Merit Increase Quotes

Prayer of an Anonymous Abbess: Lord, thou knowest better than myself that I am growing older and will soon be old. Keep me from becoming too talkative, and especially from the unfortunate habit of thinking that I must say something on every subject and at every opportunity. Release me from the idea that I must straighten out other peoples' affairs. With my immense treasure of experience and wisdom, it seems a pity not to let everybody partake of it. But thou knowest, Lord, that in the end I will need a few friends. Keep me from the recital of endless details; give me wings to get to the point. Grant me the patience to listen to the complaints of others; help me to endure them with charity. But seal my lips on my own aches and pains -- they increase with the increasing years and my inclination to recount them is also increasing. I will not ask thee for improved memory, only for a little more humility and less self-assurance when my own memory doesn't agree with that of others. Teach me the glorious lesson that occasionally I may be wrong. Keep me reasonably gentle. I do not have the ambition to become a saint -- it is so hard to live with some of them -- but a harsh old person is one of the devil's masterpieces. Make me sympathetic without being sentimental, helpful but not bossy. Let me discover merits where I had not expected them, and talents in people whom I had not thought to possess any. And, Lord, give me the grace to tell them so. Amen

The lamentable expression: 'But it was only a dream", the increasing use of which - among others in the domain of the cinema - has contributed not a little to encourage such hypocrisy, has for a long while ceased to merit discussion.

Any man who has been placed in the White House cannot feel that it is the result of his own exertions or his own merit. Some power outside and beyond him becomes manifest through him. As he contemplates the workings of his office, he comes to realize with an increasing sense of humility that he is but an instrument in the hands of God.

While property continues to be pretty equally divided, and a considerable share of information pervades the community; the tendency of the people's suffrages, will be to elevate merit even from obscurity. As riches increase and accumulate in few hands; as luxury prevails in society; virtue will be in a greater degree considered as only a graceful appendage of wealth, and the tendency of things will be to depart from the republican standard.

The key to entering into the Divine Exchange is never our worthiness but always God’s graciousness. Any attempt to measure or increase our worthiness will always fall short, or it will force us into the position of denial and pretend, which produces the constant perception of hypocrisy in religious people. To switch to an “economy of grace” is a switch that is very hard for humans to make. We base almost everything in human culture on achievement, performance, accomplishment, an equal exchange value, or some kind of worthiness gauge. I call it meritocracy. Unless one personally experiences a dramatic and personal breaking of the rules of merit (forgiveness or undeserved goodness), it is almost impossible to disbelieve or operate outside of its rigid logic. This cannot happen theoretically or abstractly. It cannot happen “out there” but must be known personally “in here.

For white men and women aged 45–54, deaths of despair increased threefold from 1990 to 2017.9

We imagine we’ll hear history when it calls. When it doesn’t, we return to our daily lives, our moral mettle still intact. But maybe history doesn’t call, or maybe you have to be listening closely to hear it. To prioritize diversity over perceived merit—the colorblind assessment of ability that has never really been colorblind at all—is to recognize that strategic imperatives can’t be the sole benchmark by which we distribute society’s prizes. There’s an increasing sense—among the millennials who fill our lecture halls, but out in the rougher world of cubicles and delivery vans and hospital waiting rooms as well—that it’s not enough to be right, or profitable, or talented. You must also be just. It’s

Finally, the work of the minister tended to be judged by his success in a single area - the saving of souls in measurable numbers. The local minister was judged either by his charismatic powers or by his ability to prepare his congregation for the preaching of some itinerant ministerial charmer who would really awaken its members. The 'star' system prevailed in religion before it reached the theater. As the evangelical impulse became more widespread and more dominant, the selection and training of ministers was increasingly shaped by the revivalist criterion of ministerial merit. The Puritan ideal of the minister as an intellectual and educational leader was steadily weakened in the face of the evangelical ideal of the minister as a popular crusader and exhorter. Theological education itself became more instrumental. Simple dogmatic formulations were considered sufficient. In considerable measure the churches withdrew from intellectual encounters with the secular world, gave up the idea that religion is a part of the whole life of intellectual experience, and often abandoned the field of rational studies on the assumption that they were the natural province of science alone. By 1853 an outstanding clergyman complained that there was 'an impression, somewhat general, that an intellectual clergyman is deficient in piety, and that an eminently pious minister is deficient in intellect.

If the 1970s had been the time of radical theories, then the 1980s were the time when politics began increasingly to replace professionalism in the universities. Government lent powerful reinforcement to the new concept of university regulations and funding that favored social justice over knowledge or merit.

