Options Greeks Quotes

As for queens, they are either hated or forgotten. She already knows which option suits her better. Let her be hated forever.

Always choose to be smart There are two types of people in the world, the seekers of riches and the wise thinkers, those who believe that the important thing is money, and those who know that knowledge is the true treasure. I, for my part, choose the second option, Though I could have everything I want I prefer to be an intelligent person, and never live in a game of vain appearances. Knowledge can take you far far beyond what you imagine, It can open doors and opportunities for you. and make you see the world with different eyes. But in this eagerness to be "wise", There is a task that is a great challenge. It is facing the fear of the unknown, and see the horrors around every corner. It's easy to be brave when you're sure, away from dangers and imminent risks, but when death threatens you close, "wisdom" is not enough to protect you. Because, even if you are smart and cunning, death sometimes comes without mercy, lurking in the darkest shadows, and there is no way to escape. That is why the Greek philosophers, They told us about the moment I died, an idea we should still take, to understand that death is a reality. Wealth can't save you of the inevitable arrival of the end, and just as a hoarder loses his treasures, we also lose what we have gained. So, if we have to choose between two things, that is between being cunning or rich, Always choose the second option because while the money disappears, wisdom helps us face dangers. Do not fear death, my friend, but embrace your intelligence, learn all you can in this life, and maybe you can beat time and death for that simple reason always choose to be smart. Maybe death is inevitable But that doesn't mean you should be afraid because intelligence and knowledge They will help you face any situation and know what to do. No matter what fate has in store, wisdom will always be your best ally, to live a life full of satisfaction, and bravely face any situation. So don't settle for what you have and always look for ways to learn more, because in the end, true wealth It is not in material goods, but in knowledge. Always choose to be smart, Well, that will be the best investment. that will lead you on the right path, and it will make you a better version of yourself.

I am a college-educated American. In all my years of formal schooling, I never read Plato or Aristotle, Homer or Virgil. I knew nothing of Greek and Roman history and barely grasped the meaning of the Middle Ages. Dante was a stranger to me, and so was Shakespeare. The fifteen hundred years of Christianity from the end of the New Testament to the Reformation were a blank page, and I knew only the barest facts about Luther's revolution. I was ignorant of Descartes and Newton. My understanding of Western history began with the Enlightenment. Everything that came before it was lost behind a misty curtain of forgetting. Nobody did this on purpose. Nobody tried to deprive me of my civilizational patrimony. But nobody felt any obligation to present it to me and my generation in an orderly, coherent fashion. Ideas have consequences - and so does their lack.

You can overintellectualize these Greek letters,” Pflug reflected, referring to the alphas, betas, and gammas in the option trader’s argot. “One Greek word that ought to be in there is hubris.

Greek women were not allowed to be: free and untamed. In fact, Artemis is a bit of a paradox. On the one hand, her commitment to purity must have been greatly admired by Ancient Greeks; yet she is also untamable and answers to no man. She is truly the eternal wild child who never has to grow up and shoulder the responsibilities that adulthood brings. She never has to compromise herself or conform to any of society’s standards. No wonder she is associated with the moon—completely untouchable, forever unattainable. If offered the option of becoming one of Artemis’ immortal maidens, freed forever from the shackles of marriage or slavery, I think many Ancient Greek women would have jumped on that bandwagon as it careened past

A DOZEN PHALLACIES WOMEN BUY Phallacy 4. Men love it when you tell the truth about your relationship. Truth They hate it. Their truth and your truth are, anyway, different. Their truth is about their priorities (conquest, winning, fucking). Our truth is about our priorities (nurturing, creativity, love). Our priorities make life possible. Their priorities make their winning possible. They see our priorities as trivial, but they couldn't live without them. They are in denial about their human dependencies, and our priorities enable them to keep up their denial. How can you talk about this? It's like one person talking Greek and the other Swahili. Cross-babble. Don't talk about the relationship -- do something. Love it or leave it. Make your needs clear. Seize legitimate power. Always speak of how you feel, or what you need, and never accuse. Be gentile but firm. Know what you want and ask for it. If he says no once too often, then consider what your options are. If you are masochistic, get straight with yourself. This world is too cruel for you to compound the felony by being cruel to yourself. Love yourself. Men are mimics. If you love yourself, they love you too.

Nietzsche called this option the Dionysian way, after the Greek god who loved wine and theater and life. “I want to learn more and more to see as beautiful what is necessary in things; then I shall be one of those who make things beautiful,” he said. Don’t love life despite the suffering, he says, but because of it.

