Petite Person Quotes

I've seen it happen over and over again: a black person gets killed just for being black, and all hell breaks loose. I’ve tweeted RIP hashtags, reblogged pictures on Tumblr, and signed every petition out there. I always said that if I saw it happen to somebody, I would have the loudest voice, making sure the world knew what went down. Now I am that person, and I’m too afraid to speak.

The truth is, one who seeks to achieve freedom by petitioning those in power to give it to him has already failed, regardless of the response. To beg for the blessing of “authority” is to accept that the choice is the master’s alone to make, which means that the person is already, by definition, a slave.

Nobody liked my plan. "You want us to split up?" Chase asked, his brow wrinkling in obvious bewilderment. Lake echoed the sentiment, her voice flat. "Why would we split up? There's four of us and one of him." After a brief moment's pause, she amended her head count to better reflect the real odds. "Three and a half of us, one of him." Three and a half, as in three werewolves, one human. I narrowed my eyes. "For your sake, Lake, I'm going to pretend that Devon is the half." Dev, unquestionably the strongest person in the room, just shrugged and let me keep my delusions. "It's because of my petite stature," he said. All 6'4" of him.

His dark blue shirt was plastered to his chest, covered with werewolf goop and tears. "Now we both need a bath," I said. "That can be arranged." "Please, Jean-Claude, no sexual innuendo until after I'm clean." "Of course, MA PETITE. It was crude of me tonight. My apologies." I stared at him. He was being far too nice. Jean-Claude was a lot of things, but nice wasn't one of them. "If you're up to something, I don't want to know about it. I can't handle any deep, dark plots tonight, okay?" He smiled and gave a low, sweeping bow, never taking his eyes off me. The way you bow on the judo mat when you're afraid the person may pound you if you look away. I shook my head. He WAS up to something. Nice to know that not everyone had suddenly become something else. One thing I could always depend on what Jean-Claude. Pain in the ass that he was, he always seemed to be there. Dependable in his own twisted way. Jean-Claude dependable? I must have been more tired than I thought.

But I suppose if you're friends of Magnus's ..." He went completely still. His runes faded. Then he leaped out of my hand and flew towards Annabeth, his blade twitching as if he was stiffing the air. "Where is she? Where are you hiding the babe?" Annabeth backed towards the rail. "Whoa, there, sword. Personal space?" "Jack, behave," Alex said. "What are you doing?" "She's around here somewhere," Jack insisted. He flew to Percy. "Aha! What's in your pocket, sea boy?" "Excuse me?" Percy looked a bit nervous about the magical sword hovering at his waistline. Alex lowered his Ray-Bans. "Okay, now I'm curious. What do you have in your pocket, Percy? Enquiring swords want to know." Percy pulled a plain-looking ballpoint pen from his jeans. "You mean this?" "BAM!" Jack said. "Who is this vision of loveliness?" "Jack," I said. "It's a pen." "No, it's not! Show me! Show me!" "Uh ... sure." Percy uncapped the pen. Immediately it transformed into a three-foot-long sword with a leaf-shaped blade of glowing bronze.. Compared to Jack, the weapon looked delicate, almost petite, but from the way Percy wielded it I had no doubt he'd be able to hold his own on the battlefields of Valhalla with that thing. Jack turned his point towards me, his runes flashing burgundy. "See Magnus? I told you it wasn't stupid to carry a sword disguised as a pen!" "Jack, I never said that!" I protested. "You did.

Imagine yourself in Harriet Tubman's shoes. Fighting to be freed from deplorable conditions. Placing one foot in front of the other, putting slavery behind you. If a petite, abused slave can rise up, fight for freedom, secure the freedom of others, and change her world, so can I. And so can you.

I am not always certain that it is I who am the better person, ma petite, but together we are the better person.

Claims have been made that I've been on a strict workout routine regulated by co-stars, whipped into shape by trainers I've never met, eating sprouted grains I can't pronounce and ultimately losing 14 pounds off my 5'3" frame. Losing 14 pounds out of necessity in order to live a healthier life is a huge victory. I'm a petite person to begin with, so the idea of my losing this amount of weight is utter lunacy. If I were to lose 14 pounds, I'd have to part with both arms. And a foot.

Indeed, for my own part, though I have been repeatedly told by persons for whom I have the greatest respect, that Miss Brown is an insignificant chit, and Mrs. White has nothing but her petit minois chiffonne, and Mrs. Black has not a word to say for herself; yet I know that I have had the most delightful conversations with Mrs. Black (of course, my dear Madam, they are inviolable): I see all the men in a cluster round Mrs. White's chair: all the young fellows battling to dance with Miss Brown; and so I am tempted to think that to be despised by her sex is a very great compliment to a woman.

Depression robs you of the capacity to love. This is because a depressed person is so often incapable of seeing, giving and receiving love.

Prayer is either a sheer illusion or a personal contact between embryonic, incomplete persons (ourselves) and the utterly concrete Person. Prayer in the sense of petition, asking for things, is a small part of it; confession and penitence are its threshold, adoration its sanctuary, the presence and vision and enjoyment of God its bread and wine. In it God shows Himself to us. That He answers prayers is a corollary—not necessarily the most important one—from that revelation. What He does is learned from what He is.

Recently, police in the UK have been petitioning the general public to ‘report non-crime hate incidents’, which would incorporate ‘offensive or insulting comments, online, in person or in writing’. In this new woke era, our law enforcement agencies are not content to police crime, but also non-crime. This is a huge relief, because for a long while now too many citizens have been not breaking the law and getting away with it.

Stoicism was the outlook of most educated people in the Hellenic and Roman world. Their principle of reason (the logos) as the ordering principle of the world is a principle of rational structure, of rightness and fittingness in the natural order, to which ethical endeavour – so they argued – should conform itself. The Stoics did not worship or petition the logos, and did not think of it as a person or as conscious or purposive.

So now, not only did my best friend leave, but the cheerleaders and their mindless followers assumed I was personally responsible for the petition (which, yeah, I was) and started being openly rude to me - shutting doors in my face, leaving nasty notes on my desk and in my locker, making fun of me when I could obviously hear them. That's when I started keeping really quiet in class, and finding ways to show the other kids I wasn't afraid of them - like staring them straight in the eye when they looked at me, taking a step toward them when they talked to me, or walking right up to them and getting their personal space if I heard them say my name. Saying the meanest things I could think of whenever I had the chance - repeating rumors, embellishing them. I found out Kira Conroy had been arrested for shoplifting at the mall, and made sure everyone knew about it. The girl who burped in a boy's face during her first kiss, the girl who tripped and fell off the stage at the Miss Teen California pageant - I shared those stories the moment I heard them. All's fair in war, right? Suddenly I wasn't a nobody anymore. I was a somebody. Somebody everyone was afraid of.

This makes it clear that intercession is also a daily service we owe to God and our brother. He who denies his neighbour the service of praying for him denies him the service of a Christian. It is clear, furthermore, that intercession is not general and vague but very concrete: a matter of definite persons and definite difficulties and therefore of definite petitions. The more definite my intercession becomes, the more promising it is.

In France her tutor had once taught her that to truly fix an image in the mind to fasten it down completely so that it remained forever captive and vivid she should carefully name each aspect of the thing to herself as though she were describing it to a blind person. "For ma petite such is the fickleness of the human mind that it soon lets go of whatever it sees if you would keep it you must tack it down with words." She had tried it and found that it worked on flowers rooms faces ceremonies.

How awful. How can a person not know any stories?

Action or exaction? Voting, petitions, solidarity, information, human rights: all these things are gently extorted from you in the form of personal or promotional blackmail.

It's much harder to judge yourself than to judge others. If you manage to give a fair trial to yourself, you are indeed a very wise person.

They have no idea the fierceness that lurks within your petite frame.

Therefore, when I approach God with my petitions I need to be aware that ultimately He must decide what needs to stay and what needs to go in order that I can become the person He created me to be. 

Contemplative prayer is not so much a type of prayer as something that should be a component of all prayer. It is the silence and space for stillness before God that supports genuine presence and openness to God . . . Sadly, it is this contemplative dimension that is most lacking from prayer. Communal prayer seldom leaves sufficient space for stillness before God in silence. Even liturgical prayer often leaves inadequate space for silence, and nonliturgical worship experiences are, of course, usually infamously devoid of silence. Intentional times of personal prayer are often rushed and reduced to the basics of petitions, intercession and possibly an expression or two of gratitude. All this is certainly worthy of being called prayer. But lacking the contemplative dimension, it is not holistic prayer and it will not be transformational.

Un libro puede tener una bonita portada y óptimas reseñas, pero hasta que tu no dediques tiempo y energía a su lectura, no se te desvelará, es una cuestión muy privada y personal que nadie puede hacer en tu lugar..

In Mary this petition has been granted: she is, as it were, the open vessel of longing, in which life becomes prayer and prayer becomes life. Saint John wonderfully conveys this process by never mentioning Mary’s name in his Gospel. She no longer has any name except “the Mother of Jesus”.1 It is as if she had handed over her personal dimension, in order now to be solely at his disposal, and precisely thereby had become a person.

we as authors have been writing about people we aren't for forever. We find a way to empathise, we find a way in. Female characters are no different. All they are are characters. They are people too. Instead of asking yourself, "How do I write this female soldier?" ask yourself, "How do I write this soldier? Where is she from, how was she raised, does she have a sense of humour? Is she big and tall, is she short and petite? How does her size affect her ability to fight? What is her favourite weapon, her least favourite? Why? Is she more logical than emotional? The other way around? Was she an only child and spoiled, was she the eldest of six siblings and a surrogate mother? How does that upbringing affect how she interacts with her team? etc etc and so forth." Notice how the first question gets you some kind of broad, generalised answer, likely resulting in a stereotype, and how the second version asks lots and lots of smaller questions with the goal of creating someone well rounded. One would hope, really, that we as authors ask such detailed questions of all our characters, regardless of gender. So let me, at long last, actually answer the original question: "How do I write a female character?" Write her the way you would write any other character. Give her dimension, give her strength but please also don't forget to give her weaknesses (for a totally strong nothing can beat her kind of girl is not a person, she's again a type - the polar opposite yet exactly the same as the damsel in distress). Create a person.

