Paul Revere Quotes

Lonely people have enthusiasms which cannot always be explained. When something strikes them as funny, the intensity and length of their laughter mirrors the depth of their loneliness, and they are capable of laughing like hyenas. When something touches their emotions, it runs through them like Paul Revere, awakening feelings that gather into great armies.

If Paul Revere had been a modern day citizen, he wouldn't have ridden down Main Street. He would have tweeted.

We feared that the music which had given us sustenance was in danger of spiritual starvation. We feared it losing its sense of purpose, we feared it falling into fattened hands, we feared it floundering in a mire of spectacle, finance, and vapid technical complexity. We would call forth in our minds the image of Paul Revere, riding through the American night, petitioning the people to wake up, to take up arms. We too would take up arms, the arms of our generation, the electric guitar and the microphone.

It may be considered folly by common opinion but this refusal to destroy life unnecessarily, this reverence for it, must become a deeply implanted part of his ethical standard.

One if by land, two if by sea.

The British are coming.

You know the rest. In the books you have read How the British Regulars fired and fled,--- How the farmers gave them ball for ball, From behind each fence and farmyard wall, Chasing the redcoats down the lane, Then crossing the fields to emerge again Under the trees at the turn of the road, And only pausing to fire and load. So through the night rode Paul Revere; And so through the night went his cry of alarm To every Middlesex village and farm,--- A cry of defiance, and not of fear, A voice in the darkness, a knock at the door, And a word that shall echo for evermore! For, borne on the night-wind of the Past, Through all our history, to the last, In the hour of darkness and peril and need, The people will waken and listen to hear The hurrying hoof-beats of that steed, And the midnight message of Paul Revere.

In Poland, Chopin is as revered as Pope John Paul II and God. Poland’s Holy Trinity.

Does anyone remember the name of Paul Revere's horse?

Paul Revere Jr., with whom I had lunch at Spanky’s Clam Shack in Hyannis, Massachusetts.

More than worshipped, all gods wanted to be adored, and his people had that in them more than Paul's: to abide more, rejoice more, revere more, surrender more; climb on top of a golden pyre and burn more.

all believers should “submit to each other out of reverence for Christ.” In many ways, wives should submit to their husbands in the same way any believer should submit to other believers, specifically by living according to the lifestyle the apostle Paul lays out earlier in the chapter. This mutual submission is an accountability to be held to God’s standards, an accountability in which both husband and wife are called to participate.

MYTH373. | Paul Revere rode through the night to warn the colonists that, "the British are coming!" What really happened is that Revere rode in silence to avoid army patrols while spreading the word to key people. He also used the warning, "the regulars are coming out," as opposed to "the British" since many colonists were still loyal to the crown.

The face on the box was, Paul had told me, the face of Jesus Christ. It was used to sell a lot of things. ‘Vestigial reverence’ was the term Paul read somewhere that was supposed to be the idea, probably a hundred or more blues ago, when such things were all planned out.

They ended up at the Old Corner Bookstore, which Brian had read about in a tour guide to Boston. "Longfellow and Hawthorne and Oliver Wendell Holmes used to read here. Let's go in." Brian nudged the girls until they obeyed. It was a regular bookstore, less history-minded than Brian had expected. In fact, the local history shelves were quite mangeable. I'll buy one book, he thought. This will get me launched in actual reading. Out of the zillions of choices, I'll find one here. Brian picked out Paul Revere and the World He Lived In. It was thick and somehow exciting, with its chapter headings and scholarly notes and bibliography.

New England farmers did not think of war as a game, or a feudal ritual, or an instrument of state power, or a bloodsport for bored country gentlemen. They did not regard the pursuit of arms as a noble profession. In 1775, many men of Massachusetts had been to war. They knew its horrors from personal experience. With a few exceptions, they thought of fighting as a dirty business that had to be done from time to time if good men were to survive in a world of evil. The New England colonies were among the first states in the world to recognize the right of conscientous objection to military service, and among the few to respect that right even in moments of mortal peril. But most New Englanders were not pacifists themselves. Once committed to what they regarded as a just and necessary war, these sons of Puritans hardened their hearts and became the most implacable of foes. Their many enemies who lived by a warrior-ethic always underestimated them, as a long parade of Indian braves, French aristocrats, British Regulars, Southern planters, German fascists, Japanese militarists, Marxist ideologues, and Arab adventurers have invariably discovered to their heavy cost.

Paul Revere's ride is perhaps the most famous historical example of a word-of-mouth epidemic. A piece of extraordinary news traveled a long distance in a very short time, mobilizing an entire region to arms. Not all word-of-mouth epidemics are this sensational, of course. But it is safe to say that word of mouth is-even in this age of mass communications and multimillion-dollar advertising campaigns-still the most important form of human communication

In all spheres of modern life the influence of Stalin reaches wide and deep. From his last simply written but vastly discerning and comprehensive document, back through the years, his contributions to the science of our world society remain invaluable. One reverently speaks of Marx, Engels, Lenin and Stalin—the shapers of humanity’s richest present and future.” – Paul Robeson

The introductory statement for Paul’s famous paragraph on marriage in Ephesians is verse 21: “Submit to one another out of reverence for Christ.”1 In English, this is usually rendered as a separate sentence, but that hides from readers an important point that Paul is making. In the Greek text, verse 21 is the last clause in the long previous sentence in which Paul describes several marks of a person who is “filled with the Spirit.” The last mark of Spirit fullness is in this last clause: It is a loss of pride and self-will that leads a person to humbly serve others. From this Spirit-empowered submission of verse 21, Paul moves to the duties of wives and husbands.

Religions have faded, religions have been displaced by violence, religions have fractured; but ceremony and reverence live on. Ceremony is older than any surviving religion, and wherever there has been ceremony, there has been a way of taking ceremony seriously, and that requires reverence.

We imagined ourselves as the Sons of Liberty with a mission to preserve, protect, and project the revolutionary spirit of rock and roll. We feared that the music which had given us sustenance was in danger of spiritual starvation. We feared it losing its sense of purpose, we feared it falling into fattened hands, we feared it floundering in a mire of spectacle, finance, and vapid technical complexity. We would call forth in our minds the image of Paul Revere, riding through the American night, petitioning the people to wake up, to take up arms. We too would take up arms, the arms of our generation, the electric guitar and the microphone.

As I pass through my incarnations in every age and race, I make my proper prostrations to the Gods of the Market Place. Peering through reverent fingers I watch them flourish and fall, And the Gods of the Copybook Headings, I notice, outlast them all. We were living in trees when they met us. They showed us each in turn That Water would certainly wet us, as Fire would certainly burn: But we found them lacking in Uplift, Vision and Breadth of Mind, So we left them to teach the Gorillas while we followed the March of Mankind. We moved as the Spirit listed. They never altered their pace, Being neither cloud nor wind-borne like the Gods of the Market Place, But they always caught up with our progress, and presently word would come That a tribe had been wiped off its icefield, or the lights had gone out in Rome. With the Hopes that our World is built on they were utterly out of touch, They denied that the Moon was Stilton; they denied she was even Dutch; They denied that Wishes were Horses; they denied that a Pig had Wings; So we worshipped the Gods of the Market Who promised these beautiful things. When the Cambrian measures were forming, They promised perpetual peace. They swore, if we gave them our weapons, that the wars of the tribes would cease. But when we disarmed They sold us and delivered us bound to our foe, And the Gods of the Copybook Headings said: "Stick to the Devil you know." On the first Feminian Sandstones we were promised the Fuller Life (Which started by loving our neighbour and ended by loving his wife) Till our women had no more children and the men lost reason and faith, And the Gods of the Copybook Headings said: "The Wages of Sin is Death." In the Carboniferous Epoch we were promised abundance for all, By robbing selected Peter to pay for collective Paul; But, though we had plenty of money, there was nothing our money could buy, And the Gods of the Copybook Headings said: "If you don't work you die." Then the Gods of the Market tumbled, and their smooth-tongued wizards withdrew And the hearts of the meanest were humbled and began to believe it was true That All is not Gold that Glitters, and Two and Two make Four And the Gods of the Copybook Headings limped up to explain it once more. As it will be in the future, it was at the birth of Man There are only four things certain since Social Progress began. That the Dog returns to his Vomit and the Sow returns to her Mire, And the burnt Fool's bandaged finger goes wabbling back to the Fire; And that after this is accomplished, and the brave new world begins When all men are paid for existing and no man must pay for his sins, As surely as Water will wet us, as surely as Fire will burn, The Gods of the Copybook Headings with terror and slaughter return!

