Ordination Sayings And Quotes

Let me go: take back thy gift: Why should a man desire in any way To vary from the kindly race of men, Or pass beyond the goal of ordinance Where all should pause, as is most meet for all? ...Why wilt thou ever scare me with thy tears, And make me tremble lest a saying learnt, In days far-off, on that dark earth, be true? ‘The Gods themselves cannot recall their gifts.’ - Tithonus

I am not in charge of this House, and never will be. I have no say about who is in and who is out. I do not get to make the rules. Like Job, I was nowhere when God laid the foundations of the earth. I cannot bind the chains of the Pleiades or loose the cords of Orion. I do not even know when the mountain goats give birth, much less the ordinances of the heavens. I am a guest here, charged with serving other guests—even those who present themselves as my enemies. I am allowed to resist them, but as long as I trust in one God who made us all, I cannot act as if they are no kin to me. There is only one House. Human beings will either learn to live in it together or we will not survive to hear its sigh of relief when our numbered days are done.

I do not intend to defend capitalism or capitalists. They, like everything human, have their defects. I only say their possibilities of usefulness are not ended. Capitalism has borne the monstrous burden of the war and today still has the strength to shoulder the burdens of peace. ... It is not simply and solely an accumulation of wealth, it is an elaboration, a selection, a co-ordination of values which is the work of centuries. ... Many think, and I myself am one of them, that capitalism is scarcely at the beginning of its story.

The Church has celebrated the place of the spirit. It has emphasized the need for a healthy body, but it has totally ignored the place of the mind. For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee. Proverbs 23:7 The mind can be likened to the control room of life because it co-ordinates and controls the activities of a man. Call it the headquarters of a man’s existence, if you like. That is why scriptures say, as a man thinks in his heart (heart here meaning mind), so is he.

When every fact, every present or past phenomenon of that universe, every phase of present or past life therein, has been examined, classified, and co-ordinated with the rest, then the mission of science will be completed. What is this but saying that the task of science can never end till man ceases to be, till history is no longer made, and development itself ceases?

You see Leigh, Steve says, I was ordained for this. I'm not working, I'm not acting, I'm just myself. I'm not acting the Shepard, I am the Shepard. That's what ordination is. I believe when I go into a situation, others know that because I'm a priest, God is with them; they're not abandoned. Their suffering is their entrance into His suffering and resurrection.

It's plain as day what they're up to, he says, they're trying to chase out like vermin ,that's what they're doing, they want to exterminate it's like rats, it's just a matter of time and effort, I used to work as a city planner you know, there's a finite number of roads and buildings in this city, drop enough ordinance and after a time you have put a hole in every road, you'll have struck every block of flats, every shop and house then you keep going night and day you just keep dropping more and more until you smashed every structure into the ground and you keep going until you turn the brickwork into dust and there's nothing left but the people who refuse to leave

The Christian message does not begin with "accept Christ as your Savior"; it begins with "In the beginning God created the heavens and the earth". The Bible teaches that God is the sole source of the entire created order. No other gods compare with Him; no natural forces exist on their own; nothing receives its nature or existence from another source. Thus, His Word, or laws, or creation ordinances give the world its order and structure. God's creative world is the source of the laws of physical nature (natural sciences), human nature (ethics, politics, economics, aesthetics) and even logic. That's why Psalm 119:91 says, "all things are your servants". There is no philosophically or spiritually neutral subject matter.

What is it, Lord? What am I holding back? What am I using as an excuse for not serving You in whatever You want me to do?' And then, there by the canal, I finally had my answer. My 'yes' to God had always been a 'yes, but'. Yes, but I'm not educated. Yes, but I'm lame. With the next breath, I did say 'Yes'. I said it in a brand-new way, without qualification. 'I'll go, Lord,' I said, 'no matter whether it's through the route of ordination, or through the WEC programme, or through working on at Ringers'.' Whenever, wherever, however You want me, I'll go. And I'll begin this very minute. Lord, as I stand up from this place, and as I take my first step forward, will You consider that this is a step towards complete obedience to You? I'll call it the Step of Yes.

We are the only government upon whose word every man may rely absolutely, and because of that we command infinite credit, infinite obedience, infinite respect If we say to anyone, “Do this and your reward will be such and such,” there is no doubt in his mind that he will be rewarded. If we say villages breaking a certain ordinance will be burned to the ground, there is no doubt. We speak little, but every word drops like a weight of iron—

The lawbreaking itch is not always an anarchic one. In the first place, the human personality has (or ought to have) a natural resistance to coercion. We don't like to be pushed and shoved, even if it's in a direction we might choose to go. In the second place, the human personality has (or ought to have) a natural sense of the preposterous. Thus, just behind my apartment building in Washington there is an official sign saying, Drug-Free Zone. I think this comic inscription may be done because it's close to a schoolyard. And a few years back, one of our suburbs announced by a municipal ordinance that it was a "nuclear-free zone." I don't wish to break the first law, though if I did wish to do so it would take me, or any other local resident, no more than one phone call and a ten-minute wait. I did, at least for a while, pine to break the "nuclear-free" regulation, on grounds of absurdity alone, but eventually decided that it would be too much trouble.

In Pakistan both branches [of the Ahmadis] fell to persecutions, sanction by the state in 1984 with General Zia Ul-Haq's Ordinance XX, which forbade Ahmadis of either branch from calling themselves Muslims, their religion Islam, or their temples mosques. Under penalty of law, they could not perform the call to pryaer, pray in the manner of Muslims, quote the Qur'an or hadith, greet each other with "as-salamu alaikum," or receite the shahadah... In the Islamic Republic of Pakistan, it was illegal for some people to say, "There is no god but Allah and Muhammad is his Messenger.

The concept of internal selection, of a hierarchy of controls which eliminate the consequences of harmful gene-mutations and co-ordinates the effects of useful mutations, is the missing link in orthodoxy theory between the 'atoms' of heredity and the living stream of evolution. Without that link, neither of them makes sense. There can be no doubt that random mutations do occur: they can be observed in the laboratory. There can be no doubt that Darwinian selection is a powerful force. But in between these two events, between the chemical changes in a gene and the appearance of the finished product as a newcomer on the evolutionary stage, there is a whole hierarchy of internal processes at work which impose strict limitations on the range of possible mutations and thus considerably reduce the importance of the chance factor. We might say that the monkey works at a typewriter which the manufacturers have programmed to print only syllables which exist in our language, but not nonsense syllables. If a nonsense syllable occurs, the machine will automatically erase it. To pursue the metaphor, we would have to populate the higher levels of the hierarchy with proof-readers and then editors, whose task is no longer elimination, but correction, self-repair and co-ordination-as in the example of the mutated eye.

Many of our friends who grew up here now live in Brooklyn, where they are at work on “book-length narratives.” Another contingent has moved to the Bay Area and made a fortune there. Every year or so, these west-coasters travel back to Michigan and call us up for dinner or drinks, occasions they use to educate us on the inner workings of the tech industry. They refer to the companies they work for in the first person plural, a habit I have yet to acculturate to. Occasionally they lapse into the utopian, speaking of robotics ordinances and brain-computer interfaces and the mystical, labyrinthine channels of capital, conveying it all with the fervency of pioneers on a civilizing mission. Being lectured quickly becomes dull, and so my husband and I, to amuse ourselves, will sometimes play the rube. “So what, exactly, is a venture capitalist?” we’ll say. Or: “Gosh, it sounds like science fiction.” I suppose we could tell them the truth—that nothing they’re proclaiming is news; that the boom and bustle of the coastal cities, like the smoke from those California wildfires, liberally wafts over the rest of the country. But that seems a bit rude. We are, after all, Midwesterners. Here, work is work and money is money, and nobody speaks of these things as though they were spiritual movements or expressions of one’s identity.

This is an ancient text that corrects an even more ancient text. And now we read this ancient text in our contemporary moment of deciding. Ours is a time of scattering in fear. We are so fearful that we want to fence the world in order to keep all the others out: –Some of the church still wants to fence out women. –We build fences to keep out immigrants (or Palestinians). –The church in many places fences out gays. –The old issue of race is still powerful for fencing. We have so many requirements that are as old as Moses. But here is only one requirement. It is Sabbath, work stoppage, an ordinance everyone can honor—gay or straight, woman or man, Black or White, “American” or Hispanic—anybody can keep it and be gathered to the meeting of all of God’s people.