Although Ryan hardly knew the person whose breath was playing over his cheek any better than he had mere seconds before, the simple exchange of names—or initials—had raised the bar for the encounter from anonymously seedy to merely impulsive. He’d always admired impulsiveness, though he’d never successfully cultivated the tendency in himself. Impulsive people seemed to get what they wanted. And if not, they looked like they had a lot of fun trying.

Well then, you can judge yourself, — the King replied. — That's the most difficult thing of all. It's much more difficult to make a judgment on yourself than on anyone else. If you can manage to judge yourself well, you're a truly wise person.

Then I would never talk to that person about boa constrictors, or primeval forests, or stars. I would bring myself down to his level. I would talk to him about bridge, and golf, and politics, and neckties. And the grown-up would be greatly pleased to have met such a sensible man.

Gregori brought Savannah's hand to the warmth of his mouth,his breath heating the pulse beating in her wrist. The night is especially beautiful, mon petit amour.Your hero saved the girl, walks among humans, and converses with a fool.That alone should bring a smile to your face.Do not weep for what we cannot change.We will make certain that this human with us comes to no harm. Are you my hero,then? There were tears in her voice, in her mind, like an iridescent prism. She needed him, his comfort,his support under her terrible weight of guilt and love and loss. Always,for all eternity, he answered instantly,without hesitation, his eyes hot mercury. He tipped her chin up so that she met the brilliance of his silver gaze.Always, mon amour.His molten gaze trapped her blue one and held her enthralled. Your heart grows lighter.The burden of your sorrow becomes my own. He held her gaze captive for a few moments to ensure that she was free of the heaviness crushing her. Savannah blinked and moved a little away from him, wondering what she had been thinking of.What had they been talking about? "Gary." Gregori drawled the name slowly and sat back in his chair,totally relaxed. He looked like a sprawling tiger,dangerous and untamed. "Tell us about yourself." "I work a lot.I'm not married. I'm really not much of a people person. I'm basically a nerd." Gregori shifted, a subtle movement of muscles suggesting great power. "I am not familiar with this term." "Yeah,well,you wouldn't be," Gary said. "It means I have lots of brains and no brawn.I don't do the athlete thing. I'm into computers and chess and things requiring intellect. Women find me skinny,wimpy,and boring. Not something they would you." There was no bitterness in his voice,just a quiet acceptance of himself,his life. Gregori's white teeth flashed. "There is only one woman who matters to me, Gary, and she finds me difficult to live with.I cannot imagine why,can you?" "Maybe because you're jealous, possessive, concerned with every single detail of her life?" Gary plainly took the question literally, offering up his observations without judgement. "You're probably domineering,too. I can see that. Yeah.It might be tough." Savannah burst out laughing, the sound musical, rivaling the street musicians. People within hearing turned their heads and held their breath, hoping for more. "Very astute, Gary.Very, very astute. I bet you have an anormous IQ." Gregori stirred again, the movement a ripple of power,of danger. He was suddenly leaning into Gary. "You think you are intelligent? Baiting the wild animal is not too smart.

Many readers are familiar with the spirit and the letter of the definition of “prayer”, as given by Ambrose Bierce in his Devil’s Dictionary. It runs like this, and is extremely easy to comprehend: Prayer: A petition that the laws of nature be suspended in favor of the petitioner; himself confessedly unworthy. Everybody can see the joke that is lodged within this entry: The man who prays is the one who thinks that god has arranged matters all wrong, but who also thinks that he can instruct god how to put them right. Half–buried in the contradiction is the distressing idea that nobody is in charge, or nobody with any moral authority. The call to prayer is self–cancelling. Those of us who don’t take part in it will justify our abstention on the grounds that we do not need, or care, to undergo the futile process of continuous reinforcement. Either our convictions are enough in themselves or they are not: At any rate they do require standing in a crowd and uttering constant and uniform incantations. This is ordered by one religion to take place five times a day, and by other monotheists for almost that number, while all of them set aside at least one whole day for the exclusive praise of the Lord, and Judaism seems to consist in its original constitution of a huge list of prohibitions that must be followed before all else. The tone of the prayers replicates the silliness of the mandate, in that god is enjoined or thanked to do what he was going to do anyway. Thus the Jewish male begins each day by thanking god for not making him into a woman (or a Gentile), while the Jewish woman contents herself with thanking the almighty for creating her “as she is.” Presumably the almighty is pleased to receive this tribute to his power and the approval of those he created. It’s just that, if he is truly almighty, the achievement would seem rather a slight one. Much the same applies to the idea that prayer, instead of making Christianity look foolish, makes it appear convincing. Now, it can be asserted with some confidence, first, that its deity is all–wise and all–powerful and, second, that its congregants stand in desperate need of that deity’s infinite wisdom and power. Just to give some elementary quotations, it is stated in the book of Philippians, 4:6, “Be careful for nothing; but in everything by prayer and supplication and thanksgiving, let your requests be known to God.” Deuteronomy 32:4 proclaims that “he is the rock, his work is perfect,” and Isaiah 64:8 tells us, “Now O Lord, thou art our father; we art clay and thou our potter; and we are all the work of thy hand.” Note, then, that Christianity insists on the absolute dependence of its flock, and then only on the offering of undiluted praise and thanks. A person using prayer time to ask for the world to be set to rights, or to beseech god to bestow a favor upon himself, would in effect be guilty of a profound blasphemy or, at the very least, a pathetic misunderstanding. It is not for the mere human to be presuming that he or she can advise the divine. And this, sad to say, opens religion to the additional charge of corruption. The leaders of the church know perfectly well that prayer is not intended to gratify the devout. So that, every time they accept a donation in return for some petition, they are accepting a gross negation of their faith: a faith that depends on the passive acceptance of the devout and not on their making demands for betterment. Eventually, and after a bitter and schismatic quarrel, practices like the notorious “sale of indulgences” were abandoned. But many a fine basilica or chantry would not be standing today if this awful violation had not turned such a spectacularly good profit. And today it is easy enough to see, at the revival meetings of Protestant fundamentalists, the counting of the checks and bills before the laying on of hands by the preacher has even been completed. Again, the spectacle is a shameless one.

I've thought of myself a girl on several occasions because I like to polish shoes and find household tasks amusing. There was once even a time when I insisted on mending a torn suit with my own hands. And in winter I always light the heating stoves myself, as though this were the natural course of things. But of course I'm not a real girl. Please give me a moment to consider all this would entail. The first thing that comes to mind is the question of whether I might possibly be a girl has never, never, not for a single moment, troubled me, rattled my bourgeois composure or made me unhappy. An absolutely by no means unhappy person stands before you, I'd like to put quite special emphasis on this, for I have never experienced sexual torment or distress, for I was never at a loss for quite simple methods of freeing myself from pressures. A rather curious, that is to say, important discovery for me was that it filled me with the most delightful gaiety to imagine myself someone's servant.... My nature, then, merely inclines me to treat people well, to be helpful and so forth. Not long ago I carried with flabbergasting zeal a shopping bag full of new potatoes for a petit bourgeoise. She's have been perfectly able to tote it herself. Now my situation is this: my particular nature also sometimes seeks, I've discovered, a mother, a teacher, that is, to express myself better, an unapproachable entity, a sort of goddess. At times I find the goddess in an instant, whereas at others it takes time before I'm able to imagine her, that is, find her bright, bountiful figure and sense her power. And to achieve a moment of human happiness, I must always first think up a story containing an encounter between myself and another person, whereby I am always the subordinate, obedient, sacrificing, scrutinized, and chaperoned party. There's more to it, of course, quite a lot, but this still sheds light on a few things. Many conclude it must be terribly easy to carry out a course of treatment, as it were, upon my person, but they're all gravely mistaken. For, the moment anyone seems ready to start lording and lecturing it over me, something within me begins to laugh, to jeer, and then, of course, respect is out of the question, and within the apparently worthless individual arises a superior one whom I never expel when he appears in me....

En aquell moment no és capaç de veure en aquesta renúncia la rara clarividència que sobrevé a les persones quan arriben a la fi de la vida. Des del caire del precipici, tot sembla increïblement petit. Les coses que semblaven tan grans de sobte es veuen diminutes, i el que semblava tan transcendental es veu ja com una cosa sense importància.

Human nature inclines us to have recourse to petition for the purpose of obtaining from another, especially from a person of higher rank, what we hope to receive from him. So prayer is recommended to men, that by it they may obtain from God what they hope to secure from Him. But the reason why prayer is necessary for obtaining something from a man is not the same as the reason for its necessity when there is question of obtaining a favor from God. Prayer is addressed to man, first, to lay bare the desire and the need of the petitioner, and secondly, to incline the mind of him to whom the prayer is addressed to grant the petition. These purposes have no place in the prayer that is sent up to God. When we pray we do not intend to manifest our needs or desires to God, for He knows all things. The Psalmist says to God: "Lord, all my desire is before Thee" and in the Gospel we are told: "Your Father knoweth that you have need of all these things." Again, the will of God is not influenced by human words to will what He had previously not willed. For, as we read in Numbers 23:19, "God is not a man, that He should lie, nor as the son of man, that He should be changed"; nor is God moved to repentance, as we are assured in 1 Kings 15:29. Prayer, then, for obtaining something from God, is necessary for man on account of the very one who prays, that he may reflect on his shortcomings and may turn his mind to desiring fervently and piously what he hopes to gain by his petition. In this way he is rendered fit to receive the favor.

it is the Mediterranean, specifically Italy, that gave us the poet Ovid, who in the Metamorphoses deplored the eating of animals, and the vegetarian Leonardo da Vinci, who envisioned a day when the life of an animal would be valued as highly as that of a person, and Saint Francis, who once petitioned the Holy Roman Emperor to scatter grain on fields on Christmas Day and give the crested larks a feast.

