Old Dominion Quotes

Your god, sir, is the World. In my eyes, you, too, if not an infidel, are an idolater. I conceive that you ignorantly worship: in all things you appear to me too superstitious. Sir, your god, your great Bel, your fish-tailed Dagon, rises before me as a demon. You, and such as you, have raised him to a throne, put on him a crown, given him a sceptre. Behold how hideously he governs! See him busied at the work he likes best -- making marriages. He binds the young to the old, the strong to the imbecile. He stretches out the arm of Mezentius and fetters the dead to the living. In his realm there is hatred -- secret hatred: there is disgust -- unspoken disgust: there is treachery -- family treachery: there is vice -- deep, deadly, domestic vice. In his dominions, children grow unloving between parents who have never loved: infants are nursed on deception from their very birth: they are reared in an atmosphere corrupt with lies ... All that surrounds him hastens to decay: all declines and degenerates under his sceptre. Your god is a masked Death.

O, Times! O, Manners! It is my opinion That you are changing sadly your dominion I mean the reign of manners hath long ceased, For men have none at all, or bad at least; And as for times, altho' 'tis said by many The "good old times" were far the worst of any, Of which sound Doctrine I believe each tittle Yet still I think these worst a little. I've been a thinking -isn't that the phrase?- I like your Yankee words and Yankee ways - I've been a thinking, whether it were best To Take things seriously, Or all in jest

Among other possibilities, money was invented to make it possible for a foolish man to control wise men; a weak man, strong men; a child, old men; an ignorant man, knowledgeable men; and for a dwarf to control giants.

No matter how bad you feel, God never sees you as a reckless person. He may see you as a sinner who needs to be re-washed to get back to his old vision for His purpose, but He will never see you as a hopeless being who was created for nothing. Now if God will not see you as hopeless, why then should you see yourself that way? Be bold to say am qualified to dominate the world!

For, from the time that the Bishop of Rome had gotten to be acknowledged for bishop universal, by pretence of succession to St. Peter, their whole hierarchy, or kingdom of darkness, may be compared not unfitly to the kingdom of fairies; that is, to the old wives' fables in England concerning ghosts and spirits, and the feats they play in the night. And if a man consider the original of this great ecclesiastical dominion, he will easily perceive that the papacy is no other than the ghost of the deceased Roman Empire, sitting crowned upon the grave thereof: for so did the papacy start up on a sudden out of the ruins of that heathen power.

For pomp is a tenacious force. And a wily one too. How humbly it bows its head as the emperor is dragged down the steps and tossed in the street. But then, having quietly bided its time, while helping the newly appointed leader on with his jacket, it compliments his appearance and suggests the wearing of a medal or two. Or, having served him at a formal dinner, it wonders aloud if a taller chair might not have been more fitting for a man with such responsibilities. The soldiers of the common man may toss the banners of the old regime on the victory pyre, but soon enough trumpets will blare and pomp will take its place at the side of the throne, having once again secured its dominion over history and kings. Nina

We drove through the Old Dominion University campus, where a small permanent lake has formed in the back corner of a huge parking lot. “You can’t pave under water,” he noted dryly, “so this obviously wasn’t under water when this parking lot was paved.

Our fight is a fundamental fight against both of the old corrupt party machines, for both are under the dominion of the plunder league of the professional politicians who are controlled and sustained by the great beneficiaries of privilege and reaction.

His god is not bad. His god understands kindness, taking care of the old and the infirm. His god understands forgiveness. It is Yunega who does not follow the rules of living laid out by his god. Who does not forgive or offer respect to the land that his god said to place under the dominion and care of all people. Yunega thinks that he owns the land and can do what he pleases, when dominion means nothing of ownership.

Jim Crow repeated the old strategies of the reptilian powers of the air: to convince human beings simultaneously and paradoxically that they are gods and animals. In the Garden, after all, the snake approached God's image-bearer, directing her as though he had dominion over her (when it was, in fact, the other way around). He treated her as an animal, and she didn't even see it. At the same time, the old dragon appealed to her to transcend the limits of her dignity. If she would reach for the forbidden, she would be "like God, knowing good and evil." He suggested that she was more than a human; she was a goddess.

Flute Notes from a Reedy Pond" Now coldness comes sifting down, layer after layer, To our bower at the lily root. Overhead the old umbrellas of summer Wither like pithless hands. There is little shelter. Hourly the eye of the sky enlarges its blank Dominion. The stars are no nearer. Already frog-mouth and fish-mouth drink The liquor of indolence, and all thing sink Into a soft caul of forgetfulness. The fugitive colors die. Caddis worms drowse in their silk cases, The lamp-headed nymphs are nodding to sleep like statues. Puppets, loosed from the strings of the puppetmaster Wear masks of horn to bed. This is not death, it is something safer. The wingy myths won't tug at us anymore: The molts are tongueless that sang from above the water Of golgotha at the tip of a reed, And how a god flimsy as a baby's finger Shall unhusk himself and steer into the air.

Puritans, then, even as they rejected the old and familiar, could not entirely deny a lurking paradox: that their rejection of tradition was itself a Christian tradition.

The Christian’s calling, in part, is to proclaim God’s dominion in every corner of the world—in every corner of our hearts, too. It isn’t that we’re fighting a battle in which we must win ground from the forces of evil; the ground is already won. Satan is just an outlaw. And we have the pleasure of declaring God’s Kingdom with love, service, and peace in our homes and communities. When you pray, dedicate your home, your yard, your bonus room and dishwasher and bicycle and garden to the King. As surely as you dedicate your heart to him, dedicate your front porch. Daily pledge every atom of every tool at your disposal to his good pleasure. It’s all sacred anyway if old Wendell is right (and I think he is).

I'll keep in touch, says Lige, ain't going to let you go. This makes John Coke very quiet. John is a tall man and thin and maybe he don't have much painted on his face. He likes to make his decisions and then do a thing. He has my back and he wants the best world for Winona and he don't neglect his pals. When Lige Magan intimates his seeming love for him, John Cole does show something on his face though. Maybe remembers the old sick days when John Cole couldn't move a muscle and that Lige danced attendance. Why should a man help another man? No need, the world don't care about that. The world is just a passing parade of cruel moments and long drear stretches where nothing is going on but the chicory drinking and whiskey and cards. No requirement for nothing else tucked in there. We're strange people, soldiers stuck out in wars. We ain't saying no laws in Washington. We ain't walking on yon great lawns. Storms kill us, and battles, and the earth closes over and no one need say a word and I don't believe we mind. Happy to breathe because we seen terror and horror and then for a while they ain't in dominion. Bibles weren't wrote for us nor any books. We ain't maybe what people do call human since we ain't partaking in the bread of heaven. But if God was trying to make an excuse for us He might point at that strange love between us. Like when you fumbling about in the darkness and you light a lamp and the light comes up and rescue things. Objects in a room and the face of the man who seeing a dug-up treasure to you. John Cole. Seems a food. Bread of earth. The lamplight touching his eyes and another light answering.

I write you in your fifteenth year. I am writing you because this was the year you saw Eric Garner choked to death for selling cigarettes; because you know now that Renisha McBride was shot for seeking help, that John Crawford was shot down for browsing in a department store. And you have seen men in uniform drive by and murder Tamir Rice, a twelve-year-old child whom they were oath-bound to protect. And you have seen men in the same uniforms pummel Marlene Pinnock, someone’s grandmother, on the side of a road. And you know now, if you did not before, that the police departments of your country have been endowed with the authority to destroy your body. It does not matter if the destruction is the result of an unfortunate overreaction. It does not matter if it originates in a misunderstanding. It does not matter if the destruction springs from a foolish policy. Sell cigarettes without the proper authority and your body can be destroyed. Turn into a dark stairwell and your body can be destroyed. The destroyers will rarely be held accountable. Mostly they will receive pensions. And destruction is merely the superlative form of a dominion whose prerogatives include friskings, detainings, beatings, and humiliations. All of this is common to black people. And all of this is old for black people. No one is held responsible.

Dr. Chanter, in his brilliant History of Human Thought in the Twentieth Century, has made the suggestion that only a very small proportion of people are capable of acquiring new ideas of political or social behaviour after they are twenty-five years old. On the other hand, few people become directive in these matters until they are between forty and fifty. Then they prevail for twenty years or more. The conduct of public affairs therefore is necessarily twenty years or more behind the living thought of the times. This is what Dr. Chanter calls the "delayed realisation of ideas". In the less hurried past this had not been of any great importance, but in the violent crises of the Revolutionary Period it became a primary fact. It is evident now that whatever the emergency, however obvious the new problem before our species in the nineteen-twenties, it was necessary for the whole generation that had learned nothing and could learn nothing from the Great War and its sequelae, to die out before any rational handling of world affairs could even begin. The cream of the youth of the war years had been killed; a stratum of men already middle-aged remained in control, whose ideas had already set before the Great War. It was, says Chanter, an inescapable phase. The world of the Frightened Thirties and the Brigand Forties was under the dominion of a generation of unteachable, obstinately obstructive men, blinded men, miseducating, misleading the baffled younger people for completely superseded ends. If they could have had their way, they would have blinded the whole world for ever. But the blinding was inadequate, and by the Fifties all this generation and its teachings and traditions were passing away, like a smoke-screen blown aside. Before a few years had passed it was already incredible that in the twenties and thirties of the twentieth century the whole political life of the world was still running upon the idea of competitive sovereign empires and states. Men of quite outstanding intelligence were still planning and scheming for the "hegemony" of Britain or France or Germany or Japan; they were still moving their armies and navies and air forces and making their combinations and alliances upon the dissolving chess-board of terrestrial reality. Nothing happened as they had planned it; nothing worked out as they desired; but still with a stupefying inertia they persisted. They launched armies, they starved and massacred populations. They were like a veterinary surgeon who suddenly finds he is operating upon a human being, and with a sort of blind helplessness cuts and slashes more and more desperately, according to the best equestrian rules. The history of European diplomacy between 1914 and 1944 seems now so consistent a record of incredible insincerity that it stuns the modern mind. At the time it seemed rational behaviour. It did not seem insincere. The biographical material of the period -- and these governing-class people kept themselves in countenance very largely by writing and reading each other's biographies -- the collected letters, the collected speeches, the sapient observations of the leading figures make tedious reading, but they enable the intelligent student to realise the persistence of small-society values in that swiftly expanding scene. Those values had to die out. There was no other way of escaping from them, and so, slowly and horribly, that phase of the moribund sovereign states concluded.

