Minister Of Enjoyment Quotes

Horace, fit, and athletic and light on his feet, gave their guards the fewest opportunities to beat him, although on one occasion an angry Tualaghi, furious that Horace misunderstood an order to kneel, slashed his dagger across the young man’s face, opening a thin, shallow cut on his right cheek. The wound was superficial but as Evanlyn treated it that evening, Horace shamelessly pretended that it was more painful than it really was. He enjoyed the touch of her ministering hands. Halt and Gilan, bruised and weary, watched as she cleaned the wound and gently pated it dry. Horace did a wonderful job of pretending to bear great pain with stoic bravery. Halt shook his head in disgust. “What faker,” he said to Gilan. The younger Ranger nodded. “Yes. He’s really making a meal of it isn’t he?” He paused, then added more ruefully, “Wish I’d thought of it first.

Americans, though apparently impressed by ghastly sentimentality and outrageous hypocrisy, are by nature much more politically cynical than Canadians. In their longer history they have had much more to be cynical about. They demand a vulgar show, enjoy it, guffaw, and forget it the next morning. When a new U.S. President takes office all bets are off and his campaign platform is dismantled and stored away.

Vanity Fair--Vanity Fair! Here was a man, who could not spell, and did not care to read--who had the habits and the cunning of a boor: whose aim in life was pettifogging: who never had a taste, or emotion, or enjoyment, but what was sordid and foul; and yet he had rank, and honours, and power, somehow: and was a dignitary of the land, and a pillar of the state. He was high sheriff, and rode in a golden coach. Great ministers and statesmen courted him; and in Vanity Fair he had a higher place than the most brilliant genius or spotless virtue.

After all, as a junior minister in Her Majesty’s government, Andrea enjoyed the sort of anonymity you’d hope for in one of the better witness protection programmes.

I learned I didn't matter from the very same place that lifted me up, the place I'd found my center and voice: school. And it will not be until I am an adult, determined to achieve a degree in religion, part of a long and dedicated process I undertook to become an ordained minister, that I will enjoy school again.

So much easier to say, 'The devil made him do it,' than to face up to something much more horrifying: somebody, a person just like you, decided to do evil. And enjoys it.

Are you from the media? Tell the prime minister to go and get fucked from Nelligan. We really enjoy doing this shit, dickhead.

New England, would face no real Indian challenge. Indeed, the plague helped prompt the legendarily warm reception Plymouth enjoyed from the Wampanoags. Massasoit, the Wampanoag leader, was eager to ally with the Pilgrims because the plague had so weakened his villages that he feared the Narragansetts to the west.28 When a land conflict did develop between new settlers and old at Saugus in 1631, “God ended the controversy by sending the small pox amongst the Indians,” in the words of the Puritan minister Increase Mather. “Whole towns of them were swept away, in some of them not so much as one Soul escaping the Destruction.” 29 By the time the Native populations of New England had replenished themselves to some degree, it was too late to

It seems to be contradictory. But the secret is that any desire without any personal or selfish motive will never bind you. Why? Because the pure, selfless desire has no expectation whatsoever, so it knows no disappointment no matter what the result. But though it expects nothing, it has its own reward. When you make someone happy, you see his or her happy face and feel happy yourself. If you have really experienced the joy of just giving something for the sake of giving, you will wait greedily for opportunities to get that joy again and again. Many people think that by renouncing everything, by becoming selfless and desireless, there is no enjoyment. No. That is not so. Instead, you become the happiest man or woman. The more you serve, the more happiness you enjoy. Such a person knows the secret of life. There is a joy in losing everything, in giving everything. You cannot be eternally happy by possessing things. The more you possess, the more sad you become. Haven’t we seen millionaires, people of high position, prime ministers, presidents? Are they happy? No. The higher the position, the greater the trouble. Only a saint, a renunciate, is always happy because there is nothing for a saint to lose. Because you don’t have anything, you have your Self always. That is the secret.

Fifield’s connection to his congregation extended to their views on religion and politics too. In the apt words of one observer, Fifield was “one of the most theologically liberal and at the same time politically conservative ministers” of his era. He had no patience for fundamentalists who insisted upon a literal reading of Scripture. “The men who chronicled and canonized the Bible were subject to human error and limitation,” he believed, and therefore the text needed to be sifted and interpreted. Reading the holy book should be “like eating fish—we take the bones out to enjoy the meat. All parts are not of equal value.” Accordingly, Fifield dismissed the many passages in the New Testament about wealth and poverty and instead worked tirelessly to reconcile Christianity and capitalism. In his view, both systems rested on a basic belief that individuals would succeed or fail on their own merit.

The provinces, long oppressed by the ministers of the republic, sighed for the government of a single person, who would be the master, not the accomplice, of those petty tyrants. The people of Rome, viewing, with a secret pleasure, the humiliation of the aristocracy, demanded only bread and public shows; and were supplied with both by the liberal hand of Augustus. The rich and polite Italians, who had almost universally embraced the philosophy of Epicurus, enjoyed the present blessings of ease and tranquillity, and suffered not the pleasing dream to be interrupted by the memory of their old tumultuous freedom.

We’re all busy. Meditating monks in their cells are busy. That’s adult life, filled to the ceiling with things that need doing. (It seems only children and the elderly aren’t plagued by lack of time—and notice how they enjoy their books, how their lives fill their eyes.) But every person has a space next to where they sleep, whether a patch of pavement or a fine bedside table. In that space, at night, a book can glow. And in those moments of docile wakefulness, when we begin to let go of the day, then is the perfect time to pick up a book and be someone else, somewhere else, for a few minutes, a few pages, before we fall asleep.

There was a man who was in Hell and about to be re-incarnated, and he said to the King of Re-incarnation, “If you want me to return to the earth as a human being, I will go only on my own conditions.” “And what are they?” asked the King. The man replied, “I must be born the son of a cabinet minister and father of a future ‘Literary Wrangler’ (the scholar who comes out first at the national examinations). I must have ten thousand acres of land surrounding my home and fish ponds and fruits of every kind and a beautiful wife and pretty concubines, all good and loving to me, and rooms stocked to the ceiling with gold and pearls and cellars stocked full of grain and trunks chockful of money, and I myself must be a Grand Councilor or a Duke of the First Rank and enjoy honor and prosperity and live until I am a hundred years old,” And the King of Re-incarnation replied, “If there was such a lot on earth, I would go and be re-incarnated myself, and not give it to you!

Moral sense is almost completely ignored by modern society. We have, in fact, suppressed its manifestations. All are imbued with irresponsibility. Those who discern good and evil, who are industrious and provident, remain poor and are looked upon as morons. The woman who has several children, who devotes herself to their education, instead of to her own career, is considered weak-minded. If a man saves a little money for his wife and the education of his children, this money is stolen from him by enterprising financiers. Or taken by the government and distributed to those who have been reduced to want by their own improvidence and the shortsightedness of manufacturers, bankers, and economists. Artists and men of science supply the community with beauty, health, and wealth. They live and die in poverty. Robbers enjoy prosperity in peace. Gangsters are protected by politicians and respected by judges. They are the heroes whom children admire at the cinema and imitate in their games. A rich man has every right. He may discard his aging wife, abandon his old mother to penury, rob those who have entrusted their money to him, without losing the consideration of his friends. ...Ministers have rationalized religion. They have destroyed its mystical basis. But they do not succeed in attracting modern men. In their half-empty churches they vainly preach a weak morality. They are content with the part of policemen, helping in the interest of the wealthy to preserve the framework of present society. Or, like politicians, they flatter the appetites of the crowd.

Katherine read constantly. She loved biographies of male dictators and enjoyed a long Stalin phase when she became obsessed, not by the Gulags or by the Yalta Conference, but by his wife’s suicide, his taste for sweet Georgian wines, the way he made his ministers bark ‘The Blue Danube’ after dinner, like dogs. She quoted his daughter Svetlana, who said, ‘He was a Sagittarius, you know, on the cusp with Capricorn.

Adams's diplomatic victory was Napoleonic in its magnitude and completeness, Even Caulaincourt, whom he overthrew, good-naturedly congratulated him after he had succeeded,against Caulaincourt"s utmost efforts,in saving all American ships."It seems you are great favorites here;you have found powerful protection,"said the defeated ambassador.The American minister felt but one drawback, he could not wholly believe that his victory was sure.Anxious by temperament,with little confidence in his own good fortune,fighting his battles with energy,but rather with that of despair than hope,the younger Adams never allowed himself to enjoy the full relish of a triumph before it staled, while he never failed to taste with the fullest flavor,as though it were a precious wine,every drop in the bitter cup of his defeats. In this, the most brilliant success of his diplomatic career, he could not be blamed for doubting whether such fortune could last. That the czar of Russia should persist in braving almost sure destruction in order to defend American rights which America herself proclaimed to be unassailed, passed the bounds of fiction.

I remember one session with British Prime Minister James Callaghan, who asked for a conversation that would be totally off the record. We had a cocktail while enjoying the new rocking chairs, and he described Great Britain’s economic troubles and told me that the International Monetary Fund was putting pressure on him to reduce their deficit with what seemed to be draconian actions. I interrupted to offer my help in easing the IMF demands, and he said, “No, no! I want you to support their restraints. I want them to force me and my government to do what I know is right but is not politically popular.

I received her sewing kit and pins and brooches; a blank diary purchased especially for me; "Advice to a Young Married Woman", by a minister, which she asked me not to read till I was older----; "Exemplary Letters for Sundry Occasions"; "The Whole Duty of Woman"; and some volumes of Walter Scott's novels, which I might enjoy when my reading had improved. With a glance at Rev. Fowler, whose advice she had sought in this matter, she said that, for a sensible girl such as she knew me to be, novels by respectable authors could provide harmless amusement, but I must remember not to neglect my duties for them, not to demand that my life be a romance, or over strain myself with too much reading.

Perhaps we can define love, at once in its familial, sexual and worldly forms, as a kind of respect, a sensitivity on the part of one person to another’s existence. To be shown love is to feel ourselves the object of concern: our presence is noted, our name is registered, our views are listened to, our failings are treated with indulgence and our needs are ministered to. And under such care, we flourish. There may be differences between romantic and status forms of love—the latter has no sexual dimension, it cannot end in marriage, those who offer it usually bear secondary motives—and yet status beloveds will, just like romantic ones, enjoy protection under the benevolent gaze of appreciative others.