But, you will say, what a dreadful person you are, with your impossible religious notions and idiotic scruples. If my ideas are impossible or idiotic then I would like nothing better than to be rid of them. But this is roughly the way I actually see things. In Le philosophe sous les toits by Souvestre you can read what a man of the people, a simple craftsman, pitiful if you will, thinks of his country: ‘Tu n’as peut-être jamais pensé á ce que c’est la patrie, reprit-il, en me posant une main sur l’épaule; c’est tout ce qui t’entoure, tout ce qui t’a élevé et nourri, tout ce que tu as aimé. Cette campagne que tu vois, ces maisons, ces arbres, ces jeunes filles qui passent lá en riant, c’est la patrie! Les lois qui te protégent, le pain qui paye ton travail, les paroles que tu échanges, la joie et la tristesse qui te viennent des hommes et des choses parmi lesquels tu vis, c’est la patrie! La petite chambre oú tu as autrefois vu ta mere, les souvenirs qu’elle t’a laisses, la terre oú elle repose, c’est la patrie! Tu la vois, tu la respires partout! Figure toi, tes droits et tes devoirs, tes affections et tes besoins, tes souvenirs et ta reconnaissance, réunis tout ça sous un seul nom et ce nom sera la patrie.

while he was often most influenced by the last person he spoke to, he did not actually listen to anyone. So it was not so much the force of an individual argument or petition that moved him, but rather more just someone’s presence, the connection of what was going through his mind—and although he was a person of many obsessions, much of what was on his mind had no fixed view—to whomever he was with and their views.

Homesickness Standing under a million stars screaming up at them, PLEASE JUST TAKE ME HOME, with a voice rusty like the underside of boats, feeling it scratch at a throat like swallowed fish-bones. Making petitions to get the universe to care more, signing our names on any scrap of paper passed along like a single name could change the whole wide world. Could change galaxies. Tearing clothes, ripping skin, pleading, TAKE ME BACK, JUST TAKE ME BACK, I’m not willing to be a person any more. Science says I was part of a star once and I just— I want to be back there, always burning. These atoms could have been a lioness but here I am instead, these fragile limbs, and I never found out the returns policy. Take me back, take me back, I want to go home. Broken glass catching at my feet and the air too hot in my lungs. If I could have been anything why am I this?

At times you may believe that you are at wits’ end and feel that God has bypassed you for a more urgent petition or a needier person. Perhaps He has “too many children” to take care of and is “too busy for you.” However, just as the examples above indicate, God prepares a good outcome before the situation arises; He is not surprised at the trouble and at your reaction to it, and He can and is planning a way of escape before you ever get into the crisis.

Her pretty name of Adina seemed to me to have somehow a mystic fitness to her personality. Behind a cold shyness, there seemed to lurk a tremulous promise to be franker when she knew you better. Adina is a strange child; she is fanciful without being capricious. She was stout and fresh-coloured, she laughed and talked rather loud, and generally, in galleries and temples, caused a good many stiff British necks to turn round. She had a mania for excursions, and at Frascati and Tivoli she inflicted her good-humoured ponderosity on diminutive donkeys with a relish which seemed to prove that a passion for scenery, like all our passions, is capable of making the best of us pitiless. Adina may not have the shoulders of the Venus of Milo...but I hope it will take more than a bauble like this to make her stoop. Adina espied the first violet of the year glimmering at the root of a cypress. She made haste to rise and gather it, and then wandered further, in the hope of giving it a few companions. Scrope sat and watched her as she moved slowly away, trailing her long shadow on the grass and drooping her head from side to side in her charming quest. It was not, I know, that he felt no impulse to join her; but that he was in love, for the moment, with looking at her from where he sat. Her search carried her some distance and at last she passed out of sight behind a bend in the villa wall. I don't pretend to be sure that I was particularly struck, from this time forward, with something strange in our quiet Adina. She had always seemed to me vaguely, innocently strange; it was part of her charm that in the daily noiseless movement of her life a mystic undertone seemed to murmur "You don't half know me! Perhaps we three prosaic mortals were not quite worthy to know her: yet I believe that if a practised man of the world had whispered to me, one day, over his wine, after Miss Waddington had rustled away from the table, that there was a young lady who, sooner or later, would treat her friends to a first class surprise, I should have laid my finger on his sleeve and told him with a smile that he phrased my own thought. .."That beautiful girl," I said, "seems to me agitated and preoccupied." "That beautiful girl is a puzzle. I don't know what's the matter with her; it's all very painful; she's a very strange creature. I never dreamed there was an obstacle to our happiness--to our union. She has never protested and promised; it's not her way, nor her nature; she is always humble, passive, gentle; but always extremely grateful for every sign of tenderness. Till within three or four days ago, she seemed to me more so than ever; her habitual gentleness took the form of a sort of shrinking, almost suffering, deprecation of my attentions, my petits soins, my lovers nonsense. It was as if they oppressed and mortified her--and she would have liked me to bear more lightly. I did not see directly that it was not the excess of my devotion, but my devotion itself--the very fact of my love and her engagement that pained her. When I did it was a blow in the face. I don't know what under heaven I've done! Women are fathomless creatures. And yet Adina is not capricious, in the common sense... .So these are peines d'amour?" he went on, after brooding a moment. "I didn't know how fiercely I was in love!" Scrope stood staring at her as she thrust out the crumpled note: that she meant that Adina--that Adina had left us in the night--was too large a horror for his unprepared sense...."Good-bye to everything! Think me crazy if you will. I could never explain. Only forget me and believe that I am happy, happy, happy! Adina Beati."... Love is said to be par excellence the egotistical passion; if so Adina was far gone. "I can't promise to forget you," I said; "you and my friend here deserve to be remembered!

Some sexual theorists have argued that the perceptual link between orgasm and death is traceable to the elevated state in which orgasm in a rare few cases is accompanied by a loss of consciousness. Another explanation for the petit mort idea is inherent in a rare but persistent folk belief, of uncertain origin but found in cultures from Europe to the Far East, that a person is born with a certain number of orgasms in him or her, and that when the last is used, the person died.

My personal war against the so-called “soccer menace” probably reached its peak in 1993, when I was nearly fired from a college newspaper for suggesting that soccer was the reason thousands of Brazilians are annually killed at Quiet Riot concerts in Rio de Janeiro, a statement that is—admittedly—only half true. A few weeks after the publication of said piece, a petition to have me removed as the newspaper’s sports editor was circulated by a ridiculously vocal campus organization called the Hispanic American Council, prompting an “academic hearing” where I was accused (with absolute seriousness) of libeling Pelé. If memory serves, I think my criticism of soccer and Quiet Riot was somehow taken as latently racist, although—admittedly—I’m not completely positive, as I was intoxicated for most of the monthlong episode. But the bottom line is that I am still willing to die a painful public death, assuming my execution destroys the game of soccer (or—at the very least—convinces people to shut up about it).

Amendment I Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the government for a redress of grievance ... Amendment IV The right of the people to be secure in their persons, houses, papers, and effects, against unreasonable searches and seizures, shall not be violated, and no warrants shall issue, but upon probable cause, supported by oath or affirmation, and particularly describing the place to be searched, and the persons or things to be seized.

And then I saw her, who I could have only assumed with Aura Tsang, a very petite women, with the exotic features of those you associate with an Asian background complete with slick dark hair but the most amazing piercing blue eyes, the type that any Aryan would have be proud of. She seemed to have the persona that made her a person of the world,Yet, there was the energy that she was giving off, a energy of a powerful and brave woman who could and would take on the world and yet she had the gentlest smile complete with dimples. I was transfixed by her and I felt that my heart would burst into a thousand of pieces if she spoke to me, which of course she would and it did.

I twirled in front of the mirror slowly, wanting to see the full effect of my new dress front and back. It was a daring little thing made of black silk, its front held by thin strings tied behind my neck and completely backless.  I did another twirl, asking out loud, “Do you think this looks good on me?” I wanted my friends’ opinions before they left to have dinner with their families and I had to leave for my second date with my week-old boyfriend. “Everything looks good on you,” Alyx said, rolling her eyes. She was on the armchair in the corner, one leg tossed carelessly over the side. Slender with boyishly cut hair, she could always be counted on to say the truth, no matter how harsh it was. Even so, I still felt insecure. I always was when it came to the boy I loved. Glancing at the other girl who made up our close-knit trio, I asked Yanna, “What do you think?” “It’s what I always think,” Yanna said simply. Petite and curvy, she was lying on her stomach on the floor, flipping through the latest issue of Teen Vogue. Seeing that I was waiting for an explanation, she laughed and elaborated obediently, “You look drop dead gorgeous.”  The words should have comforted me, but it didn’t. I knew Yanna meant what she said, and not just because she happened to be the nicest and most polite person I knew. She was also hopeless when it came to lying, and that was probably why I felt worse now. Doubt had shadowed her gaze as she uttered the compliment, and the sight made it harder for me to stay deaf to the warning inside my head.

The lady is ninety-two years old, petite, well poised, and proud. She is fully dressed each morning by eight o’clock, with her hair fashionably coiffed and her makeup perfectly applied, in spite of the fact that she is legally blind. Today she has moved to a nursing home. Her husband of seventy years recently passed away, making this move necessary. After many hours of waiting patiently in the lobby of the nursing home, she smiles sweetly when told her room was ready. As she maneuvers her walker to the elevator, the staff person provides a visual description of her tiny room, including the eyelet curtains that have been hung on her window. “I love it,” she states with the enthusiasm of an eight-year-old having just been presented with a new puppy. “Mrs. Jones, you haven’t seen the room… just wait,” the staff person says. Then Mrs. Jones speaks these words: “That does not have anything to do with it,” she gently replies. “Happiness is something you decide on ahead of time. Whether I like the room or not does not depend on how the furniture is arranged. It is how I arrange my mind that matters. I have already decided to love it. It is a decision I make every morning when I wake up. I have a choice. I can spend the day in bed recounting the difficulty I have with the parts of my body that no longer work, or I can get out of bed and be thankful for the ones that do work. Each day is a gift, and as long as my eyes open, I will focus on the new day and all of the happy memories I have stored away… just for this time in my life.

