love of enemies. It’s not in the “if you would be perfect” category. It’s basic Christianity. Jesus teaches it through direct instruction, through parables, and by the example given with his own life. Love of enemies is not our default setting. It’s a hard teaching, as hard for me as it is for anyone. Our natural inclination is to hate those who have done us harm or seem prepared to do so.

...and the handsome jester, Devil’s Gold, is shaking his bead-covered rattle, making medicine and calling us by name. We are so tired from our long walk that we cannot but admire his gilded face and his yellow magic blanket. And, holding each other’s hands like lovers, we stoop and admire ourselves in the golden pool that flickers in the great campfire he has impudently built at the crossing of two streets in Heaven. But we do not step into the pool as beforetime. Our boat is beside us, it has overtaken us like some faithful tame giant swan, and Avanel whispers: “Take us where The Golden Book was written.” And thus we are up and away. The boat carries us deeper, down the valley. We find the cell of Hunter Kelly,— . St. Scribe of the Shrines. Only his handiwork remains to testify of him. Upon the walls of his cell he has painted many an illumination he afterward painted on The Golden Book margins and, in a loose pile of old torn and unbound pages, the first draft of many a familiar text is to be found. His dried paint jars are there and his ink and on the wall hangs the empty leather sack of Johnny Appleseed, from which came the first sowing of all the Amaranths of our little city, and the Amaranth that led us here. And Avanel whispers:—“I ask my heart: —Where is Hunter Kelly, and my heart speaks to me as though commanded: ‘The Hunter is again pioneering for our little city in the little earth. He is reborn as the humblest acolyte of the Cathedral, a child that sings tonight with the star chimes, a red-cheeked boy, who shoes horses at the old forge of the Iron Gentleman. Let us also return’.” It is eight o’clock in the evening, at Fifth and Monroe. It is Saturday night, and the crowd is pouring toward The Majestic, and Chatterton’s, and The Vaudette, and The Princess and The Gaiety. It is a lovely, starry evening, in the spring. The newsboys are bawling away, and I buy an Illinois State Register. It is dated March 1, 1920. Avanel of Springfield is one hundred years away. The Register has much news of a passing nature. I am the most interested in the weather report, that tomorrow will be fair. THE END - Written in Washington Park Pavilion, Springfield, Illinois.

For, Melanie, these things I have named are but the symbols of the thing for which I risk my life, symbols of the kind of life I love. for I am fighting for the old days, the old ways I love so much but which, I fear, are now gone forever, no matter how the die may fall. For, win or lose, we lose just the same. If we win this war and have the Cotton Kingdom of our dreams, we still have lost, for we will become a different people and the old quiet ways will go. The world will be at our doors clamoring for cotton and we can command our own price. Then, I fear, we will become like the Yankees, at whose money-making activities, acquisitiveness, and commercialism we now sneer. And if we lose, Melanie, if we lose! I am not afraid of danger or capture or wounds or even death, if death must come, but I do fear that once this war is over, we will never get back to the old times. And I belong in those old times. I do not belong in this mad present of killing and I fear I will not fit into any future, try though I may. Nor will you, my dear, for you and I are of the same blood. I do not know what the future will bring, but it cannot be as beautiful or as satisfying as the past. I lie and look at the boys sleeping near me and I wonder if the twins or Alex or cade think these same thoughts. I wonder if they know they are fighting for a Cause that was lost the minute the first shot was fired, for our Cause is really our own way of living and that is gone already. But I do not think they think these things and they are lucky. I had not thought of this for us when I asked you to marry me. I had thought of life going on at Twelve Oaks as it had always done, peacefully, easily, unchanging. we are alike, Melanie, loving the same quiet things, and I saw before us a long stretch of uneventful years in which to read, hear music and dream. But not this! Never this! That this could happen to us all, this wrecking of old ways, this bloody slaughter and hate! Melanie, nothing is worth it-States' Rights, nor slaves, nor cotton. Nothing is worth what is happening to us now and what may happen, for if the Yankees whip us the future will be one of incredible horror. And, my dear, they may yet whip us.