The civil law, as well as nature herself, has always recognized a wide difference in the respective spheres and destinies of man and woman. Man is, or should be, woman's protector and defender...The constitution of the family organization, which is founded in the divine ordinance, as well as in the nature of things, indicates the domestic sphere as that which properly belongs to the domain and functions of womanhood. The harmony, not to say identity, of interests and views which belong, or should belong, to the family institution is repugnant to the idea of a woman adopting a distinct and independent career from that of her husband...The paramount destiny and mission of women are to fulfil the noble and benign offices of wife and mother. This is the law of the Creator. 1872

Cobb.  You know, saith he, that the Scripture saith, the powers that be, are ordained of God. Bun.  I said, Yes, and that I was to submit to the King as supreme, and also to the governors, as to them who are sent by Him. Cobb.  Well then, said he, the King then commands you, that you should not have any private meetings; because it is against his law, and he is ordained of God, therefore you should not have any. Bun.  I told him that Paul did own the powers that were in his day, to be of God; and yet he was often in prison under them for all that.  And also, though Jesus Christ toldPilate, that He had no power against him, but of God, yet He died under the same Pilate; and yet, said I, I hope you will not say that either Paul, or Christ, were such as did deny magistracy, and so sinned against God in slighting the ordinance. 

What, then, of the priest's iconic representation of Christ at the altar? If there is no specifically masculine or feminine charism or ontology, the significance of the priest's maleness fades away. What matters—as patristic Christology recognized centuries ago with its dictum, 'That which is not assumed [by the Son of God in the incarnation] is not healed'—is that Christ became human, assuming and thereby healing the nature common to men and women. Although biologically a man, Christ assumed human nature in such a way as to include both men and women in his salvific work. And that means, in turn, that to refuse to allow a woman to preside at the Eucharist may be to say much more than opponents of women's ordination realize—namely, 'that women are not adequate icons of Christ.' The result, notes [Sarah] Hinlicky Wilson near the end of her book, is nothing less than 'to leave both their humanity and their salvation in doubt.' If women can't reflect the human nature of Christ at the altar, how then can they trust Christ's human nature to save them at all?

Now to picture the mechanism of this process of construction and not merely its progressive extension, we must note that each level is characterized by a new co-ordination of the elements provided—already existing in the form of wholes, though of a lower order—by the processes of the previous level. The sensori-motor schema, the characteristic unit of the system of pre-symbolic intelligence, thus assimilates perceptual schemata and the schemata relating to learned action (these schemata of perception and habit being of the same lower order, since the first concerns the present state of the object and the second only elementary changes of state). The symbolic schema assimilates sensori-motor schemata with differentiation of function; imitative accommodation is extended into imaginal significants and assimilation determines the significates. The intuitive schema is both a co-ordination and a differentiation of imaginal schemata. The concrete operational schema is a grouping of intuitive schemata, which are promoted, by the very fact of their being grouped, to the rank of reversible operations. Finally, the formal schema is simply a system of second-degree operations, and therefore a grouping operating on concrete groupings. Each of the transitions from one of these levels to the next is therefore characterized both by a new co-ordination and by a differentiation of the systems constituting the unit of the preceding level. Now these successive differentiations, in their turn, throw light on the undifferentiated nature of the initial mechanisms, and thus we can conceive both of a genealogy of operational groupings as progressive differentiations, and of an explanation of the pre-operational levels as a failure to differentiate the processes involved. Thus, as we have seen (Chap. 4), sensori-motor intelligence arrives at a kind of empirical grouping of bodily movements, characterized psychologically by actions capable of reversals and detours, and geometrically by what Poincaré called the (experimental) group of displacement. But it goes without saying that, at this elementary level, which precedes all thought, we cannot regard this grouping as an operational system, since it is a system of responses actually effected; the fact is therefore that it is undifferentiated, the displacements in question being at the same time and in every case responses directed towards a goal serving some practical purpose. We might therefore say that at this level spatio-temporal, logico-arithmetical and practical (means and ends) groupings form a global whole and that, in the absence of differentiation, this complex system is incapable of constituting an operational mechanism. At the end of this period and at the beginning of representative thought, on the other hand, the appearance of the symbol makes possible the first form of differentiation: practical groupings (means and ends) on the one hand, and representation on the other. But this latter is still undifferentiated, logico-arithmetical operations not being distinguished from spatio-temporal operations. In fact, at the intuitive level there are no genuine classes or relations because both are still spatial collections as well as spatio-temporal relationships: hence their intuitive and pre-operational character. At 7–8 years, however, the appearance of operational groupings is characterized precisely by a clear differentiation between logico-arithmetical operations that have become independent (classes, relations and despatialized numbers) and spatio-temporal or infra-logical operations. Lastly, the level of formal operations marks a final differentiation between operations tied to real action and hypothetico-deductive operations concerning pure implications from propositions stated as postulates.

Some Conseil meetings lasted eight to ten hours, and Chaptal recalled that it was always Napoleon ‘who expended the most in terms of words and mental strain. After these meetings, he would convene others on different matters, and never was his mind seen to flag.’68 When members were tired during all-night sessions he would say: ‘Come, sirs, we haven’t earned our salaries yet!’69 (After they ended, sometimes at 5 a.m., he would take a bath, in the belief that ‘One hour in the bath is worth four hours of sleep to me.’70) Other than on the battlefield itself, it was here that Napoleon was at his most impressive. His councillors bear uniform witness – whether they later supported or abandoned him, whether they were writing contemporaneously or long after his fall – to his deliberative powers, his dynamism, the speed with which he grasped a subject, and the tenacity never to let it go until he had mastered its essentials and taken the necessary decision. ‘Still young and rather untutored in the different areas of administration,’ recalled one of them of the early days of the Consulate, ‘he brought to the discussions a clarity, a precision, a strength of reason and range of views that astonished us. A tireless worker with inexhaustible resources, he linked and co-ordinated the facts and opinions scattered throughout a large administration system with unparalleled wisdom.’71 He quickly taught himself to ask short questions that demanded direct answers. Thus Conseil member Emmanuel Crétet, the minister of public works, would be asked ‘Where are we with the Arc de Triomphe?’ and ‘Will I walk on the Jena bridge on my return?’72

He had brought her to this house, “and,” continued the priest, while genuine tears rose to his eyes, “here, too, he shelters me, his old tutor, and Agnes, a superannuated servant of his father’s family. To our sustenance, and to other charities, I know he devotes three-parts of his income, keeping only the fourth to provide himself with bread and the most modest accommodations. By this arrangement he has rendered it impossible to himself ever to marry: he has given himself to God and to his angel-bride as much as if he were a priest, like me.” The father had wiped away his tears before he uttered these last words, and in pronouncing them, he for one instant raised his eyes to mine. I caught this glance, despite its veiled character; the momentary gleam shot a meaning which struck me. These Romanists are strange beings. Such a one among them—whom you know no more than the last Inca of Peru, or the first Emperor of China—knows you and all your concerns; and has his reasons for saying to you so and so, when you simply thought the communication sprang impromptu from the instant’s impulse: his plan in bringing it about that you shall come on such a day, to such a place, under such and such circumstances, when the whole arrangement seems to your crude apprehension the ordinance of chance, or the sequel of exigency. Madame Beck’s suddenly-recollected message and present, my artless embassy to the Place of the Magi, the old priest accidentally descending the steps and crossing the square, his interposition on my behalf with the bonne who would have sent me away, his reappearance on the staircase, my introduction to this room, the portrait, the narrative so affably volunteered—all these little incidents, taken as they fell out, seemed each independent of its successor; a handful of loose beads: but threaded through by that quick-shot and crafty glance of a Jesuit-eye, they dropped pendent in a long string, like that rosary on the prie-dieu. Where lay the link of junction, where the little clasp of this monastic necklace? I saw or felt union, but could not yet find the spot, or detect the means of connection.

He was a good, even a shining light as a Castalian to the extent that he had a many-sided mind, tirelessly active in scholarship as well as in the art of the Glass Bead Game, and enormously hard-working; but in character, in his attitude toward the hierarchy and the morality of the Order he was a very mediocre, not to say bad Castalian. The greatest of his vices was a persistent neglect of meditation, which he refused to take seriously. The purpose of meditation, after all, is adaptation of the individual to the hierarchy, and application in it might very well have cured him of his neurasthenia. For it infallibly helped him whenever, after a period of bad conduct, excessive excitement, or melancholia, his superiors disciplined him by prescribing strict meditation exercises under supervision. Even Knecht, kindly disposed and forgiving though he was, frequently had to resort to this measure. There was no question about it: Tegularius was a willful, moody person who refused to fit into his society. Every so often he would display the liveliness of his intellect. When highly stimulated he could be entrancing; his mordant wit sparkled and he overwhelmed everyone with the audacity and richness of his sometimes somber inspirations. But basically he was incurable, for he did not want to be cured; he cared nothing for co-ordination and a place in the scheme of things. He loved nothing but his freedom, his perpetual student status, and preferred spending his whole life as the unpredictable and obstinate loner, the gifted fool and nihilist, to following the path of subordination to the hierarchy and thus attaining peace. He cared nothing for peace, had no regard for the hierarchy, hardly minded reproof and isolation. Certainly he was a most inconvenient and indigestible component in a community whose idea was harmony and orderliness. But because of this very troublesomeness and indigestiblity he was, in the midst of such a limpid and prearranged little world, a constant source of vital unrest, a reproach, an admonition and warning, a spur to new, bold, forbidden, intrepid ideas, an unruly, stubborn sheep in the herd. And, to our mind, this was the very reason his friend cherished him.