VISION OF A WISARD How many of you wish to be Wizards when you grow old? How many of you want to fly? I wished to become a dragon – he said And he looked at us with eyes filled with fire The Wizard of Earth’s Sea Descended to tell us a secret of ABRACADABRA Get to know – he said - God’s true name The word will initiate Power Gate keepers of Ancient Knowledge Will open their doors Mythological Archetypes will start their dance Leading you to your tribal clout Skeletons scattered over the burial grounds Ancestors with their weapons and spears Saints and Demons Doctors and Gypsies Healers and Witches Will join you to celebrate The Birth of Self Power of Mind over Body The Vision of the Dominion of Light

The word power has two different meanings. There is power to: strength, gift, skill, art, the mastery of a craft, the authority of knowledge. And there is power over: rule, dominion, supremacy, might, mastery of slaves, authority over others. Ged was offered both kinds of power. Tenar was offered only one. Heroic fantasy descends to us from an archaic world. I hadn’t yet thought much about that archaism. My story took place in the old hierarchy of society, the pyramidal power structure, probably military in origin, in which orders are given from above, with a single figure at the top. This is the world of power over, in which women have always been ranked low. In such a world, I could put a girl at the heart of my story, but I couldn’t give her a man’s freedom, or chances equal to a man’s chances. She couldn’t be a hero in the hero-tale sense. Not even in a fantasy? No. Because to me, fantasy isn’t wishful thinking, but a way of reflecting, and reflecting on reality. After all, even in a democracy, in the second decade of the twenty-first century, after forty years of feminist striving, the reality is that we live in a top-down power structure that was shaped by, and is still dominated by, men. Back in 1969, that reality seemed almost unshakable. So I gave Tenar power over—dominion, even godhead—but it was a gift of which little good could come. The dark side of the world was what she had to learn, as Ged had to learn the darkness in his own heart.

Asceticism is the denial of the will to live; and the transition from the Old Testament to the New, from the dominion of Law to that of Faith, from justification by works to redemption through the Mediator, from the domain of sin and death to eternal life in Christ, means, when taken in its real sense, the transition from the merely moral virtues to the denial of the will to live.

I. In the greenest of our valleys, By good angels tenanted, Once a fair and stately palace - Radiant palace - reared its head. In the monarch Thought's dominion - It stood there ! Never seraph spread a pinion Over fabric half so fair. II. Banners yellow, glorious, golden, On its roof did float and flow; (This - all this - was in the olden Time long ago) And every gentle air that dallied, In that sweet day, Along the ramparts plumed and pallid, A winged odor went away. III. Wanderers in that happy valley Through two luminous windows saw Spirits moving musically To a lute's well-tunéd law, Round about a throne, where sitting (Porphyrogene !) In state his glory well befitting, The ruler of the realm was seen. IV. And all with pearl and ruby glowing Was the fair palace door, Through which came flowing, flowing, flowing, And sparkling evermore, A troop of Echoes whose sweet duty Was but to sing, In voices of surpassing beauty, The wit and wisdom of their king. V. But evil things, in robes of sorrow, Assailed the monarch's high estate ; (Ah, let us mourn, for never morrow Shall dawn upon him, desolate !) And, round about his home, the glory That blushed and bloomed Is but a dim-remembered story Of the old time entombed. VI. And travellers now within that valley, Through the red-litten windows, see Vast forms that move fantastically To a discordant melody ; While, like a rapid ghastly river, Through the pale door, A hideous throng rush out forever, And laugh - but smile no more.

Christ our Passover Pascha nostrum 1 Corinthians 5: 7-8; Romans 6: 9-11; 1 Corinthians 15: 20-22 Alleluia. Christ our Passover has been sacrificed for us; * therefore let us keep the feast, Not with the old leaven, the leaven of malice and evil, * but with the unleavened bread of sincerity and truth. Alleluia. Christ being raised from the dead will never die again; * death no longer has dominion over him. The death that he died, he died to sin, once for all; * but the life he lives, he lives to God. So also consider yourselves dead to sin, * and alive to God in Jesus Christ our Lord. Alleluia. Christ has been raised from the dead, * the first fruits of those who have fallen asleep. For since by a man came death, * by a man has come also the resurrection of the dead. For as in Adam all die, * so also in Christ shall all be made alive. Alleluia.

The miracles of Christ can be classified in two ways. The first system yields the classes (1) Miracles of Fertility (2) Miracles of Healing (3) Miracles of Destruction (4) Miracles of Dominion over the Inorganic (5) Miracles of Reversal (6) Miracles of Perfecting or Glorification. The second system, which cuts across the first, yields two classes only: they are (1) Miracles of the Old Creation, and (2) Miracles of the New Creation.

I see charismatics—people I know well and love—scrounging around in the Old Testament and making preposterous claims about Donald Trump being some kind of modern-day Cyrus. Please. Do these people not have a New Testament? Don’t they know that God has raised Jesus Christ from the dead and exalted him to his right hand? Don’t they know that God has given dominion over the nations to his exalted Son? Don’t they know that all authority in heaven and on earth has been given to King Jesus? God may have occasionally worked his will through pagan kings in the world before Christ, but we’re now living in Anno Domini—the year of our Lord. If you’re looking for God to work his will through a pagan king (who will always coincidently belong to your political party!), I’m thinking you haven’t spent much time seriously reading and digesting the New Testament epistles. God is no longer raising up pagan kings to enact his purposes, God has raised Jesus from the dead, and the fullness of God’s purposes are accomplished through him!

I'll keep in touch, says Lige, ain't going to let you go. This makes John Cole very quiet. John is a tall man and thin and maybe he don't have much painted on his face. He likes to make his decisions and then do a thing. He has my back and he wants the best world for Winona and he don't neglect his pals. When Lige Magan intimates his seeming love for him, John Cole does show something on his face though. Maybe remembers the old sick days when John Cole couldn't move a muscle and that Lige danced attendance. Why should a man help another man? No need, the world don't care about that. The world is just a passing parade of cruel moments and long drear stretches where nothing is going on but the chicory drinking and whiskey and cards. No requirement for nothing else tucked in there. We're strange people, soldiers stuck out in wars. We ain't saying no laws in Washington. We ain't walking on yon great lawns. Storms kill us, and battles, and the earth closes over and no one need say a word and I don't believe we mind. Happy to breathe because we seen terror and horror and then for a while they ain't in dominion. Bibles weren't wrote for us nor any books. We ain't maybe what people do call human since we ain't partaking in the bread of heaven. But if God was trying to make an excuse for us He might point at that strange love between us. Like when you fumbling about in the darkness and you light a lamp and the light comes up and rescue things. Objects in a room and the face of the man who seeing a dug-up treasure to you. John Cole. Seems a food. Bread of earth. The lamplight touching his eyes and another light answering.

How odd. I had expected to find a cross," McGilliveray said with a wary expression. He let go of the bag so that Alan could tuck it back into his shirt. "The white man's cross is off-center. There is no sense of being centered, and the directions lead off to nothing, which is why all white men, all Christians are so unhappy, and want to have dominion. I saw the old roods, the Celtic crosses of your people in the long ago, which had circles around the center, but the directions go beyond the circle. They must have been close to the truth in those days, but even so, they never really knew peace.

If we reflect a moment, we shall find that even in the present day, on our own stage, the infallible and inexhaustible source of the ludicrous is the same ungovernable impulses of sensuality in collision with higher duties; or cowardice, childish vanity, loquacity, gulosity, laziness, &c. Hence, in the weakness of old age, amorousness is the more laughable, as it is plain that it is not mere animal instinct, but that reason has only served to extend the dominion of the senses beyond their proper limits. In drunkenness, too, the real man places himself, in some degree, in the condition of the comic ideal.