Rea­sons Why I Loved Be­ing With Jen I love what a good friend you are. You’re re­ally en­gaged with the lives of the peo­ple you love. You or­ga­nize lovely ex­pe­ri­ences for them. You make an ef­fort with them, you’re pa­tient with them, even when they’re side­tracked by their chil­dren and can’t pri­or­i­tize you in the way you pri­or­i­tize them. You’ve got a gen­er­ous heart and it ex­tends to peo­ple you’ve never even met, whereas I think that ev­ery­one is out to get me. I used to say you were naive, but re­ally I was jeal­ous that you al­ways thought the best of peo­ple. You are a bit too anx­ious about be­ing seen to be a good per­son and you def­i­nitely go a bit over­board with your left-wing pol­i­tics to prove a point to ev­ery­one. But I know you re­ally do care. I know you’d sign pe­ti­tions and help peo­ple in need and vol­un­teer at the home­less shel­ter at Christ­mas even if no one knew about it. And that’s more than can be said for a lot of us. I love how quickly you read books and how ab­sorbed you get in a good story. I love watch­ing you lie on the sofa read­ing one from cover-to-cover. It’s like I’m in the room with you but you’re in a whole other gal­axy. I love that you’re al­ways try­ing to im­prove your­self. Whether it’s running marathons or set­ting your­self chal­lenges on an app to learn French or the fact you go to ther­apy ev­ery week. You work hard to be­come a bet­ter ver­sion of your­self. I think I prob­a­bly didn’t make my ad­mi­ra­tion for this known and in­stead it came off as ir­ri­ta­tion, which I don’t re­ally feel at all. I love how ded­i­cated you are to your fam­ily, even when they’re an­noy­ing you. Your loy­alty to them wound me up some­times, but it’s only be­cause I wish I came from a big fam­ily. I love that you al­ways know what to say in con­ver­sa­tion. You ask the right ques­tions and you know ex­actly when to talk and when to lis­ten. Ev­ery­one loves talk­ing to you be­cause you make ev­ery­one feel im­por­tant. I love your style. I know you think I prob­a­bly never no­ticed what you were wear­ing or how you did your hair, but I loved see­ing how you get ready, sit­ting in front of the full-length mir­ror in our bed­room while you did your make-up, even though there was a mir­ror on the dress­ing ta­ble. I love that you’re mad enough to swim in the English sea in No­vem­ber and that you’d pick up spi­ders in the bath with your bare hands. You’re brave in a way that I’m not. I love how free you are. You’re a very free per­son, and I never gave you the sat­is­fac­tion of say­ing it, which I should have done. No one knows it about you be­cause of your bor­ing, high-pres­sure job and your stuffy up­bring­ing, but I know what an ad­ven­turer you are un­der­neath all that. I love that you got drunk at Jack­son’s chris­ten­ing and you al­ways wanted to have one more drink at the pub and you never com­plained about get­ting up early to go to work with a hang­over. Other than Avi, you are the per­son I’ve had the most fun with in my life. And even though I gave you a hard time for al­ways try­ing to for al­ways try­ing to im­press your dad, I ac­tu­ally found it very adorable be­cause it made me see the child in you and the teenager in you, and if I could time-travel to any­where in his­tory, I swear, Jen, the only place I’d want to go is to the house where you grew up and hug you and tell you how beau­ti­ful and clever and funny you are. That you are spec­tac­u­lar even with­out all your sports trophies and mu­sic cer­tifi­cates and in­cred­i­ble grades and Ox­ford ac­cep­tance. I’m sorry that I loved you so much more than I liked my­self, that must have been a lot to carry. I’m sorry I didn’t take care of you the way you took care of me. And I’m sorry I didn’t take care of my­self, ei­ther. I need to work on it. I’m pleased that our break-up taught me that. I’m sorry I went so mental. I love you. I always will. I'm glad we met.

When tadpole was born, I spent a sleepless night on the maternity ward gazing intently into her inky, newborn eyes, grappling to come to terms with the indisputable fact that this was an actual person looking back at me, not just a version of Mr Frog, or me, or both, in miniature. From the outset she seemed to know what she wanted, and I realised I could have no inkling of the paths she would choose to follow. But if I watch her life unfold carefully enough, perhaps I will see clear signposts pointing to who or what she will become. Because when I look backwards, ransacking my own past for clues with the clarity that only hindsight can bring, several defining moments do stand out. Moments charged with significance; snapshots of myself which, if I were to join the dots together, lead me unswervingly to where I stand today.

McDougall was a certified revolutionary hero, while the Scottish-born cashier, the punctilious and corpulent William Seton, was a Loyalist who had spent the war in the city. In a striking show of bipartisan unity, the most vociferous Sons of Liberty—Marinus Willett, Isaac Sears, and John Lamb—appended their names to the bank’s petition for a state charter. As a triple power at the new bank—a director, the author of its constitution, and its attorney—Hamilton straddled a critical nexus of economic power. One of Hamilton’s motivations in backing the bank was to introduce order into the manic universe of American currency. By the end of the Revolution, it took $167 in continental dollars to buy one dollar’s worth of gold and silver. This worthless currency had been superseded by new paper currency, but the states also issued bills, and large batches of New Jersey and Pennsylvania paper swamped Manhattan. Shopkeepers had to be veritable mathematical wizards to figure out the fluctuating values of the varied bills and coins in circulation. Congress adopted the dollar as the official monetary unit in 1785, but for many years New York shopkeepers still quoted prices in pounds, shillings, and pence. The city was awash with strange foreign coins bearing exotic names: Spanish doubloons, British and French guineas, Prussian carolines, Portuguese moidores. To make matters worse, exchange rates differed from state to state. Hamilton hoped that the Bank of New York would counter all this chaos by issuing its own notes and also listing the current exchange rates for the miscellaneous currencies. Many Americans still regarded banking as a black, unfathomable art, and it was anathema to upstate populists. The Bank of New York was denounced by some as the cat’s-paw of British capitalists. Hamilton’s petition to the state legislature for a bank charter was denied for seven years, as Governor George Clinton succumbed to the prejudices of his agricultural constituents who thought the bank would give preferential treatment to merchants and shut out farmers. Clinton distrusted corporations as shady plots against the populace, foreshadowing the Jeffersonian revulsion against Hamilton’s economic programs. The upshot was that in June 1784 the Bank of New York opened as a private bank without a charter. It occupied the Walton mansion on St. George’s Square (now Pearl Street), a three-story building of yellow brick and brown trim, and three years later it relocated to Hanover Square. It was to house the personal bank accounts of both Alexander Hamilton and John Jay and prove one of Hamilton’s most durable monuments, becoming the oldest stock traded on the New York Stock Exchange.

No one who had ever seen Catherine Morland in her infancy would have supposed her born to be an heroine. Her situation in life, the character of her father and mother, her own person and disposition, were all equally against her. Her father was a clergyman, without being neglected, or poor, and a very respectable man, though his name was Richard — and he had never been handsome. He had a considerable independence besides two good livings — and he was not in the least addicted to locking up his daughters. Her mother was a woman of useful plain sense, with a good temper, and, what is more remarkable, with a good constitution. She had three sons before Catherine was born; and instead of dying in bringing the latter into the world, as anybody might expect, she still lived on — lived to have six children more — to see them growing up around her, and to enjoy excellent health herself. A family of ten children will be always called a fine family, where there are heads and arms and legs enough for the number; but the Morlands had little other right to the word, for they were in general very plain, and Catherine, for many years of her life, as plain as any. She had a thin awkward figure, a sallow skin without colour, dark lank hair, and strong features — so much for her person; and not less unpropitious for heroism seemed her mind. She was fond of all boy's plays, and greatly preferred cricket not merely to dolls, but to the more heroic enjoyments of infancy, nursing a dormouse, feeding a canary-bird, or watering a rose-bush. Indeed she had no taste for a garden; and if she gathered flowers at all, it was chiefly for the pleasure of mischief — at least so it was conjectured from her always preferring those which she was forbidden to take. Such were her propensities — her abilities were quite as extraordinary. She never could learn or understand anything before she was taught; and sometimes not even then, for she was often inattentive, and occasionally stupid. Her mother was three months in teaching her only to repeat the "Beggar's Petition"; and after all, her next sister, Sally, could say it better than she did. Not that Catherine was always stupid — by no means; she learnt the fable of "The Hare and Many Friends" as quickly as any girl in England. Her mother wished her to learn music; and Catherine was sure she should like it, for she was very fond of tinkling the keys of the old forlorn spinner; so, at eight years old she began. She learnt a year, and could not bear it; and Mrs. Morland, who did not insist on her daughters being accomplished in spite of incapacity or distaste, allowed her to leave off. The day which dismissed the music-master was one of the happiest of Catherine's life. Her taste for drawing was not superior; though whenever she could obtain the outside of a letter from her mother or seize upon any other odd piece of paper, she did what she could in that way, by drawing houses and trees, hens and chickens, all very much like one another. Writing and accounts she was taught by her father; French by her mother: her proficiency in either was not remarkable, and she shirked her lessons in both whenever she could. What a strange, unaccountable character! — for with all these symptoms of profligacy at ten years old, she had neither a bad heart nor a bad temper, was seldom stubborn, scarcely ever quarrelsome, and very kind to the little ones, with few interruptions of tyranny; she was moreover noisy and wild, hated confinement and cleanliness, and loved nothing so well in the world as rolling down the green slope at the back of the house.