During this same period of his life Bohm also continued to refine his alternative approach to quantum physics. As he looked more carefully into the meaning of the quantum potential he discovered it had a number of features that implied an even more radical departure from orthodox thinking. One was the importance of wholeness. Classical science had always viewed the state of a system as a whole as merely the result of the interaction of its parts. However, the quantum potential stood this view on its ear and indicated that the behavior of the parts was actually organized by the whole. This not only took Bohr's assertion that subatomic particles are not independent "things, " but are part of an indivisible system one step further, but even suggested that wholeness was in some ways the more primary reality. It also explained how electrons in plasmas (and other specialized states such as superconductivity) could behave like interconnected wholes. As Bohm states, such "electrons are not scattered because, through the action of the quantum potential, the whole system is undergoing a co-ordinated movement more like a ballet dance than like a crowd of unorganized people. " Once again he notes that "such quantum wholeness of activity is closer to the organized unity of functioning of the parts of a living being than it is to the kind of unity that is obtained by putting together the parts of a machine. "6 An even more surprising feature of the quantum potential was its implications for the nature of location. At the level of our everyday lives things have very specific locations, but Bohm's interpretation of quantum physics indicated that at the subquantum level, the level in which the quantum potential operated, location ceased to exist All points in space became equal to all other points in space, and it was meaningless to speak of anything as being separate from anything else. Physicists call this property "nonlocality. " The nonlocal aspect of the quantum potential enabled Bohm to explain the connection between twin particles without violating special relativity's ban against anything traveling faster than the speed of light. To illustrate how, he offers the following analogy: Imagine a fish swimming in an aquarium. Imagine also that you have never seen a fish or an aquarium before and your only knowledge about them comes from two television cameras, one directed at the aquarium's front and the other at its side. When you look at the two television monitors you might mistakenly assume that the fish on the screens are separate entities. After all, because the cameras are set at different angles, each of the images will be slightly different. But as you continue to watch you will eventually realize there is a relationship between the two fish. When one turns, the other makes a slightly different but corresponding turn. When one faces the front, the other faces the side, and so on. If you are unaware of the full scope of the situation, you might wrongly conclude that the fish are instantaneously communicating with one another, but this is not the case. No communication is taking place because at a deeper level of reality, the reality of the aquarium, the two fish are actually one and the same. This, says Bohm, is precisely what is going on between particles such as the two photons emitted when a positronium atom decays (see fig. 8).

Adventists urged to study women’s ordination for themselves Adventist Church President Ted N. C. Wilson appealed to members to study the Bible regarding the theology of ordination as the Church continues to examine the matter at Annual Council next month and at General Conference Session next year. Above, Wilson delivers the Sabbath sermon at Annual Council last year. [ANN file photo] President Wilson and TOSC chair Stele also ask for prayers for Holy Spirit to guide proceedings September 24, 2014 | Silver Spring, Maryland, United States | Andrew McChesney/Adventist Review Ted N. C. Wilson, president of the Seventh-day Adventist Church, appealed to church members worldwide to earnestly read what the Bible says about women’s ordination and to pray that he and other church leaders humbly follow the Holy Spirit’s guidance on the matter. Church members wishing to understand what the Bible teaches on women’s ordination have no reason to worry about where to start, said Artur A. Stele, who oversaw an unprecedented, two-year study on women’s ordination as chair of the church-commissioned Theology of Ordination Study Committee. Stele, who echoed Wilson’s call for church members to read the Bible and pray on the issue, recommended reading the study’s three brief “Way Forward Statements,” which cite Bible texts and Adventist Church co-founder Ellen G. White to support each of the three positions on women’s ordination that emerged during the committee’s research. The results of the study will be discussed in October at the Annual Council, a major business meeting of church leaders. The Annual Council will then decide whether to ask the nearly 2,600 delegates of the world church to make a final call on women’s ordination in a vote at the General Conference Session next July. Wilson, speaking in an interview, urged each of the church’s 18 million members to prayerfully read the study materials, available on the website of the church’s Office of Archives, Statistics, and Research. "Look to see how the papers and presentations were based on an understanding of a clear reading of Scripture,” Wilson said in his office at General Conference headquarters in Silver Spring, Maryland. “The Spirit of Prophecy tells us that we are to take the Bible just as it reads,” he said. “And I would encourage each church member, and certainly each representative at the Annual Council and those who will be delegates to the General Conference Session, to prayerfully review those presentations and then ask the Holy Spirit to help them know God’s will.” The Spirit of Prophecy refers to the writings of White, who among her statements on how to read the Bible wrote in The Great Controversy (p. 598), “The language of the Bible should be explained according to its obvious meaning, unless a symbol or figure is employed.” “We don’t have the luxury of having the Urim and the Thummim,” Wilson said, in a nod to the stones that the Israelite high priest used in Old Testament times to learn God’s will. “Nor do we have a living prophet with us. So we must rely upon the Holy Spirit’s leading in our own Bible study as we review the plain teachings of Scripture.” He said world church leadership was committed to “a very open, fair, and careful process” on the issue of women’s ordination. Wilson added that the crucial question facing the church wasn’t whether women should be ordained but whether church members who disagreed with the final decision on ordination, whatever it might be, would be willing to set aside their differences to focus on the church’s 151-year mission: proclaiming Revelation 14 and the three angels’ messages that Jesus is coming soon. 3 Views on Women’s Ordination In an effort to better understand the Bible’s teaching on ordination, the church established the Theology of Ordination Study Committee, a group of 106 members commonly referred to by church leaders as TOSC. It was not organized

The message: Paris and Rome must reform their economies, removing barriers to the creation of businesses and jobs. Countries with the flexibility to spend more while staying within EU deficit rules should do so, creating what Mr Draghi described as “a more growth-friendly overall fiscal stance for the euro area”. Though the ECB president did not name names, that suggestion was widely interpreted as a call for Germany, the eurozone’s dominant economic power, to raid its fiscal coffers. “The part of Mr Draghi’s speech on the fiscal stance was an innovation,” says Lucrezia Reichlin, a professor at London Business School and a former head of research at the ECB. “The idea of co-ordination between monetary and fiscal policy from a euro area perspective is a hint to Germany.” France, already used to the ECB’s grumbles that it should do more to restructure the economy, received Mr Draghi’s calls warmly.

I’d lost the mark on the psychic map that says You Are Here. Personality and personal identity are in some ways like co-ordinates on the street map drawn by our intersecting relationships. We know who we are and we define what we are by references to the people we love and our reasons for loving them.

A free-market system is one in which economic production and consumption are determined by the free choices of individuals rather than governments, and this process is grounded in private ownership of the means of production. In very simple, practical terms, a free-market system means that people, not the government, own the farms, businesses, and properties in a nation (“the means of production”). “Fundamentally,” says Nobel laureate Milton Friedman, “there are only two ways of co-ordinating the economic activities of millions. One is central direction involving the use of coercion—the technique of the army and of the modern totalitarian state. The other is voluntary co-operation of individuals—the technique of the market place.”47

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

Forgiven souls love Christ. This is that one thing they can say, if they dare say nothing else, they do love Christ. His person, His offices, His work, His name, His cross, His blood, His words, His example, His day, His ordinances, all, all are precious to forgiven souls. The ministry which exalts Him most, is that which they enjoy most. The books which are most full of Him, are most pleasant to their minds. The people on earth they feel most drawn to, are those in whom they see something of Christ. His name is as ointment poured forth, and comes with a peculiar sweetness to their ears (Song of Solomon 1:3). They would tell you they cannot help feeling as they do. He is their Redeemer, their Shepherd, their Physician, their King, their strong Deliverer, their gracious Guide, their hope, their joy, their All. Were it not for Him they would be of all men most miserable. They would as soon consent that you should take the sun out of the sky, as Christ out of their religion. Those people who talk of “the Lord”, and “the Almighty”, and “the Deity”, and so forth, but have not a word to say about Christ, are in anything but a right state of mind. What saith the Scripture? “He that honoureth not the Son, honoureth not the Father which hath sent Him” (John 5:23).“If any man love not the Lord Jesus Christ, let him be anathema” (1 Corinthians 16:22).