always close my books with my 10 Commandments for Looking Young and Feeling Great. 1. Thou shalt love thyself. Self-love is essential to survival. There is no successful, authentic relationship with others without self-love. We cannot water the land from a dry well. Self-love is not selfish or self-indulgent. We have to take care of our needs first so we can give to others from abundance. 2. Thou shalt take responsibility for thine own health and well-being. If you want to be healthy, have more energy, and feel great, you must take the time to learn what is involved and apply it to your own life. You have to watch what goes into your mouth, how much exercise and physical activity you get, and what thoughts you’re thinking throughout the day. 3. Thou shalt sleep. Sleep and rest is the body’s way of recharging the system. Sleep is the easiest yet most underrated activity for healing the body. Lack of sleep definitely saps your glow and instantly ages you, giving you puffy red eyes with dark circles under them. 4.Thou shalt detoxify and cleanse the body. Detoxifying the body means ridding the body of wastes and toxins so that you can speed up weight loss and restore great health. Releasing toxins releases weight. 5. Thou shalt remember that a healthy body is a sexy body. Real women’s bodies look beautiful! A healthy body is a beautiful body. It’s about getting healthy and having style and confidence and wearing clothes that match your body type. 6. Thou shalt eat healthy, natural, whole foods. Healthy eating can turn back the hands of time and return the body to a more youthful state. When you eat natural foods, you simply look and feel better. You keep the body clean at the cellular level and look radiant despite your age. Eating healthy should be part of your “beauty regimen.” 7. Thou shalt embrace healthy aging. The goal is not to stop the aging process but to embrace it. Healthy aging is staying healthy as you age, which is looking and feeling great despite your age. 8. Thou shalt commit to a lifestyle change. Losing weight permanently requires a commitment to changes . . . in your thinking, your lifestyle, your mind-set. It requires gaining knowledge and making permanent changes in your life for the better! 9. Thou shalt embrace the journey. This is a journey that will change your life; it’s not a diet but a lifestyle! Be kind and supportive to yourself. Learn to applaud yourself for the smallest accomplishment. And when you slip up sometimes, know that it is okay; it is called being human. 10. Thou shalt live, love, and laugh. Laughter is still good for the soul. Live your life with passion! Never give up on your dreams! And most important . . . love! Remember that love never fails! Now that you have experienced the power of healthy living, be sure to share your success story with others and help them to reclaim their health and vitality.

When I Want to Be More Like Jesus Whoever keeps His word, truly the love of God is perfected in him. By this we know that we are in Him. He who says he abides in Him ought himself also to walk just as He walked. 1 JOHN 2:5-6 NOTHING REVEALS to a woman how close or far away she is from being like Jesus than the relationship she has with her husband. The way she thinks, talks, acts, and reacts around him—or in response to him—shows her how far she has to go in order to become all that God wants her to be. Marriage is one of the true testing grounds for what is in all of us. Any selfishness, inconsideration, or lack of love in either a husband or wife will be revealed as they live together day after day, year after year. But if ever a woman doesn’t like what she sees happening in herself with regard to her marriage relationship, she can seek to be more like Jesus, so that His love, selflessness, and kindness will grow in her and be revealed to those around her—especially her husband. (A man can and should do the same thing, of course, but this is about you right now.) Ask God to help you walk as Jesus walked. The only way to actually do that is by the power of the Holy Spirit. If you have received Jesus, then you have His Holy Spirit in you, and you can live God’s way because the Holy Spirit enables you to do so. The way to have the perfect love of Jesus grow in you is to be daily in God’s Word so you can hear from Him about how to live, and you can read about the way Jesus lived, and you can let the Word live in you so you can be led by God’s Spirit to make the right choices about how to live your life. The Bible says if we say we know God and do not keep His commandments, we have no truth in us (1 John 2:4). Thank God that you have the mind of Christ and therefore all you need to become more Christlike. Ask the Holy Spirit to lead you and teach you and enable you to have the same compassion, selflessness, forgiveness, mercy, and love toward your husband that Jesus has toward you. Ask Him to fill you with His truth. My Prayer to God LORD, help me to think like You, act like You, and talk like You—with compassion, love, grace, and mercy. Take away everything in me that is not of You—all anger, bitterness, criticism, and lack of love. Remove every tendency in me to function in the flesh and lash out with my words or actions. Take away any desire in me to withdraw from my husband, whether physically, emotionally, or mentally. I know that holding myself apart from him is not what You want me to do, for Your nature is to have us draw close to each other as You draw close to us, and I want to imitate You. Lead me in Your ways, Lord. Teach me what Your unconditional love means and help me to display it. Fill me so full of Your love and forgiveness that it overflows from me to my husband. Mold my heart into the way You want it to be. Change me every time I read Your Word. Help me to be so sold out to You that I cannot move or speak apart from the love You put in my heart. Lord, You are beautiful, kind, gentle, faithful, true, unselfish, wise, lovely, peaceful, good, and holy. You are light and life. Enable me to be more like You. In Jesus’ name I pray.