The case of a patient with dissociative identity disorder follows: Cindy, a 24-year-old woman, was transferred to the psychiatry service to facilitate community placement. Over the years, she had received many different diagnoses, including schizophrenia, borderline personality disorder, schizoaffective disorder, and bipolar disorder. Dissociative identity disorder was her current diagnosis. Cindy had been well until 3 years before admission, when she developed depression, "voices," multiple somatic complaints, periods of amnesia, and wrist cutting. Her family and friends considered her a pathological liar because she would do or say things that she would later deny. Chronic depression and recurrent suicidal behavior led to frequent hospitalizations. Cindy had trials of antipsychotics, antidepressants, mood stabilizers, and anxiolytics, all without benefit. Her condition continued to worsen. Cindy was a petite, neatly groomed woman who cooperated well with the treatment team. She reported having nine distinct alters that ranged in age from 2 to 48 years; two were masculine. Cindy’s main concern was her inability to control the switches among her alters, which made her feel out of control. She reported having been sexually abused by her father as a child and described visual hallucinations of him threatening her with a knife. We were unable to confirm the history of sexual abuse but thought it likely, based on what we knew of her chaotic early home life. Nursing staff observed several episodes in which Cindy switched to a troublesome alter. Her voice would change in inflection and tone, becoming childlike as ]oy, an 8-year-old alter, took control. Arrangements were made for individual psychotherapy and Cindy was discharged. At a follow-up 3 years later, Cindy still had many alters but was functioning better, had fewer switches, and lived independently. She continued to see a therapist weekly and hoped to one day integrate her many alters.

They place more reliance upon methods and kinds of ceremony than upon the reality of their prayer, and herein they greatly offend and displease God. I refer, for example, to a Mass which is said with so many candles, neither more nor fewer; which is said by a priest in such and such a way; and must be at such and such an hour, neither sooner nor later; and the prayers and stations must be made at such time and with such ceremonies and in no other manner; and the person who makes them must have such qualities or qualifications. And there are those who think that if any of these details which they have laid down be wanting, nothing is accomplished. What is worse, and indeed intolerable, is that certain persons desire to feel some effect in themselves, or to have petitions fulfilled, or to know that the purpose of these ceremonious prayers of theirs will be accomplished. This is nothing less than to tempt God and to offend Him greatly, so much so that He sometimes gives leave for the devil to deceive them.

Aboard the crowded ships, the men grew restless, and some began asking why their promised semiannual salary payment had not yet been made. They sent a petition to Sir James Houblon, asking that salaries be paid out to the sailors or their wives, as previously agreed. In response, Houblon told his agent to put several petitioners in irons and lock them in the ships’ dank brigs. Such reaction did not put the sailors’ minds at rest. While visiting other vessels in La Coruna’s sleepy harbor, some of the married sailors were able to send word back to their wives in England. A letter informed the women of their husbands’ plight and urged them to meet Houblon in person to demand the wages they no doubt needed to survive. The women then confronted Houblon, a wealthy merchant and founding deputy governor of the Bank of England, whose brother was chief governor of the Bank and would soon become Lord Mayor of London. His response chilled them to the bone. The ships and their men were now under the king of Spain’s control and as far as he was concerned the king could “pay them or hang them if he pleased.

A woman pushed her way through the swarm of people. “She’s the daughter of Matthias, head scribe to Herod Antipas, and known to be a fornicator.” I called out again in protest, but my denial was swallowed by the black odium that boiled out of their hearts. “Show us your pocket!” a man yelled. One by one, they took up the petition. Gripping my forearm, Chuza let their shouts grow fevered before he reached for my sleeve. I writhed and kicked. I was a fluttering moth, a hapless girl. My skirmish yielded nothing but jeers and laughter. He snatched the sheet of ivory from my coat and lifted it over his head. A roar erupted. “She is a thief, a blasphemer, and a fornicator!” Chuza cried. “What would you do with her?” “Stone her!” someone cried. The chant began, the dark prayer. Stone her. Stone her. I shut my eyes against the dazzling blur of anger. Their hearts are boulders and their heads are straw. They seemed to be not a multitude of persons, but a single creature, a behemoth feeding off their combined fury. They would stone me for all the wrongs ever done to them. They would stone me for God. Most often victims were dragged to a cliff outside the city and thrown off before being pelted, which lessened the laborious effort of having to throw so many stones—it was in some way more merciful, at least quicker—but I saw I would not be accorded that lenience. Men and women and children plucked stones from the ground. These stones, God’s most bountiful gift to Galilee. Some rushed into the building site, where the stones were larger and more deadly. I heard the sizzle of a rock fly over my head and fall behind me. Then the commotion and noise slowed, elongating, receding to some distant pinnacle, and in that strange slackening of time, I no longer cared to fight. I felt myself bending to my fate. I ached for the life I would never live, but I yearned even more to escape it. I sank onto the ground, making myself as small as I could, my arms and legs tucked beneath my chest and belly, my forehead pressed to the ground. I fashioned myself into a walnut shell. I would be broken apart and God could have the meat. A stone struck my hip in a sunburst of pain. Another fell beside my ear. I heard the stomp of sandals running toward me, then a voice glittering with indignation. “Cease your violence! Would you stone her on the word of this man?” The mob quieted, and I dared to raise my head. Jesus stood before them, his back to me. I stared at the bones in his shoulders. The way his hands were drawn into fists. How he’d planted himself between me and the stones.

The cry of the poor in the Old Testament was a cry for justice. It was a cry made by free men and women, often of moderate—some even of considerable—means. It was the cry of victims. But these were not the victims of poverty so much as they were the victims of violence and oppression brought upon them by persons more powerful than themselves.28 It was this relation of petition to justice that gave weight to the Hebrew assonance by which ze‘aqah—“the cry”—was expected to be met by zedaqah—“righteousness.” And “righteousness” was achieved through an act of justice granted by the powerful to the weak. The word only later came to mean alms given by the wealthy to the poor. This “elegant juxtaposition of words” did not escape the alert eyes of Jerome, in 408–10, as he commented on the classic phrase of the prophet Isaiah: He looked for justice, but behold, bloodshed; for righteousness (zedaqah) but, behold, a cry (ze‘aqah) (Isa. 5:7).29 The absorption of the language and history of the Hebrew Scriptures in the Christian communities between the fourth and sixth centuries slowly but surely added a rougher and more assertive texture to the Christian discourse on poverty. The poor were not simply others—creatures who trembled on the margins of society, asking to be saved by the wealthy. Like the poor of Israel, they were also brothers. They had the right to “cry out” for justice in the face of oppressors along with all other members of the “people of God.

If someone publishes an essay, or tells a joke, or performs a play that forwards a problematic idea the U.S. government generally wouldn't try to stop that person from doing so. Even if they could. If the expression doesn't involve national security the government generally doesn't give a shit. But, if enough vocal consumers are personally offended, they can silence that artist just as effectively. They can petition advertisers and marginalize the artist's reception and economically remove that individual from whatever platform he or she happens to utilize simply because there are no expression based platforms that don't have an economic underpinning. It's one of those situations where the practical manifestation is the opposite of the technical intention. As Americans we tend to look down on European countries that impose legal limitations on speech. Yet as long as speakers in those countries stay within the specified boundaries discourse is allowed relatively unfettered, even when it's unpopular. In the U.S., there are absolutely no speech boundaries imposed by the government. So the citizenry creates its own limitations based on the arbitrary values of whichever activist group is most successful at inflicting its worldview upon an economically fragile public sphere. As a consequence, the United States is a safe space for those who want to criticize the government, but a dangerous place for those who want to advance unpopular thoughts about any other subject that could be deemed insulting or discomforting. Some would argue that this trade off is worth it. Time may prove otherwise.

Her eyes were closed so tightly that you could see her long-curled eyelashes pointed skyward, in her baby blue coffin. She was an angel to look at even at that moment. I knew that she was looking over all of us! In addition to that, she was most likely looking at him and holding his hands with her spiritual touch, I could just feel it. He said that he felt the breeze of her presents. He was crying hysterically from his hazel almost jade green eyes! I remember he said that he was secretly in love with Jaylynn back to when she was a little girl. That he never got the chance to say that to her in person. I remember him placing one pink daisy in her box on top of her small, yet perky upward-facing breasts next to her motionless heart; with the bloom under her chin and her slight smile. Along with that, then he slid an engraved promise ring on her finger as well; at that moment… one of his teardrops fell from his eyes on her petite hand, as he was holding it… not wanting to ever let go of her. That is love… if I ever did see it. Greg also whispered to me, that he never even got to kiss her as he always hoped to do, and that she was everything that he was looking for in a girl. Furthermore, he would never look for anyone else. That she was the one, and the only! The only thing I could say was; I thank you and follow your heart, and she will be watching over you. Then he walked away… I never saw him again after that. You know I don't even know his last name. Still, I will always remember his face, and the look that was upon it that day, he was devastated. So, someone did care about her, someone truly loved her, and adored her, and it was taken away from him too. Why! Why oh God, why? Why didn’t she see this when she was alive? ‘Why is a question that has no answers, only just more unanswered questions?

Thai prostitution was a haven for the men and a nuisance for the women. The streets of Phuket were outlined with bars ready to nourish thirsty sailors with euphoric intoxication to smother their pinched nerves from their personal lives deteriorating in their six-month absence. Thailand truly lived up to its port reputation. Hundreds of bikini-clad prostitutes littered the strip. Slim and petite, their narrow hips and flat chests appeared to be the appropriate age for the pink plaid schoolgirl skirts, dress shirts, ties, and pigtails intended to entice pedophilic eroticism. They wore heavy coats of pastel liquid shadow that clashed against their yellow tinted tans. They awkwardly wiggled to a nauseating blend of techno and Reggaeton as cotton-haired granddaddies lustfully gawked at them. Any Caucasian male cannot trek a block without the treatment of a pop culture heartthrob with a trail of Thai teens at his heels. “Wan hunnet baaht!” they taunt in a nasal screech. “Wan hunnet baht and I suck yo cock!” The oriental beauties cup their fists and hold them to their mouths as they wiggle their tongues against their cheeks to provide a clear visual for their performance skills. It’s easy to dismiss the humanity in Thai prostitutes. Their splotchy, heavily accented English allows the language barrier to muffle signs of intellect. They’re overtly sexual in their crotch bearing ensembles, loud and vulgar invitations, and provocative dancing that makes even corner butcher shops feel like Vegas strip clubs. Swarms of them linger in front of bars holding cardboard signs scribbled with magic marker that offer a blow job with the first beer purchased. Their eyes burn into passing tourists, with acute radar for creamy, sun-flushed complexions and potbellies - signals of the deep pockets of white male privilege.