But many people never discover the folly of such a search and continue to believe that, given enough information, they can define and explain a person. Controversy has always existed among psychiatrists and psychologists about the validity of personality diagnosis. Some believe in the merits of the enterprise and devote their careers to ever greater nosological precision. Others, and among them I include myself, marvel that anyone can take diagnosis seriously, that it can ever be considered more than a simple cluster of symptoms and behavioral traits. Nonetheless, we find ourselves under ever-increasing pressure (from hospitals, insurance companies, governmental agencies) to sum up a person with a diagnostic phrase and a numerical category.

Differences between nations, so long as they do not lead to hostility, are by no means to be deplored. Living for a time in a foreign country makes us aware of merits in which our own country is deficient, and this is true whichever country our own may be. The same thing holds of differences between different regions within one country, and of the differing types produced by different professions. Uniformity of character and uniformity of culture are to be regretted. Biological evolution has depended upon inborn differences between individuals or tribes, and cultural evolution depends upon acquired differences. When these disappear, there is no longer any material for selection. In the modern world, there is a real danger of too great similarity between one region and another in cultural respects. One of the best ways of minimising this evil is an increase in the autonomy of different groups.

John Wesley’s famous sermon on fasting: First, let it be done unto the Lord, with our eye singly fixed on Him. Let our intention herein be this, and this alone, to glorify our Father which is in heaven; to express our sorrow and shame for our manifold transgressions of His holy law; to wait for an increase of purifying grace, drawing our affections to things above; to add seriousness and to obtain all the great and precious promises which He hath made to us in Jesus Christ. . . . Let us beware of fancying we merit anything of God by our fasting. We cannot be too often warned of this; inasmuch as a desire to “establish our own righteousness,” to procure salvation of debt and not of grace, is so deeply rooted in all our hearts. Fasting is only a way which God hath ordained, wherein we wait for His unmerited mercy; and wherein, without any desert of ours, He hath promised freely to give us His blessing.1

Controversy has always existed among psychiatrists and psychologists about the validity of personality diagnosis. Some believe in the merits of the enterprise and devote their careers to ever greater nosological precision. Others, and among them I include myself, marvel that anyone can take diagnosis seriously, that it can ever be considered more than a simple cluster of symptoms and behavioral traits. Nonetheless, we find ourselves under ever-increasing pressure (from hospitals, insurance companies, governmental agencies) to sum up a person with a diagnostic phrase and a numerical category. Even the most liberal system of psychiatric nomenclature does violence to the being of another. If we relate to people believing we can categorize them, we will neither identify nor nurture the parts, the vital parts, of the other that transcend category. The enabling relationship always assumes that the other is never fully knowable.

Some believe in the merits of the enterprise and devote their careers to ever greater nosological precision. Others, and among them I include myself, marvel that anyone can take diagnosis seriously, that it can ever be considered more than a simple cluster of symptoms and behavioral traits. Nonetheless, we find ourselves under ever-increasing pressure (from hospitals, insurance companies, governmental agencies) to sum up a person with a diagnostic phrase and a numerical category. Even

The antidote to this worldview is knowing and believing that God created us out of His infinite love and that there is nothing we can do to merit His affection; there is no way we can become more attractive or increase our significance in His eyes. Not only did we do nothing to deserve His love, but we did a whole lot to reject it-yet Christ loves us. With this confidence in His unchangeable love, we can stop striving for what we already have and start living the life we were made for: a life worthy of the dignity with which we were created.

Scientific literacy is a rather noble ideal. Achieving it, however, is problematic thanks to our tribal brains. If science is equated with knowledge, then communicating facts, figures, and theories should be a way to increase the public’s level of engagement with it. However, this boils down to the authority distributing the information. Who do you listen to when there are conflicting sources? Our brain’s desire for certainty and its tendency to evaluate new information based on social clues means anybody painted as an expert, who sounds confident, shares our values and flatters our expectations, is more likely to win over our opinion...regardless of the scientific merits of their argument.

But influential business leaders were eager proponents of numbers-driven merit pay for teachers. Ross Perot, for example, pushed Dallas to implement a plan to use test scores alone to evaluate teachers and distribute pay increases. So it was ironic that private industry had, by the 1980s, mostly turned away from efforts to pay white-collar workers according to strict productivity measures, finding that such formal evaluation programs were too expensive and time-consuming to create and implement. Research showed that companies with merit pay schemes did not perform better financially than did organizations without it, nor were their employees happier. Instead, management gurus recommended that workers be judged primarily by the holistic standards of individual supervisors.