You see,” continued the minister, bowing thankfully to the duke, “Dictionopolis is the place where all the words in the world come from. They’re grown right here in our orchards.” “I didn’t know that words grew on trees,” said Milo timidly. “Where did you think they grew?” shouted the earl irritably. A small crowd began to gather to see the little boy who didn’t know that letters grew on trees. “I didn’t know they grew at all,” admitted Milo even more timidly. Several people shook their heads sadly. “Well, money doesn’t grow on trees, does it?” demanded the count. “I’ve heard not,” said Milo. “Then something must. Why not words?” exclaimed the undersecretary triumphantly. The crowd cheered his display of logic and continued about its business. “To continue,” continued the minister impatiently. “Once a week by royal proclamation the word market is held here in the great square and people come from everywhere to buy the words they need or trade in the words they haven’t used.” “Our job,” said the count, “is to see that all the words sold are proper ones, for it wouldn’t do to sell someone a word that had no meaning or didn’t exist at all. For instance, if you bought a word like ghlbtsk, where would you use it?” “It would be difficult,” thought Milo—but there were so many words that were difficult, and he knew hardly any of them. “But we never choose which ones to use,” explained the earl as they walked toward the market stalls, “for as long as they mean what they mean to mean we don’t care if they make sense or nonsense.” “Innocence or magnificence,” added the count. “Reticence or common sense,” said the undersecretary. “That seems simple enough,” said Milo, trying to be polite. “Easy as falling off a log,” cried the earl, falling off a log with a loud thump. “Must you be so clumsy?” shouted the duke. “All I said was——” began the earl, rubbing his head. “We heard you,” said the minister angrily, “and you’ll have to find an expression that’s less dangerous.” The earl dusted himself off as the others snickered audibly. “You see,” cautioned the count, “you must pick your words very carefully and be sure to say just what you intend to say. And now we must leave to make preparations for the Royal Banquet.” “You’ll be there, of course,” said the minister. But before Milo had a chance to say anything, they were rushing off across the square as fast as they had come. “Enjoy yourself in the market,” shouted back the undersecretary. “Market,” recited the duke: “an open space or covered building in which——” And that was the last Milo heard as they disappeared into the crowd. “I never knew words could be so confusing,” Milo said to Tock as he bent down to scratch the dog’s ear. “Only when you use a lot to say a little,” answered Tock. Milo thought this was quite the wisest thing he’d heard all day. “Come,” he shouted, “let’s see the market. It looks very exciting.

I miss my mother." Mrs. Norton touched Trudy's shoulder in silent sympathy. "She never had a chance to see any of her daughters get married." Trudy laid the veil on the bed. "It's hard to completely enjoy your wedding day when your mother isn't with you." "Your mother did see your sisters wed and I'm sure she'll be with you today." Trudy looked at the woman, astonished she hadn't received a more pious answer from a minister's wife. She pointed a finger upward. "I know she's in heaven." Mrs. Norton gently folded Trudy's hand until her palm rested on her chest, "In heaven and in your heart, love never fails, my dear Ms. Bower. I know it's not the same as feeling your mother's arms around you on such a special day, nevertheless, I'm sure she's sending you plenty of love.

In no state of society would he have been what is called a man of liberal views; it would always be essential to his peace to feel the pressure of a faith about him, supporting, while it confined him within its iron framework. Not the less, however, though with a tremulous enjoyment, did he feel the occasional relief of looking at the universe through the medium of another kind of intellect than those with which he habitually held converse. It was as if a window were thrown open, admitting a freer atmosphere into the close and stifled study, where his life was wasting itself away, amid lamplight, or obstructed day-beams, and the musty fragrance, be it sensual or moral, that exhales from books. But the air was too fresh and chill to be long breathed with comfort. So the minister, and the physician with him, withdrew again within the limits of what their church defined as orthodox.

Lincoln was raised in the thick of Old School Calvinism. In Kentucky and Indiana, his parents belonged to a fire-breathing sect called Separate Baptism, in which congregants heard—in the tradition of Jonathan Edward’s famous sermon “Sinners in the Hands of an Angry God”—that they were bound for eternal hellfire, and nothing they could do or say or think would change their fate. Preachers did allow that a chosen few were ordained for grace and would be saved, but these fortunate ones had been selected by God before time began. As one Baptist preacher in Lincoln’s Kentucky explained it, “Long before the morning stars sang together . . . the Almighty looked down upon the ages yet unborn, as it were, in review before him, and selected one here and another there to enjoy eternal life and left the rest to the blackness of darkness forever.” Such Baptist ministers were so intense that it has been said that they “out-Calvined Calvin.

In the last three years, he'd met many women.Young. Old. Pretty. Plain. Devout. Flirtatious. After living only among men for years,he found he enjoyed the company of women.Their gracious manners.Their gentle ways.Their lovely figures. But never had he felt anything deeper than a surface admiration. Perhaps because he'd been so focused on his training.Yet only after a handful of minutes, Joanna Robbins had touched something deep inside him, as only a kindred spirit could do. She'd experienced the Lord's call on her life as surely as he had.And while he'd been called to minister to many, she'd been called for one. Who was he to say her calling any less significant than his own? In fact her dedication to the one in her care humbled him, gave him a perspective he'd been lacking. In other circumstances,he could easily imagine the two of them becoming friends. Maybe after he settled in Brenham, he could write to her, encourage her.

A special government commission consisting of Party officials and scientists were on their way to assess the situation, and would arrive over the following 24 hours. The commission’s leader was Boris Scherbina, Deputy Chairman of the Council of Ministers of the USSR and a former Minister for Construction in the oil & gas industry. While not a low-level politician, Scherbina was not a member of the Politburo - the Soviet political elite - because nobody in the government realised how serious the accident was at this stage. The most prominent scientific member of the commission was 49-year-old Academician Valerii Legasov. Legasov held a Doctorate in Chemistry and was something of a prodigy, having enjoyed an unprecedented rise within Soviet scientific circles to become the First Deputy-Director of the prestigious I. V. Kurchatov Institute of Atomic Energy. Even though he was not a specialist in nuclear reactors, he was a highly intelligent, experienced and influential figure, both within the Communist Party and the global scientific community.164

When the pandemic shut down global travel and the world’s business economy, and when the secular media, including social media giants, rejoiced with Joe Biden being in the White House, a new phrase was being written and reported publicly, “The New Global Reset.” In the past, the same concepts presented in the Great Global Reset Manifesto were called “The New World Order” or “The Globalist Agenda.” However, among knowledgeable conservatives, these older phrases were code words indicating the eventual loss of numerous freedoms that America has enjoyed, leading the nation like sheep to the slaughterhouse, causing Americans to submit to global rules and pay global taxes, allowing self-appointed rich elitists to rule over them. There is a movement to limit religious freedom by banning certain content in minister’s messages, opposing any opinions that are opposite to the manifest of this new system. Progressives have learned that confiscating guns will lead to a revolt. Their plan is to control the sale and distribution of ammo. Without ammunition, a gun is useless.

The men in my mother’s life were like priests, ministering to her. They loved her in a way I hope I am never loved, my father, Sydney Goldsmith, and Dr. Constantine, who looked after her for so many years. It is why I seek the company of the young, the urbane, the polished, the ambitious, the prodigiously gifted, like Nick and his friends. In my mother’s world, at least in those latter days, the men were kind, shy, easily damaged, too sensitive to her hurts. I never want to meet such men again. In a way I prefer them to be impervious to me. I can no longer endure the lost look in the eye, the composure too easily shattered, the waning hope. I now require people to be viable, durable. I try to catch hold of their invulnerability and apply it to myself. I want to feel that the world is hard enough to withstand knocks, as well as to inflict them. I want evidence of good health and good luck and the people who enjoy both. These priestly ministrations, that simple childish cheerfulness, that delicacy of intention, that sigh immediately suppressed, that welcoming of routine attentions, that reliance on old patterns, that fidelity, that constancy, and the terror behind all of these things…No more.

RESILIENCE QUESTIONNAIRE Please circle the most accurate answer under each statement: 1. I believe that my mother loved me when I was little. Definitely true Probably true Not sure Probably not true Definitely not true 2. I believe that my father loved me when I was little. Definitely true Probably true Not sure Probably not true Definitely not true 3. When I was little, other people helped my mother and father take care of me and they seemed to love me. Definitely true Probably true Not sure Probably not true Definitely not true 4. I’ve heard that when I was an infant someone in my family enjoyed playing with me, and I enjoyed it, too. Definitely true Probably true Not sure Probably not true Definitely not true 5. When I was a child, there were relatives in my family who made me feel better if I was sad or worried. Definitely true Probably true Not sure Probably not true Definitely not true 6. When I was a child, neighbors or my friends’ parents seemed to like me. Definitely true Probably true Not sure Probably not true Definitely not true 7. When I was a child, teachers, coaches, youth leaders, or ministers were there to help me. Definitely true Probably true Not sure Probably not true Definitely not true 8. Someone in my family cared about how I was doing in school. Definitely true Probably true Not sure Probably not true Definitely not true 9. My family, neighbors, and friends talked often about making our lives better. Definitely true Probably true Not sure Probably not true Definitely not true 10. We had rules in our house and were expected to keep them. Definitely true Probably true Not sure Probably not true Definitely not true 11. When I felt really bad, I could almost always find someone I trusted to talk to. Definitely true Probably true Not sure Probably not true Definitely not true 12. When I was a youth, people noticed that I was capable and could get things done. Definitely true Probably true Not sure Probably not true Definitely not true 13. I was independent and a go-getter. Definitely true Probably true Not sure Probably not true Definitely not true 14. I believed that life is what you make it. Definitely true Probably true Not sure Probably not true Definitely not true How many of these fourteen protective factors did I have as a child and youth? (How many of the fourteen were circled “Definitely True” or “Probably True”?) _______ Of these circled, how many are still true for me?