This perpetual hurry of business and company ruins me in soul if not in body. More solitude and earlier hours! I suspect I have been allotting habitually too little time to religious exercises, as private devotion and religious meditation, Scripture-reading, etc. Hence I am lean and cold and hard. I had better allot two hours or an hour and a half daily. I have been keeping too late hours, and hence have had but a hurried half hour in a morning to myself. Surely the experience of all good men confirms the proposition that without a due measure of private devotions the soul will grow lean. But all may be done through prayer—almighty prayer, I am ready to say—and why not? For that it is almighty is only through the gracious ordination of the God of love and truth. O then, pray, pray, pray!—William Wilberforce

innovation—perhaps from the translation world’s equivalent of Uber, a taxi app. Software is unlikely to replace the translators, but it could co-ordinate their work with clients more efficiently. Smartling, an American company which seeks to cut out middlemen in this way, has clients including Tesla, an electric carmaker, and Spotify, a music-streaming service. Jochen Hummel, a pioneer in translation memory, says that a real breakthrough would come from combining software, memory and content management in a single database. But making money may still be tricky. The American tech titan has not tried to commercialise Google Translate. A former executive says the firm experimented with content-management software but “decided to focus on easier stuff, like self-driving cars.

April 19 MORNING “Behold, the veil of the temple was rent in twain from the top to the bottom.” — Matthew 27:51 NO mean miracle was wrought in the rending of so strong and thick a veil; but it was not intended merely as a display of power — many lessons were herein taught us. The old law of ordinances was put away, and like a worn-out vesture, rent and laid aside. When Jesus died, the sacrifices were all finished, because all fulfilled in Him, and therefore the place of their presentation was marked with an evident token of decay. That rent also revealed all the hidden things of the old dispensation: the mercy-seat could now be seen, and the glory of God gleamed forth above it. By the death of our Lord Jesus we have a clear revelation of God, for He was “not as Moses, who put a veil over his face.” Life and immortality are now brought to light, and things which have been hidden since the foundation of the world are manifest in Him. The annual ceremony of atonement was thus abolished. The atoning blood which was once every year sprinkled within the veil, was now offered once for all by the great High Priest, and therefore the place of the symbolical rite was broken up. No blood of bullocks or of lambs is needed now, for Jesus has entered within the veil with his own blood. Hence access to God is now permitted, and is the privilege of every believer in Christ Jesus. There is no small space laid open through which we may peer at the mercy-seat, but the rent reaches from the top to the bottom. We may come with boldness to the throne of the heavenly grace. Shall we err if we say that the opening of the Holy of Holies in this marvellous manner by our Lord’s expiring cry was the type of the opening of the gates of paradise to all the saints by virtue of the Passion? Our bleeding Lord hath the key of heaven; He openeth and no man shutteth; let us enter in with Him into the heavenly places, and sit with Him there till our common enemies shall be made His footstool.

April 13 MORNING “A bundle of myrrh is my well-beloved unto me.” — Song of Solomon 1:13 MYRRH may well be chosen as the type of Jesus on account of its preciousness, its perfume, its pleasantness, its healing, preserving, disinfecting qualities, and its connection with sacrifice. But why is He compared to “a bundle of myrrh”? First, for plenty. He is not a drop of it, He is a casket full. He is not a sprig or flower of it, but a whole bundle. There is enough in Christ for all my necessities; let me not be slow to avail myself of Him. Our well-beloved is compared to a “bundle” again, for variety: for there is in Christ not only the one thing needful, but in “Him dwelleth all the fulness of the Godhead bodily,” everything needful is in Him. Take Jesus in His different characters, and you will see a marvellous variety — Prophet, Priest, King, Husband, Friend, Shepherd. Consider Him in His life, death, resurrection, ascension, second advent; view Him in His virtue, gentleness, courage, self-denial, love, faithfulness, truth, righteousness — everywhere He is a bundle of preciousness. He is a “bundle of myrrh” for preservation — not loose myrrh tied up, myrrh to be stored in a casket. We must value Him as our best treasure; we must prize His words and His ordinances; and we must keep our thoughts of Him and knowledge of Him as under lock and key, lest the devil should steal anything from us. Moreover, Jesus is a “bundle of myrrh” for speciality. The emblem suggests the idea of distinguishing, discriminating grace. From before the foundation of the world, He was set apart for His people; and He gives forth His perfume only to those who understand how to enter into communion with Him, to have close dealings with Him. Oh! blessed people whom the Lord hath admitted into His secrets, and for whom He sets Himself apart. Oh! choice and happy who are thus made to say, “A bundle of myrrh is my wellbeloved unto me.

When error is admitted into the Church, it will be found that the stages of its progress are always three. It begins by asking toleration. Its friends say to the majority: You need not be afraid of us; we are few, and weak; only let us alone; we shall not disturb the faith of others. The Church has her standards of doctrine; of course we shall never interfere with them; we only ask for ourselves to be spared interference with our private opinions. Indulged in this for a time, error goes on to assert equal rights. Truth and error are two balancing forces. The Church shall do nothing which looks like deciding between them; that would be partiality. It is bigotry to assert any superior right for the truth. We are to agree to differ, and any favoring of the truth, because it is truth, is partisanship. What the freinds of truth and error hold in common is fundamental. Anything on which they differ is ipso facto non-essential. Anybody who makes account of such a thing is a disturber of the peace of the chruch. Truth and error are two co-ordinate powers, and the great secret of church-statesmanship is to preserve the balance between them. From this point error soon goes on to its natural end, which is to assert supremacy. Truth started with tolerating; it comes to be merely tolerated, and that only for a time. Error claims a preference for its judgements on all disputed points. It puts men into positions, not as at first in spite of their departure from the Church's faith, but in consequence of it. Their recommeddation is that they repudiate that faith, and position is given them to teach others to repudiate it and to make them skillful in combating it.

April 23 MORNING “Nay, in all these things we are more than conquerors through Him that loved us.” — Romans 8:37 WE go to Christ for forgiveness, and then too often look to the law for power to fight our sins. Paul thus rebukes us, “O foolish Galatians, who hath bewitched you, that ye should not obey the truth? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?” Take your sins to Christ’s cross, for the old man can only be crucified there: we are crucified with Him. The only weapon to fight sin with is the spear which pierced the side of Jesus. To give an illustration — you want to overcome an angry temper, how do you go to work? It is very possible you have never tried the right way of going to Jesus with it. How did I get salvation? I came to Jesus just as I was, and I trusted Him to save me. I must kill my angry temper in the same way? It is the only way in which I can ever kill it. I must go to the cross with it, and say to Jesus, “Lord, I trust Thee to deliver me from it.” This is the only way to give it a death-blow. Are you covetous? Do you feel the world entangle you? You may struggle against this evil so long as you please, but if it be your besetting sin, you will never be delivered from it in any way but by the blood of Jesus. Take it to Christ. Tell Him, “Lord, I have trusted Thee, and Thy name is Jesus, for Thou dost save Thy people from their sins; Lord, this is one of my sins; save me from it!” Ordinances are nothing without Christ as a means of mortification. Your prayers, and your repentances, and your tears — the whole of them put together — are worth nothing apart from Him. “None but Jesus can do helpless sinners good;” or helpless saints either. You must be conquerors through Him who hath loved you, if conquerors at all. Our laurels must grow among His olives in Gethsemane.

What if I told you that there were people in scripture who were called blameless?  Elizabeth and Zechariah, the parents of John the Baptist, walked in all the commandments and ordinances blamelessly.[71]  And the Apostle Paul was also blameless according to the letter of the law.[72]  What about all the New Testament verses saying that we, as well as the leadership within the body, are to be blameless.[73]  If the law was impossible to keep blamelessly, then how did Elizabeth, Zechariah and Paul manage to do it at all?  And how were NT leaders supposed to do it without “falling from grace?

shoulder, so lightly that he hardly noticed, was a small creature exactly the color of his shirt. “Allow me to introduce all of us,” the creature went on. “We are the Lethargarians, at your service.” Milo looked around and, for the first time, noticed dozens of them—sitting on the car, standing in the road, and lying all over the trees and bushes. They were very difficult to see, because whatever they happened to be sitting on or near was exactly the color they happened to be. Each one looked very much like the other (except for the color, of course) and some looked even more like each other than they did like themselves. “I’m very pleased to meet you,” said Milo, not sure whether or not he was pleased at all. “I think I’m lost. Can you help me please?” “Don’t say ‘think,’ ” said one sitting on his shoe, for the one on his shoulder had fallen asleep. “It’s against the law.” And he yawned and fell off to sleep, too. “No one’s allowed to think in the Doldrums,” continued a third, beginning to doze off. And as each one spoke, he fell off to sleep and another picked up the conversation with hardly any interruption. “Don’t you have a rule book? It’s local ordinance 175389-J.