Sunday Morning I Complacencies of the peignoir, and late Coffee and oranges in a sunny chair, And the green freedom of a cockatoo Upon a rug mingle to dissipate The holy hush of ancient sacrifice. She dreams a little, and she feels the dark Encroachment of that old catastrophe, As a calm darkens among water-lights. The pungent oranges and bright, green wings Seem things in some procession of the dead, Winding across wide water, without sound. The day is like wide water, without sound, Stilled for the passing of her dreaming feet Over the seas, to silent Palestine, Dominion of the blood and sepulchre. II Why should she give her bounty to the dead? What is divinity if it can come Only in silent shadows and in dreams? Shall she not find in comforts of the sun, In pungent fruit and bright, green wings, or else In any balm or beauty of the earth, Things to be cherished like the thought of heaven? Divinity must live within herself: Passions of rain, or moods in falling snow; Grievings in loneliness, or unsubdued Elations when the forest blooms; gusty Emotions on wet roads on autumn nights; All pleasures and all pains, remembering The bough of summer and the winter branch. These are the measures destined for her soul. III Jove in the clouds had his inhuman birth. No mother suckled him, no sweet land gave Large-mannered motions to his mythy mind He moved among us, as a muttering king, Magnificent, would move among his hinds, Until our blood, commingling, virginal, With heaven, brought such requital to desire The very hinds discerned it, in a star. Shall our blood fail? Or shall it come to be The blood of paradise? And shall the earth Seem all of paradise that we shall know? The sky will be much friendlier then than now, A part of labor and a part of pain, And next in glory to enduring love, Not this dividing and indifferent blue. IV She says, "I am content when wakened birds, Before they fly, test the reality Of misty fields, by their sweet questionings; But when the birds are gone, and their warm fields Return no more, where, then, is paradise?" There is not any haunt of prophecy, Nor any old chimera of the grave, Neither the golden underground, nor isle Melodious, where spirits gat them home, Nor visionary south, nor cloudy palm Remote on heaven's hill, that has endured As April's green endures; or will endure Like her remembrance of awakened birds, Or her desire for June and evening, tipped By the consummation of the swallow's wings

The problem with the Judaizers is that they wanted to turn the clock back in salvation history. But their fault was not merely chronological. It is not as if their only problem was that they didn’t know what time it is. The era of the law is one of slavery to sin. Freedom and life only come through Christ and the Jerusalem above. Those who are part of the old era are dominated by the flesh instead of the Spirit. Hence, Paul’s problem with Judaism was not, contrary to Sanders, merely that it is not Christianity. Returning to the law is fatal for Paul because it lands one under the dominion of sin, so that one is subjugated to its tyranny.

And now, if the people of the lower world chanced to be looking upward out of the turmoil of their petty perplexities, they probably mistook the castle in the air for a heap of sunset clouds, to which the magic of light and shade had imparted the aspect of a fantastically constructed mansion. To such beholders it was unreal, because they lacked the imaginative faith. Had they been worthy to pass within its portal, they would have recognized the truth, that the dominions which the spirit conquers for itself among unrealities become a thousand times more real than the earth whereon they stamp their feet, saying, “This is solid and substantial; this may be called a fact.

Though in many natural objects, whiteness refiningly enhances beauty, as if imparting some special virtue of its own, as in marbles, japonicas, and pearls; and though various nations have in some way recognised a certain royal preeminence in this hue; even the barbaric, grand old kings of Pegu placing the title “Lord of the White Elephants” above all their other magniloquent ascriptions of dominion; and the modern kings of Siam unfurling the same snow-white quadruped in the royal standard; and the Hanoverian flag bearing the one figure of a snow-white charger; and the great Austrian Empire, Caesarian, heir to overlording Rome, having for the imperial color the same imperial hue; and though this pre-eminence in it applies to the human race itself, giving the white man ideal mastership over every dusky tribe; and though, besides, all this, whiteness has been even made significant of gladness, for among the Romans a white stone marked a joyful day; and though in other mortal sympathies and symbolizings, this same hue is made the emblem of many touching, noble things— the innocence of brides, the benignity of age; though among the Red Men of America the giving of the white belt of wampum was the deepest pledge of honor; though in many climes, whiteness typifies the majesty of Justice in the ermine of the Judge, and contributes to the daily state of kings and queens drawn by milk-white steeds; though even in the higher mysteries of the most august religions it has been made the symbol of the divine spotlessness and power; by the Persian fire worshippers, the white forked flame being held the holiest on the altar; and in the Greek mythologies, Great Jove himself being made incarnate in a snow-white bull; and though to the noble Iroquois, the midwinter sacrifice of the sacred White Dog was by far the holiest festival of their theology, that spotless, faithful creature being held the purest envoy they could send to the Great Spirit with the annual tidings of their own fidelity; and though directly from the Latin word for white, all Christian priests derive the name of one part of their sacred vesture, the alb or tunic, worn beneath the cassock; and though among the holy pomps of the Romish faith, white is specially employed in the celebration of the Passion of our Lord; though in the Vision of St. John, white robes are given to the redeemed, and the four-and-twenty elders stand clothed in white before the great-white throne, and the Holy One that sitteth there white like wool; yet for all these accumulated associations, with whatever is sweet, and honorable, and sublime, there yet lurks an elusive something in the innermost idea of this hue, which strikes more of panic to the soul than that redness which affrights in blood.

It is the old practice of bear-baiting, new and improved by modern innovation. A company in Maine makes a similar device called the “Phantom Whitetail,” digitally reproducing “12 different sounds proven to arouse the curiosity of Whitetail Deer,” including the “estrus bleat” and “fawn distress.’’35 And here again every free-market justification can be found for such products. People freely buy and sell them. Government should stay out of it. The manufacturer needs to make a living. They’re a time-saver, and on and on. But we’re left with the same moral question. What sort of dominion is that? What kind of person would use such a thing, drawing in animals by the sounds of their helpless young?

Man, and the other animals whom he has afflicted with his malady or depraved by his dominion, are alone diseased. The Bison, the wild Hog, the Wolf, are perfectly exempt from malady, and invariably die either from external violence or from mature old age. But the domestic Hog, the Sheep, the Cow, the Dog, are subject to an incredible variety of distempers, and, like the corruptors of their nature, have physicians who thrive upon their miseries. The super-eminence of man is, like Satan’s, the super-eminence of pain; and the majority of his species doomed to poverty, disease and crime, have reason to curse the untoward event that, by enabling him to communicate his sensations, raised him above the level of his fellow animals.

I. In the greenest of our valleys, By good angels tenanted, Once a fair and stately palace— Radiant palace—reared its head. In the monarch Thought’s dominion— It stood there! Never seraph spread a pinion Over fabric half so fair. II. Banners yellow, glorious, golden, On its roof did float and flow (This—all this—was in the olden Time long ago); THE FALL OF THE HOUSE OF USHER14 And every gentle air that dallied, In that sweet day, Along the ramparts plumed and pallid, A winged odor went away. III. Wanderers in that happy valley Through two luminous windows saw Spirits moving musically To a lute’s well-tunèd law; Round about a throne, where sitting (Porphyrogene!) In state his glory well befitting, The ruler of the realm was seen. IV. And all with pearl and ruby glowing Was the fair palace door, Through which came flowing, flowing, flowing And sparkling evermore, A troop of Echoes whose sweet duty Was but to sing, In voices of surpassing beauty, The wit and wisdom of their king. V. But evil things, in robes of sorrow, Assailed the monarch’s high estate; (Ah, let us mourn, for never morrow Shall dawn upon him, desolate!) And, round about his home, the glory That blushed and bloomed EDGAR ALLAN POE 15 Is but a dim-remembered story Of the old time entombed. VI. And travellers now within that valley, Through the red-litten windows see Vast forms that move fantastically To a discordant melody; While, like a rapid ghastly river, Through the pale door, A hideous throng rush out forever, And laugh—but smile no more.

The old God, wholly “spirit,” wholly the high-priest, wholly perfect, is promenading his garden: he is bored and trying to kill time. Against boredom even gods struggle in vain.[21] What does he do? He creates man—man is entertaining.... But then he notices that man is also bored. God’s pity for the only form of distress that invades all paradises knows no bounds: so he forthwith creates other animals. God’s first mistake: to man these other animals were not entertaining—he sought dominion over them; he did not want to be an “animal” himself.—So God created woman. In the act he brought boredom to an end—and also many other things! Woman was the second mistake of God.—“Woman, at bottom, is a serpent, Heva”—every priest knows that; “from woman comes every evil in the world”— every priest knows that, too. Ergo, she is also to blame for science.... It was through woman that man learned to taste of the tree of knowledge.—What happened? The old God was seized by mortal terror. Man himself had been his greatest blunder; he had created a rival to himself; science makes men godlike—it is all up with priests and gods when man becomes scientific!—Moral: science is the forbidden per se; it alone is forbidden. Science is the first of sins, the germ of all sins, the original sin. This is all there is of morality.—“Thou shall not know”:—the rest follows from that.—God’s mortal terror, however, did not hinder him from being shrewd. How is one to protect one’s self against science? For a long while this was the capital problem. Answer: Out of paradise with man! Happiness, leisure, foster thought—and all thoughts are bad thoughts!—Man must not think.—And so the priest invents distress, death, the mortal dangers of childbirth, all sorts of misery, old age, decrepitude, above all, sickness—nothing but devices for making war on science! The troubles of man don’t allow him to think.... Nevertheless—how terrible!—, the edifice of knowledge begins to tower aloft, invading heaven, shadowing the gods—what is to be done?—The old God invents war; he separates the peoples; he makes men destroy one another (—the priests have always had need of war....). War—among other things, a great disturber of science!—Incredible! Knowledge, deliverance from the priests, prospers in spite of war.—So the old God comes to his final resolution: “Man has become scientific—there is no help for it: he must be drowned!”...