In the present, in the very instant in which it is committed, venial sin deprives the soul of a precious grace. In that instant, grace was offered us to make progress in perfection, to be charitable, fervent, and industrious. If we had corresponded, our merit would have increased and for all eternity we would have contemplated God more intensely face to face. We would have loved Him more. Now this grace has been lost by our neglect, our laziness, and our limited charity. You will say, "But I can find the moment, the occasion to gain back the good that I lost." On the contrary, the answer is "no." You will not be able to revcver the quarter hour you wasted. Not even God, with all His power, would be able to restore it. This grace, a thousand times more precious than the universe, has been lost forever.

We equate blessing with a new job, a new house, a banner year for our company, a big bonus at work, a new baby, a clean medical report, or an acceptance into the college of our choice. In our Western mindset—conditioned by the affluence surrounding us—God’s blessings are pleasant and enjoyable. When the opposite happens—suffering, hardship, loss of job, loss of health, financial strain—“blessing” isn’t usually the first word off our lips. As we cope with trials, we wonder if we’re being punished by God. We question if we’ve somehow merited God’s judgment. And we fervently pray that the burdens will be removed. In God’s economy, blessings are radically different than our American perception. This is the second counterintuitive principle we learn from Scripture: persecution means you’re blessed, not cursed.

14. The imperfect health [of soul], that is to say, the imperfect love, of the dying brings with it, of necessity, great fear; and the smaller the love, the greater is the fear. 15. This fear and horror is sufficient of itself alone (to say nothing of other things) to constitute the penalty of purgatory, since it is very near to the horror of despair. 16. Hell, purgatory, and heaven seem to differ as do despair, almost-despair, and the assurance of safety. 17. With souls in purgatory it seems necessary that horror should grow less and love increase. 18. It seems unproved, either by reason or Scripture, that they are outside the state of merit, that is to say, of increasing love. 19. Again, it seems unproved that they, or at least that all of them, are certain or assured of their own blessedness, though we may be quite certain of it.

in order to increase the probability against the testimony of witnesses, let us suppose, that the fact, which they affirm, instead of being only marvelous, is really miraculous; and suppose also, that the testimony considered apart and in itself, amounts to an entire proof; in that case, there is proof against proof, of which the strongest must prevail, but still with a diminution of its force in proportion to that of its antagonist. 12. A miracle is a violation of the laws of nature; and as a firm and unalterable experience has established these laws, the proof against a miracle, from the very nature of the fact, is as entire as any argument from experience can possibly be imagined. Why is it more than probable, that all men must die; that lead cannot, of itself, remain suspended in the air; that fire consumes wood, and is extinguished by water; unless it be, that these events are found agreeable to the laws of nature, and there is required a violation of these laws, or in other words, a miracle to prevent them? Nothing is esteemed a miracle, if it ever happen in the common course of nature. It is no miracle that a man, seemingly in good health, should die on a sudden; because such a kind of death, though more unusual than any other, has yet been frequently observed to happen. But it is a miracle, that a dead man should come to life; because that has never been observed in any age or country. There must, therefore, be a uniform experience against every miraculous event, otherwise the event would not merit that appellation. And as a uniform experience amounts to a proof, there is here a direct and full proof, from the nature of the fact, against the existence of any miracle; nor can such a proof be destroyed, or the miracle rendered credible, but by an opposite proof, which is superior.

It is the practice of what has unjustly obtained the name of civilization (and the practice merits not to be called either charity or policy) to make some provision for persons becoming poor and wretched only at the time they become so. Would it not, even as a matter of economy, be far better to adopt means to prevent their becoming poor? This can best be done by making every person when arrived at the age of twenty-one years an inheritor of something to begin with. The rugged face of society, checkered with the extremes of affluence and want, proves that some extraordinary violence has been committed upon it, and calls on justice for redress. The great mass of the poor in countries are become an hereditary race, and it is next to impossible for them to get out of that state themselves. It ought also to be observed that this mass increases in all countries that are called civilized. More persons fall annually into it than get out of it. -Agrarian Justice