The most striking and obvious thing about an administrative organization is its formal system of rules and objectives. Here tasks, powers, and procedures are set out according to some officially approved pattern. This pattern purports to say how the work of the organization is to be carried on, whether it be producing steel, winning votes, teaching children, or saving souls. The organization thus designed is a technical instrument for mobilizing human energies and directing them toward set aims. We allocate tasks, delegate authority, channel communication, and find some way of co-ordinating all that has been divided up and parceled out. All this is conceived as an exercise in engineering; it is governed by the related ideals of rationality and discipline.

Now, if children were considered to be capable of admission into the Church by an ordinance in the Old Testament, it is difficult to see why they cannot be admitted in the New. The general tendency of the Gospel is to increase men’s spiritual privileges and not to diminish them. Nothing, I believe, would astonish a Jewish convert so much as to tell him his children could not be baptized! “If they are fit to receive circumcision,” he would reply, “why are they not fit to receive baptism?” And my own firm conviction has long been that no Baptist could give him an answer. In fact I never heard of a converted Jew becoming a Baptist, and I never saw an argument against infant baptism that might not have been equally directed against infant circumcision. No man, I suppose, in his sober senses, would presume to say that infant circumcision was wrong.

1 We abelieve in bGod, the Eternal Father, and in His cSon, Jesus Christ, and in the dHoly Ghost. 2 We believe that men will be apunished for their bown sins, and not for cAdam’s transgression. 3 We believe that through the aAtonement of Christ, all bmankind may be csaved, by obedience to the laws and ordinances of the Gospel. 4 We believe that the first principles and aordinances of the Gospel are: first, bFaith in the Lord Jesus Christ; second, cRepentance; third, dBaptism by eimmersion for the fremission of sins; fourth, Laying on of ghands for the hgift of the Holy Ghost. 5 We believe that a man must be acalled of God, by bprophecy, and by the laying on of chands by those who are in dauthority, to epreach the Gospel and administer in the fordinances thereof. 6 We believe in the same aorganization that existed in the Primitive Church, namely, apostles, bprophets, cpastors, dteachers, eevangelists, and so forth. 7 We believe in the agift of btongues, cprophecy, drevelation, evisions, fhealing, ginterpretation of tongues, and so forth. 8 We believe the aBible to be the bword of God as far as it is translated ccorrectly; we also believe the dBook of Mormon to be the word of God. 9 We believe all that God has arevealed, all that He does now reveal, and we believe that He will yet breveal many great and important things pertaining to the Kingdom of God. 10 We believe in the literal agathering of Israel and in the restoration of the bTen Tribes; that cZion (the New Jerusalem) will be built upon the American continent; that Christ will dreign personally upon the earth; and, that the earth will be erenewed and receive its fparadisiacal gglory. 11 We claim the aprivilege of worshiping Almighty God according to the bdictates of our own cconscience, and allow all men the same privilege, let them dworship how, where, or what they may. 12 We believe in being asubject to bkings, presidents, rulers, and magistrates, in cobeying, honoring, and sustaining the dlaw. 13 aWe believe in being bhonest, true, cchaste, dbenevolent, virtuous, and in doing egood to all men; indeed, we may say that we follow the admonition of Paul—We believe all things, we fhope all things, we have endured many things, and hope to be able to gendure all things. If there is anything hvirtuous, ilovely, or of good report or praiseworthy, we seek after these things. Joseph Smith.

It is important to note that when Mary Magdalene and other women were chosen by Jesus to bring the important news to the men, the men did not believe the women. Today 2,000 years later men still don't believe women when they say "We are also chosen by Jesus to be leaders in the church.

They say the Gauls, when they first tasted of the wines of Italy, were so taken with their lusciousness and sweetness, that they could not be content to trade thither for this wine, but resolved to conquer the land where they grew.  Thus the sincere soul thinks it not enough to receive a little, now and then, of grace and comfort, from heaven, by trading and holding commerce at a distance with God in his ordinances here below; but projects and meditates a conquest of that holy land, and blessed place, that he may drink the wine of that kingdom in that kingdom.

Government's commitment to separating residential areas by race began nationwide following the violent suppression of Reconstruction after 1877. Although the Supreme Court in 1917 forbade the first wave of policies—racial segregation by zoning ordinance—the federal government began to recommend ways that cities could evade that ruling, not only in the southern and border states but across the country. In the 1920s a Harding administration committee promoted zoning ordinances that distinguished single-family from multifamily districts. Although government publications did not say it in as many words, committee members made little effort to hide that an important purpose was to prevent racial integration. Simultaneously, and through the 1920s and the Hoover administration, the government conducted a propaganda campaign directed at white middle-class families to persuade them to move out of apartments and into single-family dwellings. During the 1930s the Roosevelt administration created maps of every metropolitan area, divided into zones of foreclosure risk based in part on the race of their occupants. The administration then insured white homeowners' mortgages if they lived in all-white neighborhoods into which there was little danger of African Americans moving. After World War II the federal government went further and spurred the suburbanization of every metropolitan area by guaranteeing bank loans to mass-production builders who would create the all-white subdivisions that came to ring American cities. In 1973, the U.S. Commission on Civil Rights concluded that the 'housing industry, aided and abetted by Government, must bear the primary responsibility for the legacy of segregated housing. . . . Government and private industry came together to create a system of residential segregation.

Note that you can’t be convicted under this law unless you knowingly cause a nuclear explosion. But all I can say is I hope you have plenty of insurance, because that is some serious negligence, my friend. Nuclear

If man had kept the law of God, as given to Adam after his fall, preserved by Noah, and observed by Abraham, there would have been no necessity for the ordinance of circumcision. And if the descendants of Abraham had kept the covenant, of which circumcision was a sign, they would never have been seduced into idolatry, nor would it have been necessary for them to suffer a life of bondage in Egypt; they would have kept God’s law in mind, and there would have been no necessity for it to be proclaimed from Sinai or engraved upon the tables of stone. And had the people practiced the principles of the Ten Commandments, there would have been no need of the additional directions given to Moses. The sacrificial system, committed to Adam, was also perverted by his descendants. Superstition, idolatry, cruelty, and licentiousness corrupted the simple and significant service that God had appointed. Through long intercourse with idolaters the people of Israel had mingled many heathen customs with their worship; therefore the Lord gave them at Sinai definite instruction concerning the sacrificial service. After the completion of the tabernacle he communicated with Moses from the cloud of glory above the mercy seat, and gave him full directions concerning the system of offerings and the forms of worship to be [365] maintained in the sanctuary. The ceremonial law was thus given to Moses, and by him written in a book. But the law of Ten Commandments spoken from Sinai had been written by God himself on the tables of stone, and was sacredly preserved in the ark. There are many who try to blend these two systems, using the texts that speak of the ceremonial law to prove that the moral law has been abolished; but this is a perversion of the Scriptures. The distinction between the two systems is broad and clear. The ceremonial system was made up of symbols pointing to Christ, to his sacrifice and his priesthood. This ritual law, with its sacrifices and ordinances, was to be performed by the hebrews until type met antitype in the death of Christ, the Lamb of God that taketh away the sin of the world. Then all the sacrificial offerings were to cease. It is this law that Christ “took ...out of the way, nailing it to his cross.” Colossians 2:14. But concerning the law of Ten Commandments the psalmist declares, “Forever, O Lord, Thy word is settled in heaven.” Psalm 119:89. And Christ himself says, “Think not that I am come to destroy the law.... Verily I say unto you”—making the assertion as emphatic as possible—“Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” Matthew 5:17, 18. Here he teaches, not merely what the claims of God’s law had been, and were then, but that these claims should hold as long as the heavens and the earth remain. The law of God is as immutable as his throne. It will maintain its claims upon mankind in all ages.