I, *** CALL on world believers of righteousness to wage 'all-out war' on the World Government, the infidels... Jihad is obligatory, not only for the Muslims! All world believers of righteousness are required to pledge allegiance to Allah! World believers of righteousness must fight the enemies of Allah through uncompromising... I urge the believers to fight; if there be of you twenty steadfast, they shall overcome two hundred; and if there be of you a hundred, they shall overcome a thousand of those who disbelieve- O you who believe, fight those of the disbelievers who are near to you and let them find firmness in you. And know that Allah is with those who keep their duty. Behold, if you are in doubt as to my religion, (know that) I serve not those whom you serve besides Allah, but I serve Allah who causes you to die; and I am commanded to be of the believers- Seest thou not those who change Allah's favour for disbelief and make their people to alight in the abode of perdition- And those who flee for Allah's sake after they are oppressed, We shall certainly give them a good abode in the world; and the reward of the Hereafter is much greater... And on the day when We raise up a witness out of every nation, then permission (to offer excuse) will not be allowed to make amends. I exhort you only to one thing, that you rise up for Allah's sake by twos and simply; then ponder! There is no madness in your companion. He is only a warner to you before a severe chastisement. We have adorned the lower heaven with an adornment, the star- They cannot listen to the exalted assembly and they are reproached from every side. And whoever turns himself away from remembrance of the Beneficent, We appoint for him a devil so he is his associate. They are times appointed for men, and (for) the pilgrimage. And it is not righteousness that you enter the house by their backs but he is righteous who keeps his duty. And go into the houses by their doors; and keep your duty to Allah, that you may be successful. And fight in the way of Allah against those who fight against you but be not aggressive. Surely Allah loves not the aggressors. Fight not with them at the Sacred Mosque until they fight with you in it; So if they fight you (in it), slay them. Such is the recompense of the disbelievers. And fight them until there is no persecution, religion is only for Allah. But if they desist, then there should be no hostility except against the oppressors. Death, man must face... ... death does not bring the life of a man to an end; it only opens the door to a higher form of life. Just as from dust is evolved the man, from the deeds which he does is evolved the higher man. Fear thou not; for I am with thee; be not dismayed; for I am thy...! I will strengthen thee; yea; I will help thee; yea, I will uphold thee with the right hand of my righteouness; Behold, all they that were incensed against thee shall be confounded; they shall be as nothing; and they that strive with thee shall perish... And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this! I give unto you power to tread on evil and over all the power of the devil, and nothing shall by any means hurt you. I come not to call the righteous, but sinners to repentance. A Call For The Overthrow Of The World Government! Kill Them All! COMPTON 6:66

Genuine feelings are never the product of conscious effort. They are quite simply there, and they are there for a very good reason, even if that reason is not always apparent. I cannot force myself to love or honor my parents if my body rebels against such an endeavor for reasons that are well-known to it. But if I still attempt to obey the Fourth Commandment, then the upshot will be the kind of stress that is invariably involved when I demand the impossible of myself. This kind of stress has accompanied me almost all my life. Anxious to stay in line with the system of moral values I had accepted, I did my best to imagine good feelings I did not possess while ignoring the bad feelings I did have.