It was like the misery felt by an old man who has lived to see his son's body swing on the gallows. He begins to keen and weep for his boy, watching the raven gloat where he hangs: he can be of no help. The wisdom of age is worthless to him. Morning after morning, he wakes to remember that his child is gone; he has no interest in living on until another heir is born in the hall, now that his first-born has entered death's dominion forever. He gazes sorrowfully at his son's dwelling, the banquet hall bereft of all delight, the windswept hearthstone; the horsemen are sleeping, the warriors under ground; what was is no more. No tunes from the harp, no cheer raised in the yard. Alone with his longing, he lies down on his bed and sings a lament; everything seems too large, the steadings and the fields.

I wonder if Jack and Diane ever made it After the drums and the guitars all faded Was the best they could do good enough Or did the heartland just swallow 'em up How did my mom and my dad ever do it If there were troubles then we never knew it I guess they had each other and that was enough You know you can't keep the ground from shaking, no matter how hard you try, You can't keep the sunsets from fading, you gotta treat you love like You're jumping off a rope swing maybe 'cause the whole thing is really just a shot in the dark You gotta love like there's no such thing as a broken heart You gotta love like there's no such thing as a broken heart What am I gonna tell my kids when they see All of this bull that goes down on TV When the whole world is down on its luck I gotta make sure they keep that chin up Cry when it hurts, laugh when it's funny Chase after the dream, don't chase after the money And know we got each other, that's what's up 'Cause you can't keep the ground from shaking, no matter how hard you try You can't keep the sunsets from fading, you gotta treat you love like You're jumping off a rope swing maybe cause the whole thing is really just a shot in the dark You gotta love like there's no such thing as a broken heart You gotta love like there's no such thing as a broken heart You gotta love like there's no such thing as a broken heart 'Cause you can't keep the ground from shaking, no matter how hard you try You can't keep the sunsets from fading, you gotta treat you love like You're jumping off a rope swing maybe 'cause the whole thing is really just a shot in the dark You gotta love like there's no such thing as a broken heart You gotta love, love, love, love You gotta love, love, love, love You gotta love like there's no such thing as a broken heart

Now, the ladies being together under these circumstances, it was extremely natural that the discourse should turn upon the propensity of mankind to tyrannize over the weaker sex, and the duty that developed upon the weaker sex to resist that tyranny and assert their rights and dignity. It was natural for four reasons: firstly, because Mrs Quilp being a young woman and notoriously under the dominion of her husband ought to be excited to rebel; secondly, because Mrs Quilp’s parent was known to be laudably shrewish in her disposition and inclined to resist male authority; thirdly, because each visitor wished to show for herself how superior she was in this respect to the generality of her sex; and fourthly, because the company being accustomed to scandalise each other in pairs, were deprived of their usual subject of conversation now that they were all assembled in close friendship, and had consequently no better employment than to attack the common enemy.

There is little honour to be won by a numerous army over a few scattered bands, by men clad in mail over half-armed husbandmen and shepherds—of such conquest small were the glory. But if, as all Christian men believe, and as it is the constant trust of my countrymen, from memory of the times of our fathers,—if the Lord of Hosts should cast the balance in behalf of the fewer numbers and worse-armed party, I leave it with your Highness to judge what would, in that event, be the diminution of worship and fame. Is it extent of vassalage and dominion your Highness desires, by warring with your mountain neighbours? Know 187that you may, if it be God's will, gain our barren and rugged mountains; but, like our ancestors of old, we will seek refuge in wilder and more distant solitudes, and, when we have resisted to the last, we will starve in the icy wastes of the glaciers. Ay, men, women, and children, we will be frozen into annihilation together, ere one free Switzer will acknowledge a foreign master.

In time of war, under the banner of an enemy recognisable as such, a foreigner from a camp outside the lines, the imperial idea grew strong in confidence and temper. The British democracy rallied to the call of a strong leadership, and it was not just in rhetorical enthusiasm but with considerable personal satisfaction that Churchill hailed the year 1940-1 as the British people's 'finest hour'. He, with other imperialists, was delighted by the fact that, when it came to the sticking-place, it was the old-fashioned loyalty of the reactionary British Empire to all that was symbolised by allegiance to Crown and country that came forward to save European civilisation from utter overthrow by German tyranny...The days of showing the flag—even for only a momentary glimpse, such as wall that inhabitants of Greece and Crete and Dieppe had of it—had returned. The Empire was the Empire once more, and to 10, Downing Street returned that imperial control that two generations of Dominion opinion had combined to condemn as sinister.

It took the defeat suffered by the old regime in the battle against liberalism to teach its adherents the truth that there is nothing in the world more powerful than ideologies and ideologists and that only with ideas can one fight against ideas. They realized that it is foolish to rely on arms, since one can deploy armed men only if they are prepared to obey, and that the basis of all power and dominion is, in the last analysis, ideological. The acknowledgment of this sociological truth was one of the fundamental convictions on which the political theory of liberalism was based. From it liberalism had drawn no other conclusion than that, in the long run, truth and righteousness must triumph because their victory in the realm of ideas cannot be doubted. And whatever is victorious in this realm must ultimately succeed in the world of affairs as well, since no persecution is capable of suppressing it. It is therefore superfluous to trouble oneself especially about the spread of liberalism. Its victory is, in any case, certain.

Christians have often been lamentably slow to grasp the profound secularity of the kingdom as it is proclaimed in the Gospels. Because Matthew (though not Mark or Luke) uses the phrase "the kingdom of heaven" - and perhaps because the greatest number of parables of the kingdom do indeed occur in Matthew - we have frequently succumbed to the temptation to place unwarranted importance on the word "heaven." In any case, we have too often given in to the temptation to picture the kingdom of heaven as if it were something that belonged more properly elsewhere than here. Worse yet, we have conceived of that elsewhere almost entirely in "heavenly" rather than in earthly terms. And all of that, mind you, directly in the face of Scripture's insistences to the contrary. In the Old Testament, for example, the principal difference between the gods of the heathen and the God who, as Yahweh, manifested himself to Israel was that, while the pagan gods occupied themselves chiefly "up there" in the "council of the gods," Yahweh showed his power principally "down here" on the stage of history. The pagan deities may have had their several fiefdoms on earth - pint-size plots of tribal real estate, outside which they had no interest or dominion, and even inside which they behaved mostly like absentee landlords; but their real turf was in the sky, not on earth. Yahweh, however, claimed two distinctions. Even on their heavenly turf, he insisted, it was he and not they who were in charge. And when he came down to earth, he acted as if the whole place was his own backyard. In fact, it was precisely by his overcoming them on utterly earthly ground, in and through his chosen people, that he claimed to have beaten them even on their heavenly home court. What he did on earth was done in heaven, and vice versa, because he alone, as the One Yahweh, was the sole proprietor of both. In the New Testament, that inseparability of heavenly concerns from earthly ones is, if anything, even more strenuously maintained. The kingdom Jesus proclaims is at hand, planted here, at work in this world. The Word sown is none other than God himself incarnate. By his death and resurrection at Jerusalem in A.D. 29, he reconciles everything, everywhere, to himself - whether they be things on earth or things in heaven.

Lilith’s story is the story of the first woman, our most ancient mother. Until a few years ago, this story was almost lost to us. Along with the ways of the ancient mothers, Lilith had been cast out of our memories. In the oldest of Old Testaments, Lilith was the first woman, created in her own right. Not from a rib of Adam. She knew the name of God and could choose her own path. When Adam tried to force her to lie under him for sex, she left the Garden of Eden. Next came Eve, more compliant yet still disobedient enough to listen to the serpent. Some say that it was Lilith who returned in the form of the serpent, offering Eve a choice: To live in the Garden of the Father God in ignorance of her true identity as a daughter of the Goddess, or to remember her birthright and find her way back. Eve chose to take a bite of the apple, and woman was cursed by the Father God for Eve’s disobedience. The curse condemned women to bear their children in pain and to live under their husband’s rule (the Father God claiming dominion over women’s business). As daughters of Eve, we are now faced with a choice: Do we continue to live under this ancient curse? Or do we call to Lilith and find out where She has been all this time?

Paul makes a salvation-historical argument here, for those who are led by the Spirit do not belong to the old era of redemptive history when the law reigned.27 To be “under law,” as was noted previously (see also 3:23; 4:21), is to be “under a curse” (3:10), “under sin” (3:22), “under the custodian” (3:25), “under guardians and managers” (4:2), “enslaved under the elements of the world” (4:3), and in need of redemption (4:4–5). If one is “under law,” then one is not “under grace” (Rom 6:14–15). Paul’s argument here is illuminating and fits with what he says in Romans 6 as well. Those who are directed by the Spirit are no longer under the law, and therefore they no longer live in the old era of redemptive history under the reign of sin. Freedom from law does not, according to Paul, mean freedom to sin; it means freedom from sin. Conversely, those who are under the law live under the dominion of the sin. Hence, for the Galatians to subjugate themselves to the message of the Judaizers would be a disaster, for it would open the floodgates for the power of sin to be unleashed in the Galatian community. The answer to the dominion of sin is the cross of Christ and the gift of the Spirit. If the Galatians follow the Spirit, they will not live under the tyranny of sin and the law.