Scientific "facts" are taught at a very early age and in the very same manner in which religious "facts" were taught only a century ago. There is no attempt to waken the critical abilities of the pupil so that he may be able to see things in perspective. At the universities the situation is even worse, for indoctrination is here carried out in a much more systematic manner. Criticism is not entirely absent. Society, for example, and its institutions, are criticised most severely and often most unfairly... But science is excepted from the criticism. In society at large the judgment of the scientist is received with the same reverence as the judgement of bishops and cardinals was accepted not too long ago. The move towards "demythologization," for example, is largely motivated by the wish to avoid any clash between Christianity and scientific ideas. If such a clash occurs, then science is certainly right and Christianity wrong. Pursue this investigation further and you will see that science has now become as oppressive as the ideologies it had once to fight. Do not be misled by the fact that today hardly anyone gets killed for joining a scientific heresy. This has nothing to do with science. It has something to do with the general quality of our civilization. Heretics in science are still made to suffer from the most severe sanctions this relatively tolerant civilization has to offer

[Samuel Prescott was] returning from a lady friend's house at the awkward hour of 1 a.m.

[…] take care to never play the part of god or beast.

It is difficult to free fools from the chains they revere.” (Voltaire)

So highly revered was commingle, that the Jews called him "the beauty of the Law".

Malcolm Gladwell puts the "pop" in pop psychology, and although revered in lay circles, is roundly dismissed by experts - even by the researchers he makes famous.

What must underlie successful epidemics, in the end, is a bedrock belief that change is possible, that people can radically transform their behavior or beliefs in the face of the right kind of impetus. This, too, contradicts some of the most ingrained assumptions we hold about ourselves and each other. We like to think of ourselves as autonomous and inner-directed, that who we are and how we act is something permanently set by our genes and our temperament. But if you add up the examples of Salesmen and Connectors, of Paul Revere's ride and Blue's Clues, and the Rule of 150 and the New York subway cleanup and the Fundamental Attribution Error, they amount to a very different conclusion about what it means to be human. We are actually powerfully influenced by our surroundings, our immediate context, and the personalities of those around us. Taking the graffiti off the walls of New York's subways turned New Yorkers into better citizens. Telling seminarians to hurry turned them into bad citizens. The suicide of a charismatic young Micronesian set off an epidemic of suicides that lasted for a decade. Putting a little gold box in the corner of a Columbia Record Club advertisement suddenly made record buying by mail seem irresistible. To look closely at complex behaviors like smoking or suicide or crime is to appreciate how suggestible we are in the face of what we see and hear, and how acutely sensitive we are to even the smallest details of everyday life. That's why social change is so volatile and so often inexplicable, because it is the nature of all of us to be volatile and inexplicable.

The focus of pantheist reverence is not a good God. The Universe is neither good nor evil. The human categories of good and evil do not apply. It simply is. Again, this conception is easier to square with reality than the idea of an omnipotent and perfectly good God who allows or even causes devastating hurricanes, floods, epidemics claiming millions of lives - actions that in human terms would usually be seen as monstrously evil. The question why God would allow pain and evil to exist is one of the most difficult of all for theists to answer. Pantheists do not have to answer it. The Universe is what it is.

All pantheists feel the same profound reverence for the Universe/Nature, but different pantheists use different forms of language to express this reverence. Traditionally, Pantheism has made use of theistic-sounding words like “God,” but in basically non-theistic ways - pantheists do not believe in a supernatural creator personal God who will judge us all after death. Modern pantheists fall into two distinct groups in relation to language: some avoid words such as God or divine, because this makes listeners think in terms of traditional concepts of God that can be very misleading. Others are quite comfortable using these words, but when they use them they don’t mean the same thing that conventional theists mean. If they say "the Universe is God," they don’t mean that the Universe is identical with the deity in the Bible or the Koran.

The land lives,” is how one young rancher put it to me. But now that the Minneapolis/St. Paul metropolitan area contains more people than Montana and the Dakotas combined, I fear that his attitude will prove incomprehensible to modern, urban Americans who live as if they have outgrown the land that feeds them, as incomprehensible as a similar reverence for the land among Native Americans was to the railroad barons, merchants, and immigrant farmers of a century ago.

Russell was a gifted expositor. An early work of his had explained the work of Leibnitz, whom he always revered.6 His brilliant survey, A History of Western Philosophy (1946), is the ablest thing of its kind ever written and was deservedly a best-seller all over the world.

Si l'on ne se définit qu'en s'opposant, j'étais l'indéfini en chair et en os; si l'amour et la haine sont l'avers et le revers de la même médaille, je n'aimais rien ni personne. C'était bien fait: on ne peut pas demander à la fois de haïr et de plaire. Ni de plaire et d'aimer.

Lost In The World" (feat. Justin Vernon of Bon Iver) [Sample From "Woods": Justin Vernon] I'm up in the woods, I'm down on my mind I'm building a still to slow down the time I'm up in the woods, I'm down on my mind I'm building a still to slow down the time I'm up in the woods, I'm down on my mind I'm building a still to slow down the time [Chorus 2x:] I'm lost in the world, I'm down on my mind I'm new in the city, and I'm down for the night Down for the night Said she's down for the night [Kanye West:] You're my devil, you're my angel You're my heaven, you're my hell You're my now, you're my forever You're my freedom, you're my jail You're my lies, you're my truth You're my war, you're my truce You're my questions, you're my proof You're my stress and you're my masseuse Mama-say mama-say ma-ma-coo-sah Lost in this plastic life, Let's break out of this fake ass party Turn this into a classic night If we die in each other's arms we still get laid in the afterlife If we die in each other's arms we still get laid [Chorus:] (I'm lost in the world) Run from the lights, run from the night, (I'm down on my mind) Run for your life, I'm new in the city, and I'm down for the night Down for the night Down for the night I'm lost in the world, been down for my whole life, I'm new in the city but I'm down for the night Down for the night Down for the night Who will survive in America? Who will survive in America? Who will survive in America? [Chorus:] I'm lost in the world, I'm down on my mind I'm new in the city, and I'm down for the night Down for the night Said she's down for the night I'm lost in the world, I'm down on my mind I'm new in the city and I'm goin' for a ride Goin' for a ride I'm lost in the world, been down for my whole life I'm new in the city but I'm down the for the night Down for a night, down for a good time [Gil-Scott Heron:] Us living as we do upside down. And the new word to have is revolution. People don't even want to hear the preacher spill or spiel because God's whole card has been thoroughly piqued. And America is now blood and tears instead of milk and honey. The youngsters who were programmed to continue fucking up woke up one night digging Paul Revere and Nat Turner as the good guys. America stripped for bed and we had not all yet closed our eyes. The signs of truth were tattooed across our open ended vagina. We learned to our amazement the untold tale of scandal. Two long centuries buried in the musty vault, hosed down daily with a gagging perfume. America was a bastard, the illegitimate daughter of the mother country whose legs were then spread around the world and a rapist known as freedom, free doom. Democracy, liberty, and justice were revolutionary code names that preceded the bubbling bubbling bubbling bubbling bubbling in the mother country's crotch What does Webster say about soul? All I want is a good home and a wife And our children and some food to feed them every night. After all is said and done build a new route to China if they'll have you. Who will survive in America? Who will survive in America? Who will survive in America? Who will survive in America?

When modern nationalists want to treat national culture with the same reverence and separateness that Israel was supposed to have for its covenant relationship with God, they are treating their national culture as a form of religious worship, the preservation of which is a religious duty, with the nation playing the role of God.