Many social and political changes have swept the world clean of the apprehension of sacred things: the rejection of custom and ceremony; the conversion of marriage into a defeasible contract; the relaxing of the laws governing, sexual conduct and obscenity; the decline of faith and saintliness. As those changes take their effect, the experience of erotic love becomes darigerous and uncertain in its outcome. Our responsibility retreats further from the confused terrain of sexual experience, and threatens even to void it of desire. Hence, it might be said, my ability to reflect, in so neutral and philosophical a fashion, on the nature of this phenomenon is perhaps already an index of its decline: of the fact that desire does not, now, have the importance for us that formerly caused men to conceal it in poetry or overcome it through prayer. What we understand of our condition may also pass from us in the act of understanding. For we were never meant to have knowledge of this thing; we were meant only to be subject to its command. No phenomenon, perhaps, illustrates more profoundly the great poetical utterance of Hegel; that When philosophy paints its grey in grey, then has a shape of life grown old. By philosophy's grey in grey it cannot be rejuvenated but only understood. The owl of Minerva spreads its wings only with the gathering of the dusk. On the other hand, it is a century and a half since Hegel wrote those words, and life goes on.

Slogon: A Call For The Overthrow Of The World Government! 666 I, Compton Gage, CALL on world believers of righteousness to wage 'all-out war' on the World Government, the infidels... Jihad is obligatory, not only for the Muslims! All world believers of righteousness are required to pladge allegiance to Allah! World believers of righteousness must fight the enemies of Allah through uncompromising... I urge the believers to fight; if there be of you twenty steadfast, they shall overcome two hundred; and if there be of you a hundred, they shall overcome a thousand of those who disbelieve- O you who believe, fight those of the disbelievers who are near to you and let them find firmness in you. And know that Allah is with those who keep their duty. Behold, if you are in doubt as to my religion, (know that) I serve not those whom you werve besides Allah, but I serve Allah who causes you to die; and I am commanded to be of the believers- Seest thou not those who change Allah's favour for disbelief and make their people to alight in the abode of perdition- And those who flee for Allah's sake after they are oppressed, We shall certainly give them a good abode in the world; and the reward of the Hereafter is much greater... And on the day when We raise up a witness out of every nation, then permission (to offer excuse) will not be allowed to make amends. I exhort you only to one thing, that you rise up for Allah's sake by twos and simply; then ponder! There is no madness in your companion. He is only a warner to you before a severe chastisement. We have adorned the lower heaven with an adornment, the star- They cannot listen to the exalted assembly and they are reproached from every side. And whoever turns himself away from remembrance of the Beneficent, We appoint for him a devil so he is his associate. They are times appointed for men, and (for) the pilgrimage. And it is not righteousness that you enter the house by their backs but he is righteous who keeps his duty. And go into the houses by their doors; and keep your duty to Allah, that you may be successful. And fight in the way of Allah against those who fight against you but be not aggressive. Surely Allah loves not the aggressors. Fight not with them at the Sacred Mosque until they fight with you in it; So if they fight you (in it), slay them. Such is the recompense of the disbelievers. And fight them until there is no persecution, religion is only for Allah. But if they desist, then there should be no hostility except against the oppressors. Death, man must face... ... death does not bring the life of a man to an end; it only opens the door to a higher form of life. Just as from dust is evolved the man, from the deeds which he does is evolved the higher man. Fear thou not; for I am with thee; be not dismayed; for I am thy...! I will strengthen thee; yea; I will help thee; yea, I will uphold thee with the right hand of my righteouness; Behold, all they that were incensed against thee shall be confounded; they shall be as nothing; and they that strive with thee shall perish... And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this! I give unto you power to tread on evil and over all the power of the devil, and nothing shall by any means hurt you. I come not to call the righteous, but sinners to repentance. A Call For The Overthrow Of The World Government! Kill Them All! Compton Gage