And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. 22 And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 23 And the evening and the morning were the fifth day. 24 ¶ And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. 26 ¶ And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 27 So God created man in his own image, in the image of God created he him; male and female created he them. 28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

I have just spoken of that morbid condition of the auditory nerve which rendered all music intolerable to the sufferer, with the exception of certain effects of stringed instruments. It was, perhaps, the narrow limits to which he thus confined himself upon the guitar which gave birth, in great measure, to the fantastic character of his performances. But the fervid facility of his impromptus could not be so accounted for. They must have been, and were, in the notes, as well as in the words of his wild fantasies (for he not unfrequently accompanied himself with rhymed verbal improvisations), the result of that intense mental collectedness and concentration to which I have previously alluded as observable only in particular moments of the highest artificial excitement. The words of one of these rhapsodies I have easily remembered. I was, perhaps, the more forcibly impressed with it as he gave it, because, in the under or mystic current of its meaning, I fancied that I perceived, and for the first time, a full consciousness on the part of Usher of the tottering of his lofty reason upon her throne. The verses, which were entitled “The Haunted Palace,” ran very nearly, if not accurately, thus:— I. In the greenest of our valleys, By good angels tenanted, Once a fair and stately palace— Radiant palace—reared its head. In the monarch Thought’s dominion— It stood there! Never seraph spread a pinion Over fabric half so fair. II. Banners yellow, glorious, golden, On its roof did float and flow (This—all this—was in the olden Time long ago); And every gentle air that dallied, In that sweet day, Along the ramparts plumed and pallid, A winged odor went away. III. Wanderers in that happy valley Through two luminous windows saw Spirits moving musically To a lute’s well-timed law; Round about a throne, where sitting (Porphyrogene!) In state his glory well befitting, The ruler of the realm was seen. IV. And all with pearl and ruby glowing Was the fair palace door, Through which came flowing, flowing, flowing And sparkling evermore, A troop of Echoes whose sweet duty Was but to sing, In voices of surpassing beauty, The wit and wisdom of their king. V. But evil things, in robes of sorrow, Assailed the monarch’s high estate; (Ah, let us mourn, for never morrow Shall dawn upon him, desolate!) And, round about his home, the glory That blushed and bloomed Is but a dim-remembered story Of the old time entombed. VI. And travellers now within that valley, Through the red-litten windows see Vast forms that move fantastically To a discordant melody; While, like a rapid ghastly river, Through the pale door; A hideous throng rush out forever, And laugh—but smile no more.

When difficulties confront him he no longer blames them upon the inscrutable enmity of remote and ineffable powers; he blames them upon his own ignorance and incompetence. And when he sets out to remedy that ignorance and to remove that incompetence he does not look to any such powers for light and leading; he puts his whole trust in his own enterprise and ingenuity. Not infrequently he overestimates his capacities and comes to grief, but his failures, at worst, are much fewer than the failures of his fathers. Does pestilence, on occasion, still baffle his medicine? Then it is surely less often than the pestilences of old baffled sacrifice and prayer. Does war remain to shame him before the bees, and wasteful and witless government to make him blush when he contemplates the ants? Then war at its most furious is still less cruel than Hell, and the harshest statutes ever devised by man have more equity and benevolence in them than the irrational and appalling jurisprudence of the Christian God. Today every such man knows that the laws which prevail in the universe, whatever their origin in some remote and incomprehensible First Purpose, manifest themselves in complete impersonality, and that no representation to any superhuman Power, however imagined, can change their operation in the slightest. He knows that when they seem arbitrary and irrational it is not because omnipotent and inscrutable Presences are playing with them, as a child might play with building blocks; but because the human race is yet too ignorant to penetrate to their true workings. The whole history of progress, as the modern mind sees it, is a history of such penetrations. ... Each in its turn has narrowed the dominion and prerogative of the gods.

in the under or mystic current of its meaning, I fancied that I perceived, and for the first time, a full consciousness on the part of Usher, of the tottering of his lofty reason upon her throne. The verses, which were entitled "The Haunted Palace," ran very nearly, if not accurately, thus: I. In the greenest of our valleys, By good angels tenanted, Once a fair and stately palace— Radiant palace—reared its head. In the monarch Thought's dominion— It stood there! Never seraph spread a pinion Over fabric half so fair. II. Banners yellow, glorious, golden, On its roof did float and flow; (This—all this—was in the olden Time long ago) And every gentle air that dallied, In that sweet day, Along the ramparts plumed and pallid, A winged odor went away. III. Wanderers in that happy valley Through two luminous windows saw Spirits moving musically To a lute's well-tunéd law, Round about a throne, where sitting (Porphyrogene!) In state his glory well befitting, The ruler of the realm was seen. IV. And all with pearl and ruby glowing Was the fair palace door, Through which came flowing, flowing, flowing, And sparkling evermore, A troop of Echoes whose sweet duty Was but to sing, In voices of surpassing beauty, The wit and wisdom of their king. V. But evil things, in robes of sorrow, Assailed the monarch's high estate; (Ah, let us mourn, for never morrow Shall dawn upon him, desolate!) And, round about his home, the glory That blushed and bloomed Is but a dim-remembered story Of the old time entombed. VI. And travellers now within that valley, Through the red-litten windows, see Vast forms that move fantastically To a discordant melody; While, like a rapid ghastly river, Through the pale door, A hideous throng rush out forever, And laugh—but smile no more.

Even more threatening to Christian assumptions than the Qur’an’s flat denial that Jesus had been crucified, however, was the imperious, not to say terrifying, tone of authority with which it did so. Very little in either the Old or the New Testament could compare. For all the reverence with which Christians regarded their scripture, and for all that they believed it illumined by the flame of the Holy Spirit, they perfectly accepted that most of it, including the Gospels themselves, had been authored by mortals. Only the covenant on the tablets of stone, given to Moses amid fire and smoke on the summit of Sinai, ‘and written with the finger of God’,13 owed nothing to human mediation. Perhaps it was no surprise, then, that Moses, of all the figures in the Old and New Testaments, should have featured most prominently in the Qur’an. He was mentioned 137 times in all. Many of the words attributed to him had served as a direct inspiration to Muhammad’s own followers. ‘My people! Enter the Holy Land which God has prescribed for you!’14 The Arab conquerors, in the first decades of their empire, had pointedly referred to themselves as muhajirun: ‘those who have undertaken an exodus’. A hundred years on from Muhammad’s death, when the first attempts were made by Muslim scholars to write his biography, the model that they instinctively reached for was that of Moses. The age at which the Prophet had received his first revelation from God; the flight of his followers from a land of idols; the way in which—directly contradicting the news brought to Carthage in 634—he was said to have died before entering the Holy Land: all these elements echoed the life of the Jews’ most God-favoured prophet.15 So brilliantly, indeed, did Muslim biographers paint from the palette of traditions told about Moses that the fading outlines of the historical Muhammad were quite lost beneath their brushstrokes. Last and most blessed of the prophets sent by God to set humanity on the straight path, there was only the one predecessor to whom he could properly be compared. ‘There has come to him the greatest Law that came to Moses; surely he is the prophet of this people.’16

The destroyers will rarely be held accountable. Mostly they will receive pensions. And destruction is merely the superlative form of a dominion whose prerogatives include friskings, detainings, beatings, and humiliations. All of this is common to black people. And all of this is old for black people. No one is held responsible.

The Mountain of the Lord 4 In the last days the mountain of the Lord’s temple will be established as the highest of the mountains; it will be exalted above the hills, and peoples will stream to it. 2 Many nations will come and say, “Come, let us go up to the mountain of the Lord, to the temple of the God of Jacob. He will teach us his ways, so that we may walk in his paths.” The law will go out from Zion, the word of the Lord from Jerusalem. 3 He will judge between many peoples and will settle disputes for strong nations far and wide. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. 4 Everyone will sit under their own vine and under their own fig tree, and no one will make them afraid, for the Lord Almighty has spoken. 5 All the nations may walk in the name of their gods, but we will walk in the name of the Lord our God for ever and ever. The Lord’s Plan 6 “In that day,” declares the Lord, “I will gather the lame; I will assemble the exiles and those I have brought to grief. 7 I will make the lame my remnant, those driven away a strong nation. The Lord will rule over them in Mount Zion from that day and forever. 8 As for you, watchtower of the flock, stronghold[a] of Daughter Zion, the former dominion will be restored to you; kingship will come to Daughter Jerusalem.” A Promised Ruler From Bethlehem 5 [a]Marshal your troops now, city of troops, for a siege is laid against us. They will strike Israel’s ruler on the cheek with a rod. 2 “But you, Bethlehem Ephrathah, though you are small among the clans[b] of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times.” 3 Therefore Israel will be abandoned until the time when she who is in labor bears a son, and the rest of his brothers return to join the Israelites. 4 He will stand and shepherd his flock in the strength of the Lord, in the majesty of the name of the Lord his God. And they will live securely, for then his greatness will reach to the ends of the earth. 5 And he will be our peace

Meanwhile, the constant pressure of Islam was becoming an increasing danger for Europe, and Hungary was in the forefront of the fight; yet this did not awaken the Catholic countries to see the folly of destroying a barrier between them and their most dangerous foe, and the Pope wrote (1325) to the Ban of Bosnia: “Knowing that thou art a faithful son of the Church, we therefore charge thee to exterminate the heretics in thy dominions, and to render aid and assistance unto Fabian, our Inquisitor, forasmuch as a large multitude of heretics from many and divers parts collected, have flowed together into the Principality of Bosnia, trusting there to sow their obscene errors and to dwell there in safety. These men, imbued with the cunning of the Old Fiend, and armed with the venom of their falseness, corrupt the minds of Catholics by outward show of simplicity and lying assumption of the name of Christians; their speech crawleth like a crab, and they creep in with humility, but in secret they kill, and are wolves in sheep’s clothing, covering their bestial fury as a means whereby they may deceive the simple sheep of Christ.