Paul had been caught more by her tone—singsong and wavering—than by her words. “When you live upon Arrakis,” she had said, “khala, the land is empty. The moons will be your friends, the sun your enemy.” Paul had sensed his mother come up beside him away from her post guarding the door. She had looked at the Reverend Mother and asked: “Do you see no hope, Your Reverence?” “Not for the father.

I began my life as I shall no doubt end it: among books. In my grandfather's study, they were everywhere; it was forbidden to dust them except once a year, before the October term. Even before I could read, I already revered these raised stones; upright or leaning, wedged together like bricks on the library shelves or nobly placed like avenues of dolmens, I felt that our family prosperity depended on them. They were all alike, and I was romping about in a tiny sanctuary, surrounded by squat, ancient monuments which had witnessed my birth, which would witness my death and whose permanence guaranteed me a future as calm as my past. I used to touch them in secret to honour my hands with their dust but I did not have much idea what to do with them and each day I was present at ceremonies whose meaning escaped me: my grandfather - so clumy, normally, that my grandmother buttoned his gloves for him - handled these cultural objects with the dexterity of an officiating priest. Hundreds of times I saw him get up absent-mindedly, walk round the table, cross the room in two strides, unhesitatingly pick out a volume without allowing himself time for choice, run through it as he went back to his armchair, with a combined movement of his thumb and right forefinger, and, almost before he sat down, open it with a flick "at the right page," making it creak like a shoe. I sometimes got close enough to observe these boxes which opened like oysters and I discovered the nakedness of their internal organs, pale, dank, slightly blistering pages, covered with small black veins, which drank ink and smelt of mildew.

We imagined ourselves as the Sons of Liberty with a mission to preserve, protect, and project the revolutionary spirit of rock and roll. We feared that the music which had given us sustenance was in danger of spiritual starvation. We feared it losing its sense of purpose, we feared it falling into fattened hands, we feared it floundering in a mire of spectacle, finance, and vapid technical complexity. We would call forth in our minds the image of Paul Revere, riding through the American night, petitioning the people to wake up, to take up arms. We too would take up arms, the arms of our generation, the electric guitar and the microphone. CBGB was the ideal place to sound a clarion call. It was a club on the street of the downtrodden that drew a strange breed who welcomed artists yet unsung. The only thing Hilly Krystal required

But many atheists have been uncomfortable with the purely negative. Many have had a profoundly spiritual or religious awe and humility towards nature and the Universe. As Carl Sagan wrote in Pale Blue Dot: "A religion old or new, that stressed the magnificence of the universe as revealed by modern science, might be able to draw forth reserves of reverence and awe hardly tapped by the conventional faiths. Sooner or later, such a religion will emerge.

The Tao te Ching never speaks of a transcendent God or God. Its central focus is the Tao or Way, conceived of as a mysterious and numinous unity, infinite and eternal, underlying all things and sustaining them. But there is a profound religious reverence and respect for the Tao, and an acceptance of the need for human submission to the Tao. In this sense the Tao is discussed much in the same spirit as Pantheism discusses the awesomeness of the Universe.

Toland was the first modern pantheist to combine a religious reverence for the Universe, with respect for science, and a belief that everything is made of matter. A pantheist, he wrote to the German philosopher Leibniz, was one of those persons "who believe in no other eternal being but the universe." When asked for a brief statement of his credo, Toland replied, "The sun is my father, the earth my mother, the world is my country and all men are my family.

The focus of pantheist reverence is not, in the normal human sense of the word, conscious. Some pantheists, such as the Stoics or Hegel and many modern pagans, have believed that the universe does have some kind of collective mind or soul and sense of purpose. Scientific Pantheism, however, does not believe there is anything resembling a soul or spirit to the universe. Conscious awareness emerges only after a long process of evolution, and requires at least a sensory system and a central nervous system.

In the eleventh century, a French archdeacon challenged the Church’s faith that the Blessed Sacrament was in fact the Body and Blood of Christ. Pope Gregory VII (reigned 1073–85) responded with a definitive statement of what the Church had always believed. After the controversy was resolved, Eucharistic adoration began to flourish. The Church soon instituted processions of the Blessed Sacrament, prescribed rules for Eucharistic adoration, and encouraged the faithful to visit Our Lord reserved in the churches. The martyr St. Thomas à Becket (1118–70), for example, once wrote to a friend that he often prayed for him in the church before “the Majesty of the Body of Christ.” In 1226, after King Louis VII of France (1120–80) won a victory over the Albigensian heretics who had taken up arms against him, he asked the Bishop of Avignon to have the Blessed Sacrament exposed for adoration in the Chapel of the Holy Cross. The faithful who came to adore were so numerous that the bishop allowed the adoration to continue indefinitely, day and night. This decision was later ratified by the pope, and adoration at Avignon continued uninterrupted until 1792, when the French Revolution halted the devotion. It was resumed, however, in 1829. Also in the thirteenth century, Pope Urban the IV (reigned 1261–64) instituted the Feast of Corpus Christi (the Body of Christ), commissioning St. Thomas Aquinas to write hymns for the feast. The lyrics for these compositions reflect a profound awareness of Christ’s abiding Presence with us in the Blessed Sacrament and of the reverence, adoration, and gratitude we owe Him for that surpassing Gift. In

He kneeled one one knee, quickly gathering the best blossoms, moving from tuft to tuft restlessly, talking soft all the time. Miriam plucked the flowers lovingly, lingering over them. He always seemed to her too quick and almost scientific. Yet his bunches had a natural beauty more than hers. He loved them, but as if they were his and he had a right to them. She had more reverence for them: they held something she had not... Clara was still wandering about disconsolately. Going towards her, he said: "Why don't you get some?" "I don't believe in it. They look better growing.

Before every elementary school classroom had a 'Drop Everything and Read' period, before parents and educators agonized more about children being glued to Call of Duty or getting sucked into the vortex of the Internet, reading as a childhood activity was not always revered. Maybe it was in some families, in some towns, in some magical places that seemed to exist only in stories, but not where I was. Nobody trotted out the kid who read all the time as someone to be admired like the ones who did tennis and ballet and other feats requiring basic coordination. While those other kids pursued their after-school activities in earnest, I failed at art, gymnastics, ice skating, soccer, and ballet with a lethal mix of inability, fear and boredom. Coerced into any group endeavor, I wished I could just be home already. Rainy days were a godsend because you could curl up on a sofa without being banished into the outdoors with an ominous 'Go play outside.' Well into adulthood, I would chastise myself over not settling on a hobby—knitting or yoga or swing dancing or crosswords—and just reading instead. The default position. Everyone else had a passion; where was mine? How much happier I would have been to know that reading was itself a passion. Nobody treated it that way, and it didn't occur to me to think otherwise.

Only awe of him can define in you and me a true sense of what we actually need. So many of our prayers are self-centered grocery lists of personal cravings that have no bigger agenda than to make our lives a little more comfortable. They tend to treat God more as our personal shopper than a holy and wise Father-King. Such prayers forget God’s glory and long for a greater experience of the glories of the created world. They lack fear, reverence, wonder, and worship. They’re more like pulling up the divine shopping site than bowing our knees in adoration and worship. They are motivated more by awe of ourselves and our pleasures than by a heart-rattling, satisfaction-producing awe of the Redeemer to whom we are praying.

What kind of a god is the pantheist “God”? The word God brings up in most listeners' minds ideas of the particular God they have read about in the Bible or Koran or were taught about as children. Yet the God or gods of different religions differ in their characteristics. The pantheist “God” is quite different from the God of Judaism, Christianity or Islam. The central object for pantheist reverence is the existing Universe. It is not a personal God, indeed many Scientific Pantheists do not even use the word God. It is not a loving father, conscious of and caring for each one of us. It is simply the Reality of Being, just as it is. It is beyond personality, in any human sense. It cannot really love us, but it cannot hate us either.