The third serious problem the culture of customer service as we know it creates is turning every profession into a customer service tool to generate profits. In doing so, we risk the loss of creativity, quality, and critical thinking in many walks of life. Nowhere is this risk clearer and more damaging than viewing students at different educational institutions as customers, and nowhere this trend has been happening more rapidly than at schools, colleges, and universities, especially at private institutions. There is severe damage done to creativity and critical thinking when all students want is an A, and in fact feel entitled to get it since they (or their parents) are paying hundreds of thousands of dollars to attend elite schools. Many educators are under enormous pressure to give students grades they do not deserve in order to avoid receiving bad student evaluations (or to ensure getting good ones). This pressure is intensifying as academic jobs become increasingly contingent and precarious, where teaching staff are hired under short contracts only renewed based on so-called ‘performance,’ which is often measured by student evaluations and enrollment. When this happens, academic and intellectual compromises and corruption increase. Colleagues at elite American universities have been pressured to give students grades no lower than a B, with the explanation that this is what is ‘expected.’ Rampant grade inflation is unethical and unacceptable. Unfortunately, when graduate instructors resist professors’ instructions to fix grades by grading according to independent criteria of intellectual merit, they may be verbally chastised or worse, fired. This humiliation not only reinforces the norm of inflating grades, it also bolsters the power of the tenured professors who instruct their teaching assistants to do it.

It is easy to enter every moment of a day so burdened down as we try to carry all of our hopes and fears for that day, that we miss the good in every moment. Every moment is worth investing a full moment in. How we approach every moment matters. Shakespeare said in Antony and Cleopatra, “Give me my robe. Put on my crown. I have immortal longings in me.” Our innermost longing is not merely to survive, but to thrive, and we share that longing with everyone else. Connection comes most intimately from looking for that innermost longing in others and ourselves. Love says, as Jordan Peterson wrote, “I want the best, for what wants the best in you.” We ought to love ourselves and want the best for what wants the best in us. There is a longing inside to love without reserve or limits and allow ourselves to be loved with ultimate vulnerability. We are more than what we can hide behind a mask, and there is no reason we should try to hide it. We are not the chemical mess we feel like at times, we are amazing—we defy the law of the universe that says all things trend towards chaos and emptiness. Walt Whitman said, “I am not contained between my hat and my boots.” We are not contained between our fears and our past experiences either. We are born with awareness, imagination and will-power, and combined with any other awareness, imagination and will-power both will be increased; that is the value of connecting. What we are born with is all we have or need to give. You were born worthy of connection, don’t ever second guess it! Yes, it may be dangerous to open up and let people into our life, but it is fatal to attempt to keep people out. Choose love, choose to see the goodness in life unbiasedly wherever it may be, and choose to make life better for yourself and everyone, whether or not anyone else wants to help. It is very normal and understandable to want to feel heard, seen and appreciated; at some point however, we have to make the decision to say what most merits hearing, do what is most worth seeing, and give what is most worth appreciating, whether or not anyone sees, hears or appreciates it. There is a saying that “integrity is how you act when you think no one is looking.” I say that character is what we do despite all that would sway us otherwise, whether that be potential for fame or fear of insignificance. "No positive effort is so small that good things won’t come from it, so do it!

fiercely loyal to the people they love and trust. They will go through leaps and bounds for the other person to make them feel loved and content. Empaths can spread joy and happiness. This can infect the people that they are surrounded by. Being in a loving relationship will exponentially increase this sense of joy which in turn will spread to their partners. Empaths extremely genuine about what they say and do. Being wired to sense feelings and thoughts make them that way. Because of this, empaths love unconditionally and understand the needs of their partners. Empathic people have empathy! Instead of being angry and reacting, they will try to understand, this makes them far more loving and peaceful in nature. Empaths are natural optimists. It is a survival strategy against all the negativity of the world. Being with an empath means you will always get to see the brighter side of things. Empaths have the innate ability to inspire others and change the world. They can affect positive change the partners that they are in a relationship with. Empaths are so in tune with emotions and feelings. Because of that, they are honest and open about them. This gives an empath’s partner security in knowing where they stand. An empath will not play games with someone’s emotions and will always be kind and thoughtful. Empaths are creative because they are so in tune with the world. This makes them good at solving problems and finding solutions for people and situations. Empaths are able to connect with others on a much deeper level. They are so in tune with energies and feelings to the point where they are unable to distinguish it from their own. Being in a relationship with an empath will mean that you will always be understood. Once an empath falls in love with a person it will be unconditionally. They will accept all the failings as well as the merits of that person.