Jesus’ disciples are not people lacking resources, but they are poor because they belong to this people under the oppressive and demoralizing dominion of a foreign power (e.g., Lk 6:20). They are indeed thus poor in spirit (Mt 5:3). Jesus does not focus on a concern for the poor in the sense of people who lacked resources. In

This earth carries aboard it many ordinary passengers; and it carries, also, a few very important ones. It is hard to know which people are, or were, or will be which. Great men may come to the door in carpet-slippers, their faces like those of kindly or fretful old dogs, and not even know that they are better than you; a friend meets you after fifteen years and the Nobel Prize, and he is sadder and fatter and all the flesh in his face has slumped an inch nearer the grave, but otherwise he is as of old. They are not very important people. On the other hand, the president of your bank, the Vice-Chancellor of the—no, not of the Reich, but of the School of Agriculture of the University of Wyoming: these, and many Princes and Powers and Dominions, are very important people; the quality of their voices has changed, and they speak more distinctly from the mounds upon which they stand, making sure that their voices come down to you. The very important are different from us. Yes, they have more everything. They are spirits whom that medium, the world, has summoned up just as she has the rest of us, but there is in them more soul-stuff, more ego—the spirit of Gog or Magog has been summoned. There is too much ectoplasm: it covers the table, moves on toward the laps of the rest of us, already here, sitting around the table on straight chairs, holding one another's hands in uneasy trust. We push back our chairs, our kinship breaks up like a dream: it is as if there were no longer Mankind, but only men.

History as far as I can see is not the arrangement of what happens, in sequence and in truth, but a fabulous arrangement of surmises and guesses held up as a banner against the assault of withering truth. History needs to be mightily inventive about human life because bare life is an accusation against man's dominion of the earth. My own story, anyone's own story, is always told against me, even what I myself am writing here, because I have no heroic history to offer. There is no difficulty not of my own making. The heart and the soul, so beloved of God, are both filthied up by residence here, how can we avoid it? . . . It is strange. I suppose therefore God is the connoisseur of filthied hearts and souls, and can see the old, first pattern in them, and cherish them for that.

The Old Testament closes with the people of the Jews partially restored to their land, but under Persian dominion. The New Testament opens with the same people greatly multiplied and dwelling in the the same country, but under Roman sway, and yet with an Edomite vice-king exercising jurisdiction over part of the land.

Isabella’s legacy was visible everywhere in Panama, once the hub of Spain’s colonnial empire, where tons of gold and silver were transported to Europe so that the queen’s descendants could expand their power and dominion in the Old World. There were dozens of sites, mostly crumbling, abandoned ruins, covered in jungle vines, where the Spaniards had lived and worked when they ruled the planet. The derelict Castilla de San Lorenzo and the tumbled-down walls of Panama Viejo were evidence that even awesome political power can be fleeting. This made a vivid impression on me, a child of American empire overseas, then at the apex of its strength, both admired and resented around the world.

In the Old Testament it is stated that man shall have “dominion” over the animals. Bentham may have been the first to denounce that dominion and call it tyranny.

there were four winds racing from the four corners of the world, four spirits and four demons, consuming all life in their path. Grant access to your dominion, yet hold your devouring fire till old age.

As the wheel of time turned, there came those who pushed aside the old gods for the gods of greed, for the lust of dominion over the land and the sea, for the glory of what some deemed progress.

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On the ball field, a twelve-year-old might care about nothing but winning. And not just winning, but beating the opposition. He’ll impugn the referee’s motives, stomp on toes, and hold nothing back in order to win. That same kid doesn’t care at all about being at the top of his class, but he cares a lot about who sits next to him on the bus. In the jazz band, someone is keeping track of how many solos he gets, and someone else wants to be sure she’s helping keep the group in sync. The people you’re seeking to serve in this moment: What are they measuring? If you want to market to someone who measures dominion or affiliation, you’ll need to be aware of what’s being measured and why. “Who eats first” and “who sits closest to the emperor” are questions that persist to this day. Both are status questions. One involves dominion; the other involves affiliation.

Furthermore, suffering in some way has a sanctifying influence. “Whoever has suffered in the flesh has ceased from sin” (4:1). Some take the verb to be a passive (pepautai), meaning that such persons are freed from the dominion of sin.15 However, the verb may be a true middle and be quite intelligible in its context. Those who have suffered because they are Christians have obviously broken with their old sinful lives and suffer precisely because they no longer participate in the flagrant evils of their erstwhile friends (4:3-4). Such suffering is a testimony to the change in a person’s life from pagan evil to Christian conduct.

What, by analogy, happens to the family of the university, or the town, or the state, or the Old Dominion, or the nation itself, given what has been built into its creation?

Colossians 1:16 - For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

We’ve been thinking the same thoughts for so long that our thinking feels like a deeply ingrained habit that we believe we have no control over. Because we’ve run our old story and our historical mental programs for so many years, they’ve become automatic and unconscious. But that doesn’t mean we don’t have power over them. And it doesn’t mean we can’t change them into habits of mind that serve our leadership potential. We can! We have absolute dominion over our thoughts. And the more personal responsibility you take for every one of your thoughts, the more powerful a thinker—and a leader—you will become. One thing that makes us fully human is our ability to think about our thinking, you know. Right now, in this very moment, you can sit quietly and inquire about the beliefs that run and thoughts that fill your mind each day. And as you spend more time in silent inquiry, you will build greater awareness of the thoughts you think. And with greater awareness around the ones that no longer serve you, you can make better choices. And with better choices, of course, you will experience better results. As you know better, you can do better.

its seeds in Germany, but had come into full flower in the United States, where it was regarded—by the German-American Jews, at least—as an essential step toward assimilation into the American culture. Reform Judaism was touted as “the dominion of reason over blind and bigoted faith,” but it really represented the new dominion of America over the Old World. Among the revisions advocated by Reform was that houses of worship no longer be called synagogues, but instead be known as temples.

For pomp is a tenacious force. And a wily one too. How humbly it bows its head as the emperor is dragged down the steps and tossed in the street. But then, having quietly bided its time, while helping the newly appointed leader on with his jacket, it compliments his appearance and suggests the wearing of a medal or two. Or, having served him at a formal dinner, it wonders aloud if a taller chair might not have been more fitting for a man with such responsibilities. The soldiers of the common man may toss the banners of the old regime on the victory pyre, but soon enough trumpets will blare and pomp will take its place at the side of the throne, having once again secured its dominion over history and kings.

Dicaearchus, the Macedonian general, who, as Polybius tells us, openly erected one altar to impiety, another to injustice, in order to bid defiance to mankind; even he, I am well assured, would have started at the epithet of FOOL, and have meditated revenge for so injurious an appellation. Except the affection of parents, the strongest and most indissoluble bond in nature, no connexion has strength sufficient to support the disgust arising from this character. Love itself, which can subsist under treachery, ingratitude, malice, and infidelity, is immediately extinguished by it, when perceived and acknowledged; nor are deformity and old age more fatal to the dominion of that passion. So dreadful are the ideas of an utter incapacity for any purpose or undertaking, and of continued error and misconduct in life!

Looking back,” Ruby said, “I wonder why I was so afraid to grow old. Every day brought me one day closer to being here with You.

Every individual has the Divine Flame of Life Within him, and—That God-part of him— has Dominion—wherever he moves in the universe. If he—because of his own mental inertia—will not exert the necessary effort—to reorder his age old habits—of mind and body—he goes on bound by the chains of his own forging—but if he chooses to know the God Within himself—and dares—to give that God-Self—all control of his outer activities—he will receive the knowledge once more of his Dominion over all substance—which has been his from the beginning.

Those with the most basic skills have become the new power brokers in society – carpenters, plumbers, and anyone with any experience in medicine or farming are now the leaders, while those who were educated in the modern technology have become redundant. They’ve had to start learning the old skills that previously were replaced by machines run on fossil fuels.

What kind of margins should be left at the edges of modern economic sectors so that the unemployed can still do meaningful work, and the poor have opportunities to provide for their own families rather than standing in line waiting for others’ generosity? In the restaurant and grocery sector, with their close links to agriculture, for-profit companies and not-for-profit organizations have partnered to ensure that the abundant leftovers of modern food service become available for the clients of food banks—though these efforts could be much improved by creating opportunities for the dignity of harvest rather than the passivity of handouts. But the practice of margins and gleaning has more than just an economic application. It applies wherever there are dramatic disparities in power. Precisely because our power is the result of genuine image bearing, a genuine human calling to have dominion over the world in God’s name, the human hunger for power is insatiable. We seek greater opportunities to use our gifts for a good reason: we are meant for far more. It is not wrong to want to “expand our territory” (in the words of the Old Testament figure named Jabez). But the more our territory expands, the more we must embrace the disciplines that make room on the margins for others to also exercise their calling to image bearing.