Let's take a look first at what Pantheism is not. Theism (from Greek theos = God) is the belief in an all-powerful, omniscient, thinking God who created the universe and watches personally over each one of us. He may be present to the universe in carrying out his actions or sustaining things in existence, but essentially he is thought of as infinite and eternal, beyond space and time. This is the God of the central traditions of Judaism, Christianity, and Islam. Pantheism does have its own "God" (though many pantheists choose not to use the word), but this "God" is the Universe itself. Some pantheists such as the Stoics have believed that the Universe has a collective soul or a purpose in its evolution. But many simply revere the physical universe that science and our senses reveal to us, just as it is.

The fall of dusk upon the Egyptian scene is an unforgettable event, an event of unearthly beauty. Everything is transformed in colour and the most vivid contrasts come into being between sky and earth. I sat alone on the yielding yellow sand before the stately, regal figure of the crouching Sphinx, a little to one side, watching with fascinated eyes the wonderful play of ethereal colours which swiftly appear and as swiftly pass when the dying sun no longer covers Egypt with golden glory. For who can receive the sacred message which is given him by the beautiful, mysterious afterglow of an African sunset, without being taken into a temporary paradise? So long as men are not entirely coarse and spiritually dead, so long will they continue to love the Father of Life, the sun, which makes these things possible by its unique sorceries. They were not fools, those ancients, who revered Ra, the great light, and took it into their hearts as god.

The men who had inhabited prehistoric Egypt, who had carved the Sphinx and founded the world‘s oldest civilization, were men who had made their exodus from Atlantis to settle on this strip of land that bordered the Nile. And they had left before their ill-fated continent sank to the bottom of the Atlantic Ocean, a catastrophe which had drained the Sahara and turned it into a desert. The shells which to-day litter the surface of the Sahara in places, as well as the fossil fish which are found among its sands, prove that it was once covered by the waters of a vast ocean. It was a tremendous and astonishing thought that the Sphinx provided a solid, visible and enduring link between the people of to-day and the people of a lost world, the unknown Atlanteans. This great symbol has lost its meaning for the modern world, for whom it is now but an object of local curiosity. What did it mean to the Atlanteans? We must look for some hint of an answer in the few remnants of culture still surviving from peoples whose own histories claimed Atlantean origin. We must probe behind the degenerate rituals of races like the Incas and the Mayas, mounting to the purer worship of their distant ancestors, and we shall find that the loftiest object of their worship was Light, represented by the Sun. Hence they build pyramidal Temples of the Sun throughout ancient America. Such temples were either variants or slightly distorted copies of similar temples which had existed in Atlantis. After Plato went to Egypt and settled for a while in the ancient School of Heliopolis, where he lived and studied during thirteen years, the priest-teachers, usually very guarded with foreigners, favoured the earnest young Greek enquirer with information drawn from their well-preserved secret records. Among other things they told him that a great flat-topped pyramid had stood in the centre of the island of Atlantis, and that on this top there had been build the chief temple of the continent – a sun temple. […] The Sphinx was the revered emblem in stone of a race which looked upon Light as the nearest thing to God in this dense material world. Light is the subtlest, most intangible of things which man can register by means of one of his five senses. It is the most ethereal kind of matter which he knows. It is the most ethereal element science can handle, and even the various kind of invisible rays are but variants of light which vibrate beyond the power of our retinas to grasp. So in the Book of Genesis the first created element was Light, without which nothing else could be created. „The Spirit of God moved upon the face of the Deep,“ wrote Egyptian-trained Moses. „And God said, Let there be Light: and there was Light.“ Not only that, it is also a perfect symbol of that heavenly Light which dawns within the deep places of man‘s soul when he yields heart and mind to God; it is a magnificent memorial to that divine illumination which awaits him secretly even amid the blackest despairs. Man, in turning instinctively to the face and presence of the Sun, turns to the body of his Creator. And from the sun, light is born: from the sun it comes streaming into our world. Without the sun we should remain perpetually in horrible darkness; crops would not grow: mankind would starve, die, and disappear from the face of this planet. If this reverence for Light and for its agent, the sun, was the central tenet of Atlantean religion, so also was it the central tenet of early Egyptian religion. Ra, the sun-god, was first, the father and creator of all the other gods, the Maker of all things, the One, the self-born [...] If the Sphinx were connected with this religion of Light, it would surely have some relationship with the sun.

We all go through periods of dryness in our prayers, don’t we? I doubt (but ask your directeur) whether they are necessarily a bad symptom. I sometimes suspect that what we feel to be our best prayers are really our worst; that what we are enjoying is the satisfaction of apparent success, as in executing a dance or reciting a poem. Do our prayers sometimes go wrong because we insist on trying to talk to God when He wants to talk to us? Joy tells me that once, years ago, she was haunted one morning by a feeling that God wanted something of her, a persistent pressure like the nag of a neglected duty. And till mid-morning she kept on wondering what it was. But the moment she stopped worrying, the answer came through as plain as a spoken voice. It was “I don’t want you to do anything. I want to give you something”; and immediately her heart was full of peace and delight. St. Augustine says “God gives where He finds empty hands”. A man whose hands are full of parcels can’t receive a gift. Perhaps these parcels are not always sins or earthly cares, but sometimes our own fussy attempts to worship Him in our way. Incidentally, what most often interrupts my own prayers is not great distractions but tiny ones—things one will have to do or avoid in the course of the next hour. . . . Yes—it is sometimes hard to obey St. Paul’s “Rejoice”. We must try to take life moment by moment. The actual present is usually pretty tolerable, I think, if only we refrain from adding to its burden that of the past and the future. How right Our Lord is about “sufficient to the day”. Do even pious people in their reverence for the more radiantly divine element in His sayings, sometimes attend too little to their sheer practical common-sense? . . . Let us by all means pray for one another: it is perhaps the only form of “work for re-union” which never does anything but good. God bless you.

… The most important contribution you can make now is taking pride in your treasured home state. Because nobody else is. Study and cherish her history, even if you have to do it on your own time. I did. Don’t know what they’re teaching today, but when I was a kid, American history was the exact same every year: Christopher Columbus, Plymouth Rock, Pilgrims, Thomas Paine, John Hancock, Sons of Liberty, tea party. I’m thinking, ‘Okay, we have to start somewhere— we’ll get to Florida soon enough.’…Boston Massacre, Crispus Attucks, Paul Revere, the North Church, ‘Redcoats are coming,’ one if by land, two if by sea, three makes a crowd, and I’m sitting in a tiny desk, rolling my eyes at the ceiling. Hello! Did we order the wrong books? Were these supposed to go to Massachusetts?…Then things showed hope, moving south now: Washington crosses the Delaware, down through original colonies, Carolinas, Georgia. Finally! Here we go! Florida’s next! Wait. What’s this? No more pages in the book. School’s out? Then I had to wait all summer, and the first day back the next grade: Christopher Columbus, Plymouth Rock…Know who the first modern Floridians were? Seminoles! Only unconquered group in the country! These are your peeps, the rugged stock you come from. Not genetically descended, but bound by geographical experience like a subtropical Ellis Island. Because who’s really from Florida? Not the flamingos, or even the Seminoles for that matter. They arrived when the government began rounding up tribes, but the Seminoles said, ‘Naw, we prefer waterfront,’ and the white man chased them but got freaked out in the Everglades and let ’em have slot machines…I see you glancing over at the cupcakes and ice cream, so I’ll limit my remaining remarks to distilled wisdom: “Respect your parents. And respect them even more after you find out they were wrong about a bunch of stuff. Their love and hard work got you to the point where you could realize this. “Don’t make fun of people who are different. Unless they have more money and influence. Then you must. “If someone isn’t kind to animals, ignore anything they have to say. “Your best teachers are sacrificing their comfort to ensure yours; show gratitude. Your worst are jealous of your future; rub it in. “Don’t talk to strangers, don’t play with matches, don’t eat the yellow snow, don’t pull your uncle’s finger. “Skip down the street when you’re happy. It’s one of those carefree little things we lose as we get older. If you skip as an adult, people talk, but I don’t mind. “Don’t follow the leader. “Don’t try to be different—that will make you different. “Don’t try to be popular. If you’re already popular, you’ve peaked too soon. “Always walk away from a fight. Then ambush. “Read everything. Doubt everything. Appreciate everything. “When you’re feeling down, make a silly noise. “Go fly a kite—seriously. “Always say ‘thank you,’ don’t forget to floss, put the lime in the coconut. “Each new year of school, look for the kid nobody’s talking to— and talk to him. “Look forward to the wonderment of growing up, raising a family and driving by the gas station where the popular kids now work. “Cherish freedom of religion: Protect it from religion. “Remember that a smile is your umbrella. It’s also your sixteen-in-one reversible ratchet set. “ ‘I am rubber, you are glue’ carries no weight in a knife fight. “Hang on to your dreams with everything you’ve got. Because the best life is when your dreams come true. The second-best is when they don’t but you never stop chasing them. So never let the authority jade your youthful enthusiasm. Stay excited about dinosaurs, keep looking up at the stars, become an archaeologist, classical pianist, police officer or veterinarian. And, above all else, question everything I’ve just said. Now get out there, class of 2020, and take back our state!