What does “hallowed be thy name” ask for? God’s “name” in the Bible regularly means the person he has revealed himself to be. “Hallowed” means known, acknowledged, and honored as holy. “Holy” is the Bible word for all that makes God different from us, in particular his awesome power and purity. This petition, then, asks that the praise and honor of the God of the Bible, and of him only, should be the issue of everything. The idea that “glory be to God alone” is a motto distinguishing John Calvin and his admirers is no discredit to them, but it is a damning sideswipe at all other versions of Christianity.

But we Christians may ask our Father for all that we need. Only, let our desires be restrained, and our prayers unselfish. The personal petitions contained in the Lord’s Prayer are very modest – daily bread, forgiveness and deliverance from sin’s power. Yet these comprise all things that pertain to life and godliness.

Then came my favorite line of all: “you are to give him the name Jesus” (v. 31). Do you realize this was the first proclamation of our Savior’s personal name since the beginning of time? Jesus. The very name at which every knee will one day bow. The very name that every tongue will one day confess. A name that has no parallel in my vocabulary or yours. A name I whispered into the ears of my infant daughters as I rocked them and sang lullabies of His love. A name by which I’ve made every single prayerful petition of my life. A name that has meant my absolute salvation, not only from eternal destruction, but from myself. A name with power like no other name. Jesus.

Oh, but God had a plan. A marvelous plan. He allowed Hannah to be childless so that she would petition God for a child instead of assuming it would be the normal result of marital relations. He also allowed Hannah to be deeply desirous of a child so she would dedicate him entirely to the Lord. He sovereignly planned for His word

according to the Revised Version, that petition of conflict, peril, warning, and safety is, “Deliver us from the Evil One.” Evil is comparatively harmless, feeble and inert without the presence of its mighty inspirer. Deliverance from the devil is deliverance from the many evils of which he is the source and inspiration.

If a person must prove that he deserves to be free, then that person must first be free to make such a proof. Yet where does he get this freedom? The person would then be required to prove that he should have the right to prove the other right, and that would require another level of freedom, which the person must also prove—and so on, calling for an endless series of proofs. This may seem a strange observation, but abolitionists faced this exact problem during the Petition Crisis of the 1830s. For almost a decade, Congressman John Quincy Adams and others were forced to combat the Gag Rule, under which Southern representatives barred Congress from even receiving, let alone considering, petitions against slavery. Adams’s heroic struggle against this rule was a fight for the right of petition, one step removed from any debate over slavery.93 He was forced to argue that he should have the right to argue against the “peculiar institution.

La meva mare m'havia ensenyat de ben petit a acceptar que els sentiments que altres persones tenien per nosaltres, encara que no els corresponguéssim, eren importants. — Has d'entendre que aquest amor no desitjat, aquest desig no correspost, és un gran regal que et fan —em va dir [...]—. No el menyspreïs simplement perquè no t'és útil.

For many Christians, a seed of doubt remains that all their personal sins are really forgiven, that God is genuinely not holding anything against them. Until we are sure, until we settle the issue of forgiveness once and for all, two things will always be true. First, we will never have much confidence when we petition our heavenly Father. We will always feel that God is holding something against us. Second, we will put others on the same scale we put ourselves on. Since we are always trying to do something to ensure our forgiveness, we will subconsciously pressure others to perform to gain our forgiveness. We will have a tendency to remind others of their failures and their need to make up for them in some way.

Straps: The SSC should have an adjustable chest strap, padded shoulder straps (about 3 inches wide), and a fairly wide (4 1/2 - 6 inches) waist belt (measured on lower back). Some of the waist belts are very stiff, others are soft. Ask questions of the seller before purchasing so you can ensure you are getting the type of padded shoulder straps and waist belt that is most comfortable for you. Waist belts also come in different lengths. For some SSCs you will have to purchase a belt extender if you are built heavier around the waist or some simply won‘t be tight enough if you are petite. The same holds true with shoulder straps. Some are too long for a person with a small torso and others will be too tight for a person with a long torso. Ask questions before buying.

through the biblical stories and realized that serving YHWH always seemed to come at great personal cost. So did YHWH send the testing, or did it come as a natural course of events when one was willing to serve? With those conflicting thoughts battling each other, the words of Yeshua came to mind—the words spoken on that famous night when the Son of God petitioned the Father to allow him to pass on the terrible events he knew were coming: Not my will but thine, YHWH, Zane thought. “Not my will, but thine,” he repeated, aloud this time.

If you've made it this far in this book, you might be thinking yourself lucky. You might be feeling be feeling grateful that you never went to a tea party meeting, you never wrote a climate research paper, you never donated to Prop 8, you never supported Scott Walker, you never donated any money to ALEC, you never ran a company subject to shareholder proxies, you never volunteered for Americans for Prosperity, you have never had your speech rights assaulted. Only, you'd be wrong. You have. Every person in the United States of America did on Sept. 11, 2014. That day goes down in constitutional infamy. In some ways it shouldn't have come as a surprise. The Left started its intimidation game by trying to silence a non profit here a company there, a big donor here a trade associate there, but along the way it wrapped in small donors and scholars and scientists and petition signers and share holders and free market professors and grass root groups. It was only a matter of time before it came to the obvious conclusion - everybody has too much free speech. And so on Sept. 11, 2014, fifty four members of the senate democratic caucus voted to do something that has never been attempted in the history of the this glorious country. They voted to alter the first amendment.

Sophia, I want to talk to you about something but I don’t want you to be upset.” Sylvan was speaking carefully, as though choosing his words. Uh-oh, I’m not going to like this. He’s probably going to remind me of his vow and tell me not to expect any kind of commitment once we get back to the ship. “What?” she asked as neutrally as she could. “Earlier when we were talking you said something that made me wonder.” “Wonder? Wonder about what?” “You said ‘don’t do it to me again.’” Turning his head, he gave her a look that seemed to pierce right through her. “What did you mean by that?” “I said that?” Sophie tried to laugh even though her heart was suddenly in her throat. “I don’t remember. I was upset—who knows what I said?” He frowned skeptically. “All right. You also talked about having a ‘phobia’—an aversion to having me…” He cleared his throat. “On top of you. Even after you knew I wasn’t trying to take you against your will.” Sophie felt cold. “Well I mean look at you. I’m not exactly petite but you’re so huge and muscular. I mean, I would feel like I was…was smothering. Don’t you remember I told you I’m claustrophobic?” Sylvan shook his head. “No, I don’t think that’s it.” “Well then what is it? What are you trying to say?” Sophie’s heart was pounding but she tried to sound normal—a little irritated, even. It was apparent that Sylvan wasn’t buying her act. He was silent for a long moment then he spoke in a low voice. “Who was he?” “What was who? What are you talking about?” “The male who hurt you. Who was he and what did he do to you? Was he this ‘Burke’ you mentioned?” Sophie felt like someone had dumped a bucket of ice water over her head. “I…I don’t know what you’re talking about. Nobody ever hurt me. I’m fine—perfectly fine,” she protested almost frantically. Sylvan kept looking at her in that same, patient way that made her feel like screaming. “You’re lying,” he said at last. “What?” She pulled her hands away from his shoulders and clenched them at her sides. “How dare you say that?” “I notice you’re not denying it.” He didn’t sound angry, just tired. Sophie was almost shaking, she was so upset. “How can you even ask me something like that? It’s so personal. I mean, I hardly even know you.” She wished she could call the words back as soon as they left her lips. How could she claim to hardly know him after all they’d been through together that night? But if she apologized and took back her hasty, hurtful words she might have to admit…No, I won’t. I can’t. Sylvan was still looking at her quietly and a little sadly. Finally he sighed and nodded. “If I have offended, then I ask your forgiveness.” “It’s okay,” Sophie muttered, looking down at her hands. Things had been going so well. Why did he have to try and pry into her past? To dig up the old hurt she’d tried so hard to bury? Sylvan

Forgive Us Our Debts as We Forgive Our Debtors” The fifth petition concerns our relationships, both with God and others. Luther, who for years struggled mightily and personally with the issues of guilt and pardon, gives a clarion call to seek God’s forgiveness every day in prayer: If anyone insists on his own goodness and despises others . . . let him look into himself when this petition confronts him. He will find he is no better than others and that in the presence of God everyone must duck his head and come into the joy of forgiveness only through the low door of humility.210

The night prior to Prince Yosef’s journey to the Temple, in the distant part of the city of Yerushalayim, a man by the name of Simeon, who had fully devoted his life to serving Yehuway, was fervently praying to Him in remotest privacy. His arms were stretched over his head as he lay on the stone floor and beads of sweat were pouring from his open pores. “Yehuway! Yehuway! How often I have exposed my heart to You. Let my grief for these people and for this city subside! Allow me, please, to see Your solution to the relief of this time’s distress, for surely it cannot continue too much longer without adversity on itself.” While he prayed a faint light filtered through the window and danced about his body. Yehuway heard his petition. The Creator held out His arm. A radiant glow formed from His elbow to the tips of His fingers. A surge of energy jettisoned from His body to encompass about Simeon, enriching, enhancing his intellectual capacity. The projected energy exerted itself into Simeon’s subconscious and a quiet voice adhered to his brain, influencing the oncoming images that were silently pictured inside him. Invisible energy flowed through him, illuminating a collage of thoughts, entrusting to him exact knowledge that he could not otherwise had understood. “Simeon, you will not under any circumstances die until you have personally touched the hand of Yehuway’s Mashi’ach.” At this same another surge of divine, revealing energy, touched the heart of an old woman who had forgotten the time of the night and, too tired to go home, had fallen asleep in the Court of the Women inside the Temple area. Yehuway’s private energy strengthened the old man’s legs. He stood straight. The divine energy guided Simeon to the Temple at the exact moment that Yosef approached the three southern gates of the Temple.