Hsing-chen went back to his dim meditation cell and sat down alone. He could still hear the melodious voices of the eight fairies echoing in his ears, and his eyes seemed to see their beautiful forms and faces as if they stood before him in the room. He found it impossible to control his racing thoughts – he could not meditate. He thought to himself: 'If a youth diligently studies the Confucian classics and serves his country as a minister of state or a general when he is grown into a man, he may dress in silks with an official seal upon his jade belt. He may look upon beautiful colors with the eyes and listen to beautiful voices with his ears. He may enjoy beautiful girls and leave an honorable legacy for his descendants. But a Buddhist monk has only a small bowl of rice and a cup of water. We read the sutras and meditate with our 108 mala beads hanging upon our necks. It is a lofty and profound endeavor, but it is terribly lonely. Though I may become enlightened, though I may master all the doctrines of the Mahayana path and sit in my master's seat to succeed him, once my spirit parts from my body in the flames of the funeral pyre, who will remember that a person named Hsing-chen ever lived upon this Earth?

But the church of this country is not only indifferent to the wrongs of the slave, it actually takes sides with the oppressors. It has made itself the bulwark of American slavery, and the shield of American slave-hunters. Many of its most eloquent Divines. who stand as the very lights of the church, have shamelessly given the sanction of religion and the Bible to the whole slave system. They have taught that man may, properly, be a slave; that the relation of master and slave is ordained of God; that to send back an escaped bondman to his master is clearly the duty of all the followers of the Lord Jesus Christ; and this horrible blasphemy is palmed off upon the world for Christianity. For my part, I would say, welcome infidelity! welcome atheism! welcome anything! in preference to the gospel, as preached by those Divines! They convert the very name of religion into an engine of tyranny, and barbarous cruelty, and serve to confirm more infidels, in this age, than all the infidel writings of Thomas Paine, Voltaire, and Bolingbroke, put together, have done! These ministers make religion a cold and flintyhearted thing, having neither principles of right action, nor bowels of compassion. They strip the love of God of its beauty, and leave the throng of religion a huge, horrible, repulsive form. It is a religion for oppressors, tyrants, man-stealers, and thugs. It is not that "pure and undefiled religion" which is from above, and which is "first pure, then peaceable, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." But a religion which favors the rich against the poor; which exalts the proud above the humble; which divides mankind into two classes, tyrants and slaves; which says to the man in chains, stay there; and to the oppressor, oppress on; it is a religion which may be professed and enjoyed by all the robbers and enslavers of mankind; it makes God a respecter of persons, denies his fatherhood of the race, and tramples in the dust the great truth of the brotherhood of man. All this we affirm to be true of the popular church, and the popular worship of our land and nation - a religion, a church, and a worship which, on the authority of inspired wisdom, we pronounce to be an abomination in the sight of God. In the language of Isaiah, the American church might be well addressed, "Bring no more vain ablations; incense is an abomination unto me: the new moons and Sabbaths, the calling of assemblies, I cannot away with; it is iniquity even the solemn meeting…. Yea! when ye make many prayers, I will not hear. YOUR HANDS ARE FULL OF BLOOD; cease to do evil, learn to do well; seek judgment; relieve the oppressed; judge for the fatherless; plead for the widow.

Come close to God and He will come close to you. (JAMES 4:8) Not everyone is willing to pay the price required to be close to God. Not everyone is willing to simply take the time required or make the investments needed for spiritual growth. God doesn’t ask for all of our time. He certainly wants us to do things we don’t consider “spiritual.” He designed us with bodies, souls (minds, wills, and emotions), and spirits, and He expects us to take care of all these areas. Exercising our bodies and caring for our souls takes time and effort. Our emotions need to be ministered to; we need to have fun and be entertained, and we need to enjoy being with other people. Our minds need to grow and be renewed daily. In addition, we have a spiritual nature that needs attention. To stay balanced and healthy, we must take time to take care of our entire being. I believe the whole issue of intimacy with God is a matter of time. We say we don’t have time to seek God, but the truth is that we take time to do the things that are most important to us. Even though we all have to fight distractions every day, if knowing God and hearing from Him is important to us then we will find time to do it. Don’t try to work God into your schedule, but instead work your schedule around time with Him. Getting to know God is a long-term investment, so don’t get discouraged if you don’t get instant results. Be determined to honor Him with your time and you will reap the benefits. GOD’S WORD FOR YOU TODAY: Just like physical exercise, spiritual exercise needs to be done regularly. You’re sure to see the results.

When the service began, I was not surprised to hear the angelic hosts join with the worship team. In fact, several people in the church testified to hearing the angels. After the service, we traveled to Tim Horton’s for a late dinner. We returned to Botwood to find Margaret waiting for us, and she kindly directed us to our separate rooms for the night. The Holy Spirit was still hovering very close to me, and as soon as the door closed behind my host, the Lord began to speak to me. I immediately began to pray and worship the Lord. Once again, the Lord had me begin reading from Revelation 4. It was about 3:30 A.M. when I fell into a peaceful sleep praying in the Spirit. I awoke to the sound of the Lord’s voice speaking to me. “Kevin, get up; it’s time to go to work.” I opened my eyes and looked around the room. My mind began to race. I looked at the clock, and it was just 5:00 A.M. I had only been asleep for a short while. I sleepily said, “Lord, what could you possibly want me to do at this hour?” “Walk downstairs and prophesy to Margaret,” He said. I protested, “Lord, I don’t even know Margaret.” He said, “Don’t worry. I know her. Just say what I tell you to say.” “But Lord, It’s only 5 A.M., and nobody is awake at 5 A.M.” He answered, “Margaret is awake. She is in the kitchen. She is praying and having tea and a scone. Go to her now.” In my natural mind this seemed totally insane! Me? Prophesy? Suddenly the anointing and presence of the Lord intensified, and I found myself dressed. The next thing I knew I was walking down the hallway toward the stairs. All at once, there was a still, small voice speaking into my left ear. I was being told many things about Margaret. I was hearing the secrets of her heart. When I walked into the kitchen, she was there. She was having tea and a scone. I asked her what she was doing, and she told me that she was praying. PROPHESYING ABOUT ANGELS I said, “Margaret, I think God wants me to tell you something!” Her eyes grew as big as saucers as I launched into a litany of words about angels. I was as shocked as she was! I was able to speak in great detail about angels to her. “Your angel is very precious to you, and it has a name; your angel’s name is Charity. Your very nature is much like your angel. You are full of the love of God. The Lord is going to open your eyes to see your angel again. It is going to happen soon.” Somewhere in the middle of this heavenly utterance Margaret burst into tears! Then something else rather extraordinary began to happen. Gold dust began to rain down into the kitchen! Gold started to cover the kitchen table and our faces. After a few minutes, Margaret regained her composure, and I took a seat at the table with her. She shared with me her journey and how God had always ministered to her using the realm of angels as confirmation of everything that I had just spoken to her. We continued to fellowship together while enjoying tea and scones for the next hour and a half. Margaret gave me a copy of the book, Good Morning, Holy Spirit. Later, I took this Benny Hinn book along with me into the wilderness of Newfoundland where I had a life-changing encounter with the Holy Spirit in a tiny cabin. Margaret and I were joined by two friends for breakfast, and the Lord continued to move. Jennifer received the revelation that she was supposed to give an angel’s feather she had found to our hostess.

Negroes have proceeded from a premise that equality means what it says, and they have taken white Americans at their word when they talked of it as an objective. But most whites in America in 1967, including many persons of goodwill, proceed from a premise that equality is a loose expression for improvement. White America is not even psychologically organized to close the gap—essentially it seeks only to make it less painful and less obvious but in most respects to retain it. Most of the abrasions between Negroes and white liberals arise from this fact. White America is uneasy with injustice and for ten years it believed it was righting wrongs. The struggles were often bravely fought by fine people. The conscience of man flamed high in hours of peril. The days can never be forgotten when the brutalities at Selma caused thousands all over the land to rush to our side, heedless of danger and of differences in race, class and religion. After the march to Montgomery, there was a delay at the airport and several thousand demonstrators waited more than five hours, crowding together on the seats, the floors and the stairways of the terminal building. As I stood with them and saw white and Negro, nuns and priests, ministers and rabbis, labor organizers, lawyers, doctors, housemaids and shopworkers brimming with vitality and enjoying a rare comradeship, I knew I was seeing a microcosm of the mankind of the future in this moment of luminous and genuine brotherhood. But these were the best of America, not all of America. Elsewhere the commitment was shallower. Conscience burned only dimly, and when atrocious behavior was curbed, the spirit settled easily into well-padded pockets of complacency. Justice at the deepest level had but few stalwart champions. A good many observers have remarked that if equality could come at once the Negro would not be ready for it. I submit that the white American is even more unprepared.

Waste not what remains of life in consideration about others, when it makes not for the common good. Be sure you are neglecting other work if you busy yourself with what such a one is doing and why, with what he is saying, thinking, or scheming. All such things do but divert you from the steadfast guardianship of your own soul. It behoves you, then, in every train of thought to shun all that is aimless or useless, and, above all, everything officious or malignant. Accustom yourself so, and only so, to think, that, if any one were suddenly to ask you, Of what are you thinking-now? you could answer frankly and at once, Of so and so. Then it will plainly appear that you are all simplicity and kindliness, as befits a social being who takes little thought for enjoyment or any phantom pleasure; who spurns contentiousness, envy, or suspicion; or any passion the harbouring of which one would blush to own. For such a man, who has finally determined to be henceforth among the best, is, as it were, a priest and minister of the Gods, using the spirit within him, which preserves a man unspotted from pleasure, unwounded by any pain, inaccessible to all insult, innocent of all evil; a champion in the noblest of all contests—the contest for victory over every passion. He is penetrated with justice; he welcomes with all his heart whatever befalls, or is appointed by Providence. He troubles not often, or ever without pressing public need, to consider what another may say, or do, or design. Solely intent upon his own conduct, ever mindful of his own concurrent part in the destiny of the Universe, he orders his conduct well, persuaded that his part is good. For the lot appointed to every man is part of the law of all things as well as a law for him. He forgets not that all rational beings are akin, and that the love of all mankind is part of the nature of man; also that we must not think as all men think, but only as those who live a life accordant with nature. As for those who live otherwise, he remembers always how they act at home and abroad, by night and by day, and how and with whom they are found in company. And so he cannot esteem the praise of such, for they enjoy not their own approbation.