The excellent Mr. Edwards was settled there, with his grandfather Stoddard, upon the opinion that the Lord’s supper was a converting ordinance, and he had gone on fifteen years in that way, until he was fully convinced that it was contrary to the Word of God; and he also found that gospel discipline could not be practiced in such a way. No sooner was his change of mind discovered, in 1744, than most of his people were inflamed against him, and never would give him a hearing upon the reasons of his change of sentiments; but they were resolute to have him dismissed. As he could not get them to hear him preach upon the subject, he printed his thoughts upon it, in 1749, though most of them would not read his book. In it he says, “that baptism, by which the primitive converts were admitted into the church, was used as an exhibition and token of their being visibly regenerated, dead to sin, and alive to God. The saintship, godliness, and holiness of which, according to Scripture, professing Christians and visible saints do make a profession and have a visibility, is not any religion and virtue that is the result of common grace, or moral sincerity, (as it is called), but saving grace.” And to prove this, he referred to Rom. 2:29; 6:1-4; Phil. 3:3; Col. 2:11, 12. [On a right to Sacraments, p. 20-23.] Though he did not design it, yet many others have been made Baptists by the same scriptures, and the same ideas from them.

The Archbishop of Cincinnati said that, in Rome itself during the Synod: "It is clear that the priest has lost his identity." What does that mean? The priest no longer knows what he is. So then, we want to form priests who know what they are, who know that they are made for the Holy Sacrifice of the Mass, to carry the Gospel and proclaim the Gospel, that is to say, to proclaim the catechism which we all learned, which our parents learned, and our grandparents and our ancestors; that is, Faith in the divinity of Our Lord Jesus Christ and in His reign. (ordination sermon of June 29, 1977)

Q:Will it be possible for this revolution to take place in one country alone? A: No. By creating the world market, big industry has already brought all the peoples of the Earth, and especially the civilized peoples, into such close relation with one another that none is independent of what happens to the others. Further, it has co-ordinated the social development of the civilized countries to such an extent that, in all of them, bourgeoisie and proletariat have become the decisive classes, and the struggle between them the great struggle of the day. It follows that the communist revolution will not merely be a national phenomenon but must take place simultaneously in all civilized countries – that is to say, at least in England, America, France, and Germany. It will develop in each of these countries more or less rapidly, according as one country or the other has a more developed industry, greater wealth, a more significant mass of productive forces. Hence, it will go slowest and will meet most obstacles in Germany, most rapidly and with the fewest difficulties in England. It will have a powerful impact on the other countries of the world, and will radically alter the course of development which they have followed up to now, while greatly stepping up its pace. It is a universal revolution and will, accordingly, have a universal range.

Explain to me what it is,’ Gaunt said to Landerson bluntly. Landerson shrugged. ‘I can’t… I mean, I’m no magister, no sorcerer. I don’t understand the workings of Chaos.’ ‘Try!’ Gaunt snapped. ‘It’s an expression of the warp,’ Plower said. ‘That’s what I was told. The Archenemy has branded our world in every way, even the atmosphere. A glyf is the way Chaos makes its mark on the very air. A glyf is a thought, a concept, an idea… an utterance of the Ruinous Powers somehow conjured into solid form. Some say they’re sentient. I don’t believe that. Glyfs are Chaos runes, sigils, symbols, whatever you want to call them. The ordinals summon them into being and release them to watch over the populace. They drift, they patrol, they lurk…’ ‘Great,’ cut in Curth sourly. ‘But what do they do?’ Plower looked at her. ‘I suppose you could describe them as tripwires. Sensors. Alarms. They react to human activity. I’ve no idea how. Certainly, they respond to imagos. If they detect anything unconsented, they… they react. They summon.

THE DEVIL TEACHES THERMODYNAMICS My second law, your second law, ordains that local order, structures in space and time, be crafted in ever-so-losing contention with proximal disorder in this neat but getting messier universe. And we, in the intricate machinery of our healthy bodies and life-support systems, in the written and televised word do declare the majesty of the zoning ordinances of this Law. But oh so smart, we think that we are not things, like weeds, or rust, or plain boulders, and so invent a reason for an eternal subsidy of our perfection, or at least perfectibility, give it the names of God or the immortal soul. And while we allow the dissipations that cannot be hid, like death, and — in literary stances — even the end of love, we make the others just plain evil: anger, lust, pride — the whole lot of pimples of the spirit. Diseases need vectors, so the old call goes out for me. But the kicker is that the struts of God's stave church, those nice seven, they're such a tense and compressed support group that when they get through you're really ready to let off some magma. Faith serves up passing certitude to weak minds, recruits for the cults, and too much of her is going to play hell with that other grand invention of yours, the social contract. Boring Prudence hangs around with conservatives, and Love, love you say! Love one, leave out the others. Love them all, none will love you. I tell you, friends, love is the greatest entropy-increasing device invented by God. Love is my law's sweet man. And for God himself, well, his oneness seems too much for natural man to love, so he comes up with Northern Irelands and Lebanons... The argument to be made is not for your run-of-the-mill degeneracy, my stereotype. No, I want us to awake, join the imperfect universe at peace with the disorder that orders. For the cold death sets in slowly, and there is time, so much time, for the stars' light to scatter off the eddies of chance, into our minds, there to build ever more perfect loves, invisible cities, our own constellation.

I rise, Mr President, for the purpose of announcing to the Senate that I have satisfactory evidence that the State of Mississippi, by a solemn ordinance of her people in convention assembled, has declared her separation from the United States. Under these circumstances, of course, my functions terminate here. It has seemed to me proper, however, that I should appear in the Senate to announce that fact to my associates, and I will say but very little more.” His voice faltered at the outset, but soon it gathered volume and rang clear—“like a silver trumpet,” according to his wife, who sat in the gallery. “Unshed tears were in it,” she added, “and a plea for peace permeated every tone.” Davis continued: “It is known to senators who have served with me here, that I have for many years advocated, as an essential attribute of State sovereignty, the right of a State to secede from the Union.… If I had thought that Mississippi was acting without sufficient provocation … I should still, under my theory of government, because of my allegiance to the State of which I am a citizen, have been bound by her action.” He foresaw the founding of a nation, inheritor of the traditions of the American Revolution. “We but tread in the paths of our fathers when we proclaim our independence and take the hazard … not in hostility to others, not to injure any section of the country, not even for our own pecuniary benefit, but from the high and solemn motive of defending and protecting the rights we inherited, and which it is our duty to transmit unshorn to our children.” England had been a lion; the Union might turn out to be a bear; in which case, “we will invoke the God of our fathers, who delivered them from the power of the lion, to protect us from the ravages of the bear; and thus, putting our trust in God and in our own firm hearts and strong arms, we will vindicate the right as best we may.

Tolkien’s advice to Michael also contains the rather counterintuitive suggestion to strengthen his faith by going to a Mass celebrated by “a snuffling or gabbling priest”—that is, one who mumbles the liturgy or rushes through it in a mechanical manner—or by “a proud and vulgar friar.” This, he says, “will be just the same (or better than that) as a mass said beautifully by a visibly holy man.”12 Why would Tolkien, with his great devotion to the Eucharist, consider that a slipshod liturgy could be “the same” or “better” than a beautiful and devoutly celebrated one? It is precisely his Eucharistic spirituality that undergirds his thinking.¶ Here Tolkien is emphasizing his belief that the Real Presence of Christ in the Eucharist is brought about ex opere operato (“by the work worked”), meaning that sacramental grace comes from the validity of the rite and of the priest’s ordination; it does not depend on the aesthetically pleasing nature of the liturgy or on the personal holiness of the priest who has consecrated it. Tolkien had by this stage in his life of faith learned to relax into the sheer objectivity of the Blessed Sacrament, undeflected by exterior irritations or distractions—or at least he felt there was spiritual value in making the attempt.

this religious concept becomes evident from Josephus' description of John's baptism: "For thus, it seemed to him, would baptismal ablution be acceptable, if it were not to beg off from sins committed, but for the purification of the body, when the soul had previously been cleansed by righteous conduct" (Ant. XVIII, 117).94 By "purification of the body" Josephus means ritual purity, which was a concept of great importance in the Judaism of the Second Commonwealth generally. This purity, according to John the Baptist, is not obtainable without the previous "cleansing of the soul", i.e. repentance. This idea, that moral purity is a necessary condition for ritual purity, is emphatically preached in DSD, which says about the man whose repentance is not complete: "Unclean, unclean he will be all the days that he rejects the ordinances of God . . . But by the spirit of true counsel for the ways of man all his iniquities shall be atoned, so that he shall look at the light of life, and by the spirit of holiness which will unite him in his truth he shall be cleansed from all his iniquities; and by the spirit of uprightness and meekness his sin will be atoned, and by the submission of his soul to all the statutes of God his flesh will be cleansed, that he may be sprinkled with water for impurity and sanctify himself95 with water of cleanness" (DSD III, 5-9).96 This doctrine leads to the rule: "Let him not enter the water to touch the purity of the men of Holiness, for they will not be cleansed unless they have repented from their wickedness" (DSD V, 13-4; cf. ibid. VIII, 17-18). The regular ablutions of the sect, which enabled its members to touch their pure food97, were forbidden to outsiders (and to members of doubtful behaviour) because these ablutions were not considered valid unless preceded by full repentance. That baptism leads to the remisssion of sins was accepted by Christianity generally (Bul. 135-6), but the idea that the atonement is really caused by the repentance which precedes the actual immersion98 94. The first to interpret the NT correctly on the basis of Josephus's words was E. Meyer (Ursprung und Anfange des Christentums I, Berlin 1924, p. 88). His view is confirmed by the Scrolls. 95. See below. 96. W. H. Burrows, "John the Baptist" in The Scrolls (see note 1 above), pp. 39-41.—See also S. E. Johnson, "The Dead Sea Manual", ZAW 66 (1954), 107-8. 97. See C. Rabin, Qumran Studies, Oxford 1957, pp. 7-8. 98. The outward expression of this view in the baptism of John is the 51 gradually weakened in the new milieu.