Even political systems follow a form of rational tinkering, when people are rational hence take the better option: the Romans got their political system by tinkering, not by “reason.” Polybius in his Histories compares the Greek legislator Lycurgus, who constructed his political system while “untaught by adversity,” to the more experiential Romans, who, a few centuries later, “have not reached it by any process of reasoning [emphasis mine], but by the discipline of many struggles and troubles, and always choosing the best by the light of the experience gained in disaster.

I don’t see any option except to stick to the plan. Split up, infiltrate, find out why they’re here. If things go bad—” “We use the backup plan,” Piper said. Jason hated the backup plan. Before they left the ship, Leo had given each of them an emergency flare the size of a birthday candle. Supposedly, if they tossed one in the air, it would shoot upward in a streak of white phosphorus, alerting the Argo II that the team was in trouble. At that point, Jason and the girls would have a few seconds to take cover before the ship’s catapults fired on their position, engulfing the palace in Greek fire and bursts of Celestial bronze shrapnel.

For my money, noir boils down to bleak humanism – or, to put it more plainly: shit options, bad decisions, and dire consequences. The difference between Greek tragedy and noir ain't the height of the fall, but the reason: those who fall in Greek tragedy do so because they're destined to; those who fall in noir choose to their damn selves. In short, free will's a bitch. But regardless of whose definition you go with, you'll notice something's lacking: namely, any mention of genre. That's because for as much as noir's assumed to be a subset of crime fiction, it's more vibe than subgenre. And, as many an enterprising modern writer seems intent on proving, that vibe is one that plays just as well with fantasy and science fiction as it does with crime.

Future Europe’s problems are many, but four stand out. The first is energy: The Europeans are more dependent upon energy imports than the Asians, and no two major European countries think that problem can be solved the same way. The Germans fear that not having a deal with the Russians means war. The Poles want a deal with anyone but Russia. The Spanish know the only solution is in the Western Hemisphere. The Italians fear they must occupy Libya. The French want to force a deal on Algeria. The Brits are eyeing West Africa. Everyone is right. Everyone is wrong. The second is demographic: The European countries long ago aged past the point of even theoretical repopulation, meaning that the European Union is now functionally an export union. Without the American-led Order, the Europeans lose any possibility of exporting goods, which eliminates the possibility of maintaining European society in its current form. The third is economic preference: Perhaps it is mostly subconscious these days, but the Europeans are aware of their bloody history. A large number of conscious decisions were made by European leaders to remodel their systems with a socialist bent so their populations would be vested within their collective systems. This worked. This worked well. But only in the context of the Order with the Americans paying for the bulk of defense costs and enabling growth that the Europeans could have never fostered themselves. Deglobalize and Europe’s demographics and lack of global reach suggest that permanent recession is among the better interpretations of the geopolitical tea leaves. I do not see a path forward in which the core of the European socialist-democratic model can survive. The fourth and final problem: Not all European states are created equal. For every British heavyweight, there is a Greek basket case. For every insulated France, there is a vulnerable Latvia. Some countries are secure or rich or have a tradition of power projection. Others are vulnerable or poor or are little more than historical doormats. Perhaps worst of all, the biggest economic player (Germany) is the one with no options but to be the center weight of everything, while the two countries with the greatest capacity to go solo (France and the United Kingdom) hedged their bets and never really integrated with the rest of Europe. There’s little reason to expect the French to use their reach to benefit Europe, and there’s no reason to expect assistance from the British, who formally seceded from the European Union in 2020. History,

China seems to offer a much more serious challenge than Western social protestors. Despite liberalising its politics and economics, China is neither a democracy nor a truly free-market economy, which does not prevent it from becoming the economic giant of the twenty-first century. Yet this economic giant casts a very small ideological shadow. Nobody seems to know what the Chinese believe these days – including the Chinese themselves. In theory China is still communist, but in practice it is nothing of the kind. Some Chinese thinkers and leaders toy with a return to Confucianism, but that’s hardly more than a convenient facade. This ideological vacuum makes China the most promising breeding ground for the new techno-religions emerging from Silicon Valley (which we will discuss in the following chapters). But these techno-religions, with their belief in immortality and virtual paradises, will take at least a decade or two to establish themselves. Hence at present China doesn’t pose a real alternative to liberalism. For bankrupt Greeks despairing of the liberal model and searching for a substitute, ‘imitating the Chinese’ isn’t a viable option.