Suppose that the parents are true believers. Suppose, moreover, that they take seriously their church’s teaching (as they should!) that all children are unsaved until converted in later life. What follows from this for the parents’ dealings with their children? They must not allow the children to participate in the parents’ prayers. As unregenerate, the children cannot pray. Besides, the prayer of the unrighteous is abomination to God (Prov. 28:9). Parents cannot allow the children to recite with them the Lord’s Prayer or even to think themselves included when the parents pray this prayer. For God is not the Father of these children in Christ. The children must sit by with their eyes open and their hands unfolded. Father and mother cannot call the little children to honor and obey them in obedience to the fifth commandment. For the children neither love God, nor their neighbor for God’s sake. As unsaved, they cannot obey the fifth commandment. The parents must tell them this. Order in the home is purely a matter of external behavior motivated either by natural love or by fear of the rod.

we found that the brain processes sacred values as rules—like the Ten Commandments. This was important because it explained why sacred beliefs are so resistant to change. They cannot be argued with, and they cannot be traded for money or other material things.

When I go to New York City, I do not have to think about not going to London or Atlanta. People do not meet me at the airport or station and exclaim over what a great thing I did in not going somewhere else. I took the steps to go to New York City, and that took care of everything. Likewise, when I treasure those around me and see them as God’s creatures designed for his eternal purposes, I do not make an additional point of not hating them or calling them twerps or fools. Not doing those things is simply a part of the package. “He that loves has fulfilled the law,” Paul said (Rom. 13:8). Really. On the other hand, not going to London or Atlanta is a poor plan for going to New York. And not being wrongly angry and so on is a poor plan for treating people with love. It will not work. And, of course, Jesus never intended it to be such a plan. For all their necessity, goodness, and beauty, laws that deal only with actions, such as the Ten Commandments, simply cannot reach the human heart, the source of actions. “If a law had been given capable of bringing people to life,” Paul said, “then righteousness would have come from that law” (Gal. 3:21). But law, for all its magnificence, cannot do that. Graceful relationship sustained with the masterful Christ certainly can.

Our 182-passenger Boeing Classic this morning is under the able command of Captain Hiram Slatt, discharged from service in the United States Air Force mission in Afghanistan after six heroic deployments and now returned, following a restorative sabbatical at the VA Neuropsychiatric Hospital in Wheeling, West Virginia, to his “first love”—civilian piloting for North American Airways. Captain Slatt has informed us that, once we are cleared for takeoff, our flying time will be between approximately seventeen and twenty-two hours depending upon ever-shifting Pacific Ocean air currents and the ability of our seasoned Classic 878 to withstand gale-force winds of 90 knots roaring “like a vast army of demons” (in Captain Slatt’s colorful terminology) over the Arctic Circle. As you have perhaps noticed Flight 443 is a full—i.e., “overbooked”—flight. Actually most North American Airways flights are overbooked—it is Airways protocol to persist in assuming that a certain percentage of passengers will simply fail to show up at the gate having somehow expired, or disappeared, en route. For those of you who boarded with tickets for seats already taken—North American Airways apologizes for this unforeseeable development. We have dealt with the emergency situation by assigning seats in four lavatories as well as in the hold and in designated areas of the overhead bin. Therefore our request to passengers in Economy Plus, Economy, and Economy Minus is that you force your carry-ons beneath the seat in front of you; and what cannot be crammed into that space, or in the overhead bin, if no one is occupying the overhead bin, you must grip securely on your lap for the duration of the flight. Passengers in First Class may give their drink orders now. SECURITY:

this.  There has never been a political organization as powerful or as fearsome as the Democrat National Committee.  Yes, there have been tyrants and despots.  There have been Huns and kings and Caesars, but there has never before been a religion-party that could command armies and navies, buy up priests and popes, and reign with blood and horror on the earth for so long.  The oath and covenant to be robed with the priesthood in this organization requires a commitment of the soul.  You cannot leave.  You cannot even die to avoid your obligation.  In return, you will be provided a charm of favor.  The laws of men will not be able to hold you.  The bounty of all nations will be yours for the taking.  The innocent and hard-working people of the world are your sheep to be shorn or slaughtered by your command.  In place of joy you will be provided seemingly endless pleasure.  In place of serenity, you will be driven by the dogs of greed who never tire and never stop.  In place of love, you will receive virgins and children for sex.  In place of salvation, you will receive a long life of power and more wealth than a hundred men could spend in a hundred lifetimes. For some, the cost of this religion-party is too great.  For others, the lure is too great, and life is too short to be wasted trying to earn one’s way to wealth.  Besides, that type of wealth can be stripped away with a single lawsuit by someone who wants it more than the person who earned it.  The promise of eternal life is a shiny and sweet smelling counterfeit of exaltation.  Who wants to eat cold rice, when one can have a tender and juicy steak with the finest wines?  Who wants to heal the sick or feed five thousand when one can have his or her name put on the wing of a hospital or command the harvest of a nation?