But the worshippers and admirers of these gods delight in imitating their scandalous iniquities, and are nowise concerned that the republic be less depraved and licentious. Only let it remain undefeated, they say, only let it flourish and abound in resources; let it be glorious by its victories, or still better, secure in peace; and what matters it to us? This is our concern, that every man be able to increase his wealth so as to supply his daily prodigalities, and so that the powerful may subject the weak for their own purposes. Let the poor court the rich for a living, and that under their protection they may enjoy a sluggish tranquillity; and let the rich abuse the poor as their dependants, to minister to their pride. Let the people applaud not those who protect their interests, but those who provide them with pleasure. Let no severe duty be commanded, no impurity forbidden. Let kings estimate their prosperity, not by the righteousness, but by the servility of their subjects. Let the provinces stand loyal to the kings, not as moral guides, but as lords of their possessions and purveyors of their pleasures; not with a hearty reverence, but a crooked and servile fear. Let the laws take cognizance rather of the injury done to another man's property, than of that done to one's own person. If a man be a nuisance to his neighbor, or injure his property, family, or person, let him be actionable; but in his own affairs let everyone with impunity do what he will in company with his own family, and with those who willingly join him. Let there be a plentiful supply of public prostitutes for every one who wishes to use them, but specially for those who are too poor to keep one for their private use. Let there be erected houses of the largest and most ornate description: in these let there be provided the most sumptuous banquets, where every one who pleases may, by day or night, play, drink, vomit, dissipate. Let there be everywhere heard the rustling of dancers, the loud, immodest laughter of the theatre; let a succession of the most cruel and the most voluptuous pleasures maintain a perpetual excitement. If such happiness is distasteful to any, let him be branded as a public enemy; and if any attempt to modify or put an end to it let him be silenced, banished, put an end to. Let these be reckoned the true gods, who procure for the people this condition of things, and preserve it when once possessed. Let them be worshipped as they wish; let them demand whatever games they please, from or with their own worshippers; only let them secure that such felicity be not imperilled by foe, plague, or disaster of any kind. What sane man would compare a republic such as this, I will not say to the Roman empire, but to the palace of Sardanapalus, the ancient king who was so abandoned to pleasures, that he caused it to be inscribed on his tomb, that now that he was dead, he possessed only those things which he had swallowed and consumed by his appetites while alive? If these men had such a king as this, who, while self-indulgent, should lay no severe restraint on them, they would more enthusiastically consecrate to him a temple and a flamen than the ancient Romans did to Romulus.

to stay! It was another answer to prayer, and I graciously accepted her offer. When the service began, I was not surprised to hear the angelic hosts join with the worship team. In fact, several people in the church testified to hearing the angels. After the service, we traveled to Tim Horton’s for a late dinner. We returned to Botwood to find Margaret waiting for us, and she kindly directed us to our separate rooms for the night. The Holy Spirit was still hovering very close to me, and as soon as the door closed behind my host, the Lord began to speak to me. I immediately began to pray and worship the Lord. Once again, the Lord had me begin reading from Revelation 4. It was about 3:30 A.M. when I fell into a peaceful sleep praying in the Spirit. I awoke to the sound of the Lord’s voice speaking to me. “Kevin, get up; it’s time to go to work.” I opened my eyes and looked around the room. My mind began to race. I looked at the clock, and it was just 5:00 A.M. I had only been asleep for a short while. I sleepily said, “Lord, what could you possibly want me to do at this hour?” “Walk downstairs and prophesy to Margaret,” He said. I protested, “Lord, I don’t even know Margaret.” He said, “Don’t worry. I know her. Just say what I tell you to say.” “But Lord, It’s only 5 A.M., and nobody is awake at 5 A.M.” He answered, “Margaret is awake. She is in the kitchen. She is praying and having tea and a scone. Go to her now.” In my natural mind this seemed totally insane! Me? Prophesy? Suddenly the anointing and presence of the Lord intensified, and I found myself dressed. The next thing I knew I was walking down the hallway toward the stairs. All at once, there was a still, small voice speaking into my left ear. I was being told many things about Margaret. I was hearing the secrets of her heart. When I walked into the kitchen, she was there. She was having tea and a scone. I asked her what she was doing, and she told me that she was praying. PROPHESYING ABOUT ANGELS I said, “Margaret, I think God wants me to tell you something!” Her eyes grew as big as saucers as I launched into a litany of words about angels. I was as shocked as she was! I was able to speak in great detail about angels to her. “Your angel is very precious to you, and it has a name; your angel’s name is Charity. Your very nature is much like your angel. You are full of the love of God. The Lord is going to open your eyes to see your angel again. It is going to happen soon.” Somewhere in the middle of this heavenly utterance Margaret burst into tears! Then something else rather extraordinary began to happen. Gold dust began to rain down into the kitchen! Gold started to cover the kitchen table and our faces. After a few minutes, Margaret regained her composure, and I took a seat at the table with her. She shared with me her journey and how God had always ministered to her using the realm of angels as confirmation of everything that I had just spoken to her. We continued to fellowship together while enjoying tea and scones for the next hour and a half. Margaret gave me a copy of the book, Good Morning, Holy Spirit. Later, I took this Benny Hinn book along with me into the wilderness of Newfoundland where I had a life-changing encounter with the Holy Spirit in a tiny cabin. Margaret and I were joined by two friends for breakfast, and the Lord continued to move. Jennifer received the revelation that she was supposed to give an angel’s feather she had found to our hostess.

In 1992, he took over as the Scientific Advisor to the Minister of Defence and secretary, Department of Research and Development, and continued till he was seventy. The country’s highest civilian honour, the Bharat Ratna, was conferred on him in 1997. A year later, in 1998, he led the team that conducted India’s second nuclear tests in Pokhran. Five nuclear tests were conducted consecutively and India became a nuclear power. In 1999, he was appointed principal scientific advisor to the government of India with the rank of a Cabinet minister. By 2001, he was enjoying a teacher’s life at Anna University in Chennai. Meant to lecture a class of sixty, most of his lectures ended up in an overflowing hall with about 200 students instead. In 2002, he was elected the eleventh President of India.

When we speak of the ‘Crown’ we sometimes mean the Monarch himself; but more often we mean the Government or some Department of it, or some department of some Department, and sometimes in practice, it is to be feared, some subordinate clerk in some department of some Department. All these Departments, nominally controlled by one who is nominally the King’s Minister, enjoy in practice the benefit of the doctrine that the King can do no wrong.

Then one day the entire student body was summoned to a meeting, where we were to be addressed by Bernhard Rust, the grade-school teacher who had been named Minister of Culture and Education for Prussia. We were not invited, as had always been the custom; we were commanded to appear. I had a lecture at the same hour which I very much wished to attend, the class above all that I most enjoyed, but I decided to be prudent and go to the student body meeting. My individualism did not take the form of setting myself apart from the crowd by nonconformist action; I had no taste for notoriety and I did not see any point in encountering needless trouble.

Now they meet together in a preparatory mutable state, but then in an unchangeable state. Now sinners in the congregation meet their minister in a state wherein they are capable of a saving change, capable of being turned, through God’s blessing on the ministrations and labors of their pastor, from the power of Satan unto God; and being brought out of a state of guilt, condemnation and wrath, to a state of peace and favor with God, to the enjoyment of the privileges of his children, and a title to their eternal inheritance.

There is therefore considerable evidence to suggest that Bhindranwale's release was ordered by the Home Minister. He certainly still enjoyed Zail Singh's patronage.

I enjoy more freedom to make and execute policies than the Pakistani Prime Minister, Foreign Minister, Judiciary, or National Assembly.

Prince Wei of the Ch’u State, hearing of Chuang Tzŭ’s good report, sent messengers to him, bearing costly gifts, and inviting him to become Prime Minister. At this Chuang Tzŭ smiled and said to the messengers, “You offer me great wealth and a proud position indeed; but have you never seen a sacrificial ox?When after being fattened up for several years, it is decked with embroidered trappings and led to the altar, would it not willingly then change places with some uncared-for pigling? …… Begone! Defile me not! I would rather disport myself to my own enjoyment in the mire than be slave to the ruler of a State. I will never take office. Thus I shall remain free to follow my own inclinations.

It is vitally important not to confuse the is of what is in Christ with as if. That we have been raised with Christ presents us with an eschatological indicative: something that states what is already but not yet fully the case. Disciples really do enjoy union with Christ already, thanks to the indwelling Holy Spirit, even though they have not yet attained to the full measure of Christlikeness. Doctrine that sets forth what is in Christ requires a robust eschatological imagining, a faith-based seeing that perceives what is not yet complete—our salvation—as already finished, because of our union with Christ. It is a matter of seeing what is present-partial as future-perfect. Theologians minister this eschatological reality, the truth of being-in-Christ. Everything depends on getting this point right. We can attain wisdom only if we live along the created and re-created grain of reality. Theologians set forth in speech what is in Christ and therefore say how things are. The eschatological is raises the question of the nature of reality. Indicative statements in the past and present refer to what was and is. That works well for most kinds of ordinary things and events (I’m not sure about quantum physics). However, the gospel concerns not ousia (being in general) but parousia (the new reality that is coming into being in the person of Christ). The ministry of the reality of what is in Christ requires the further ministry of helping people grasp that reality. It is to that aspect of ministering the gospel that we now turn.

A regulator cannot easily challenge the fundamental strategy of a badly run financial services business, such as Lehman or Royal Bank of Scotland. No one within the businesses themselves was willing to challenge Dick Fuld or Fred Goodwin—including the genuinely distinguished figures who sat on the RBS board (that of Lehman was decorated by friends of Fuld). Even the head of an agency may enjoy less access to the powerful than the senior executives of large corporations—if for no other reason than that the latter have considerably more largesse to dispense. Recall Gordon Brown’s fulsome tribute to Fuld and Lehman (see Chapter 1), and note that Goodwin and his (then) wife enjoyed weekend hospitality at Chequers, Prime Minister Brown’s official residence, even as the bank was sliding towards bankruptcy. It is not an accident that both Lehman and RBS were run by unpleasant, domineering individuals with good political connections: these characteristics are common pointers to the combination of personal success and corporate failure. Now

China’s Koreans enjoy advantages denied to other minorities, which only reinforces the sense that Yanbian is more like a mini-state than just another autonomous area. The most notable of these is the right to education in their own language at school as well as college. Unlike in Xinjiang, where the government has closed down Uighur-only schools, or Xishuangbanna and Tibet, where the only way to study Dai or Tibetan is to become a monk, the Yanbian government actually funds schools that teach in Korean.