It’s just a devilish odd coincidence. I shared a boat – and a carriage – with Balcourt’s sister and cousin." "I didn’t realise he had a sister." "Well, he does." Richard abruptly pushed away his empty bowl. "What a great stroke of luck! Could you use the acquaintance with the sister to discover more about Balcourt’s activities?" "That," Richard said grimly, "is not an option." Geoff eyed him quizzically. "I realise that any sister of Balcourt’s is most likely repugnant at best, but you don’t need to propose to the girl. Just flirt with her a bit. Take her for a drive, call on her at home, use her as an entrée into the house. You’ve done it before." "Miss Balcourt is not repugnant." Richard twisted in his chair, and stared at the door. "What the devil is keeping supper?" Geoff leant across the table. "Well, if she’s not repugnant, then-what’s the – ah." "Ah? Ah? What the deuce do you mean by ‘ah’? Of all the nonsensical…" "You" – Geoff pointed at him with fiendish glee – "are unsettled not because you find her repugnant, but because you find her not repugnant." Richard was about to deliver a baleful look in lieu of a response, when he was saved by the arrival of the footman bearing a large platter of something covered with sauce. Richard leant forward and speared what looked like it might once have been part of a chicken, as the footman whisked off with his soup dish. "Have some," Richard suggested to Geoff, ever so subtly diverting the conversation to culinary appreciation. "Thank you." Undiverted, Geoff continued, "Tell me about your Miss Balcourt." "Leaving aside the fact that she is by no means my Miss Balcourt" – Richard ignored the sardonic stare coming from across the table – "the girl is as complete an opposite to her brother as you can imagine. She was raised in England, somewhere out in the countryside. She’s read Homer in the original Greek—" "This is serious," murmured Geoff. "Is she comely?" "Comely?" "You know, nice hair, nice eyes, nice…" Geoff made a gesture that Richard would have expected more readily from Miles.

FAT-BURNING BREAKFAST MENUS Fat-Burning Breakfast 1 HEARTY OMELET 2 whole eggs, or 1 egg with 2 egg whites 1 ounce shredded cheese 1/4 cup chopped tomatoes and onions Cook in 1 tablespoon olive oil Carb options: 1 slice whole-wheat toast or English muffin General options: Replace chopped tomatoes and onions with 1 grilled tomato Replace chopped tomatoes and onions with 1/2 avocado Replace cheese with 1 slice ham or 1 sausage Replace cheese with 1 tablespoon butter for toast or English muffin Fat-Burning Breakfast 2 *SALMON BREAKFAST SOUFFLÉ Carb options: 1/2 cup berries or apple slices, or 1/2 cup oatmeal, or 1/2 cup high-fiber cereal Fat-Burning Breakfast 3 OMEGA-3 FISH BREAKFAST 4–6 ounces fish (cod, salmon, tuna, trout, or tilapia), grilled, baked, or sautéed 1 tablespoon olive oil 1 cup fresh vegetables (such as mushrooms, broccoli, bell peppers, or onions) 1 cup whole-fat or 2% cottage cheese Carb options: 1 apple or 1 cup cantaloupe slices, or 1/2 cup rice Fat-Burning Breakfast 4 GREEK YOGURT DELIGHT 1 cup whole-fat or 2% Greek yogurt, topped with cinnamon and 1/4 cup raw, unsalted nuts (almonds, walnuts, cashews, macadamias, or pecans) Carb options: 1/2 cup fresh berries (blueberries, raspberries, blackberries, strawberries) or 1/2 cup cooked steel-cut or 5-minute oatmeal Fat-Burning Breakfast 5 VEGGIE-EGG SCRAMBLE 2 eggs with 1 tablespoon butter or olive oil, scrambled with tomato, zucchini, onion, and green pepper Carb options: 1 slice whole-wheat toast or 1/2 cup fresh berries (blueberries, raspberries, blackberries, strawberries) General options: Choose other vegetables, such as mushrooms, spinach, or kale Add 1 tablespoon butter for toast Fat-Burning Breakfast 6 TRADITIONAL EGGS 2 eggs scrambled or pan-fried in 1 tablespoon olive oil 1 slice lean deli ham or Canadian bacon 1/2 sliced avocado Carb options: 1 slice whole-wheat toast, 1/2 English muffin, 1/2 cup cooked quinoa, or 1/2 cup long-grain brown rice General options: Replace avocado with sliced tomatoes Replace avocado with roasted sweet potato Add 1 tablespoon butter for toast or English muffin Fat-Burning Breakfast 7 *STEVE’S EASY EGG WHITE SOUFFLÉ 5 roasted asparagus spears 1/2 sliced tomato Carb options: 1 slice toast or 1/2 English muffin