Poetry and Genre The hallmark of rhetoric in ancient Near Eastern literature is repetition; in poetry, this takes the form of what scholars call “parallelism.” Frequently, the first line of a verse is echoed in some way by the second line. The second line might repeat the substance of the first line with slightly different emphasis, or perhaps the second line amplifies the first line in some fashion, such as drawing a logical conclusion, illustrating or intensifying the thought. At times the point of the first line is reinforced by a contrast in the second line. Occasionally, more than two lines are parallel. Each of these features, frequently observed in Biblical psalms, is represented in songs from Egypt, Mesopotamia and Ugarit. Unlike English poetry, which often depends on rhyme for its effect, these ancient cultures attained impact on listeners and readers with creative repetition. Psalms come in several standard subgenres, each with standard formal elements. Praise psalms can be either individual or corporate. Over a third of the psalms in the Psalter are praise psalms. Corporate psalms typically begin with an imperative call to praise (e.g., “Shout for joy to the LORD” [Ps 100:1]) and describe all the good things the Lord has done. Individual praise often begins with a proclamation of intent to praise (e.g., “I will praise you, LORD” [Ps 138:1]) and declare what God has done in a particular situation in the psalmist’s life. Mesopotamian and Egyptian hymns generally focus on descriptive praise, often moving from praise to petition. Examples of the proclamation format can be seen in the Mesopotamian wisdom composition, Ludlul bel nemeqi. The title is the first line of the piece, which is translated “I will praise the lord of wisdom.” As in the individual praise psalms, this Mesopotamian worshiper of Marduk reports about a problem that he had and reports how his god brought him deliverance. Lament psalms may be personal statements of despair (e.g., Ps 22:1–21, dirges following the death of an important person (cf. David’s elegy for Saul in 2Sa 1:17–27) or communal cries in times of crisis (e.g., Ps 137). The most famous lament form from ancient Mesopotamia is the “Lament Over the Destruction of Ur,” which commemorates the capture of the city in 2004 BC by the Elamite king Kindattu. For more information on this latter category, see the article “Neo-Sumerian Laments.” In the book of Psalms, more than a third of the psalms are laments, mostly by an individual. The most common complaints concern sickness and oppression by enemies. The lament literature of Mesopotamia is comprised of a number of different subgenres described by various technical terms. Some of these subgenres overlap with Biblical categories, but most of the Mesopotamian pieces are associated with incantations (magical rites being performed to try to rid the person of the problem). Nevertheless, the petitions that accompany lament in the Bible are very similar to those found in prayers from the ancient Near East. They include requests for guidance, protection, favor, attention from the deity, deliverance from crisis, intervention, reconciliation, healing and long life. Prayers to deities preserved

Expressive association In the United States, expressive associations are groups that engage in activities protected by the First Amendment – speech, assembly, press, petitioning government for a redress of grievances, and the free exercise of religion. In Roberts v. United States Jaycees, the U.S. Supreme Court held that associations may not exclude people for reasons unrelated to the group's expression. However, in the subsequent decisions of Hurley v. Irish-American Gay, Lesbian, and Bisexual Group of Boston, the Court ruled that a group may exclude people from membership if their presence would affect the group's ability to advocate a particular point of view. The government cannot, through the use of anti-discrimination laws, force groups to include a message that they do not wish to convey. However, this concept does not now apply in the University setting due to the Supreme Court's ruling in Christian Legal Society v. Martinez (2010), which upheld Hastings College of Law policy that the school's conditions on recognizing student groups were viewpoint neutral and reasonable. The policy requires student organizations to allow "any student to participate, become a member, or seek leadership positions, regardless of their status or beliefs" and so, can be used to deny the group recognition as an official student organization because it had required its members to attest in writing that "I believe in: The Bible as the inspired word of God; The Deity of our Lord, Jesus Christ, God's son; The vicarious death of Jesus Christ for our sins; His bodily resurrection and His personal return; The presence and power of the Holy Spirit in the work of regeneration; [and] Jesus Christ, God's son, is Lord of my life." The Court reasoned that because this constitutional inquiry occurs in the education context the same considerations that have led the Court to apply a less restrictive level of scrutiny to speech in limited public forums applies. Thus, the college's all-comers policy is a reasonable, viewpoint-neutral condition on access to the student organization forum.

It was in this tradition that the priest Georgi Gapon led an icon-bearing procession of workers to the Winter Palace in Petersburg on January 22, 1905, to petition Nicholas for reforms and assistance. The tsar would not receive his loyal subjects, troops fired upon the procession, and the day went down in Russian history as “Bloody Sunday.” The massacre contributed both to the outbreak of the 1905 Revolution and to the decline of credence in the traditional Russian ruler-myth. Its symbolic significance to a tradition-bound Russian mind was expressed in Gapon’s tragic words after the shooting: “There is no tsar anymore.”[6]

Dans la vie y'a pas de grands, y'a pas de petits. La bonne longueur pour les jambes, c'est quand les pieds touchent par terre. In life, there are no tall or short people. The right length for a person's legs is when their feet touch the ground.

The human animal wants a father-mother image but, at the same time, resents being disciplined. You can get stability like this: The ultimate authority source is kept remote, god-like, practically unapproachable. Your immediate superior is a mean son-of-a-bitch who makes you toe the mark and whom you therefore detest. But his own superior is as kind and sympathetic as rank allows ... The end result is that Captain Telander's been isolated. His infallibility doesn't have to cope with essentially unfixable human messes ... I'm the traditional top sergeant. Hard, harsh, demanding, overbearing, inconsiderate, brutal. Not so bad as to start a petition for my removal. But enough to irritate, be disliked, although respected. That's good for the troops. It's healthier to be mad at me than to dwell on personal woes... [First Officer] Lindgren smooths things out. As first officer, she sustains my power. But she overrules me from time to time. She exercises her rank to bend regulations in favor of mercy. Therefore she adds benignity to the attributes of Ultimate Authority.

The only part of love that is blind is that first rush of endorphins and craziness; after that wears off, no one knows you as honestly, warts and all, as the people who love you, truly love you.” “I have found many people over the centuries who stay blind to the faults of their lovers.” “True love means you love the real person, not an ideal that you have in your head and superimpose over them. That’s illusion and lies to me.” “But if the lovers are happy in their illusion and lies, what then, ma petite? Does it cease to be true love because lies are necessary for it to continue?

When Tina walks closer, as if smelling her scent––the creature's long neck juts up from lapping at Adam's ale. It has a face that is too wide for a human being's and its eyes are like perfectly round fish-eyes! Its gaze is so terrifying that Juniper arches her back instinctively, but is so scared that she is essentially paralyzed by its wide-eyed stare. Those empty crystalline eyes looking unwaveringly forward!   The creature that had once been perceivably angelic is now a walking horror show. Its nose is melded into its face, like a replica of the tender pink nose of a rabbit, and its lips are petite and taut. Drops of dew solidify on its mane, like a fleece of pearls. Juniper feels warm liquid running down her leg. This is the first time, since her dance with near-death, during her early childhood––that she has felt true fear. It looks straight at her, unblinking, like a deer in headlights would. But––the look isn't comparable to the livelihood of a stag or deer or anything resembling an animal or human! The vacant stare is beyond stomach churning. Even when the daylight's reflection on the water casts a shimmer upon its face: the eyes are endlessly deep and abyssal. Feeling as though they completely consume whoever they cast a glance upon. Consuming all of a person's essence, in a single gaze!

It is spiritually healthy to take a need apart, piece by piece, during prayer. Analyze the problem from every angle and then express it as a petition. The more specific and complete the petition, the more faith is generated when we bring it to God.

An old man is standing on the after-deck of a ship. In his arms he clasps a flimsy suitcase and a newborn baby, even lighter than the suitcase. The old man’s name is Monsieur Linh. He is the only person who knows this is his name because all those who once knew it are dead.

As Rosie expected, Chef Petit said they were starting with pâtisserie. Specifically, with classic French tarts, and today, with the tart shells. With the three most widely used different kinds of crust. Finally, something Rosie knew! Her hand shot in the air, and Rosie noticed that the only other person in the room with his hand in the air was Bodie Tal. But Chef Petit must have recognized her, too, because he called on her, not Bodie. And she felt like Hermione, rattling off the differences between pâté brisée, a standard, unsweetened dough for sweet or savory fillings; pâté sucrée, a sugared dough achieved by creaming the butter and sugar; and pâté sablée, a crumbly, delicate, almost cookielike dough, sometimes enriched with almond flour. Ten points to Rosie! She felt flush with triumph. Finally, she wasn't an idiot. "Excellent," Chef Petit said genially, and he began two expound further upon what Rosie said. "What a bloody showoff," Priya said, teasing. Rosie bumped her with her shoulder. Chef Petit wrote the ingredients for pâté brisée on the whiteboard, informing them that they'd be making all three doughs today, then setting them in the fridge to chill until tomorrow- all crust, no matter what you did with it, was improved by a good chilling. Tomorrow, they'd do quiche, and tarte au citron, and a fresh fruit tart with crème pâtissière, and they'd move on to puff pastry and tarte tatin, and Rosie could barely restrain the shout of joy that threatened to erupt from her chest. But she restrained it, and moved through the kitchen as sedately as possible, collecting her ingredients and measuring cups.

I’m more interested in his wife though, she fascinates me; she’s pretty, petite, pale blonde and has a strong personality, the opposite of her looks – but the thing that really intrigues me is that she’s on some sort of fast where she doesn’t eat anything and only drinks her own piss.

Why me?” I ask him. He looks up at me, but only for a second. He goes quickly back to his icing. “Why not you?” “I’m not like them,” I point out. “Thank God for that,” he murmurs. “No, I mean I’m not at all like them.” “Who’s the them we’re talking about? Cheerleaders?” “Well…yeah.” I look down and am immediately mortified to find that I’ve completely cleaned my plate. “I dated the cheerleader because she was nice. Not because she was petite. Personally, I’d whole lot rather kiss a chick your size.” I drop my fork and it clatters loudly onto the plate. Did he really just talk about my height? Right in front of me? “I don’t have to wrench my neck to kiss you. Short petite chicks make big guys like me feel like Neanderthals. I always worry I’m going to break them.” Whereas with me, he’d have to worry about the opposite. “I want a girl I can hold on to. With a rear end, and tits.” His face goes rosy again. “But that’s just me.” I’m trying to process his comments. “Rear end and tits,” I whisper to myself. “Rear end and tits,” he says again. “Why are you so surprised?” “It’s just…not…what I’m used to.” “What

If once believers [p 138 ] were to awake to the glory of the work of intercession, and to see that in it, and the definite pleading for definite gifts on definite spheres and persons, lie our highest fellowship with our glorified Lord, and our only real power to bless men, it would be seen that there can be no truer fellowship with God than these definite petitions and their answers, by which we become the channel of His grace and life to men.