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

I am old enough to enjoy a bit of nostalgia, but wise enough to know that there haven't been any "good ol' days" since Eden (the garden, not the prime minister).

Now he was the minister and she the sinner, an arrangement she did not particularly enjoy.

CHANDIGARH: To check the illicit sex assurance tests being led in privately-run ultrasound focuses in Punjab, the state government has chosen to take assistance from private detective organizations. The choice was taken by Health Minister Surjit Jayani at a meeting of the State Supervisory Board where significant choices were taken to get the Pre-Natal Diagnostic Techniques (Regulation and Prevention of Misuse) Act or PNDT Act actualized viably in Punjab. Tending to the meeting, the Minister said that all the Civil Surgeons have additionally been coordinated to watch out for the exercises of all the ultrasound focuses being privately keep running in the state and have been made a request to make prompt move against any infringement of the PNDT Act. He likewise said that the state government had been intense with unscrupulous proprietors of these focuses, thus of which the male female sex proportion in the state has enhanced significantly. The male - female sex proportion in 2011 was 846, while in 2001 it was 798. The legislature additionally climbed the money honor to Rs. 1 lakh from Rs. 20000 to any individual giving data about any ultrasound focuses enjoying illicit sex identification in Punjab.

George, I probably owe you an apology,” Maureen said. “I don’t think I was as friendly as I could have been when we ran into each other at Jack’s a week or so ago. The fact is, I do remember meeting you at Luke’s wedding. I don’t know why I was acting as if I couldn’t remember you. It isn’t like me to play coy like that.” “I knew that, Mrs. Riordan,” he said. She was stunned. “You knew?” He smiled gently. Kindly. “I saw it in your eyes,” he explained, then shifted his own back and forth, breaking eye contact, demonstrating what he saw. “And the moment I met you I knew you were more straightforward than that. I’m sorry if I made you uncomfortable.” She was a little uncomfortable now, in fact. She felt vulnerable, being found out before she even had a chance to confess. “And I was widowed quite a while ago.” “Yes, I know that, too. Twelve years or so?” he asked. She put her hands on her hips. “And you know this how?” she asked, not trying too hard to keep the indignant tone from her voice. “Well, I asked,” he said with a shrug. “That’s what a man does when he has an interest in a woman. He asks about her.” “Is that so? Well, what else did you find out?” “Nothing embarrassing, I swear. Just that you’ve been widowed quite a while now, all five sons are in the military, you live in Phoenix and, as far as anyone knows, you’re not currently seeing anyone special.” Special? she thought. Not seeing anyone period with absolutely no intention of doing so. “Interesting,” she said. “Well, I don’t know a thing about you.” “Of course you do. I’m a friend of Noah’s. A teacher.” He chuckled. “And obviously I have time on my hands.” “That’s not very much information,” she said. He took a rag out of his back pocket and wiped some of the sawdust and sweat off his brow. “You’re welcome to ask me anything you like. I’m an open book.” “How long have you been a teacher?” she asked, starting with a safe subject. “Twenty years now, and I’m thinking of making some changes. I’m seventy and I always thought retirement would turn me into an old fuddy-duddy, but I’m rethinking that. I’d like to have more time to do the things I enjoy most and, fortunately, I have a small pension and some savings. Besides, I’m tired of keeping a rigid schedule.” “You would retire?” “Again.” He laughed. “I retired the first time at the age of fifty and, after twenty years at the university, I could retire again. There are so many young professors who’d love to see a tenured old goat like me leave an opening for them.” “And before you were a teacher?” “A Presbyterian minister,” he said. “Oh! You’re joking!” she said. “I’m afraid it’s the truth.” “I’m Catholic!” He laughed. “How nice for you.” “You’re making fun of me,” she accused. “I’m making fun of your shock,” he said. “Don’t you have any non-Catholic friends?” “Of course. Many. But—” “Because I have quite a few Catholic friends. And Jewish and Mormon and other faiths. I used to play golf with a priest friend every Thursday afternoon for years. I had to quit. He was a cheat.” “He was not!” “You’re right, he wasn’t. I just threw that in there to see if I could rile you up. No one riles quite as beautifully as a redhead.

I love it when you stay, but I think you’d better go. I feel like I’m playing with fire every time I let you talk me into bed. I don’t want to become too dependent on you. And I don’t want the whole town to know we’re sleeping together. I have children to think about.” “Are you cutting me off?” he asked nervously. She smiled at him. “Did you just whine?” She chuckled at him. “Noah, much as I love cuddling up to you, I don’t want your new town, your future congregation, to think the worst of you.” “I’m not worried about that. I think I’d get a standing ovation for finding you. But, to ease your mind and your reputation, I’ll be very discreet,” he said. “That’s about half the problem… There are also children to think about…” “We’ll be very cautious there, sweetheart. They’re your top priority, which makes them mine also.” Then he pulled out his secret weapon. He kissed her. Hard and deep. He pulled her against him and it took her less than fifteen seconds to melt into him and fully enjoy his arousal. When he released her lips, she said, “You are a very bad boy and no one with an ounce of sanity would take you for a minister.” “Could I be taken for a man who wants the woman he loves?” “Yeah, you qualify,” she said.

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

The novel’s audience was not restricted to the literati; it had prominent fans in other sectors too. In 1943, Hamsun gave his Nobel medal to one of those fans: Josef Goebbels. Hamsun wanted to thank the Nazi propaganda minister for the hospitality he had enjoyed during a recent trip to Germany. Ten years earlier, a 74-year-old Hamsun had taken to supporting the Nazis in Norwegian newspapers. When the Nazis invaded Norway in April 1940, Hamsun urged his countrymen to surrender. Not long after his meeting with Goebbels, Hamsun paid a visit to Hitler himself. Two years later, when Hitler committed suicide, Hamsun took the opportunity to compose an unsolicited obituary, which was published in Norway’s most prominent broadsheet, Aftenposten. In the obituary, Hamsun mourned the loss of the Führer and praised him as “a preacher of the gospel of justice for all nations.” The Allies liberated Norway the next day.

10:12; 14:17). ‹‹    DAY 5    ›› II. The purpose of God’s calling is fully revealed in the New Testament: A. God’s calling is according to His predestination (Eph. 1:4-5), His purpose (2 Tim. 1:9; Rom. 8:28), and His grace (2 Tim. 1:9-10). B. God’s calling is in Christ (1 Pet. 5:10) and through the gospel (2 Thes. 2:14). C. The New Testament reveals various aspects of the purpose of God’s calling: 1. God has called us out of darkness into His marvelous light (1 Pet. 2:9): a. Darkness is a sign of sin and death; it is the expression and sphere of Satan in death. b. When God calls us, He opens our eyes and turns us from darkness to light and from the authority of Satan to Himself; to be turned to God means to be turned to the authority of God, which is God’s kingdom of light (Acts 26:18). 2. God’s calling is that His chosen ones may be separated and made holy unto God, to be the holy ones, the saints (Rom. 1:7; 1 Cor. 1:2). ‹‹    DAY 6    ›› 3. God has called us so that we may enter into the fellowship of His Son, Jesus Christ our Lord, to partake of and enjoy His all-inclusive riches (vv. 9, 30). 4. God has called us into the sufferings of Christ (1 Pet. 2:20-21). 5. For the Body of Christ, God has called us into the peace of Christ (Col. 3:15). 6. God has called us for the purpose of obtaining the glory of the Lord Jesus Christ; He has called His chosen ones unto salvation in sanctification of the Spirit and belief of the truth so that they might obtain the glory of the Lord Jesus Christ (2 Thes. 2:13-14). 7. God’s calling is by His own glory and with the goal of our entering into the eternal glory of God (2 Pet. 1:3; 1 Pet. 5:10): a. God has called us not only by His glory but also to His glory. b. In order that we might enter into His eternal glory, the God of all grace is ministering to us the riches of the bountiful supply of the divine life in many aspects and in many steps of the divine operation on and in us in God’s economy (v. 10; 2 Pet. 1:3). 8. God has called us into His kingdom (1 Thes. 2:12): a. The kingdom of God is an organism constituted with God’s life as a realm of life for His ruling, in which He reigns by the divine life and expresses Himself in the divine life (John 3:3, 5-6; Matt. 6:10, 13). b. Today we, the called ones, should live in the church as the kingdom of God so that we may grow and develop in the life of God unto full maturity; through this growth and development, the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be richly supplied to us (Rom. 14:17; 2 Pet. 1:5-11).

2)                 Allow Your True Place to Appear:  We must live according to providence. There are things that we are meant to do. We must dig deep into our souls to determine what our true purpose on earth is. Our being wants us to live and express our true talents and inner desires. You may have a dream to build hospitals, write poetry or create music. You may even have a calling to minister to the sick or poor. Whatever it is, be sure and express this before you leave this world. Many people find this true place in their labor. They call this a “labor of love or “right livelihood”.  This type of joyous work is easy and enjoyable regardless of how stressful it may be for others. This is because your purpose energizes your work and you are having fun.