Thursday, August 6 • The Transfiguration of the Lord God Is Never Lost His dominion is an everlasting dominion that shall not be taken away, his kingship shall not be destroyed. Daniel 7:14 We lose the things we most want to keep. The little girl who used to cuddle now pulls away in embarrassment when we try to hug her. Old friendships seem somehow stiff when we try to revive them in adulthood. The old neighborhood changes; the tree in the backyard topples in a storm; the beloved dog can’t climb up on the bed anymore. The bank forecloses on the house we poured our life savings into. Our mother loses her memory, then her gentleness and then her life. If we judged by appearances, life could seem like a chaotic series of accidents and losses. But the Feast of the Transfiguration reminds us that life isn’t what it seems. A lamp is shining in our dark places. Jesus was more than he seemed: He was and is king over all the earth. Faith doesn’t deny the losses but trusts that God cannot ever be lost. Eve Tushnet Daniel 7:9-10, 13-14 • Psalm 97:1-2, 5-6, 9 • 2 Peter 1:16-19 • Mark 9:2-10

Tussy’s announcement that she was double-brained was coincident with the time of her first conscious memory:   My earliest recollection . . . is when I was about three years old and Mohr . . . was carrying me on his shoulders round our small garden in Grafton Terrace, and putting convolvulus flowers in my brown curls. Mohr was admittedly a splendid horse.29   Putting Marx in harness was a family tradition. Tussy ‘heard tell’ that at Dean Street, Jenny, Laura and her dead brother Edgar would yoke Mohr to chairs which the three of them mounted as their carriage, and make him pull. As the youngest and a later arrival, Tussy got her own mount and his dedicated attention:   Personally – perhaps because I had no sisters of my own age – I preferred Mohr as a riding-horse. Seated on his shoulder holding tight by his great mane of hair, then black, but with a hint of grey, I have had magnificent rides round our little garden and over the fields . . . that surrounded our house at Grafton Terrace.30   Severe whooping cough in the winter of 1858 gave Tussy opportunity to assume dominion of the household: ‘The whole family became my bond slaves and I have heard that as usual in slavery there was general demoralisation.

The Theonomists—otherwise known as Dominionists; in other words, people who believed in taking “dominion” over society and the world in the name of Jesus—believed in restoring American law to its strictest Puritan origins. They wanted to make America into a modern-day Calvin’s Reformation Geneva. They were our version of the Taliban. They were antitax, antigovernment libertarians (when it came to economics), but on social issues were working to replace secular law with Old Testament biblical law. The

God placed Adam in the Garden of Eden with dominion over it to keep it prospering and protected. When Adam discovered that the “old serpent” had been whispering to his wife, he had the authority to kick it out—but he chose not to do so. Instead, Adam chose to rebel against the specific instruction God gave him not to eat of the tree of the knowledge of good and evil (Gen. 2:17). Sin found a way into that garden and enticed Eve through her mind, will, and emotions.

The moment when Pippin and Beregond hear the Black Riders and see them swoop on Faramir in ‘The Siege of Gondor’, V/4, is typical: Suddenly as they talked they were stricken dumb, frozen as it were to listening stones. Pippin cowered down with his hands pressed to his ears; but Beregond… remained there, stiffened, staring out with starting eyes. Pippin knew the shuddering cry that he had heard: it was the same that he had heard long ago in the Marish of the Shire, but now it was grown in power and hatred, piercing the heart with a poisonous despair. The last phrase is a critical one. The Ringwraiths work for the most part not physically but psychologically, paralysing the will, disarming all resistance. This may have something to do with the process of becoming a wraith yourself. That can happen as a result of a force from outside. As Gandalf points out, explaining the Morgul-knife, if the splinter had not been cut out, ‘you would have become a wraith under the dominion of the Dark Lord’. But more usually the suspicion is that people make themselves into wraiths. They accept the gifts of Sauron, quite likely with the intention of using them for some purpose which they identify as good. But then they start to cut corners, to eliminate opponents, to believe in some ‘cause’ which justifies everything they do. In the end the ‘cause’, or the habits they have acquired while working for the ‘cause’, destroys any moral sense and even any remaining humanity. The spectacle of the person ‘eaten up inside’ by devotion to some abstraction has been so familiar throughout the twentieth century as to make the idea of the wraith, and the wraithing-process, horribly recognizable, in a way non-fantastic. The realism of this image of evil is increased by the examples we have of people on their way to becoming wraiths themselves. We have just the start of this, enough to be ominous, in the cases of Bilbo and Frodo, and the others mentioned above. Gollum is much further along the road, though in The Lord of the Rings Gollum, detached from the Ring many years before, is possibly beginning to recover, as is shown by the fact that he has started to call himself by his old name, Sméagol, the name he had when he used to be a hobbit, and is also occasionally and significantly able to say ‘I’. There is a striking dialogue between what one might call his hobbit-personality (Sméagol) and his Ring-personality (Gollum, ‘my precious’) in ‘The Passage of the Marshes’, which makes the point that the two are at least connected: one can imagine the one developing out of the other, pure evil growing out of mere ordinary human weakness and selfishness. However, the best example of ‘wraithing’ in The Lord of the Rings must be Saruman.

I write you in your fifteenth year. I am writing you because this was the year you saw Eric Garner choked to death for selling cigarettes; because you know now that Renisha McBride was shot for seeking help, that John Crawford was shot down for browsing in a department store. And you have seen men in uniform drive by and murder Tamir Rice, a twelve-year-old child whom they were oath-bound to protect. And you have seen men in the same uniforms pummel Marlene Pinnock, someone’s grandmother, on the side of a road. And you know now, if you did not before, that the police departments of your country have been endowed with the authority to destroy your body. It does not matter if the destruction is the result of an unfortunate overreaction. It does not matter if it originates in a misunderstanding. It does not matter if the destruction springs from a foolish policy. Sell cigarettes without the proper authority and your body can be destroyed. Resent the people trying to entrap your body and it can be destroyed. Turn into a dark stairwell and your body can be destroyed. The destroyers will rarely be held accountable. Mostly they will receive pensions. And destruction is merely the superlative form of a dominion whose prerogatives include friskings, detainings, beatings, and humiliations. All of this is common to black people. And all of this is old for black people. No one is held responsible.

In 2014, a disturbing study was released by political scientists at Old Dominion University. Their work showed that a significant percentage of foreign nationals residing in the United States, whether lawfully or unlawfully present, were registered to vote in US elections—and that a significant number of them actually have voted in recent years—6.4 percent in 2008 and 2.2 percent in 2010. That is enough to have swayed election outcomes in some states: “there is reason to believe non-citizen voting changed one state’s Electoral College votes in 2008, delivering North Carolina to Obama, and that non-citizen votes have also led to Democratic victories in congressional races including a critical 2008 Senate race [in Minnesota] that delivered for Democrats a 60-vote filibuster-proof majority in the Senate.” It is, of course, illegal for noncitizens to vote in federal and state elections. But this study suggests that hundreds of thousands of illegal votes may have been cast in the United States in every federal election.11 If this study’s results are accurate, the implications are startling. We have Obamacare because of election fraud. We have the Dodd-Frank Wall Street Reform and Consumer Protection Act because of election fraud. We have Solyndra—the alternative energy company that collapsed leaving taxpayers liable for $535 million in federal loan guarantees—because of election fraud. Without the election fraud that helped put Obama and his allies in office, there’d be no lawless amnesty for illegal aliens, no Operation Fast and Furious, no Obama IRS assault on Americans. This shows that no American can take his or her vote for granted. There is a real chance that your vote can be cancelled out by an illegal vote cast by legal or illegal aliens.

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Bonhoeffer was thinking in a new way about what he had been thinking and saying for two decades: God was bigger than everyone imagined, and he wanted more of his followers and more of the world than was given him. Bonhoeffer recognized that standard-issue “religion” had made God small, having dominion only over those things we could not explain. That “religious” God was merely the “God of the gaps,” the God who concerned himself with our “secret sins” and hidden thoughts. But Bonhoeffer rejected this abbreviated God. The God of the Bible was Lord over everything, over every scientific discovery. He was Lord over not just what we did not know, but over what we knew and were discovering through science. Bonhoeffer was wondering if it wasn’t time to bring God into the whole world and stop pretending he wanted only to live in those religious corners that we reserved for him: It always seems to me that we are trying anxiously in this way to reserve some space for God; I should like to speak of God not on the boundaries but at the centre, not in weaknesses but in strength; and therefore not in death and guilt but in man’s life and goodness. . . . The church stands not at the boundaries where human powers give out, but in the middle of the village. That is how it is in the Old Testament, and in this sense we still read the New Testament far too little in the light of the Old. How this religionless Christianity looks, what form it takes is something that I’m thinking about a great deal and I shall be writing to you again about it soon. 468 Bonhoeffer’s theology had always leaned toward the incarnational view that did not eschew “the world,” but that saw it as God’s good creation to be enjoyed and celebrated, not merely transcended. According to this view, God had redeemed mankind through Jesus Christ, had re-created us as “good.” So we weren’t to dismiss our humanity as something “un-spiritual.” As Bonhoeffer had said before, God wanted our “yes” to him to be a “yes” to the world he had created. This was not the thin pseudohumanism of the liberal “God is dead” theologians who would claim Bonhoeffer’s mantle as their own in the decades to come, nor was it the antihumanism of the pious and “religious” theologians who would abdicate Bonhoeffer’s theology to the liberals. It was something else entirely: it was God’s humanism, redeemed in Jesus Christ.