MN4, discovered late in 2004 and recently named Apophis, the Greek name for the Egyptian God Apep –the destroyer. At one point, the probability of Apophis striking the Earth on 13 April 2029 was thought to be as high as 1 in 37. Now, to everyone’s relief, those odds have increased to 1 in 8,000. Again, these may sound very long odds, but they are actually only 80 times greater than those offered during summer 2001 for England beating Germany 5–1 at football. A few years ago, scientists came up with an index –known as the Torino Scale –to measure the impact threat, and so far Apophis is the first object to register and sustain a value greater than zero. At present it scores a 1 on the scale –defined as ‘an event meriting careful monitoring’. The object is the focus of considerable attention as efforts continue to better constrain its orbit, and it is perfectly possible –as we find out more –that it could rise to 1 on the Torino Scale, becoming an ‘event meriting concern’. It is very unlikely, however, to go any higher, and let’s hope that many years elapse before we encounter the first category 10 event –defined as ‘a certain collision with global consequences’.

Take John Kerry’s much-ridiculed assertion that he was for the Iraq War before he was against it. Now, there is a case to be made that this was a perfectly legitimate political trajectory to traverse. Almost all of us know people who underwent a comparable change of heart. And many of us are such people: of the 76 percent of Americans who supported the war at its outset in 2003, fully half had withdrawn that support by 2007. In the intervening years, after all, new information had become available to the public, the on-the-ground situation in Iraq had changed, and the credibility of the Bush Administration had waned. The hope that we were bringing a better life to the Iraqi people had grown increasingly difficult to sustain. And the cost of the war—in literal dollars, human lives, and America’s diminished moral status in the international community—had far exceeded anything anyone could have imagined on the day in 2003 that Bush declared “Mission Accomplished.” Surely, then, this was a situation that merited the high-minded if somewhat sneering riposte of John Maynard Keynes: “When the facts change, I change my mind. What do you do, sir?” Keynes’s policy is a good one. But, like Kerry’s U-turns, it is at odds with an enduring and troubling feature of our political culture. In politics, staying the course is admired (and changing direction is denigrated) intrinsically—that is, without regard to where the course itself might lead.

The legal system will always be exploited by those who cannot compete on merit. The legality of a business tactic doesn't matter; it's all about what people can get away with.

If it came slowly, with torment, he would try to thank God for that too, begging that the greater sacrifice would merit an increase of grace to countless souls unknown to him.

Christians should be willing to confess that the failure of Christian culture to live up to its victory over the old gods has allowed the dark power that once hid behind them to step forward in propria persona. And everyone with some consciousness of cultural history should certainly dread whatever rough beast it is that is being bred in our ever coarser, crueler, more inarticulate, more vacuous popular culture; because, cloaked in its anodyne insipience, lies a world increasingly devoid of merit, wit, kindness, imagination, or charity.

For example, in many developing countries, children, and in particular girls, do not spend enough time at school, even when school is free, to learn as they should. To change this, the following strategies have been suggested: •Unconditional cash transfers for girls; •Cash transfers for girls, conditional on attendance; •Merit scholarships for girls; •Free primary school uniforms; •Deworming through primary schools; •Providing information to parents about the increased wages of those who stay at school. All of these strategies look plausible. When resources for education are scarce, as they always are, especially in developing countries, which one should be tried? In the absence of randomized testing, it would be impossible to know. But the Jameel Poverty Action Lab has tested them and found that the last one on the list is by far the most cost-effective. Every $100 spent on providing information to parents about the increased wages of those who stay at school results in an amazing 20.7 additional years spent at school! Deworming through primary schools is also highly cost-effective, leading to 13.9 additional years spent at school per $100 spent. Of the remaining interventions, the first two are relatively ineffective, both gaining less than 1 additional year per $100, and the cash transfers, whether conditional or unconditional, gain less than one-tenth of an additional year per $100.8 The most effective method thus results in more than two hundred times the benefits of the two least effective methods, which means that for every $100 spent on one of the least effective methods, $99.50 is wasted. When resources are limited and education is so important to the future of children, that waste means that many human beings do not achieve their full potential.