Tom pulled at my hand. He wanted to go to church. He was taken sometimes by June, and always embarrassed us by singing very loudly, with no tune whatsoever, out of the hymn book held upside down. Keith had once reversed the hymn book for him, but Tom had responded to this with a howl of protest which brought all the congregation’s eyes to our pew. Tom knew which was right way up, and preferred the other. Sometimes he would sing by himself in the middle of the minister’s prayers. People enjoyed that, I think. Extempore prayers are often long. “Half

Although he said more about hell than most other subjects, Jesus had a very short fuse with those who appeared enthusiastic about the idea of people suffering eternally. Once, after being rejected by a village of Samaritans, Jesus’ disciples asked him for permission to call fire down from heaven to destroy the Samaritans. Jesus’ response was to rebuke his disciples for thinking such a harsh thing.[1] His response makes me wonder what to do with a subject like hell. On one hand, Jesus indicated that the fire of hell is an appropriate punishment for sin.[2] On the other, he got very upset with anyone suggesting that someone else should go there...Howard Thurman, a predecessor to Dr. King and an African American scholar and minister, gave a lecture at Harvard in 1947 during the pre–civil rights era. In that lecture he shared these words: “Can you imagine a slave saying, ‘I and all my children and grandchildren are consigned to lives of endless brutality and grinding poverty? There’s no judgment day in which any wrongdoing will ever be put right?’”[15] Volf and Thurman are saying the same thing: if there is no final judgment, then there is really no hope for a slave, a rape victim, a child who has been abused or bullied, or people who have been slandered or robbed or had their dignity taken from them. If nobody is ultimately called to account for violence and oppression, then the victims will not see justice, ever. They will be left to conclude the same thing that Elie Wiesel concluded after the Holocaust stripped him of his mother, his father, his sister, and his faith: “I was alone, terribly alone in a world without God. . . . Without love or mercy.”[16] If we insist on a universe in which there is no final reckoning for evil, this is what we are left with. To accept that God is a lover but not a judge is a luxury that only the privileged and protected can enjoy. What I’m saying here is that we need a God who gets angry. We need a God who will protect his kids, who will once and for all remove the bullies and the perpetrators of evil from his playground. Those who cannot or will not appreciate this have likely enjoyed a very sheltered life and are therefore naive about the emotional impact of oppression, cruelty, and injustice. To accept that God is a lover but not a judge is a luxury that only the privileged and protected can enjoy.

Listen, I have to tell you something.” Her drowsy eyes opened. “I don’t want to push you into anything, take your time about me, but you have to know—I feel pretty strongly about monogamy.” Her eyes widened. “You can’t think I’d be with another man! I wasn’t even going to be with you! But there is one thing you have to do for me,” she said. “Anything that makes you happy,” he promised. “I want this to be only between us.” “Sure. Of course. It’s personal. I agree.” “I don’t want anyone around here to know it’s like this between us. I just work for you, that’s all.” He frowned. “We don’t have to share our personal lives with anyone, but we don’t have to hide the fact that we care about each other.” “Yeah, we do, Noah. No one can know about this. About us.” “Ellie, why? Are you embarrassed to find yourself attracted to a man who’s a minister?” She laughed a little bit. “No. But no one would ever believe you seduced me. And you did, Noah. You did and I loved it. Not only are you the sexiest minister alive, you might be the sexiest man alive. But people will think I trapped you. They’ll think I ruined your purity and dirtied you up. And I don’t need that right now.” “Come on, you’re wrong…” “I’m right,” she said. “No matter how much I try to do the right thing, no matter how determined I am to do the right thing, everything that happens ends up being my fault. And when people around here find out you like me…they’re going to think I cast an evil spell on you and made you break your vows.” “Honey, I didn’t take a vow of chastity. I didn’t promise not to love a woman. I never said I wouldn’t have a perfectly normal sex drive. I’m not fifteen, Ellie, I’m thirty-five and I’ve missed passion. Passion and intimacy, two things that are really healthy for a normal man. Don’t argue with a man with seven years of theological training.” “People don’t get that about you like I do. They think of you as different. As a minister. Please, Noah. Let’s just act like I work for you, and that we’re casual friends.” “We can do that, if that’s what you need. Or we could change the way things have been for you. We could be honest without being indiscreet. We could hold hands, you could let me put my arm around your shoulders, smile at you like you’re special. Treat you like the woman of my choice while I enjoy being the man of yours.” “You don’t get it, do you, Noah?” she asked, shaking her head. “Don’t you see how fragile this is? How much hangs in the balance for both of us? At some point—maybe sooner, maybe later—the people here are going to figure me out. They’ll know I come from a dirt-poor background, that the men who gave me my children didn’t marry me, that I was a stripper when you hired me. What if they hate me? What if they treat my kids like trash because of me?” “I won’t let anyone—” “Don’t you see it’s your future in this town, too? What if they ask themselves what kind of minister you could be if you’d choose a woman like me? Oh, Noah,” she said, running her fingers through his thick, dark hair. “We’d get along okay in a bigger town where no one knows us all that well, where I’m not hooked up with the local preacher. But here—you and me? It could ruin us all.” “No,” he said, shaking his head. “It’s not going to be that way.” She smiled at him. “You’re just a fool,” she said. “It usually is that way.” He

We’ve all changed,” he said. “By coming here. By going through the trials that we’re all going through, we’ve all been changed. When we go back, none of us will be the people we were before. The tragedy and the loss and the sense of wonder changes what it means to be human. Do you know what I mean?” Oddly, Anna thought she did. Being a minister meant being in the middle of people’s lives. Anna had counseled dating congregation members, presided over their weddings, baptized their babies, and in one heartbreaking case presided over the infant’s funeral a year later. Members of the congregation included her in most of the important events of their lives. She was used to it, and mostly enjoyed the deep connection to people it brought. Charting the course of a life was making a map of the ways each event changed the person, leaving someone different on the other side. Passing through the Ring and the tragedies it had brought wouldn’t leave any of them the same.

One of the most neglected virtues of our daily existence is appreciation. Somehow, we neglect to praise our son or daughter when he or she brings home a good report card, and we fail to encourage our children when they first succeed at baking a cake or building a birdhouse. Nothing pleases children more than this kind of parental interest and approval. The next time you enjoy a filet mignon at the club, send word to the chef that it was excellently prepared, and when a tired salesperson shows you unusual courtesy, please mention it. Every minister, lecturer and public speaker knows the discouragement of pouring himself or herself out to an audience and not receiving a single ripple of appreciative comment. What applies to professionals applies doubly to workers in offices, shops and factories and our families and friends. In our interpersonal relations we should never forget that all our associates are human beings and hunger for appreciation. It is the legal tender that all souls enjoy. Try leaving a friendly trail of little sparks of gratitude on your daily trips. You will be surprised how they will set small flames of friendship that will be rose beacons on your next visit.

My own list includes Allen Drury, Advise and Consent; Robert Penn Warren, All the King’s Men; Harper Lee, To Kill a Mockingbird; George Orwell, 1984; Gore Vidal, Washington, D.C.; Sinclair Lewis, It Can’t Happen Here. I am also a big fan of the books and short stories of Ward Just. My son came of age watching The West Wing, and I loved both the riotously funny if cynical book and British TV series Yes, Minister. And, even if it is not a substitute for reading The Federalist Papers, you would be hard pressed to spend a more enjoyable evening than watching the musical Hamilton.

King Salman systematically dismantled the institutional power bases that other senior princes had enjoyed for decades as ministers of defense, the interior, the National Guard, municipal affairs, and foreign affairs.

You want to get married? Fine. Brimar is an ordained minister.” He crowds my space. “I’ll get married right here, right now. But I’ll tell you this—you’re not going to enjoy being my wife.” He crowds me so much that I’m pushed up against the castle now, hands behind my back so I don’t succumb to sweaty skin. “I take what I want, when I want it. And if my wife dares disobey me, there will be consequences.” Ooo, so hot. Does he realize that’s more of a turn-on than a turn off? Mr. Tattooed Man Meat wants to own me? Where’s the marriage license? I’ll sign right now.

The Australian union movement called an 'illegal' general strike in 1976, when Prime Minister Malcolm Fraser's government was trying to destroy our embryonic universal healthcare system. That strike brought the country to a standstill. Fraser backed down, and what became Medicare remains. The same people who disagree [with strike action] may also want to reflect on this the next time they enjoy a leisurely weekend, or are saved from an accident by workplace safety standards, or knock off work after an eight-hour shift. Union members won all these conditions in campaigns that were deemed 'illegal' industrial actiona at the time. These union members built the living standards we all enjoy. They should be celebrated and thanked for their bravery and sacrifices, not condemned and renounced.

SIRIUS — Black As He’s Painted? Notorious Mass Murderer OR Innocent Singing Sensation? Harry had to read this sentence several times before he was convinced that he had not misunderstood it. Since when had Sirius been a singing sensation? For fourteen years Sirius Black has been believed guilty of the mass murder of twelve innocent Muggles and one wizard. Black’s audacious escape from Azkaban two years ago has led to the widest manhunt ever conducted by the Ministry of Magic. None of us has ever questioned that he deserves to be recaptured and handed back to the dementors. BUT DOES HE? Startling new evidence has recently come to light that Sirius Black may not have committed the crimes for which he was sent to Azkaban. In fact, says Doris Purkiss, of 18 Acanthia Way, Little Norton, Black may not even have been present at the killings. “What people don’t realize is that Sirius Black is a false name,” says Mrs. Purkiss. “The man people believe to be Sirius Black is actually Stubby Boardman, lead singer of the popular singing group The Hobgoblins, who retired from public life after being struck in the ear by a turnip at a concert in Little Norton Church Hall nearly fifteen years ago. I recognized him the moment I saw his picture in the paper. Now, Stubby couldn’t possibly have committed those crimes, because on the day in question he happened to be enjoying a romantic candlelit dinner with me. I have written to the Minister of Magic and am expecting him to give Stubby, alias Sirius, a full pardon any day now.