To a remarkable degree, the experiment had worked: In exchange for giving up some elements of their sovereignty, the European Union’s member states had enjoyed a measure of peace and widespread prosperity perhaps unmatched by any collection of people in human history. But national identities—the distinctions of language, culture, history, and levels of economic development—were stubborn things. And as the economic crisis worsened, all those differences the good times had papered over started coming to the fore. How prepared were citizens in Europe’s wealthier, more efficient nations to take on a neighboring country’s obligations or to see their tax dollars redistributed to those outside their borders? Would citizens of countries in economic distress accept sacrifices imposed on them by distant officials with whom they felt no affinity and over whom they had little or no power? As the debate about Greece heated up, public discussions inside some of the original E.U. countries, like Germany, France, and the Netherlands, would sometimes veer beyond disapproval of the Greek government’s policies and venture into a broader indictment of the Greek people—how they were more casual about work or how they tolerated corruption and considered basic responsibilities like paying one’s taxes to be merely optional. Or, as I’d overhear one E.U. official of undetermined origin tell another while I was washing my hands in a G8 summit lavatory: “They don’t think like us.

To a remarkable degree, the experiment had worked: In exchange for giving up some elements of their sovereignty, the European Union’s member states had enjoyed a measure of peace and widespread prosperity perhaps unmatched by any collection of people in human history. But national identities—the distinctions of language, culture, history, and levels of economic development—were stubborn things. And as the economic crisis worsened, all those differences the good times had papered over started coming to the fore. How prepared were citizens in Europe’s wealthier, more efficient nations to take on a neighboring country’s obligations or to see their tax dollars redistributed to those outside their borders? Would citizens of countries in economic distress accept sacrifices imposed on them by distant officials with whom they felt no affinity and over whom they had little or no power? As the debate about Greece heated up, public discussions inside some of the original E.U. countries, like Germany, France, and the Netherlands, would sometimes veer beyond disapproval of the Greek government’s policies and venture into a broader indictment of the Greek people—how they were more casual about work or how they tolerated corruption and considered basic responsibilities like paying one’s taxes to be merely optional. Or, as I’d overhear one E.U. official of undetermined origin tell another while I was washing my hands in a G8 summit lavatory: “They don’t think like us.” Leaders like Merkel and Sarkozy were too invested in European unity to traffic in such stereotypes, but their politics dictated that they proceed cautiously in agreeing to any rescue plan.

Once, unfortunately, in a crisis situation (as the Greek poet Archilochus pointed out so long ago) we don't rise to the level of our expectations, we fall to the level of our training. Once again, the issue is fear. The more fear in the equation, the fewer options at our disposal. In times of strife, the brain limits our choices to speed up our reaction times. The extreme example being, fight or flight, where the situation is so dire, that the brain gives us only potential actions. Freezing is the third, yet the same thing happens to a lesser degree under any high stress conditions. And the responses we fall back upon under duress, are the ones we fully automatized: those habitual patterns we've executed over and over again.

In 100 years we have gone from teaching Latin and Greek in High School to teaching Remedial English in college. Joseph Sobran

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From the Bridge” by Captain Hank Bracker Behind “The Exciting Story of Cuba” It was on a rainy evening in January of 2013, after Captain Hank and his wife Ursula returned by ship from a cruise in the Mediterranean, that Captain Hank was pondering on how to market his book, Seawater One. Some years prior he had published the book “Suppressed I Rise.” But lacking a good marketing plan the book floundered. Locally it was well received and the newspapers gave it great reviews, but Ursula was battling allergies and, unfortunately, the timing was off, as was the economy. Captain Hank has the ability to see sunshine when it’s raining and he’s not one easily deterred. Perhaps the timing was off for a novel or a textbook, like the Scramble Book he wrote years before computers made the scene. The history of West Africa was an option, however such a book would have limited public interest and besides, he had written a section regarding this topic for the second Seawater book. No, what he was embarking on would have to be steeped in history and be intertwined with true-life adventures that people could identify with. Out of the blue, his friend Jorge suggested that he write about Cuba. “You were there prior to the Revolution when Fidel Castro was in jail,” he ventured. Laughing, Captain Hank told a story of Mardi Gras in Havana. “Half of the Miami Police Department was there and the Coca-Cola cost more than the rum. Havana was one hell of a place!” Hank said. “I’ll tell you what I could do. I could write a pamphlet about the history of the island. It doesn’t have to be very long… 25 to 30 pages would do it.” His idea was to test the waters for public interest and then later add it to his book Seawater One. Writing is a passion surpassed only by his love for telling stories. It is true that Captain Hank had visited Cuba prior to the Revolution, but back then he was interested more in the beauty of the Latino girls than the history or politics of the country. “You don’t have to be Greek to appreciate Greek history,” Hank once said. “History is not owned solely by historians. It is a part of everyone’s heritage.” And so it was that he started to write about Cuba. When asked about why he wasn’t footnoting his work, he replied that the pamphlet, which grew into a book over 600 pages long, was a book for the people. “I’m not writing this to be a history book or an academic paper. I’m writing this book, so that by knowing Cuba’s past, people would understand it’s present.” He added that unless you lived it, you got it from somewhere else anyway, and footnoting just identifies where it came from. Aside from having been a ship’s captain and harbor pilot, Captain Hank was a high school math and science teacher and was once awarded the status of “Teacher of the Month” by the Connecticut State Board of Education. He has done extensive graduate work, was a union leader and the attendance officer at a vocational technical school. He was also an officer in the Naval Reserve and an officer in the U.S. Army for a total of over 40 years. He once said that “Life is to be lived,” and he certainly has. Active with Military Intelligence he returned to Europe, and when I asked what he did there, he jokingly said that if he had told me he would have to kill me. The Exciting Story of Cuba has the exhilaration of a novel. It is packed full of interesting details and, with the normalizing of the United States and Cuba, it belongs on everyone’s bookshelf, or at least in the bathroom if that’s where you do your reading. Captain Hank is not someone you can hold down and after having read a Proof Copy I know that it will be universally received as the book to go to, if you want to know anything about Cuba! Excerpts from a conversation with Chief Warrant Officer Peter Rommel, USA Retired, Military Intelligence Corps, Winter of 2014.