The name Romagna is applied to their district because it once formed part of the Papal or Roman dominion, and it is not to be confounded with La Romagna proper. Roughly speaking, the region to which I refer may be described as lying between Forli and Ravenna. Among these people, stregeria, or witchcraft--or, as I have heard it called, "la vecchia religione" (or "the old religion")--exists to a degree which would even astonish many Italians. This stregeria, or old religion, is something more than a sorcery, and something less than a faith. It consists in remains of a mythology of spirits, the principal of whom preserve the names and attributes of the old Etruscan gods, such as Tinia, or Jupiter, Faflon, or Bacchus, and Teramo (in Etruscan Turms), or Mercury. With these there still exist, in a few memories, the most ancient Roman rural deities, such as Silvanus, Palus, Pan, and the Fauns. To all of these invocations or prayers in rude metrical form are still addressed, or are at least preserved, and there are many stories current regarding

The old lady nodded sadly. “I’m afraid that’s what will happen. Based upon my studies of the Glitch Queen’s conquest of various worlds of the multiverse, she will be coming after your worlds within the next month. But if you can get the Staff of Dominion away from her, she will lose her power. At least, that’s what I hope will happen.” “Is that all?” said Carl. “It sounds like a lot to me,” said Biff, his voice quavering. “I was being sarcastic,” said Carl. “Oh.

Roughly 40 percent of Virginians serving on active duty remained faithful to the Union, including the commander of the army, Gen. Winfield Scott, and Robert E. Lee’s friend George Thomas, both of whom were ostracized in the Old Dominion: “Thomas’s family never again communicated with him except to ask him to change his name. A young Virginian just out of West Point, acknowledged that by retaining his commission he had been shunned by all of his Southern associates; yet he still derided those who would hold their obligations so lightly as to abandon the nation when it most needed them.

I shot him at the base of the brain. He quivered, looking ahead wide-eyed, straining, then slowly all the life force slid from those eyes and his muscles lost their tension. He took one last, long, slow breath and died. I cried inside and out. I want to sit here for another half hour with the elk, as if at the bedside of an old friend. Just sit as I have done before and try to figure out why it is I do this. Kill and then mourn." There is a whole genre of this stuff, always with the same theme of killing and bereavement, killing and self-revulsion, killing and emptiness. The idea that just maybe killing is the problem, and it might be best to work it all out at home, take a little break from the blood sports to "figure out why it is I do this," never seems to occur to them.

Granting Digby that one can be too emotional about animals, it seems fair to ask if one cannot also be a little to emotional about food. Why is it excessive sentimentality to see rabbits as our harmless fluffy tailed friends, but not excessive sentimentality to go on and on about rabbits soaked in rich gravy with the parsley and Dijon mustard and stock from the paws and head and old England and all the rest?

Tolerance of the factory farms dictates a tolerance of just about everything else, in effect moving the ethical bar lower and lower until, after a while, the critical faculties break down and one cruelty is used to justify another - new "necessary evils" defended and permitted merely because the old ones still go on.... We cannot seriously question anything because we are not thinking seriously at all.

Another determined skeptic of animal awarenss write that "the definition of consciousness has eluded us for over a century." But this isn't the problem at all. The problem is that as animals meet the old definitions, like conscious pain and deliberate communication, the experts keep making up new definitions.

Ah, our elderly priest!” she said dismissively. “We do, of course, have a priest, though he sleeps most of the time. The church takes care to provide our community of poor, feeble women with a priest, because men, even dribbling in their dotage, must hold spiritual dominion over women. Pah! The priests they send are always so old that we are obliged to care for them until they die. Fortunately the Abbess of Las Golondrinas may hear confessions and give penance and absolution.

History is full of other "hidden foundations" too long unexamined, old ways tat people could not part with, practices about which they were proud ad sure and defiant when they should have been ashamed.

I shot him at the base of the brain. He quivered, looking ahead wide-eyed, straining, then slowly all the life force slid from those eyes and his muscles lost their tension. He took one last, long, slow breath and died. I cried inside and out. I want to sit here for another half hour with the elk, as if at the bedside of an old friend. Just sit as I have done before and try to figure out why it is I do this. Kill and then mourn." There is a whole genre of this stuff, always with the same theme of killing and bereavement, killing and self-revulsion, killing and emptiness. The idea that just maybe killing is the problem, and it might be best to work it all out at home, take a little break from the blood sports to "figure out why it is I do this," never seems to occur to them.

History is full of other "hidden foundations" too long unexamined, old ways that people could not part with, practices about which they were proud and sure and defiant when they should have been ashamed.

Adams disagreed. “I told Calhoun I could not see things in the same light.” And as he later reflected on the day’s discussion, he realized how thoroughly he disagreed with nearly everything Calhoun and the other Southerners said by way of defense of slavery. “It is, in truth, all perverted sentiment—mistaking labor for slavery, and dominion for freedom. The discussion of this Missouri question has betrayed the secret of their souls. In the abstract, they admit that slavery is an evil, they disclaim all participation in the introduction of it, and cast it all upon the shoulders of our old Grandam Britain. But when probed to the quick upon it, they show at the bottom of their souls pride and vainglory in their condition of masterdom. They fancy themselves more generous and noble-hearted than the plain freemen who labor for subsistence. They look down upon the simplicity of a Yankee’s manners, because he has no habit of overbearing like theirs and cannot treat negroes like dogs. It is among the evils of slavery that it taints the very sources of moral principle. It establishes false estimates of virtue and vice; for what can be more false and heartless than this doctrine which makes the first and holiest rights of humanity to depend upon the color of the skin? It perverts human reason, and reduces man endowed with logical powers to maintain that slavery is sanctioned by the Christian religion, that slaves are happy and contented in their condition, that between master and slave there are ties of mutual attachment and affection, that the virtues of the master are refined and exalted by the degradation of the slave; while at the same they vent execrations upon the slave-trade, curse Britain for having given them slaves, burn at the stake negroes convicted of crimes for the terror of the example, and write in agonies of fear at the very mention of human rights as applicable to men of color.” Adams had never pondered slavery at such length, and the experience made him fear for the future of the republic. “The impression produced upon my mind by the progress of this discussion is that the bargain between freedom and slavery contained in the Constitution of the United States is morally and politically vicious, inconsistent with the principles upon which alone our Revolution can be justified; cruel and oppressive, by riveting the chains of slavery, by pledging the faith of freedom to maintain and perpetuate the tyranny of the master; and grossly unequal and impolitic, by admitting that slaves are at once enemies to be kept in subjection, property to be secured or restored to their owners, and persons not to be represented themselves, but for whom their masters are privileged with nearly a double share of representation. The consequence has been that this slave representation has governed the Union.

state this intention: “I am now in dominion over my thinking. I am now realizing myself fully as the one in control of my thinking. I am now choosing to think only those thoughts that will bring me benefit and anchor in this new way of thinking fully into my consciousness. I am Word through this intention. Word I am Word.” Now once this is stated, once again, you bring energy to a conscious intention, and when this is so, this intention is set and created by you and it is done to the extent that you align to it and allow it to be done. Yes, this does mean you do not have to continue to think in the old way. Period.

This is also evidenced by wider genealogies of similar gods across Polynesia, where they also hold dominion over the afterlife. These connections of death and creation show that Kane and Kanaloa were two necessary halves of the world, a philosophy that is not overly concerned with the dichotomy of good versus evil. In cultural activities and old chants, there exists a vast amount of mythical and religious lore that invokes Kane and Kanaloa together. Both gods were invoked by those involved with canoes, whether they were builders, explorers, or sailors, with Kane being for the consecration of newly built canoes and Kanaloa for sailing.

IN HER FINAL YEARS, THE OLD WOMAN SPOKE to all of the living things of the earth between the mountain and the lakeshore, for they came to her without fear of dominion and ate with her the plants and seeds and fruits she grew and picked. She never saw the bear again, nor did she cease to wonder how and where he had been even after she knew the span of his own life had long come to an end.

But when all these things were done, and the Heir of Isildur had taken up the lordship of Men, and the dominion of the West had passed to him, then it was made plain that the power of the Three Rings also was ended, and to the Firstborn the world grew old and grey. In that time the last of the Noldor set sail from the Havens and left Middle-earth for ever.

interests. As he summarized the political metaphysics at stake: “A whole people cannot rise, as it were, above itself.”7 Tocqueville tapped into an age-old question, one that Native Americans, African Americans, and European Americans all fought over in Barbour County and much of the rest of the nation. Which people are sovereign? Why not all people? Where is sovereignty located? Whose liberties should be protected from whom? By what mechanisms and whose authority? Even ignoring questions of race, these problems remained the

Resent the people trying to entrap your body and it can be destroyed. Turn into a dark stairwell and your body can be destroyed. The destroyers will rarely be held accountable. Mostly they will receive pensions. And destruction is merely the superlative form of a dominion whose prerogatives include friskings, detainings, beatings, and humiliations. All of this is common to black people. And all of this is old for black people. No one is held responsible.

Once more now in the march of centuries Old England was to stand forth in battle against the mightiest thrones and dominations. Once more in defence of the liberties of Europe and the common right must she enter upon a voyage of great toil and hazard across waters uncharted, towards coasts unknown, guided only by the stars. Once more ‘the far-off line of storm-beaten ships’ was to stand between the Continental Tyrant and the dominion of the world.