If the attachment fabric of a civilization frays, if people cannot get from their relationships the emotional regulation that those bonds were designed to furnish, they will commandeer whatever means of limbic modulation they can lay hands on. Their hungering brains will seek satisfaction from a variety of ineffectual substitutes—alcohol, heroin, cocaine, and their cousins.

According to Rabbi Sacks, in Jewish tradition the highest spiritual gift is the ability to listen – not only to the voice of God, but also to the cry of other people, the sigh of the poor, the weak, the lonely, the neglected and, yes, sometimes the un-loved or less-loved. That is one of the meanings of the great command: Shema Yisrael, “Listen, O Israel.” Jacob’s other name, we recall, was Israel… He is the most tenacious

of all the patriarchs and the only one whose children all become part of the covenant. It is rather that every virtue has a corresponding danger. Those who are courageous are often unaware of the fears of ordinary people. Those of penetrating intellect are often dismissive of lesser minds. Those who, like Jacob, have an unusual capacity to love must fight against the danger of failing to honor the feelings of those they do not love with equal passion. The antidote is the ability to listen. That is what Jacob discovered in the course of his life, and why he, above all, is the role model for the Jewish people the nation commanded

Then a lawyer said, "But what of our Laws, master?" And he answered: You delight in laying down laws, Yet you delight more in breaking them. Like children playing by the ocean who build sand-towers with constancy and then destroy them with laughter. But while you build your sand-towers the ocean brings more sand to the shore, And when you dest them the ocean laughs with you. Verily the ocean laughs always with the innocent. But what of those to whom life is not an ocean, and man-made laws are not sand-towers, But to whom life is a rock, and the law a chisel with which they would carve it in their own likeness? What of the cripple who hates dancers? What of the ox who loves his yoke and deems the elk and deer of the forest stray and vagrant things? What of the old serpent who cannot shed his skin, and calls all others naked and shameless? And of him who comes early to the wedding feast, and when over-fed and tired goes his way saying that all feasts are violation and all feasters law-breakers? What shall I say of these save that they too stand in the sunlight, but with their backs to the sun? They see only their shadows, and their shadows are their laws. And what is the sun to them but a caster of shadows? And what is it to acknowledge the laws but to stoop down and trace their shadows upon the earth? But you who walk facing the sun, what images drawn on the earth can hold you? You who travel with the wind, what weather vane shall direct your course? What man's law shall bind you if you break your yoke but upon no man's prison door? What laws shall you fear if you dance but stumble against no man's iron chains? And who is he that shall bring you to judgment if you tear off your garment yet leave it in no man's path? People of Orphalese, you can muffle the drum, and you can loosen the strings of the lyre, but who shall command the skylark not to sing?

When we appreciate the beautiful, we are living up to our calling as beholders. Hopkins writes in “Hurrahing in Harvest,” “These things were here and but the beholder /wanting.” Repeatedly in Scripture we are commanded to “behold.” We are meant to delight in the beautiful and to cultivate beauty, as muhas we are asked to know the true and follow the good. These are not inseparable commands or hierarchical directives—the Good, the True, and the Beautiful all claim equal piety. We miss the mark when we cultivate ugliness, devalue beauty, or use beauty for our own satisfaction. … Reading beautiful literature increases our capacity to behold, to pay attention in order to see, and to enjoy useless goods. We love the most useless things. To say God is useless, then, as I began, is not to say taht God does not matter, but the opposite. God matters most: he is the end and thus cannot be used for anything. Beauty turns us away from the sin of prioritizing use and reminds us to enjoy. When we consider our chief end as human beings, is it not, after all, “to glorify God and to enjoy him forever”? From where does this enjoyment come but from the beauty of God? (p. 55)