As far as her parents could tell from their vantage point behind the spire, Psyche plummeted to her death. They never found her body, but that didn’t mean anything. It was a windy day, and they were too upset to launch a full-scale search. Besides, if Psyche hadn’t died, that meant the monster of the prophecy had taken her, which was even worse. The king and queen returned home, brokenhearted, convinced they would never see their beloved daughter and favorite tourism magnet again. The end. Not really. In the long run, Psyche would’ve suffered less if she had died, but she didn’t. As she fell from the rock, the winds swirled around her. Forty feet from the valley floor, they slowed her fall and lifted her up. “Hi,” said a disembodied voice. “I’m Zephyrus, god of the west wind. How ya doing today?” “Um…terrified?” said Psyche. “Great,” said Zephyrus. “So we have a short flight this morning, heading over to my master’s palace. Weather looks good. Maybe a little turbulence on our initial ascent.” “Your master’s palace?” “Please remember to keep your seat belt fastened, and don’t disable the smoke detectors in the lavatory.” “What language are you speaking?” Psyche demanded. “What are you talking—AHHH!” The west wind swept her away at a thousand miles an hour, leaving behind Psyche’s stomach and a trail of black flower petals. They touched down in a grassy valley blanketed with wildflowers. Butterflies flitted through the sunlight. Rising in the distance was the most beautiful palace Psyche had ever seen. “Thanks for flying with us today,” Zephyrus said. “We know you have a lot of options when choosing a directional wind, and we appreciate your business. Now, you’d better get going. He’ll be waiting.” “Who—?” But the air turned still. Psyche sensed that the wind god was gone.

tc א* Θ 28 l2211 pc sams Or lack υἱοῦ θεοῦ (huiou theou, “son of God”), while virtually all the rest of the witnesses have the words (A ƒ1,13 33 M also have τοῦ [tou] before θεοῦ), so the evidence seems to argue for the authenticity of the words. Most likely, the words were omitted by accident in some witnesses, since the last four words of v. 1, in uncial script, would have looked like this: iu_c_r_u_u_u_q_u_. With all the successive upsilons an accidental deletion is likely. Further, the inclusion of υἱοῦ θεοῦ here finds its complement in 15:39, where the centurion claims that Jesus was υἱὸς θεοῦ (huios theou, “son of God”). Even though א is in general one of the best NT MSS, its testimony is not quite as preeminent in this situation. There are several other instances in which it breaks up chains of genitives ending in ου (cf., e.g., Acts 28:31; Col 2:2; Heb 12:2; Rev 12:14; 15:7; 22:1), showing that there is a significantly higher possibility of accidental scribal omission in a case like this. This christological inclusio parallels both Matthew (“Immanuel…God with us” in 1:23/“I am with you” in 28:20) and John (“the Word was God” in 1:1/“My Lord and my God” in 20:28), probably reflecting nascent christological development and articulation. sn The first verse of Mark’s Gospel appears to function as a title: The beginning of the gospel of Jesus Christ, the Son of God. It is not certain, however, whether Mark intended it to refer to the entire Gospel, to the ministry of John the Baptist, or through the use of the term beginning (ἀρχή, archē) to allude to Genesis 1:1 (in the Greek Bible, LXX). The most likely option is that the statement as a whole is an allusion to Genesis 1:1 and that Mark is saying that with the “good news” of the coming of Christ, God is commencing a “new beginning.