Traditionally, both Lent and Advent are penitential seasons—not times of overflowing celebrations. This is not something we have sought to cultivate at all, even though we do observe a basic church calendar, made up of what the Reformers called the five evangelical feast days. Our reluctance to adopt this kind of penitential approach to these seasons of the year is not caused by ignorance of the practice. It is a deliberate attempt to lean in the other direction. I want to present three arguments for a rejection of this practice of extended penitential observance. First, if we were to adopt this practice, we would be in worse shape than our Old Covenant brethren, who had to afflict their souls only one day out of the year. Why would the time of anticipation of salvation be so liturgically celebratory, while the times of fulfilled salvation be so liturgically glum? Instead of establishing a sense of longing, it will tend to do the reverse. Second, each penitential season keeps getting interrupted with our weekly Easters. Many who relate exciting movies they have seen to others are careful to avoid “spoilers.” Well, these feasts we have, according to God’s ordinance every seven days, spoil the penitential mood. And last, what gospel is implicitly preached by the practice of drawing out the process of repentance and forgiveness? It is a false gospel. Now I am not saying that fellow Christians who observe their church year in this way are preaching a false gospel, but I am saying that lex orandi lex credendi—the law of prayer is the law of faith, and over time, this liturgical practice will speak very loudly to our descendants. If we have the opportunity to speak to our descendants, and we do, then I want to tell them that the joy of the Lord is our strength.

Some of my friends tell me that the ordination of women is an issue that can wait. 'Rome has decisively turned against it,' they say. 'Change may come, but only in the future — under another Pope, when the heat has died down.' They point to a vast majority of bishops and theologians who have decided to keep their mouths shut, even though they realise Rome is wrong. Tact is needed, they argue. There is a time for speaking and a time for silence... I disagree. Yes, for years I too thought that wisdom would slowly prevail in the Church and that the issue of women priests would ripen in the course of time. That is why, until three years ago, I too had adopted a strategy of wait-and-see. But now I have changed my mind. For the Roman authorities force us to take sides. They impose their own view so strongly as the truth, that by keeping silent now, we would compromise our own consciences.

The Scheffe test is the most conservative, the Tukey test is best when many comparisons are made (when there are many groups), and the Bonferroni test is preferred when few comparisons are made. However, these post-hoc tests often support the same conclusions.3 To illustrate, let’s say the independent variable has three categories. Then, a post-hoc test will examine hypotheses for whether . In addition, these tests will also examine which categories have means that are not significantly different from each other, hence, providing homogeneous subsets. An example of this approach is given later in this chapter. Knowing such subsets can be useful when the independent variable has many categories (for example, classes of employees). Figure 13.1 ANOVA: Significant and Insignificant Differences Eta-squared (η2) is a measure of association for mixed nominal-interval variables and is appropriate for ANOVA. Its values range from zero to one, and it is interpreted as the percentage of variation explained. It is a directional measure, and computer programs produce two statistics, alternating specification of the dependent variable. Finally, ANOVA can be used for testing interval-ordinal relationships. We can ask whether the change in means follows a linear pattern that is either increasing or decreasing. For example, assume we want to know whether incomes increase according to the political orientation of respondents, when measured on a seven-point Likert scale that ranges from very liberal to very conservative. If a linear pattern of increase exists, then a linear relationship is said to exist between these variables. Most statistical software packages can test for a variety of progressive relationships. ANOVA Assumptions ANOVA assumptions are essentially the same as those of the t-test: (1) the dependent variable is continuous, and the independent variable is ordinal or nominal, (2) the groups have equal variances, (3) observations are independent, and (4) the variable is normally distributed in each of the groups. The assumptions are tested in a similar manner. Relative to the t-test, ANOVA requires a little more concern regarding the assumptions of normality and homogeneity. First, like the t-test, ANOVA is not robust for the presence of outliers, and analysts examine the presence of outliers for each group. Also, ANOVA appears to be less robust than the t-test for deviations from normality. Second, regarding groups having equal variances, our main concern with homogeneity is that there are no substantial differences in the amount of variance across the groups; the test of homogeneity is a strict test, testing for any departure from equal variances, and in practice, groups may have neither equal variances nor substantial differences in the amount of variances. In these instances, a visual finding of no substantial differences suffices. Other strategies for dealing with heterogeneity are variable transformations and the removal of outliers, which increase variance, especially in small groups. Such outliers are detected by examining boxplots for each group separately. Also, some statistical software packages (such as SPSS), now offer post-hoc tests when equal variances are not assumed.4 A Working Example The U.S. Environmental Protection Agency (EPA) measured the percentage of wetland loss in watersheds between 1982 and 1992, the most recent period for which data are available (government statistics are sometimes a little old).5 An analyst wants to know whether watersheds with large surrounding populations have

regression lines that describe the relationship of the independent variables for each group (called classification functions). The emphasis in discriminant analysis is the ability of the independent variables to correctly predict values of the nominal variable (for example, group membership). Discriminant analysis is one strategy for dealing with dependent variables that are nominal with three or more categories. Multinomial logistic regression and ordinal regression have been developed in recent years to address nominal and ordinal dependent variables in logic regression. Multinomial logistic regression calculates functions that compare the probability of a nominal value occurring relative to a base reference group. The calculation of such probabilities makes this technique an interesting alternative to discriminant analysis. When the nominal dependent variable has three values (say, 1, 2, and 3), one logistic regression predicts the likelihood of 2 versus 1 occurring, and the other logistic regression predicts the likelihood of 3 versus 1 occurring, assuming that “1” is the base reference group.7 When the dependent variable is ordinal, ordinal regression can be used. Like multinomial logistic regression, ordinal regression often is used to predict event probability or group membership. Ordinal regression assumes that the slope coefficients are identical for each value of the dependent variable; when this assumption is not met, multinomial logistic regression should be considered. Both multinomial logistic regression and ordinal regression are relatively recent developments and are not yet widely used. Statistics, like other fields of science, continues to push its frontiers forward and thereby develop new techniques for managers and analysts. Key Point Advanced statistical tools are available. Understanding the proper circumstances under which these tools apply is a prerequisite for using them.

Matthew Henry says that to walk with God is “to set God always before us, and to act as those that are always under his eye. It is to live a life of communion with God both in ordinances and providences. It is to make God’s word our rule and his glory our end in all our actions.”5

But I, the angel of repentance, say to you Fear not the devil; for I was sent,” says he, “to be with you who repent with all your heart, and to make you strong in faith. Trust God, then, ye who on account of your sins have despaired of life, and who add to your sins and weigh down your life; for if ye return to the Lord with all your heart, and practice righteousness the rest of your days, and serve Him according to His will, He will heal your former sins, and you will have power to hold sway over the works of the devil. But as to the threats of the devil, fear them not at all, for he is powerless as the sinews of a dead man. Give ear to me, then, and fear Him who has all power, both to save and destroy, and keep His commandments, and ye will live to God.” I say to him, “Sir, I am now made strong in all the ordinances of the Lord, because you are with me; and I know that you will crush all the power of the devil, and we shall have rule over him, and shall prevail against all his works. And I hope, sir, to be able to keep all these commandments which you have enjoined upon me, the Lord strengthening me.” “You will keep them,” says he, “if your heart be pure towards the Lord; and all will keep them who cleanse their hearts from the vain desires of this world, and they will live to God.