Discrimination against minority rights was not primarily the work of reactionaries and conservatives. On the contrary, in eastern Europe it was above all the work of modernizing liberals who were trying to create a national community through the actions of the state. For them, the state had to show that its power was above “everyone and everything,” and to override its opponents whether these be the Church, brigands, communists or ethnic minorities. Thus it was entirely consistent for the Romanian Liberal Minister of Education, Constantin Angelescu, to criticize not only minorities but also the Church and provincial administrators in his desire to build up a centralized school system, since “the interests of the State, the interests of the Romanian people, stand above individual interests, be they those of the communities . . . The Romanian State that is ours, all of ours, must be strengthened and . . . this State can only be strengthened by . . . letting the State mold the souls of all its citizens.” Because democracy was about the creation of national communities, it was generally anti-Semitic, or at least more ready to allow anti-Semitism to shape policy—through separate electoral colleges, for example, or entry quotas into the universities and civil-service posts—than old-fashioned royalists had been. In Hungary a 1920 law marked out Jews as a separate race rather than as “Hungarians of the Mosaic faith”; had the country been more democratic, it would probably have been more anti-Semitic still. “All citizens in Poland irrespective of creed and nationality must enjoy equal rights,” the Polish Peasant Party announced in 1935, adding the rider that “the Jews, however, as has been proved, cannot be assimilated and are a consciously alien nation within Poland.” Similar views were evident in Slovakia and Romania. And this was not just an east European problem: such sentiments were on the rise in once ultra-assimilationist France as well, and eventually led to the notorious clause in Vichy’s draft constitution describing the Jews as “a race that conducts itself as a distinct community that resists assimilation.

Labour government under Prime Minister Tony Blair was elected for a second term of office with a large parliamentary majority; the Conservative opposition appeared to be destined for a lengthy stay in the political wilderness; the country was enjoying continued, indeed unparalleled, economic growth; and the constitutional reforms introduced

It is a loss to the prayer-life of the whole congregation when parents have to take crying children out or feel under pressure to do so. For ten or fifteen minutes at least, their cries can become our prayers of intercession. As young children laugh or giggle, let us listen and try to re-capture the sheer unspoilt enjoyment in the world and its absurdities--even those who minister. Let our laughter help us to laugh before God. As slightly older children ask questions or make comments in loud voices, let us not hush them but think about what they have said: let their questions, asked without the slightest worry of appearing foolish, become our questions to God in prayer, for God showed the greatest truth through a cross which seemed to the wise to be sheer foolishness.

One can choose two orientations in life. The first orientation inlife is the worldly and mundane orientation. The second orientation in life is the spiritual way.  The worldly and mundane way means that one can succeed in having much money, power, status, prestige and possessions, but inside one will remain empty, alone and miserable. Life becomes a vegetation between birth and death, but there will be no real joy in life. The worldly way means to be part of the collective unconscious masses of people.  The spiritual way means that you are trying to be an individual. It means to live your own life. It means to trust yourself and to live your life according to your heart, joy, truth, freedom and creativity.  To live the spiritual way is insecure and dangerous. The unconscious masses will condemn you, because the spiritual way will not bring you power, money and status in society, but it will bring you joy. It will be a life of love, silence, truth, beauty and creativity. Things that arenot values by society. The world values money, power, prime ministers, presidents, politicians, priests, Adolf Hitler, Napoleon, Alexander theGreat and war.  The world condemns poets, musicians, intellectuals, authors and meditators, because they seem to be vagabonds, lazy and useless in the eyes of the worldly people. To live a spiritual life, one has to accept these condemnations from people who only value money, power and possessions.  A meditator has to live a life of love, silence, truth, freedom, non-political and egoless. The meditator has to live his life with love, joy and truth. The meditator has to live and die with joy and acceptance. Then he has achieved something that even death cannot take away from him. Only then he will enjoy life to the fullest.

The Phlegmatic-Sanguine Person (PHLEG-SAN) These people are mostly seen as introverts. They are most peaceful people who go forgo their rights in order to live peacefully with others. Their temperament combination makes them very ideal people to get along with. Strengths of the PHLEG-SAN person They are gentle people who are honored in any group they find themselves. They are also very thoughtful and diplomatic. They are dependable and will rarely let the secret confided to them by friends. They have self-control. They are rarely seen exchanging words with people. They prefer forfeiting their rights and living peacefully with people to demanding these, which may lead to married relations. They enjoy the quiet life. They are the types who tell jokes without laughing. while others are laughing, they remain quiet, as if the humor came from somewhere else. It seems all fields of work are open to them. For example, they are good accountants, registrars, ministers, mechanics, teachers, and counsellors. This group of people do not enjoy trading activities but can do them when motivated Weaknesses of the PHLEG-SAN person These types of people are almost similar to their counterpart- the SAN-PHLEG. They lack motivation. They need to be motivated else they will leave their responsibilities undone. They allow themselves to be instructed and directed by people around them. Thus here, they fall victim to the sin of negligence. They procrastinate and often come out late. As senior officers their trays are always full of pending letters. They build shells around themselves and avoid many people and activities that could be useful to them in future. They let golden opportunities to pass by peacefully. Unless they develop personal discipline, they may never develop their natural potential. They are fearful; they need little motivation to put them to action. They lead a too relaxed life; they can even fall asleep while waiting for friends at the reception. A person of this temperament can always move peacefully with the strong willed CHOL-MEL person.

[The] church regards religion simply as a form of worship, an empty ceremony, and not a vital principle, requiring active benevolence, justice, love and good will towards humanity.… A worship that can be conducted by persons who refuse to give shelter to the houseless, to give bread to the hungry, clothing to the naked, and who enjoin obedience to a law forbidding these acts of mercy, is a curse, not a blessing to humankind.… The church of this country is not only indifferent to the wrongs of the slave, it actually takes sides with the oppressors.… Many of its most eloquent Divines … have shamelessly given the sanction of religion and the Bible to the whole slave system.… For my part, I would say, welcome infidelity! welcome atheism! welcome anything! in preference to the gospel, as preached by those Divines!… These ministers make religion a cold and flinty-hearted thing, having neither principles of right action, nor bowels of compassion. They strip the love of God of its beauty, and leave the throng of religion a huge, horrible, repulsive form. It is a religion for oppressors, tyrants, man-stealers, and thugs.… [A] religion which favors the rich against the poor; which exalts the proud above the humble; which divides humankind into two classes, tyrants and slaves; which says to the person in chains, stay there; and to the oppressor, oppress on; it is a religion which may be professed and enjoyed by all the robbers and enslavers of humankind.10

Men with strong religious beliefs tend to form into two broad categories, and constitute churches accordingly. One category, among whom the archtetypal church is the Roman Catholic, desire the certitude and tranquility of hierarchical order. They are prepared to entrust religious truth to a professional clergy, organized in a broad-based triangle of parish priests, with an episcopal superstructure and a pontifical apex. The price paid for this kind of orthodox order is clericalism—and the anticlericalism it provokes. There was never any chance of this kind of religious system establishing itself in America. If there was one characteristic which distinguished it from the start—which made it quite unlike any part of Europe and constituted its uniqueness in fact—it was the absence of any kind of clericalism. Clergymen there were, and often very good ones, who enjoyed the esteem and respect of their congregations by virtue of their piety and preachfulness. But whatever nuance of Protestantism they served, and including Catholic priests when they in due course arrived, none of them enjoyed a special status, in law or anything else, by virtue of their clerical rank. Clergy spoke with authority from their altars and pulpits, but their power ended at the churchyard gate; and even within it congregations exercised close supervision of what their minister did, or did not, do. They appointed; they removed. In a sense, the clergy were the first elected officials of the new American society, a society which to that extent had a democratic element from the start—albeit that such electoral colleges were limited to the outwardly godly.

After a time, the ads for POWER products grew less prominent in The Final Call; it seems that many who enjoyed Minister Farrakhan’s speeches continued to brush their teeth with Crest. That the POWER campaign sputtered said something about the difficulty that faced any black business—the barriers to entry, the lack of finance, the leg up that your competitors possessed after having kept you out of the game for over three hundred years. But I suspected that it also reflected the inevitable tension that arose when Minister Farrakhan’s message was reduced to the mundane realities of buying toothpaste. I tried to imagine POWER’s product manager looking over his sales projections. He might briefly wonder whether it made sense to distribute the brand in national supermarket chains where blacks preferred to shop. If he rejected that idea, he might consider whether any black-owned supermarket trying to compete against the national chains could afford to give shelf space to a product guaranteed to alienate potential white customers. Would black consumers buy toothpaste through the mail? And what of the likelihood that the cheapest supplier of whatever it was that went into making toothpaste was a white man? Questions of competition, decisions forced by a market economy and majoritarian rule; issues of power. It was this unyielding reality—that whites were not simply phantoms to be expunged from our dreams but were an active and varied fact of our everyday lives—that finally explained how nationalism could thrive as an emotion and flounder as a program.

He would make plans, Jock Colville recalled, but was “inclined to forget to tell any of us and then to forget himself.” He once called his military chiefs to No. 10 for a 4:00 P.M. meeting. They arrived at the appointed hour; Churchill did not. Aides were sent off to locate the prime minister. They found him “enjoying a whisky and soda in the smoking room at the House.

Christopher Westcott slowly drank his pint of ale at the Bird and Baby, as locals liked to call the Eagle and Child, and basked in the familiar smells- old wood bathed in lemon oil, braised beef, stale beer that spackled the bar. The pub was a popular mecca for those who admired J.R.R. Tolkien, C.S. Lewis, and their entire literary giants they called Inklings. Christopher wasn't even close to being a literary giant nor was he a tourist, but he enjoyed writing and liked to feign himself one of the professors who might have basked in the lively readings and debates of the Inklings instead of just the aromas of this pub. Personally, he admired the writings of George MacDonald, the man C.S. Lewis considered his mentor. MacDonald was a writer and professor. And he was a frequently unemployed Scottish minister due to his views on God's love and grace. The man could speak the language of theologians at the same time he wrote books for children and readers of all ages whom he described as "child-like, whether they be of five, or fifty, or seventy-five." MacDonald was a man of integrity who believed that God did not punish His children except to amend and heal them. A man who believed God's love and grace was available to all people- a direct affront to the Calvinists in his era.

In Ignatian spirituality nothing is hidden away; everything can be opened up as a way of finding God. “God must be found in everything,” as Nadal noted, summarizing Ignatius. When you’re in a job you enjoy, that’s easy. The work itself becomes a way to find God: the emotional, mental, and sometimes physical satisfaction that comes with the labor is a way of experiencing God’s joy and God’s desire to create alongside you. One of the main characters in the 1981 movie Chariots of Fire, about competitors in the 1924 Olympics, is a Scots minister who is also a runner. When asked why he runs, he says, “When I run, I feel [God’s] pleasure.” That’s as good a description as any about living out a vocation. The work itself is pleasurable.