But circumcision and abstinence from pork and wine were disagreeable to him: “Drinking,” said he, “is the joy of the Russes, and we cannot exist without that pleasure.”’6 Following this disappointment, he despatched fact-finding missions to research the remaining options. The Jews and Catholic Germans failed to impress. ‘We saw them performing many ceremonies in their temples,’ the emissaries reported back, ‘but we beheld no glory there.’7 But Hagia Sofia bowled the Kievans over: ‘the Greeks led us to the edifices where they worship their God, and we knew not whether we were in heaven or on earth. For on earth there is no such splendour or beauty, and we are at a loss how to describe it. We only know that God dwells there among men, and their service is fairer than the ceremonies of other nations . . .’8

If you’re vegetarian, your best options are eggs, low-fat cottage cheese (Organic Valley is my favorite brand), low-fat European style (Greek) yogurt (0% Fage is my favorite), tempeh, tofu, quinoa, almonds, rice, and beans.

Greeks receives the name of   ethelobreskeia -- the term which Paul here makes use of. He has,   however, an eye to the etymology of the term, for ethelobreskeia   literally denotes a voluntary service, which men choose for themselves   at their own option, without authority from God.

The Goal of Pleasing God by Obeying His Commands (4: 1-2)American culture is caught up with the grand goal of enjoying life and pleasing oneself. For example, a recent magazine article discussing vacation homes as investments led with the caption: "The No. 1 reason to build a vacation home is to enjoy yourself. " Today more than ever society is caught up in concern for health and personal well-being. Churches sometimes try to attract people to their services by advertising that what goes on at church will be enjoyable to them. Some churches advertise that contemporary music and coffee will be served throughout the service. One can even enjoy breakfast beforehand at a church cafeteria or be entertained by "sitcom-like" plays. Some of these things may not be bad in themselves, but the impression is that of the church attempting to attract people by dangling before them the kinds of pleasures that they can find outside the church. If a church does this too consistently, then what it may have to offer may be no different, ultimately, than what the world offers. We must not fool ourselves and think that things were radically different in the first century. A few years ago I went to Turkey (old Asia Minor) to see the ancient sites of the towns where the seven churches of Revelation were located. At Pergamum I visited the ruins of an ancient Roman health spa, where, among other things, people would go to be rejuvenated emotionally because of depression. There were even rooms where a patient could rest; in the ceiling were little holes through which the priestly attendants of the spa would whisper encouraging things to help the victims recuperate psychologically. Whether in the ancient world or today, the chief end of humanity has often been to take pleasure in this life. In contrast, our passage begins by affirming the opposite: humanity's chief goal ought to be to take pleasure in pleasing God. Such passages in Scripture as this fueled the great confession, "The chief end of man is to glorify God and to enjoy Him forever. " Granted, Christians enjoy the material pleasures of this life, but only as a gift from the gracious God whom they serve (1 Tim 4: 4). This world is not an end in itself to be enjoyed. On the basis that God has begun to work in the readers and that they are beginning to live in order to please God, Paul appeals to them to excel in this: we ask you and urge you in the Lord Jesus to do this more and more. The main point of 4: 1 is that the ultimate purpose of living as a Christian is not to please oneself but increasingly to please God (Rom 8: 8; 15: 1-6). This develops further the earlier reference to pleasing God (2: 4) and walking worthily for the goal of achieving God's glory for which they have been called (2: 12). The Greek text of 4: 1 reads "just as you received from us how it is necessary for you to walk so as to please God. " Although the NIV leaves out "it is necessary" (dei; so also Moffatt 1970 and NLT), most other translations attempt to express it, typically by "you must" or "you ought. " Some readers may understand this to mean that Christians should live in the way Paul had instructed, but if they do not they will not experience the full blessing they could otherwise. Paul's urging of them to excel, however, suggests that there is a necessity that his readers live this lifestyle and that such living is not optional for less seriously minded Christians. Indeed, this necessity is heightened by the fact that such a lifestyle is a divine commandment (4: 2), that God has called believers to this conduct (4: 7), that God has given true believers the power to fulfill this commandment (3: 12-13) and that to reject living in this manner is tantamount to rejecting God (4: 8). Consequently, it is necessary that God's true people live this way if they want to avoid the inevitable last judgment (4: 6). Paul says the basis for his appeal that they please God is grounded in the authority of the Lord Jesus