the Lord would not have caused me to come forth and to prophesy evil concerning this people. 27 And now ye have said that salvation cometh by the law of Moses. I say unto you that it is expedient that ye should keep the law of Moses as yet; but I say unto you, that the time shall come when it shall no more be expedient to keep the law of Moses. 28 And moreover, I say unto you, that salvation doth not come by the law alone; and were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses. 29 And now I say unto you that it was expedient that there should be a law given to the children of Israel, yea, even a very strict law; for they were a stiffnecked people, quick to do iniquity, and slow to remember the Lord their God; 30 Therefore there was a law given them, yea, a law of performances and of ordinances, a law which they were to observe strictly from day to day, to keep them in remembrance of God and their duty towards him. 31 But behold, I say unto you, that all these things were types of things to come. 32 And now, did they understand the law? I say unto you, Nay, they did not all understand the law; and this because of the hardness of their hearts; for they understood not that there could not any man be saved except it were through the redemption of God. 33 For behold, did not Moses prophesy unto them concerning the coming of the Messiah, and that God should redeem his people? Yea, and even all the prophets who have prophesied ever since the world began—have they not spoken more or less concerning these things? 34 Have they not said that God himself should come down among the children of men, and take upon him the form of man, and go forth in mighty power upon the face of the earth? 35 Yea, and have they not said also that he should bring to pass the resurrection of the dead, and that he, himself, should be oppressed and afflicted? Mosiah Chapter 14 Isaiah speaks messianically—The Messiah’s humiliation and sufferings are set forth—He makes His soul an offering for sin and makes intercession for transgressors—Compare Isaiah 53. About 148 B.C. 1 Yea, even doth not Isaiah say: Who hath believed our report, and to whom is the arm of the Lord revealed? 2 For he shall grow up before him as a tender plant, and as a root out of dry ground; he hath no form nor comeliness; and when

One of Matsudaira Sagami no kami’s retainers went to Kyoto on a matter of debt collection and took up lodgings by renting living quarters in a townhouse. One day while standing out front watching the people go by, he heard a passerby say, “They say that Lord Matsudaira’s men are involved in a fight right now.” The retainer thought, “How worrisome that some of my companions are involved in a fight. There are some men to relieve those at Edo staying here. Perhaps these are the men involved.” He asked the passerby of the location, but when he arrived out of breath, his companions had already been cut down and their adversaries were at the point of delivering the coup de grace. He quickly let out a yell, cut the two men down, and returned to his lodgings. This matter was made known to an official of the shogunate, and the man was called up before him and questioned. “You gave assistance in your companions’ fight and thus disregarded the government’s ordinance. This is true beyond a doubt, isn’t it?” The man replied, “I am from the country, and it is difficult for me to understand everything that Your Honor is saying. Would you please repeat that?” The official got angry and said, “Is there something wrong with your ears? Didn’t you abet a fight, commit bloodshed, disregard the government’s ordinance, and break the law?” The man then replied, “I have at length understood what you are saying. Although you say that I have broken the law and disregarded the government’s ordinance, I have by no means done so. The reason for this is that all living things value their lives, and this goes without saying for human beings. I, especially, value my life. However, I thought that to hear a rumor that one’s friends are involved in a fight and to pretend not to hear this is not to preserve the Way of the Samurai, so I ran to the place of action. To shamelessly return home after seeing my friends struck down would surely have lengthened my life, but this too would be disregarding the Way. In preserving the Way, one will throw away his own precious life. Thus, in order to preserve the Way of the Samurai and not to disregard the Samurai Ordinances, I quickly threw away my life at that place. I beg that you execute me immediately.” The official was very impressed and later dismissed the matter, communicating to Lord Matsudaira, “You have a very able samurai in your service. Please treasure him.

It is clear and evident” he says further, “that all Christians are called and sent to praise their Lord and Saviour Jesus Christ, to publish His virtues who has called them from darkness to His wonderful light, and to confess His Name before men.” Any restriction of the universal priesthood of all believers is a limitation of the Holy Spirit. “If in the time of Paul they had acted thus, and only those appointed by the magistrate had been allowed to preach, how far would the Christian faith have reached? How would the Gospel have reached to our times?” Some are chosen from among the believers to special service, and are fitted for and separated to their office, not by study, election, or ordination, but by the thrust, revelation and manifestation of the Spirit, “that Christ is with them being shown in grace, power, life and blessing.” Since their “calling and sending is solely from God, in the grace of Christ, they act with power and with great assurance in the Holy Spirit, souls are born again, hearts are renewed, the kingdom of Christ is built up.” “The believers can never be tired of such apostolic, spiritual preachers, nor hear them enough, for they find with them the power of God and food for their souls; it is of such that the Lord Christ said, ‘Verily, verily, I say unto you, he that receiveth whomsoever I send receiveth Me’ (John 13. 20).

Very different from Origen was Cyprian,[10] bishop of Carthage, born about 200. He freely uses the term “the Catholic Church” and sees no salvation outside of it, so that in his time the “Old Catholic Church” was already formed, that is, the Church which, before the time of Constantine, claimed the name “Catholic” and excluded all who did not conform to it. Writing of Novatian and those who sympathised with him in their efforts to bring about greater purity in the churches, Cyprian denounces “the wickedness of an unlawful ordination made in opposition to the Catholic Church”; says that those who approved Novatian could not have communion with that Church because they endeavoured “to cut and tear the one body of the Catholic Church”, having committed the impiety of forsaking their Mother, and must return to the Church, seeing that they have acted “contrary to Catholic unity”.

Whatever the reason, I felt dishearteningly alone in the city. I'd lost Prakabar and Abdullah, my closest friends, in the same week, and with them I'd lost the mark on the psychic map that says You Are Here. Personality and personal identity are in some ways like co-ordinates on the street map drawn by our intersecting relationships. We know who we are and we define what we are by references to the people we love and our reasons for loving them.

After their time in the monastery, most young men and women will return to their villages, having completed their training with the elders. They are now accepted as “ripe,” as initiated men and women, respected in their community. Outwardly they will have learned the religious forms and sacred rituals of the Buddhist community. Inwardly, these ancient forms are intended to awaken an unshakable virtue and inner respect, fearlessness in the face of death, self-reliance, wisdom, and profound compassion. These qualities give one who leaves the monastery the hallmark of a mature man or woman. Perhaps as you read about this ordination process, its beauty will strike a chord in you that intuitively knows about the need for initiations. This does not mean that you have to enter a monastery to seek this remarkable and wonderful training. By reading about this tradition, you may simply awaken that place in yourself, which exists in each of us, that longs for wholeness and integrity, because the awakening that comes through initiation is a universal story. In our time we need to reclaim rites of passage, we need to honor elders, we need to find ways to remind our young people and the whole of our communities of the sacredness of life, of who we really are. Remember, too, that initiation comes in many forms. I have a friend who has three children under the age of five. This is a retreat as intensive as any other, including sitting up all night in the charnel grounds. Marriage and family are a kind of initiation. As Gary Snyder says, All of us are apprentices to the same teacher that all masters have worked with—reality. Reality says: Master the twenty-four hours. Do it well without self-pity. It is as hard to get children herded into the car pool and down the road to the bus as it is to chant sutras in the Buddha Hall on a cold morning. One is not better than the other. Each can be quite boring. They both have the virtuous quality of repetition. Repetition and ritual and their good results come in many forms: changing the car filters, wiping noses, going to meetings, sitting in meditation, picking up around the house, washing dishes, checking the dipstick. Don’t let yourself think that one or more of these distracts you from the serious pursuits. Such a round of chores is not a set of difficulties to escape so that we may do our practice that will put us on the path. It IS our path.

In fact religion or what was understood by that word at the time, was incorporated indissolubly in the body of social institutions, in which recognition of the "gods of the city" and observance of the lawfully established forms of worship played a fundamental part, providing them with a guarantee of stability; and it was this that conferred on these institutions a genuinely traditional character. Since those times however, at any rate during the classical period, men ceased to be fully aware of the principle on which their tradition should have been based intellectually; in this may be seen one of the earliest manifestations of the metaphysical incapacity common amount Westerners, a deficiency that brings a strange confusion of thought as its fatal and unquestionable consequence. Among the Greeks especially, rites and symbols inherited from more ancient and already forgotten traditions rapidly lost their original and exact meaning; the imagination of that predominantly artistic people, freely expressing itself through the individual fancies of its poets, covered those symbols with an almost impenetrable veil, and that is the reason why philosophers like Plato openly declared that they did not know how to interpret the most ancient writings they possessed concerning the nature of the gods. Symbols thus degenerated into mere allegories, and through the workings of an invincible tendency towards anthropomorphic personification they turned into "myths," that is to say fables about which every could believe what he pleased, provided he continued in practice to maintain the conventional attitude prescribed by the legal ordinances.

Like Jesus’ baptism, our baptism marks us as being set apart to God for his purposes in our life and for the life of the world. In a sense, our baptism is our ordination into the priesthood of all believers. Author Vickie Black says, “The call of baptism is not just an affirmation of faith; it is also a commissioning for ministry that might be called the ‘ordination of the laity.