It took me almost six months before I could look at myself in the mirror and give myself a good scolding. “Carson, you hypocritical idiot. If the Lord called you to Jamaica or Japan, to Mauritius or Mombasa, you would cope. You would discipline yourself to understand the culture and the people and would learn to minister within that framework. Are you so arrogant that you cannot make the same adjustments when you return to your own people? Can you not see that it is not they who have changed, but you? Do you despise them because they have not enjoyed the breadth of cultural exposure in different countries that you have experienced?” So in the Lord’s mercy, I finally settled down.

Catholics enjoyed the strongest presence with missions on both sides of the Cascades. While Protestant Evangelicalism emerged mostly in the nineteenth century, Catholics had been ministering to settlers and Native Peoples in North America since the early seventeenth century.

think the people of this country enjoy the prospect of misery and abuse.” “Is this going to be about the new prime minister?

And this one they call Mountain Girl. Every time she sees Dr. George Washington Henry, who is after all one of our most distinguished Negro ministers and thinkers, she yells out, “Watermelon Henry!” —Watermelon Henry? —Yes, it seems she saw him eating a watermelon the other day, and “enjoying it,” as she insists on saying, and so now, every time she sees him, she sings out, “Watermelon Henry!” And you know the kind of voice she has. I suppose that’s “bringing it all out front,” or whatever they call it—but really—Watermelon Henry—

Atlantis, or Poseid, was an empire whose subjects enjoyed the freedom allowed by the most limited monarchical rule, The general law of official succession presented to every male subject a chance for preferment to office. Even the emperor held an elective position, as also did his ministers, the Council of Ninety, or Princes of the Realm.

Although the preceding examples have been dramatic, codependency doesn’t necessarily have to be so intense. And it doesn’t always involve experiences with deeply troubled people. Kristen is married, has two young children, and knows of no alcoholism or compulsive disorders in her immediate or extended family. Yet, she calls herself codependent. Her problem, she says, is that other people’s moods control her emotions; she, in turn, tries to control their feelings. “If my husband is happy, and I feel responsible for that, then I’m happy. If he’s upset, I feel responsible for that, too. I’m anxious, uncomfortable, and upset until he feels better. I try to make him feel better. I feel guilty if I can’t. And he gets angry with me for trying. “And it’s not only with him that I behave codependently,” she added. “It’s with everyone: my parents, my children, guests in my home. Somehow, I just seem to lose myself in other people. I get enmeshed in them. “I’d like to do something about it—this thing called codependency—before it gets any worse. I’m not terribly unhappy,” she said, “but I’d like to learn how to relax and start enjoying myself and other people.” A minister summarized the condition this way: “Some people are really codependent, and some of us are a little bit codependent.

In uncertain times, Mr. President,” the prime minister said, “the call of religious and ethnic solidarity can be intoxicating. And it’s not so hard for politicians to exploit that, in India or anywhere else.” I nodded, recalling the conversation I’d had with Václav Havel during my visit to Prague and his warning about the rising tide of illiberalism in Europe. If globalization and a historic economic crisis were fueling these trends in relatively wealthy nations—if I was seeing it even in the United States with the Tea Party—how could India be immune? For the truth was that despite the resilience of its democracy and its impressive recent economic performance, India still bore little resemblance to the egalitarian, peaceful, and sustainable society Gandhi had envisioned. Across the country, millions continued to live in squalor, trapped in sunbaked villages or labyrinthine slums, even as the titans of Indian industry enjoyed lifestyles that the rajas and moguls of old would have envied. Violence, both public and private, remained an all-too-pervasive part of Indian life. Expressing hostility toward Pakistan was still the quickest route to national unity, with many Indians taking great pride in the knowledge that their country “had developed a nuclear weapons program to match Pakistan’s, untroubled by the fact that a single miscalculation by either side could risk regional annihilation.

Calvin showed little patience toward those—especially leaders in the church—who displayed either explicitly or implicitly that they did not take God’s Word seriously. The obvious examples for him were the priests and monks. However, Calvin was even more irritated when, whether out of laziness, ignorance, or pride, those who had embraced the clear evangelical message failed to fulfill their office. Failure to take Scripture seriously was also evidenced by laypeople who mocked Christ and his ordinances despite having the benefit of faithful ministers. Especially in these instances where God’s Word was ignored or trivialized, Calvin did display that censorious temperament that Beza found even in the reports of his friends of youth. He was harder on himself in that regard than he was on others, but he was also hard on others. As Calvin was suffering various illnesses in his last few days, Beza says that whenever he and others would beg Calvin to rest from dictating and writing, Calvin would reply, “What, would you have the Lord to find me idle?

WHEN I GOT TO HIGH SCHOOL, A MINISTER ASKED if I wanted to write an article for a church newsletter. When he asked, it felt like somebody had finally noticed me and wondered if there was something going on in my invisible world. I doubt that’s exactly what he was doing, but that’s the way it felt to me. I spent a solid week on the article, all of four hundred words, no more than a few paragraphs. I gave it to the minister and he called and said it was good, that I was a good writer and smart. I still remember how I felt when he said the word smart. I felt a little drunk. Kind of disoriented. A pleasure chemical seeped into my brain and, without me knowing it, I’d become Pavlov’s dog. If I was smart it meant I mattered. So I wanted to be smart. When the article came out, people stopped me in the halls to say they enjoyed reading it. My mother told me she had friends calling to say they liked the article too. And that was all I needed. I had a costume and it felt great to wear it. I could be smart. I could write, and if I wrote I mattered. So for the first time I started reading books. And I kept writing. I heard a speaker quote a poem so I went home and started memorizing poems. I wrote more than a thousand poems over the next two years. And I started dreaming about writing a book. Today, when people ask why I became a writer I try to answer honestly. I’m a writer because, at an early age, I became convinced it was the one thing I could do to earn people’s respect. It’s true in the process I learned to love words and ideas and these days I actually like to get lost in the writing process. But the early fuel, the early motivation, was all about becoming a person worth loving.

Dholera is emerging as a pivotal destination for industrialists and investors globally, driven by its ambitious development projects, including the Dholera Smart City. This initiative, envisioned as part of India's Delhi-Mumbai Industrial Corridor (DMIC), aims to transform Dholera into a global manufacturing hub with world-class infrastructure. The project is not only a testament to India's growth ambitions but also a realization of Prime Minister Narendra Modi's vision for sustainable urban development. Dholera Smart City: The Vision and Goals Dholera Smart City, India's first smart city, will be twice the size of Delhi and six times that of Shanghai. With ₹3,000 crores in initial funding, it aims to enhance local industries and resident's quality of life. Its strategic location and government support make it an appealing investment destination, offering abundant land at lower valuations for retail and international investors. Notable features include: - World-class infrastructure, including a 250-meter wide central spine expressway - High-speed metro rail and BRTS connectivity - Proximity to major cities like Ahmedabad, Bhavnagar, and Vadodara - An international airport with cargo facilities - A seaport nearby for enhanced trade capabilities Bleisure at Praveg Safari Velavadar For investors visiting Dholera for business meetings or investment discussions, there are several excellent destinations to consider. One noteworthy option is the Praveg Safari Velavadar, a resort close to Blackbuck National Park. The resort serves as an ideal retreat that seamlessly combines business and leisure. It is just a 50-minute drive from Dholera Smart City, making it a convenient setting for relaxation after a busy day of meetings. Guests can enjoy modern amenities while taking in the natural beauty of the surrounding area. Conclusion Dholera is more than just a developing city; it represents a significant opportunity for both domestic and international investors. With an increasing number of industrialists drawn to this growing city, Dholera is set to become one of the most important economic centres in India.

Many people think that by renouncing everything, by becoming selfless and desireless, there is no enjoyment. No. That is not so. Instead, you become the happiest man or woman. The more you serve, the more happiness you enjoy. Such a person knows the secret of life. There is a joy in losing everything, in giving everything. You cannot be eternally happy by possessing things. The more you possess, the more sad you become. Haven’t we seen millionaires, people of high position, prime ministers, presidents? Are they happy? No. The higher the position, the greater the trouble. Only a saint, a renunciate, is always happy because there is nothing for a saint to lose. Because you don’t have anything, you have your Self always. That is the secret. That’s why we say, “Have vairāgya, have dispassion, have non-attachment.” By renouncing worldly things, you possess the most important sacred property: your peace.

I asked Cammy if she would mind leaving the two of us together for a while so that I could speak to the minister alone, and she gladly agreed, going on home. Once Cammy had left, I said to Dr. Taylor, “You talk about forgiveness, but you don’t know who I am or what I’ve done. For God to forgive me would be a real stretch.” Dr. Myron Taylor was not phased at all by this statement. “Have you heard of the apostle Paul?” he asked. I indicated that, of course, I had. “Well,” Dr. Taylor said, “he was a murderer. As a devout Pharisee, it fell to him to kill the troublesome Christians. That was his job. Still, God chose to forgive him and save him. God’s grace is for everyone.” That was good news indeed, and I was enjoying hearing it so much that Dr. Taylor and I talked for the next several hours. Eventually, I was convinced that what this man was saying must be true. Cammy had told me before, but it just hadn’t sunk in. Now I was beginning to understand. And I was ready to become a real Christian.

The expectation of at least being solicited for advice had rapidly faded, and Ponsonby’s role was often reduced to the farcical sending of the same papers back and forth, via footmen, to the Queen a few rooms away. He already had the distinct impression that his monarch did not work as hard as she claimed, despite the sycophantic protection of Dr Jenner. The perception of some, like Disraeli, that she worked tirelessly on Foreign and Colonial Office dispatches in the seclusion of her rooms was a fiction, in his view. And how could she do the work of government properly at Balmoral in isolation from her ministers? Ever more entrenched in going nowhere and seeing only the few people she liked, Victoria did not even enjoy having her children around her.

We were made to enjoy the light of the knowledge of the glory of God in the face of Jesus Christ (2 Corinthians 4:6). That is the only light in which we can have life. It is the only light in which we can have full hearts. It is the only light in which we can minister to others. If you try to minister without constantly refilling your eyes and heart with this light then in the power of your own adrenaline and wisdom, you will go out and you will burn out.