Chasing tax cheats using normal procedures was not an option. It would take decades just to identify anything like the majority of them and centuries to prosecute them successfully; the more we caught, the more clogged up the judicial system would become. We needed a different approach. Once Danis was on board a couple of days later, together we thought of one: we would extract historical and real-time data from the banks on all transfers taking place within Greece as well as in and out of the country and commission software to compare the money flows associated with each tax file number with the tax returns of that same file number. The algorithm would be designed to flag up any instance where declared income seemed to be substantially lower than actual income. Having identified the most likely offenders in this way, we would make them an offer they could not refuse. The plan was to convene a press conference at which I would make it clear that anyone caught by the new system would be subject to 45 per cent tax, large penalties on 100 per cent of their undeclared income and criminal prosecution. But as our government sought to establish a new relationship of trust between state and citizenry, there would be an opportunity to make amends anonymously and at minimum cost. I would announce that for the next fortnight a new portal would be open on the ministry’s website on which anyone could register any previously undeclared income for the period 2000–14. Only 15 per cent of this sum would be required in tax arrears, payable via web banking or debit card. In return for payment, the taxpayer would receive an electronic receipt guaranteeing immunity from prosecution for previous non-disclosure.17 Alongside this I resolved to propose a simple deal to the finance minister of Switzerland, where so many of Greece’s tax cheats kept their untaxed money.18 In a rare example of the raw power of the European Union being used as a force for good, Switzerland had recently been forced to disclose all banking information pertaining to EU citizens by 2017. Naturally, the Swiss feared that large EU-domiciled depositors who did not want their bank balances to be reported to their country’s tax authorities might shift their money before the revelation deadline to some other jurisdiction, such as the Cayman Islands, Singapore or Panama. My proposals were thus very much in the Swiss finance minister’s interests: a 15 per cent tax rate was a relatively small price to pay for legalizing a stash and allowing it to remain in safe, conveniently located Switzerland. I would pass a law through Greece’s parliament that would allow for the taxation of money in Swiss bank accounts at this exceptionally low rate, and in return the Swiss finance minister would require all his country’s banks to send their Greek customers a friendly letter informing them that, unless they produced the electronic receipt and immunity certificate provided by my ministry’s web page, their bank account would be closed within weeks. To my great surprise and delight, my Swiss counterpart agreed to the proposal.19

A fox crept up to a vine. He gazed longingly at the fat, purple, overripe grapes. He placed his front paws against the trunk of the vine, stretched his neck and tried to get at the fruit, but it was too high. Irritated, he tried his luck again. He launched himself upward, but his jaw snapped only at fresh air. A third time he leapt with all his might – so powerfully that he landed back down on the ground with a thud. Still not a single leaf had stirred. The fox turned up his nose: ‘These aren’t even ripe yet. Why would I want sour grapes?’ Holding his head high, he strode back into the forest. The Greek poet, Aesop, created this fable to illustrate one of the most common errors in reasoning. An inconsistency arose when the fox set out to do something and failed to accomplish it. He can resolve this conflict in one of three ways: A) by somehow getting at the grapes, B) by admitting that his skills are insufficient, or C) by retrospectively reinterpreting what happened. The last option is an example of cognitive dissonance, or rather, its resolution.

Scenario No. 1 Breakfast: Two to five tablespoons of butter or cream in your tea or coffee. You can make coffee at home for less than a buck, but let’s round up: $1.00. Midmorning snack: Two ounces of cheese ($1.50 for cheese that costs $12 per pound, which gives you lots of options), two ounces of salami ($3 for artisanal salami at $24 per pound): $4.50. Late lunch: Most of a can of wild salmon: $3.00. Dinner: A four-ounce hamburger patty ($2—you can find grass-fed chuck for $8 per pound), one bunch of chard ($2, organic), and a small bowl of plain Greek yogurt with a few macadamia nuts ($1.50) = $5.50. Day’s total: $14.00. Scenario No. 2 Breakfast: Home-cooked omelet made with four eggs, two ounces of shredded cheese, and five strips of bacon (no nitrates): $6.00. Tea or coffee: $1.00. After this, you won’t be hungry until 2:30 p.m. Lunch: 1 cup full-fat, plain Greek yogurt and an ounce of cheese. Go, Dairy! If you’re lactose intolerant, sub a can of sardines for the yogurt: $3.00. Dinner: Greek salad, village style (no lettuce—just cukes, tomatoes, onions, green or red peppers, olives, feta), one hard-boiled egg, and either 2 ounces of canned sardines or the meat of your choice; olive oil and vinegar dressing: $7.00. Day’s total: $17.00.