Benefits of Going Green The benefits of going green are sometimes not similar to obvious right away. For some people, because of this that going green can be so difficult. They have to see immediate or near immediate results of their green efforts. Unfortunately, some benefits take a while and dedication. Now and dedication can be a good thing about going green in itself. When we become more commited to an environmentally friendly lifestyle we study that lifestyle, the aspects of the life-style that is effective on our behalf and then we study new tips that make the lifestyle much better to create. Other merits of going green can be found especially zones of green lifestyles. Benefits of Going Green at Home Going green at your home is among the few places that green lifestyle benefits are shown quickly or in the next short space of time. The first home benefit that many individuals who go green see, is a drop in utility bills and spending. As people commence to make subtle and full blown changes in the volume of energy they use and the manner they make use of it, the utility bills will drop. This benefit shows itself within the first three billing cycles no matter the effective changes. Spending also reduces. The spending pattern of green lifestyles shows a spending reduction because of switching from disposable items to reusable items, pricey chemical items for DIY natural options and swapping out appliances for higher energy levels effiencent models. Simply not only are the advantages observed in healthier lifestyle options, but on top of that they are seen in healthier financial options. Benefits to Going Green at Work Going green at work is problematic to implement and hard to see immediate results from. However, the avantages of going green in the workplace might be incredibly financially beneficial regarding the business. A clear benefit for businesses going green that is the alleviates clutter and increased organization. By utilizing green techniques in your business such as cloud storage, going paperless and energy usage techniques a business will save many dollars each month. This is a clear benefit, but the additional advantage is increased business. Consumers, businesses and sales professionals love aligning themselves with green businesses. It shows an ecological awareness and connection and it has verified that the green business cares about the approach to life of their total clients. The green business logo and concept means the advantage of a higher customer base and increased sales. Advantages and benefits of Going Green within the Community Community advantages and benefits of going green are the explanation as to why many individuals begin contribution in the green movement. Community efforts do take time and effort to develop. Recycling centers, landscaping endeavors and urban gardening projects take community efforts and dedication. These projects can build wonderful benefits regarding the community. Initially the advantages will show in areas similar to a decrease in waste, increased organic gardening options and recycling endeavors to diminish waste in landfills. Eventually the avantages of going green locally can present a residential district bonding, closer knit communities and environmental benefits which will reach to reduced air pollution. There can also be an increase in local food production and local companies booming which helps the regional economy. There are numerous other benefits of going green. These benefits might be comprehensive and might change the thought of how communities, states and personal lifestyles are changed.

The pressure to plead guilty to crimes has increased exponentially since the advent of the War on Drugs. In 1986, Congress passed The Anti-Drug Abuse Act, which established extremely long mandatory minimum prison terms for low-level drug dealing and possession of crack cocaine. The typical mandatory sentence for a first-time drug offense in federal court is five or ten years. By contrast, in other developed countries around the world, a first-time drug offense would merit no more than six months in jail, if jail time is imposed at all.

The Council of Trent declares: " If anyone saith that the Sacrifice of the Mass casts a blasphemy upon the most holy Sacrifice of Christ consummated on the Cross, or that it derogates from it, let him be anathema." 13 The Mass is not independent of the Sacrifice of the Cross; nor does it pretend to add new power or efficacy to that Sacri fice. The two Sacrifices are essentially identical, 14 and the Mass derives its entire virtue from the Sacrifice of the Cross. The infinite value of the latter can be neither increased nor diminished. The Sacrifice of the Cross, to employ a metaphor, filled the infinite reser voirs to overflowing with healing waters, from which the Mass merely draws for the purpose of distributing copi ous draughts to the faithful. The Protestant view of the Mass as " a denial of the one Sacrifice of Christ" is wrong; for the Mass does, and can do, no more than convey the merits of Christ to mankind by means of a sac rifice (applicatio per modum sacrificii), and hence is no independent sacrifice superadded to that of the Cross, whereby the latter would be completed or enhanced in value.

the bidding of one's confessor, or voluntarily, and by patiently accepting trials and sufferings. This is the ex press teaching of the Tridentine Council: "If anyone saith that satisfaction for sins, as to their temporal pun ishment, is nowise made to God through the merits of Jesus Christ, by the punishments inflicted by Him and patiently borne, or by those enjoined by the priest, nor even by those voluntarily undertaken, as by fastings, prayers, almsdeeds, or by other works of piety; ... let him be anathema." 29 It is likewise an article of faith that the penitential works just described in some manner actually blot out the temporal punishments due to sin. That this effect is produced not merely per satisfactionem de congruo, but likewise, and in particular, per satisfactionem de condigno, may be deduced from the condemnation of a certain proposition espoused by Baius. 30 However, this is not de fide dogmatic a. Proof, a) The just man can acquire super natural merits de condigno by performing good works. 31 Now between merit and satisfaction there is no formal but only a material distinction, based on their respective effects. Merit increases sanctifying grace and effects eternal beatitude;

And the trend was bound to continue, for the new collectors believed firmly that art had two astonishing, paired virtues—it advertised its owner’s merits, and it was guaranteed always to increase in value.