According to Luke, far from denouncing the cult, like Stephen, they worshipped together every day in the temple.22 Indeed, the revered Pharisee Gamaliel, whose views were more liberal than Paul’s, is said to have advised the Sanhedrin to leave the Jesus movement alone: If it was of human origin, it would break up of its own accord like other recent protest groups.23 But for Paul, the Hellenistic followers of Jesus were insulting everything he believed to be most sacred, and he greatly feared that their devotion to a man executed so recently by the Roman authorities would put the entire community at risk. Paul himself had never had any dealings with Jesus before his death, but he would have been horrified to learn that Jesus had desecrated the temple and argued that some of God’s laws were more important than others. For a Pharisee with extreme views, like Paul, a Jew who did not observe every single one of the commandments was endangering the Jewish people, since God could punish such infidelity as severely as he had punished the ancient Israelites in the time of Moses. But above all, Paul was scandalized by the outrageous idea of a crucified Messiah.24 How could a convicted criminal possibly restore the dignity and liberty of Israel? This was an utter travesty, a scandalon or “stumbling block.” The Torah was adamant that such a man was hopelessly polluted: “If a man guilty of a capital offense is put to death and you hang him on a gibbet, his body must not remain on the tree overnight; you must bury him the same day, for the one who has been hanged is accursed of God, and you must not defile the land that Yahweh your God has given you.”25 True, his followers insisted that Jesus had been buried on the day of his death, but Paul was well aware that most Roman soldiers had little respect for Jewish sensibilities and might well have left Jesus’s body hanging on his cross to be consumed by birds of prey. Even though this was no fault of his own, such a man was an abomination and had defiled the Land of Israel.26 To imagine that these desecrated remains had been raised to the right hand of God was abhorrent, unthinkable, and blasphemous. It impugned the honor of God and his people and would delay the longed-for coming of the Messiah, so it was, Paul believed, his duty to eradicate this sect.

Then I remembered something else from the 2112 liner notes. I pulled them up and scanned over them again. There was my answer, in the text that preceded Part III—“Discovery”: Behind my beloved waterfall, in the little room that was hidden beneath the cave, I found it. I brushed away the dust of the years, and picked it up, holding it reverently in my hands. I had no idea what it might be, but it was beautiful. I learned to lay my fingers across the wires, and to turn the keys to make them sound differently. As I struck the wires with my other hand, I produced my first harmonious sounds, and soon my own music! I found the waterfall near the southern edge of the city, just inside the curved wall of the atmospheric dome. As soon as I found it, I activated my jet boots and flew over the foaming river below the falls, then passed through the waterfall itself. My haptic suit did its best to simulate the sensation of torrents of falling water striking my body, but it felt more like someone pounding on my head, shoulders, and back with a bundle of sticks. Once I’d passed through the falls to the other side, I found the opening of a cave and went inside. The cave narrowed into a long tunnel, which terminated in a small, cavernous room. I searched the room and discovered that one of the stalagmites protruding from the floor was slightly worn around the tip. I grabbed the stalagmite and pulled it toward me, but it didn’t budge. I tried pushing, and it gave, bending as if on some hidden hinge, like a lever. I heard a rumble of grinding stone behind me, and I turned to see a trapdoor opening in the floor. A hole had also opened in the roof of the cave, casting a brilliant shaft of light down through the open trapdoor, into a tiny hidden chamber below. I took an item out of my inventory, a wand that could detect hidden traps, magical or otherwise. I used it to make sure the area was clear, then jumped down through the trapdoor and landed on the dusty floor of the hidden chamber. It was a tiny cube-shaped room with a large rough-hewn stone standing against the north wall. Embedded in the stone, neck first, was an electric guitar. I recognized its design from the 2112 concert footage I’d watched during the trip here. It was a 1974 Gibson Les Paul, the exact guitar used by Alex Lifeson during the 2112 tour.

In the cities of the Jewish diaspora (especially Alexandria, Antioch, Tarsus, Ephesus, and Rome), Jews were widely admired by their gentile neighbors. For one thing, they had a real religion, not a clutter of gods and goddesses and pro forma rituals that almost nobody took seriously anymore. They actually believed in their one God; and, imagine, they even set aside one day a week to pray to him and reflect on their lives. They possessed a dignified library of sacred books that they studied reverently as part of this weekly reflection and which, if more than a little odd in their Greek translation, seemed to point toward a consistent worldview. Besides their religious seriousness, Jews were unusual in a number of ways that caught the attention of gentiles. They were faithful spouses—no, really—who maintained strong families in which even grown children remained affectively attached and respectful to their parents. Despite Caesar Nero’s shining example, matricide was virtually unknown among them. Despite their growing economic success, they tended to be more scrupulous in business than non-Jews. And they were downright finicky when it came to taking human life, seeming to value even a slave’s or a plebeian’s life as much as anyone else’s. Perhaps in nothing did the gentiles find the Jews so admirable as in their acts of charity. Communities of urban Jews, in addition to opening synagogues, built welfare centers for aiding the poor, the miserable, the sick, the homebound, the imprisoned, and those, such as widows and orphans, who had no family to care for them. For all these reasons, the diaspora cities of the first century saw a marked increase in gentile initiates to Judaism. Many of these were wellborn women who presided over substantial households and who had likely tried out some of the Eastern mystery cults before settling on Judaism. (Nero’s wife Poppea was almost certainly one of these, and probably the person responsible for instructing Nero in the subtle difference between Christians and more traditional Jews, which he would otherwise scarcely have been aware of.) These gentiles did not, generally speaking, go all the way. Because they tended to draw the line at circumcision, they were not considered complete Jews. They were, rather, noachides, or God-fearers, gentiles who remained gentiles while keeping the Sabbath and many of the Jewish dietary restrictions and coming to put their trust in the one God of the Jews. Pilgrimage to Jerusalem, however, could turn out to be a difficult test of the commitment of the noachides. For here in the heart of the Jewish world, they encountered Judaism enragé, a provincial religion concerned only with itself, and ages apart from the rational, tolerant Judaism of the diaspora. In the words of Paul Johnson:

When the center of gravity of life is placed, not in life itself, but in "the beyond" in nothingness then one has taken away its center of gravity altogether. The vast lie of personal immortality destroys all reason, all natural instinct henceforth, everything in the instincts that is beneficial, that fosters life and that safeguards the future is a cause of suspicion. So to live that life no longer has any meaning: this is now the "meaning" of life. Why be public spirited? Why take any pride in descent and forefathers? Why labor together, trust one another, or concern one's self about the common welfare, and try to serve it? Merely so many "temptations," so many strayings from the "straight path." " One thing only is necessary". That every man, because he has an "immortal soul," is as good as every other man; that in an infinite universe of things the "salvation" of every individual may lay claim to eternal importance; that insignificant bigots and the three fourths insane may assume that the laws of nature are constantly suspended in their behalf it is impossible to lavish too much contempt upon such a magnification of every sort of selfishness to infinity, to insolence. And yet Christianity has to thank precisely this miserable flattery of personal vanity for its triumph it was thus that it lured all the botched, the dissatisfied, the fallen upon evil days, the whole refuse and off scouring of humanity to its side. The "salvation of the soul" in plain English: "the world revolves around me." The poisonous doctrine, " equal rights for all," has been propagated as a Christian principle: out of the secret nooks and crannies of bad instinct Christianity has waged a deadly war upon all feelings of reverence and distance between man and man, which is to say, upon the first prerequisite to every step upward, to every development of civilization out of the ressentiment of the masses it has forged its chief weapons against us , against everything noble, joyous and high spirited on earth, against our happiness on earth. To allow "immortality" to every Peter and Paul was the greatest, the most vicious outrage upon noble humanity ever perpetrated. And let us not underestimate the fatal influence that Christianity has had, even upon politics! Nowadays no one has courage any more for special rights, for the right of dominion, for feelings of honorable pride in himself and his equals for the pathos of distance. Our politics is sick with this lack of courage! The aristocratic attitude of mind has been undermined by the lie of the equality of souls; and if belief in the "privileges of the majority" makes and will continue to make revolutions it is Christianity, let us not doubt, and Christian valuations, which convert every revolution into a carnival of blood and crime! Christianity is a revolt of all creatures that creep on the ground against everything that is lofty: the gospel of the "lowly" lowers.

In 1970 he was hailed on a Time magazine cover as the "Paul Revere of ecology." A year later he published The Closing Circle, an impassioned book that warned of the dangers of environmental pollution. In 1972 the Club of Rome, a loose association of scientists, technocrats, and politicians, produced The Limits to Growth. Employing computers to test economic models, the authors concluded that the world would self-destruct by the end of the century unless planners figured out ways to limit population and industrial growth and to expand supplies of food and energy.

in a famous Massachusetts case, two slaves—Mark and his wife, Phillis—were so charged and executed, even though evidence emerged that their master had abused them. As a gruesome admonition to other blacks of insubordinate mind, Mark’s body was “hung in chains” on Charlestown Common for twenty years (eventually “shrivelling up into some sort of mummy”), and Paul Revere, mindful of his own treason and potential fate, would mournfully note the spot as he passed on his famous ride.

The Dragon is over 360 years old. Paul Revere and John Hancock drank there. It's the alehouse of revolutionaries, son.

Among the natural rights of the Colonists are these: First, a right to life; Secondly, to liberty; Thirdly, to property; together with the right to support and defend them in the best manner they can. These are evident branches of, rather than deductions from, the duty of self-preservation, commonly called the first law of nature. All men have a right to remain in a state of nature as long as they please; and in case of intolerable oppression, civil or religious, to leave the society they belong to, and enter into another. When men enter into society, it is by voluntary consent; and they have a right to demand and insist upon the performance of such conditions and previous limitations as form an equitable original compact. Every natural right not expressly given up, or, from the nature of a social compact, necessarily ceded, remains. All positive and civil laws should conform, as far as possible, to the law of natural reason and equity.

Lee had the uncomfortable feeling of being more in sympathy with his country's foes than with such friends as the men of America Will Break. Lincoln said, "Men of Kentucky, men of America, if you vote to go South, you vote to forget Washington and Patrick Henry, Jefferson and Nathan Hale, Jackson and John Paul Jones. Remember the nation your fathers joined, remember the nation so many of you fought so bravely to defend. God bless the United States of America!" Some cheered; more, Lee thought, booed. He found no small irony in the fact that three of Lincoln's "American" heroes, Washington, Patrick Henry, and Jefferson, had been slaveholding Virginians; Martha Washington's blood ran in the veins of his own wife. And the South revered the Founding Fathers no less than the North; he remembered coming into Richmond on Washington's birthday and finding the War Department closed. And for that matter, Washington on horseback appeared on the Great Seal of the Confederate States. This time, he had no sympathy for Lincoln's claims.

Well, there are all of the names you would recognize - Washington, Jefferson, Franklin, Tom Paine, Paul Revere. There are over three hundred of us, actually. I wish all were as well known to this generation as the others. Every one played a part - along with thousands of others whose names are no in any history books.

There is overwhelming evidence that most of the tribes that used the Yellowstone area (especially the hot springs and geyser basins) saw it as a place of spiritual power, of communion with natural forces, a place that inspired reverence.42 For all the other things that modern society might learn from the American Indian experience, and for all the things that went wrong, even near Yellowstone, in the dealings between Euramericans and Indians, there is this one remarkable reality that binds us together. The magic and power of this place transcend culture; it is a compelling wonder not for just one society but for all humans, whatever their origin.

What few people know is that many of America’s founding fathers were Freemasons. Some of the more notable were: George Washington, the first president of the United States of America, Ben Franklin who led the Pennsylvania chapter, Paul Revere who led a Massachusetts chapter, John Hancock, and Chief Justice John Marshall who greatly influenced the shaping of the Supreme Court.

Nina breathed in deep and then picked up the entire tray of cheese, ready to carry it with her. She set out to alert her siblings that their father was there, like she was a surfer girl Paul Revere. Mick is coming.

Do you see no hope, Your Reverence?” “Not for the father.” And the old woman had waved Jessica to silence, looked down at Paul. “Grave this on your memory, lad: A world is supported by four things….” She held up four big-knuckled fingers. “…the learning of the wise, the justice of the great, the prayers of the righteous and the valor of the brave. But all of these are as nothing….” She closed her fingers into a fist. “…without a ruler who knows the art of ruling. Make that the science of your tradition!

In preparation for his New York Times Magazine story about one woman’s heart transplant experience, he had the opportunity to attend a Valentine’s Day party held for more than one hundred heart transplant recipients. Almost every recipient reported “spiritual memories,” or feelings of the energy of their donor. Siebert writes, “All the people I met at the party spoke in the same reverent tones about the angel in their chests, about this gift, this responsibility they now bear, and the little prayer they say to the other person inside them. It was as if they were part of some strange new cult, the tribe of the transplanted.”28 No one forgets that they have another person’s heart in their chest, and Siebert acknowledges that no matter how hard we try to see the heart as “just a pump,” every heart transplant recipient seemed to “re-inform themselves with a larger spiritual significance.

Treating one culture as the embodiment of virtue and giving it government sponsorship ends up rigidifying cultural practices and places emphasis on the wrong thing—on the culture rather than the virtues it supposedly embodies. It turns into a kind of ancestor worship in which we revere and try to emulate or “get back to” the practices of previous generations under the assumption that because their ways et down the template we inherited, they must be closer to true, unspoiled virtue. Worst of all, this approach treats other cultural embodiments as inherently less valuable and intrinsically less capable of virtue, which treats the people of other cultures as second-class citizens while simultaneously cutting us off from new cultural resources from which we might grow and learn.

This story teaches us the potency of Holy Mass and the guilt of despising it. It ought to inspire us with the firmest confidence so that we may follow the injunction of St. Paul: "Let us go, therefore, with confidence to the throne of grace that we may obtain mercy, and find grace in seasonable aid." (Heb. 4:16) What is the throne of grace which the Apostle exhorts us to approach? It is the sacred altar whereon the Lamb of God is immolated, whereon He gives His Life for us that we may find grace and mercy. We ought to go daily to this throne of grace to implore help in our necessity. We ought to go with devotion, reverence and confidence, for it is a throne of grace, not of vengeance; a throne of mercy, not of justice; a throne where we shall find aid and shall meet with no rebuff.