You’d best pray it’s the Darkness that has driven you mad, boy, because if it’s not, you’ll pay for these bruises with some of your own!” He pinned the boy to the ground with one hand braced on a shoulder and continued, “I’m not going to hurt you. Just calm down and let’s see if we can relieve you.” The boy relaxed, calming except for his heaving chest as he fought for air. Robin’s mind raced through his options, coming up blank. “Cat-mint…” the boy muttered. “Tincture of angelica. Blue chalcedony, jet, bronzite, amber—do you have any on you?” “No,” Robin said, confused. The boy moaned. “Trifolium, then. There’s bound to be trifolium…” The boy’s head fell back into the dirt. “Trifolium? I don’t know…” “Clover,” the boy ordered, scorn dripping from his voice. “I’m speaking of clover.” Robin paced along the road looking for a clump of clover, unsure whether to laugh or snarl. “Do you at least know your Greek sigils?” the boy muttered weakly. “The banishing sigil performed with clover…” Greek, he thought resentfully rubbing his jaw. “I know sigils,” he said, amending silently, if I can remember the Greek ones from the schoolroom. If he got the scamp past this spell of poisoning, he was going to thrash him. And where had he got into such Darkness in the first place? Burroughs, Patricia. This Crumbling Pageant (The Fury Triad Book 1) (pp. 23-24). Story Spring Publishing, LLC. Kindle Edition.

God is everywhere, and—watch this carefully—everywhere is God. Or, if you like, God is everything, and everything is God. This option is known as “pantheism.” It was popular in the ancient Greek and Roman worlds of the first century, mainly through the philosophy called “Stoicism,” and after centuries in decline it has become increasingly popular in our own times.

The gospel of John was then tragically distorted, I now believe, by the Nicene and post-Nicene fathers, who used it to formulate their creeds. As Greek thinkers, these early Christian leaders had little appreciation for things Jewish and as far as we can tell no understanding whatsoever of Jewish mysticism. As dualists, they saw God and human life, spiritual things and material things, souls and bodies as two separate and divided, even antagonistic, realms. Not knowing the language of Jewish mysticism, these religious leaders could not possibly hear the Johannine mystical tradition, which saw Jesus not as an invader from another realm, but as the “defining” human life, bringing together into oneness the human with the divine, nor could they understand the divine as a permeating presence that opened its recipients to a new dimension of consciousness. These concepts would have been completely foreign to them. Jewish mysticism was never a majority movement inside Judaism. As mysticism tends to be everywhere, it was resisted and resented by the hierarchy of the Jewish priesthood and marginalized in the traditional Jewish community. It was, however, an option to which a Jewish community might turn when they were forced out of their normal boundaries by excommunication. That excommunication, I now believe, actually compelled the Jewish disciples of Jesus to redefine Jesus and their Jesus experience in a new, transcendent, mystical and universal language. The doorway through which mysticism entered Judaism was what is called the “wisdom tradition,” and it featured the “wisdom literature” that was composed by Jewish people in the post-exilic phase of their history. To understand how “wisdom” is used in this context, we need to go back a bit in history.

Since I was a child, I've made images of women who were trees. I'm not sure where it came from, certainly I had not heard of the Tree of Life, or Goddesses associated with trees. I had never heard of Goddesses. But women with roots and leaves became a personal iconography for me. In early drawings friends somehow grew leaves. In later lithographs there She was. A 9-foot-long painting I called "Gaia" (1986) for my MFA program showed the Goddess as a Trinity before the Barron Tree: I wanted them to confront the viewer with the loss, destruction and disrespect our civilization has wrought on the Tree of Life that sustains us. And there are many other works that show female figures rooted and, importantly for me, intertwined within the Earth. I realize now it was Asherah, the Great Mother, I was seeking. Asherah who was banished from the Judeo-Christian Bible. Banished from what became the religious underpinning of Western civilization as the Patriarchs of Jerusalem created the first monotheistic religion – which uniquely featured a solitary male deity with no female counterpart. Yet it is not easy to eliminate half the human race from sanctity, although the his-story of Western religion demonstrates a long and continuing effort to do just that, sometimes by erasure or demonization, sometimes by mythic co-option. It is interesting, for example, to note that the ubiquitous ancient “trinity” of a 3-part Goddess, such as the Greek Persephone/Demeter/Hecate, is a Trinity that represented the cycles of nature as personified within the ancient Great Mother. This Trinity re-occurs, probably as a result of Patriarchal re-assignment, as the masculine Hindu Brahma/Vishnu/Shiva Trinity (Creator/Sustainer/Destroyer) in Hinduism. Certainly, the European Pagan Trinity was absorbed into Christianity, masculinized as the Father, Son, and Holy Ghost.

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