He wants you to know that He permits these adversities to increase your merit. All merit lies in the will. No other sacrifice compares with the immolation of your heart. He rewards not for success, but for patience and hardship undergone for His sake. No success matters as much as perfect obedience, for it is this which prepares the way for the action of divine grace in your soul. It is through your weakness that He will work most powerfully to bring mercy to mankind. He knows your fear, and He wants you to come to Him and lay your head against His heart. He asks you to talk with Him as friend to friend. He says that there is much opposition and deception coming. You must expect this and not be dismayed by it. He will console you at certain times, but the greater work is to do His will in the darkness of faith. Faith is of utmost importance.

Thus, as I have said, in innumerable cases today’s family owes its existence merely to a force of inertia, conventions, practical convenience, and weakness of character in a regime of mediocrity and compromises. Nor can one expect external measures to bring about a change. I must repeat that familial unity could only remain firm when determined by a suprapersonal way of thinking, so as to leave mere individual matters on a secondary level. Then the marriage could even lack "happiness," the "needs of the soul" could be unsatisfied, and yet the unity would persist. In the individualistic climate of present society no higher reason demands that familial unity should persist even when the man or the woman "does not agree," and sentiment or sex leads them to new choices. Therefore, the increase of so-called failed marriages and related divorces and separations is natural in contemporary society. It is also absurd to think of any efficacy in restraining measures, since the basis of the whole is by now a change of an existential order. After this evaluation, it would almost be superfluous to specify what can be the behavior of the differentiated man today. In principle, he cannot value marriage, family, or procreation as I have just described them. All that can only be alien to him; he can recognize nothing significant to merit his attention. (Later I will return to the problem of the sexes in itself, not from the social perspective.) The contaminations in marriage between sacred and profane and its bourgeois conformism are evident to him, even in the case of religious, indissoluble, Catholic marriage. This indissolubility that is supposed to safeguard the family in the Catholic area is by now little more than a facade. In fact, the indissoluble unions are often profoundly corrupted and loosened, and in that area petty morality is not concerned in the least that the marriage is actually indissoluble; it is important only to act as if it were such. That men and women, once duly married, do more or less whatever they want, that they feign, betray, or simply put up with each other, that they remain together for simple convenience, reducing the family to what I have already described, is of little importance there. Morality is saved: One can believe that the family remains the fundamental unit of society so long as one condemns divorce and accepts that social sanction or authorization—as if it had any right—for any sexually based cohabitation that corresponds to marriage. What is more, even if we are not speaking of the "indissoluble" Catholic rite of marriage, but of a society that permits divorce, the hypocrisy persists: one worships at the altar of social conformism even when men and women separate and remarry repeatedly for the most frivolous and ridiculous motives, as typically happens in the United States, so that marriage ends up being little more than a puritanical veneer for a regime of high prostitution or legalized free love.

Between the sixth and ninth centuries, the practice of public or ecclesial penance began to be replaced by a system of private penance that Celtic monks introduced throughout western Europe. Reconciliation back into the ranks of 'the faithful' had previously been granted only after completion of a public penance lasting many years. By contrast, in the system of private penance, after a penitent's confession (whereby the priest made a judgment and assigned an appropriate penance for the sins committed), reconciliation or absolution was given on the subsequent Holy Thursday or, by the year 1000, immediately. Harsh but shorter private penances, as listed in the penitential books (for example, a considerable repetition of prayers, interspersed with genuflections and long periods of kneeling with hands outstretched in imitation of Jesus on the cross), were now offered as substitutes for the earlier public penances that had taken years to complete. The commutation of penances lasting decades into penances of shorter duration ultimately generated a concern about dying without having fully 'satisfied for' the 'temporal punishment due to sin' in this life, and thereby the fear of being consigned to 'purgatory.' As a result, the offering of Masses for the dead, for a stipend, increased and the granting of indulgences expanded.  Indulgences came from the practice of commuting penances, wherein certain prayers or pious practices were substituted for a longer period of penance in one's lifetime. For example, Pope John the Twenty-Second (1316-34) granted ten thousand days of indulgence to those who recited the prayer Hail Holy Face (Salve sancta facies) while looking at the image of Christ's face on the 'relic' cloth in St. Peter's Basilica. Technically, that pious practice, which also presupposed a pilgrimage to Rome, substituted for twenty-eight years of penance. ... The fifteenth century especially gave rise to the practice of applying such indulgences, or remissions of temporal penances, to souls in purgatory, even though there is no measurement of time beyond death. Pope Sixtus IV (1471-84), who expanded the practice of indulgences, explained that a 'plenary remission' simply offered the suffrage or intercession of the official prayers of the Church for the relaxation of the 'punishments' of the soul in purgatory: 'We, to whom the fullness of power has been given from on high, from the treasury of the universal Church, which consists of the merits of Christ and his saints committed to us, offer help and intercession to the souls in purgatory.' Unfortunately, in the popular mind, and in the exaggerations of some who preached the indulgences offered for a donation to a cause, such plenary remissions were too often misinterpreted as guarantees that souls would be immediately liberated into heaven. 