Many complain that they are unable in meditation successfully to bring their active thoughts to an end. In the ancient Indian art of yoga, this cessation—called nirvikalpa samadhi in Sanskrit—is placed as the highest stage to be reached by the practitioner. This situation must be viewed from two separate and distinct standpoints: from that of yoga and from that of philosophy. Would-be philosophers seek to become established in that insight into Reality which is called Truth. Intuitive feeling is a higher manifestation of man’s faculties. So long as the feeling itself remains unobstructed by illusions, and—after incessant reflection, inquiry, study, remembrance, reverence, aspiration, training of thought, and purification—a man finds the insight dawning in his mind, he may not need to practise meditation. He may do so and he will feel the satisfaction and tranquillity which comes from it. Those who become sufficiently proficient in yoga, even if they achieve the complete cessation of thoughts, should still take up the pursuit of understanding and insight. If they are content with their attainment, they can remain for years enjoying the bliss, the tranquillity, the peace of a meditational state; but this does not mean knowledge in its fullest meaning. (20

Paul then states positively what all Christians are called to do: make holiness perfect in the fear of God. This expresses in a nutshell what Christian life entails. We who have been filled with the Holy Spirit are called to continually strive toward growth in holiness (Phil 3:14). This growth involves embodying more and more the character of Jesus (Gal 4:19; Col 1:28), which is the very thing the Spirit empowers us to do (Eph 3:16–19). And just as Paul conducts his ministry in “the fear of the Lord” (2 Cor 5:11), so ought we who are God’s family to strive for holiness “in the fear of God,” that is, out of reverence and awe of the one who has called us to be holy because he is holy (Lev 19:2).[10]

connotes being kind, gentle, and modest toward other people; in one’s relationship with God, it means reverent submission to his will. Jesus invited people to learn from him because he is “gentle” (praus) and humble of heart (Matt 11:29). Moreover, in the days before his passion, he entered Jerusalem as a “meek” (praus) king riding on a beast of burden, not on a war horse (Matt 21:5). Both in his teachings and actions, Jesus chose to exercise power and authority in a spirit of gentleness and humility (see 1 Cor 4:21, where Paul aspires to the same ideal). The term epieikeia indicates forbearance, which is how Paul uses it elsewhere.[2] Jesus’ forbearance was most evident in his teaching to love one’s enemies (Matt 5:38–48; Luke 6:27–36), in his nonretaliation during the passion, and in his prayer to God to forgive those who put him to death (Luke 23:34).

The macarons are coming!" Souse shouted, like an epicurean Paul Revere.

In his Rule for monastic communities, Benedict of Nursia wrote, “Such a follower of Christ lives in reverence of him and does not take the credit for a good life but, believing that all the good we do comes from the Lord, gives him the credit and thanksgiving for what his gift brings about in our hearts. In that spirit our prayer from the psalm should be: Not to us, O Lord, not to us give the glory but to your own name. That is St Paul’s example, for he took no credit to himself for his preaching when he said: It is by God’s grace that I am what I am. And again he says: Let anyone who wants to boast, boast in the Lord.

Nehemías recorre los muros de la ciudad y los inspecciona. En medio de la noche, con la única ayuda de un pequeño grupo, sale para inspeccionar personalmente los daños. A diferencia de Paul Revere, Nehemías no quiere llamar la atención. Todo buen líder es capaz de comprender lo que estaba haciendo Nehemías. Estaba realizando su labor previa. Estaba comprobando el trasfondo de la situación. Este es el aspecto del liderazgo del cual nunca oímos hablar: es la parte solitaria de la labor. La preparación, la comprobación de datos y la investigación no tienen nada de encantadoras ni de emocionantes. Pero sin ellas el plan está condenado al fracaso.

Denny Cordell and Leon Russell ran a record company much the way Russell put together Joe Cocker’s Mad Dogs and Englishmen tour, which was basically a hippie commune on wheels. The Mad Dogs and Englishmen experience would stand as a kind of summit of seventies excess, with three drummers and a choir and endless hangers-on. But Russell’s and Cordell’s careers started well before that. Leon Russell had been a member of the Wrecking Crew, playing on Phil Spector records, Beach Boys and Byrds records, Monkees and Paul Revere and the Raiders records. He’d been a member of the Shindogs, the house band on television’s Shindig! He’d had his own hits and seen his songs become hits for other artists, from Gary Lewis and the Playboys to the Carpenters. When George Harrison organized the Bangladesh concert, he called Russell, who helped put the band together. At those shows, Russell stood out like the natural star he was. Denny

Learning to appreciate the more subtle gifts in life comes with maturity and requires a degree of reverence for creation. Unfortunately, for too many of us, the constant interruptions of phone calls, texts and e-mails make it more difficult to nurture a sense of sacredness. As much as I enjoy technology, I know it can become a distraction to the point where I miss things like a good conversation, a beautiful sunset or the sound of laughter. Turning off the iPad or cell phone so I can be truly present is an act of love and makes a good spiritual practice. Terri Mifek

At time of writing, the National Education Standards and Improvement Council, set up by the Clinton Administration,61 is due to prescribe what students in grades five through twelve are supposed to know about American history. Not a single one of the thirty-one standards set up mentions the Constitution. Paul Revere is unmentioned; the Gettysburg address is briefly mentioned once. On the other hand, the early feminist Seneca Falls Declaration of Sentiments receives nine notices. Joseph McCarthy is mentioned nineteen times; there is no mention of the Wright brothers, Thomas Edison, Albert Einstein, Robert E. Lee; Harriet Tubman receives six notices. The Ku Klux Klan is mentioned seventeen times; the American Federation of Labor comes up with nine appearances. The role of religion, especially Christianity, in the founding and building of the nation is totally ignored; the grandeur of the court of Mansa Musa (King of Mali in fifteenth-century Africa) is praised, and recommended as a topic for further study.62 Such standards are linked in the minds of many with “outcome-based-education” (OBE). If the “outcomes” were well balanced and not less than thoroughly cognitive (though hopefully more than cognitive), there would be few objections. But OBE has become a lightening-rod issue precisely because in the hands of many it explicitly minimizes cognitive tests and competency skills, while focusing much more attention on attitudes, group conformity, and the like. In other words, granred the postmodernism that grips many educational theorists and the political correctness that shapes their values, this begins to look like one more experiment in social engineering.

I'm not a dog person by nature. Cats are more my bag. I like their independence, that look in their eyes that says 'Hey Jack. I go where the food goes'. Cats have an attitude like that, someone once said that cats were once revered as gods and they don’t like us to forget it. Dogs don't have that attitude(at least not for me). What dogs have is a loyalty that borders upon stupidity. You can kick a cat and that's it. It'll go somewhere else and find itself another lap to sit upon. You can kick a dog and it'll just keep on coming back for more.

Another insight from this passage is an example of appropriate posture before the living God. Many times in Sacred Scripture when people encounter an angel, their immediate instinct is to throw themselves on the ground, prostrating before the angelic messenger. But the angels usually counter with a correction of some sort, clarifying that they are not God, merely messengers of the Most High. Now if this is the reaction of human beings in the presence of an angel, how much more reverent should we be in the presence of Almighty God! Bowing and kneeling, which are standard postures at various points in the Mass, are also appropriate at times in our Eucharistic adoration. We can see in a number of biblical passages that this expression of reverence for God, which symbolizes submission to His will, has been practiced by God’s people since ancient times, even in the Old Testament era: “O come, let us worship and bow down, / let us kneel before the LORD, our Maker! / For He is our God” (Ps 95:6–7). “I bow down toward Thy holy temple / and give thanks to Thy name for Thy steadfast love and thy faithfulness” (Ps 138:2). “For thus says the LORD, . . . To Me every knee shall bow” (Is 45:18, 23; see also Rom 14:11; Phil 2:10–11). Lessons

So many of our prayers are self-centered grocery lists of personal cravings that have no bigger agenda than to make our lives a little more comfortable. They tend to treat God more as our personal shopper than a holy and wise Father-King. Such prayers forget God’s glory and long for a greater experience of the glories of the created world. They lack fear, reverence, wonder, and worship. They’re more like pulling up the divine shopping site than bowing our knees in adoration and worship. They are motivated more by awe of ourselves and our pleasures than by a heart-rattling, satisfaction-producing awe of the Redeemer to whom we are praying.

When Boston imported its first streetlights in 1774, Paul Revere was asked to serve on the committee that made the arrangement. When the Boston market required regulation, Paul Revere was appointed its clerk. After the Revolution, in a time of epidemics, he was chosen health officer of Boston, and coroner of Suffolk County. When a major fire ravaged the old wooden town, he helped to found the Massachusetts Mutual Fire Insurance Company, and his name was first to appear on its charter of incorporation. As poverty became a growing problem in the new republic, he called the meeting that organized the Massachusetts Charitable Mechanic Association, and was elected its first president. When the community of Boston was shattered by the most sensational murder trial of his generation, Paul Revere was chosen foreman of the jury.

But Dawes’s ride didn’t set the countryside afire. The local militia leaders weren’t alerted. In fact, so few men from one of the main towns he rode through—Waltham—fought the following day that some subsequent historians concluded that it must have been a strongly pro British community. It wasn’t. The people of Waltham just didn’t find out the British were coming until it was too late. If it were only the news itself that mattered in a word of mouth epidemic, Dawes would now be as famous as Paul Revere. He isn’t.

I use the term “piety” in Calvin’s sense as “that reverence joined with the love of God which the knowledge of his benefits induces.”10 One of the reasons for using “piety,” especially when understood in Calvinian terms, is that such an idea invokes a concern of trusting thoughtful reflection and grateful action.

The great Jewish Rabbi Abraham Joshua Heschel wrote, "The Greeks learned in order to comprehend. The Hebrews learned in order to revere. The modern man learns in order to use" (‘God in Search of Man’ p34)

At the very heart of the message of the New Testament is a Hebraic approach to the Almighty and His Good News. This approach is so vastly different from the Greek (and modern, Western) mindset, that without some basic appreciation of this foundational truth and perspective, the New Testament can be so totally misunderstood and misused as to render it’s central message null and void.   In his book “Distinctive Ideas of the Old Testament", Professor Norman H. Snaith make this point very emphatically when he states that:     “The aim of Hebrew religion was Da’ath Elohim (the Knowledge of God); the aim of Greek thought was Gnothi seauton (Know thyself).  
   Between these two there is a great gulf fixed.  We do not see that either admits of any compromise.  They are fundamentally different in a priori assumption, in method of approach, and in final conclusion…
   The Hebrew system starts with God.  The only true wisdom is Knowledge of God.  ‘The fear of God is the beginning of wisdom.’  The corollary is that man can never know himself, what he is and what is his relation the world, unless first he learn of God and be submissive to God’s sovereign will.  
The Greek system, on the contrary, starts from the knowledge of man, and seeks to rise to an understanding of the ways and Nature of God through the knowledge of what is called ‘man’s higher nature’.    According to the Bible, man had no higher nature except he be born of the Spirit. We find this approach of the Greeks nowhere in the Bible.    The whole Bible, the New Testament as well as the Old Testament, is based on the Hebrew attitude and approach… “     The great Jewish Rabbi Abraham Joshua Heschel wrote, "The Greeks learned in order to comprehend. The Hebrews learned in order to revere. The modern man learns in order to use" (‘God in Search of Man’ p34)

The great Jewish Rabbi Abraham Joshua Heschel wrote, "The Greeks learned in order to comprehend. The Hebrews learned in order to revere. The modern man learns in order to use" (‘God in Search of Man’ p34)   To know God is to revere God. To revere God is to listen, to listen and act (responsive hearing), to obey. Perhaps the most important text of Judaism begins with this call. The Sh’ma[1] opens with ‘Hear O’Israel …’! We are called to love the Almighty, not just with our intellect, not just to try to comprehend Him, but with our all; with our heart, with our mind, with our very strength, our actions!

We know of the tensions between the first Church in Jerusalem and Churches in which Paul of Tarsus became the prominent teacher .. The Jerusalem Church remained closer to the parent Judaism than other Churches did, that secondary grouping of other Churches revered the ministry and then the memory of Paul, who suffered the potential handicap of never having met the lord in his public ministry unlike his contemporaries in the Jerusalem leadership who included relatives of the lord.

Thrower started toward them at a trot, then remembered his dignity and walked the rest of the way. There was nothing in the gospels to imply that the Lord ever ran– only walked, as befitted his high station. Of course, Paul had his comments about running a good race, but that was allegory. A minister was supposed to be a shadow of Jesus Christ, walking in His way and representing Him to the people. It was the closest these people would ever come to beholding the majesty of God. It was Reverend Thrower's duty to deny the vitality of his youth and walk at the reverent pace of an old man, though he was only twenty-four.

to Faneuil Hall, called “the Cradle of Liberty” where many of the leaders of the American Revolution first spoke out against British oppression. Their next stop was a tour of Paul Revere’s house; then on to Old North Church, the first stop on Revere’s infamous “Midnight Ride” on April 18, 1775.

drove by Copley Square, Fenway Park, Harvard Square, and many other historic sites before stopping to wander through Granary Burying Ground. There they visited the snow-covered graves of John Hancock, Sam Adams, Paul Revere, members of Benjamin Franklin’s family, and many others from America’s earliest days. Trevor looked at his watch. “We’re going to have to scoot to make our reservation at Mistral.

Being a Helper It is not good for the man to be alone. I will make a helper suitable for him. —GENESIS 2:18     One of the joys of being an older woman is helping teach the younger women how to be helpers for their husbands. Daughters and daughters-in-law need to hear your wisdom when it comes to marriage. Sharing your experience becomes a great reward of your station in life. When I make this suggestion to a group, many women who have adult children will quietly comment that they don’t have anything to teach anyone else. In fact, they are intimidated by the next generation and feel insecure about their experience. This is the perfect reason to begin mentoring another woman. You’ll both discover the depth and breadth of your wisdom as wives and mothers. As a mature adult, you can be the one who encourages your daughters and daughters-in-law in how to be helpers to their mates, one of the great principles of marriage. What a difference it would make if more women would uphold their husbands as they attempt to rise above the pull of the world and toward God’s purposes. You can be the facilitator who will help women to understand and implement Paul’s teaching in Titus 2:3-5: “Teach the older women to be reverent in the way they live…. Then they can train the younger women to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God.” As a grandparent, the easiest way to teach is by example. Often married children are not eager to ask their parents about marriage, but they cannot deny your living and modeling Scripture. Be available to help when it is requested. We must be sensitive that we don’t barge unannounced into their lives, but be prepared when the time comes. Prayer: Father God, as a mature woman of God, I want to be used to encourage other women how to be makers of their homes. Give me the perfect timing to be available. In the meantime I will demonstrate Your Word by my life. Amen.  

Love and Marriage Submit to one another out of reverence for Christ. EPHESIANS 5:21 NIV Young couples often approach marriage thinking that their love will survive anything. Then when the first trial tests their faith and endurance, their love crumbles. Author and aviator Antoine de Saint-Exupéry wrote, “Love does not consist in gazing at each other but in looking outward together in the same direction.” Such is the goal of a couple committed to Christ. Admit it: marriage is work. Yet God unites two people for a common purpose—to lift one up when the other falls, to give instead of receive, to exercise the art of compromise and understanding. On the other hand, a loveless marriage is one based on self-absorption or selfishness on the part of one or both individuals. The love that once attracted us to our spouse isn’t the love that sustains our marriage. Rather, God’s love prevails in the lives of the couple who choose to, in mutual submission, place Christ first. The above scripture indicates that submission applies to both men and women, yet Paul goes on to exhort women to submit to their husbands—for as a woman submits or respects her husband, he, in turn, loves his wife (Ephesians 5:22–28). The result? A man and woman united in faith, traveling in the same direction. Father, help me become the helpmate You intended. Guide me to live a submissive life to You first and then my husband. May we both follow Your lead, not our own. Amen.

Washington remains the only President to be elected unanimously in the Electoral College.

Washington is the only President to be elected unanimously – not once, but twice.

his famous comment, "My country has in its wisdom contrived for me the most insignificant office that ever the invention of man contrived or his imagination conceived.

Adams holds the record for the most tie-breaking votes cast by any vice-president in the Senate.

In monarchy the crime of treason may admit of being pardoned or lightly punished, but the man who dares rebel against the laws of a republic ought to suffer death.” – Samuel Adams

Second Treatise of Government by John Locke.