The ideas of privatization, charter schools, Teach for America, the extremes of the accountability movement, merit pay, increased standardized testing, free market competition—all are promulgated and financially supported by corporate foundations, which indeed have those funds because they can avoid paying the taxes that the rest of us must foot. Thus, educational policy has been virtually hijacked by the wealthiest citizens, whom no one elected and who are unlikely ever to have had a child in the public schools.

The Romish Church teaches the ordinary Arminian theory of perfectionism. In addition to this error, they teach, (a.) that good works subsequent to baptism merit increase of grace and eternal felicity (Council of Trent, sess vi., ch xvi., can. 24, 32); and (b.) they distinguish between the commands and the counsels of Christ. The former are binding upon all classes of the people, and their observance necessary in order to salvation. The latter, consisting of advice, not of commands — such as celibacy, voluntary poverty, obedience to monastic rule, etc. — are binding only on those who voluntarily assume them, seeking a higher degree of perfection and a more exalted reward. We have already, under chapter xiii., seen that a state of sinless perfection is never attained by Christians in this life; and it, of course, follows that much less is it possible for any to do more than is commanded.

It is clear that the principles of detachment and poverty of spirit are absolutely essential for making progress in the spiritual life. Francis de Sales gives some good advice to those not in formal religious life about how to approach this area. Although a true poverty of spirit can exist in the midst of wealth, the capacity for self-delusion is great. Francis gives us some indicators so we can discern whether we truly have a spirit of detachment or poverty or just think we do. First of all, Francis acknowledges the positive advantage of wealth, and even acknowledges the right to increase it, if done in a proper manner. So also you can possess riches without being poisoned by them if you merely keep them in your home and purse and not in your heart. To be rich in effect and poor in affection is a great happiness for a Christian. By this means he has the advantages of riches for this world and the merit of poverty for the world to come. . . . I willingly grant that you may take care to increase your wealth and resources, provided this is done not only justly but properly and charitably.8

Strong food in these parts is chickens’ heads, ham fat, pig’s blood pudding, raw peppers and garlic, chumbos (prickly pear), stale bread and wine. A great deal of manly merit accrues from the eating of strong food and the merit increases the earlier it is taken in the day. Thus a man who can stomach a burnt chicken’s head and a hot pepper with a hunk of stale country bread and wash it down with a couple of glasses of costa – and do so with relish at breakfast – is a man to be reckoned with.

mother-in-law still demanded obedience and reverence while never behaving in a manner that would merit either. This alien presence, imposed upon a person’s life by sheerest chance, made ever-increasing demands in return for the vain promise of domestic harmony. Resistance was futile, for opposition inevitably led to

The Personal Touch Thou great I AM, I acknowledge and confess that all things come of Thee life, breath, happiness, advancement, sight, touch, hearing, goodness, truth, beauty – all that makes existence amiable. In the spiritual world also I am dependent entirely upon Thee. Give me grace to know more of my need of grace; Show me my sinfulness that I may willingly confess it; Reveal to me my weakness that I may know my strength in Thee. I thank Thee for any sign of penitence; give me more of it; My sins are black and deep, and rise from a stony, proud, self-righteous heart; Help me to confess them with mourning, regret, self-loathing with no pretence to merit or excuse; I need healing, Good Physician, here is the scope for Thee; come and manifest They power; I need faith; Thou who hast given it me, maintain, strengthen, increase it, Centre it upon the Savior's work, upon the majesty of the Father, upon the operations of the Spirit; Work it in me now that I may never doubt Thee as the truthful, mighty, faithful God. Then I can bring my heart to Thee full of love, gratitude, hope, joy. May I lay at Thy feet these fruits grown in Thy garden, love Thee with a passion that can never cool, believe in Thee with a confidence that never staggers, hope in Thee with an expectation that can never be dim, delight in Thee with a rejoicing that cannot be stifled, glorify Thee with the highest of my powers, burning, blazing, glowing, radiating, as from Thy own glory.