Sometimes chance is on the believer’s side and he or she does resolve the problems after praying or otherwise petitioning the supernatural, and that’s actually when the false connection between faith and good fortune (by definition a superstition) is fortified. The believer thanks their god or spiritual force of choice and thinks it can be counted on in the future. Furthermore, when someone credits their accomplishments to a god or other mystical force—whether it’s for helping them overcome an addiction or achieve something great—it pushes them further from reality. It not only takes away from the individual’s hard work that is likely responsible, but it also implies that person was somehow more important than anybody else who may have failed to accomplish the same feat. If you are considering expressing gratitude to an unseen and unproven force for positive developments in your life, remember that it can be equally (if not more so) rewarding to thank those who truly helped you accomplish whatever the positive action is. If it was your own hard work, acknowledge that. If it was someone else’s, let them know they are appreciated. If it was dumb luck, don’t count on it in the future but take advantage of it while it’s there. This is the beauty of reality.

The next day, again, lest they should, through the multitude of business, forget me, we did throw another petition into the coach to Judge Twisdon; who, when he had seen it, snapt her up, and angrily told her that I was a convicted person, and could not be released, unless I would promise to preach no more, etc.

B and I were both petite, pale, and prone to sunburn. We had dark hair, pointy chins, and skinny wrists; we wore size six shoes. If you reduced each of us to a list of adjectives, we’d come out nearly equivalent. My boyfriend, C, said this was why I liked her so much, why we spent so much time together. C said that all I wanted in a person was another iteration of my person, legible to me as I would be to myself.

she says something nasty.’ ‘Well, not nasty, exactly,’ Gertie said. ‘More sly, isn’t it?’ Celeste nodded. ‘Like the time she said that you were looking well.’ Evie gave a mad sort of laugh. ‘Yes!’ she cried. ‘She said I suited the extra weight I’d put on.’ ‘And the time she admired my dress,’ Gertie said, ‘and then went on to say that she wished they’d come in petite so that she could have one too.’ Celeste gave a knowing smile. ‘I don’t think it’s natural to be as skinny as Simone,’ she said. ‘No,’ Evie said. ‘Didn’t she once say that she hated chocolate? How can you trust anyone who doesn’t like chocolate? It’s not natural, is it?’ ‘It certainly isn’t,’ Celeste said, enjoying the jovial mood between them and wishing it could be like this more often. ‘And if she says my fingernails look like a man’s one more time, I swear I’m going to scream,’ Gertie said. The sisters laughed together before getting out of the car. Oak House was on the edge of a pretty village in what was known as ‘High Suffolk’ – the area to the north-west of the county famous for its rolling countryside. The house itself wasn’t attractive. Or at least it wasn’t attractive to Celeste, who was suspicious of any architecture that came after the Arts and Crafts movement – which this one certainly had. She still found it hard to understand how her father could have bought a mock-Tudor house when he had lived in a bona fide medieval home for so many years. She looked up at its black and white gable and couldn’t help wincing at such modernity. It was the same inside, too, with neatly plastered walls and floors that neither sloped nor squeaked. But, then again, Oak House had never known damp or deathwatch beetle and there was never the slightest chance of being cold in the fully insulated rooms with their central heating. ‘God, I’d rather spend an afternoon with Esther Martin,’ Gertie said as they approached the front door, which sheltered in a neat little porch where Simone had placed a pot of begonias. Celeste didn’t like begonias. Mainly because they weren’t roses. ‘I popped my head in to see if Esther was all right this morning and she nearly bit it off,’ Celeste said. ‘I’ve given up on her,’ Gertie said. ‘I’ve tried – I’ve really tried to be nice, but she is the rudest person I’ve ever met.’ Evie sighed. ‘You can’t blame her

Responsa in a Moment: Volume 5, Issue No. 2, December 2010 by Rabbi Prof. David Golinkin 10/12/2010 On December 7, 2010, The Jerusalem Post reported (Jpost.com) that a group of forty municipal rabbis in Israel published a letter which said that it is forbidden to sell or rent an apartment to a non-Jew (nokhrim) in Israel. Amongst the reasons given for the prohibition are the danger of intermarriage and the lowering of real estate prices in areas where non-Jews live. Gentiles’ “different lifestyle from Jews” can endanger lives, they wrote. If a Jew sells or rents property to a gentile, his neighbors must warn him, and if he does not change his ways, the neighbors must avoid the person, and may not conduct business with him, according to the petition. A person who rents or sells to non-Jews also may not get aliyahs in synagogue.

Hay grandes causas de sufrimiento, heridas emocionales importantes que siguen presentes en nosotros durante mucho más tiempo que la herida original. Pero también hay lo que los franceses llaman les petites misères, los pequeños sufrimientos que pueden irnos desgastando día tras día. Si sabemos manejarlos no dejaremos que las llamadas «contrariedades de la vida cotidiana» nos afecten. Cuando el sufrimiento se ha convertido en un montón de energía bloqueada —sea debido a grandes adversidades o a les petites misères— tenemos que saber advertirlo y aceptarlo.

They are not alone, she sees. Here is David’s friend Clive. She always rather liked Clive. Sensed he liked her too. And here, standing beside Hanshaw’s news-stand, are two boys. Men, she supposes. Fighting age, but no more than eighteen. They look down at David, sprawled at their feet, one arm outstretched towards them, beseeching. Then, slack-jawed, they turn their faces towards her, as if she’s a mirage: blonde, petite, horn-rimmed spectacles, a grey two-piece, stilettos. The last person they’d expect to be brandishing a firearm. (From At the Stroke of Nine O'Clock by Jane Davis.)

A wise person keeps the faith and remains hopeful despite the dissemination of stupidity that surrounds them.

Signature of the testator i. The will shall be signed by the testator or shall have his mark affixed to it. ii. It can be signed by some other person but in the testator’s presence but also by his direction. iii. It must be dated. If the will is not dated, proof of the day may be given when the petition for probate is filed.

I had a fast thought of I am just going to be posted here spread eagle for some poor person to find me. Surely, after, I am roadkill; yes, I felt as if I was going to be his canvas for his twisted artwork! I was running for my life barefoot. I could feel the stones cut me up as I was trying to outrun his car over and over, he was teasing me by speeding up and slowing down for miles, it was a sick game to him! Just flat-out terrifying to me! I even tried running into a wheat field, and he chased me with his car until I was trapped, and I got pinned up against a barbwire fence and he then floored it, and the wires ripped into my back and my butt, and legs. Oh, how it was a wonder I was not cut completely in half, or decapitated! I do not know why he stopped, he could have killed me then and there, no he wanted me to feel more pain. Oh, what he called his love! I ran! I dashed! I jogged! I sprinted until I could not run anymore and he was behind the wheel laughing his head off at me falling tripping to the concrete, and gravel, and then I had to get back up and run some more. He would run that reddish-orange Dodge Challenger with the black racing stripes; bumper right up on me until it touched my nude petite butt, as I was running, and I know there was nowhere to run but forwards down the road, all day until late evening and the nightfall. Besides, after I collapsed from exhaustion, he would scoop me up and throw me back into the car, and get his way once more, and I would be too tired to fight him off me.

All the late nights and practice tests and extra-credit assignments and Amnesty International petitions and cross-country meets, all in service of College, those four years of transformative learning and personal growth, where she would take screenwriting classes and find forever friends like her mother had found Adi Uncle and travel and maybe even try improv because

Another former staffer told me under the condition of anonymity that it was a “constant discussion,” and that the company was under pressure from the Israeli government. As Maria tried to point out to her superiors, Zionism is an ideology or a political doctrine, akin to “communism” or “liberalism”—not an immutable characteristic. Treating it as such is not merely a mockery of actual characteristics that make a person or group vulnerable, but elevating it—and not Palestinians—to such a level also fails to take into account the power imbalance that exists between occupied and occupier. But, Maria told me, “Palestine and Israel has always been the toughest topic at Facebook. In the beginning, it was a bit discreet,” with the Arabic-language team mainly in charge of tough calls, but after the 2014 conflict between Israel and Gaza, the company moved closer to the Israeli government. Somewhat notably, one of the first twenty members of Facebook’s new External Oversight Board is Emi Palmor, under whose direction the Israeli Ministry of Justice petitioned Facebook to censor legitimate speech of human rights defenders, according to 7amleh.

I will wait upon the Lord, that hideth His face from the house of Jacob; and I will look for Him." Isa 8:17. Here we have a servant of God, waiting upon Him, not on behalf of himself, but of his people, from whom God was hiding His face. It suggests to us how our waiting upon God, though it commences with our personal needs, with the desire for the revelation of Himself, or for the answer to personal petitions, need not, may not, stop there. We may be walking in the full light of God’s countenance, and God yet be hiding His face from His people around us; far from being content to think that this is nothing but the just punishment of their sin, or the consequence of their indifference, we are called with tender hearts to think of their sad estate, and to wait on God on their behalf. The privilege of waiting upon God is one that brings great responsibility. Even as Christ, when He entered God’s presence, at once used His place of privilege and honor as intercessor, so we, no less, if we know what it is really to enter in and wait upon God, must use our access for our less favored brethren. "I will wait upon the Lord, who hideth His face from the house of Jacob.

Though Betty came in a short, petite package, she had a whip-like personality with a loud voice to match. Everyone listened to her, Stacey included, because Betty had more experience in the bed and breakfast industry than anyone else on the Aloha Hideaway staff. She’d attended culinary school on the mainland and opened four restaurants back in Hawaii by the age of thirty. Now fifty-five, her hair had turned completely gray, but her steel-colored eyes had not lost a single ounce of their edge.

This right extended not just to individual preservation but also to collective resistance to oppression. Adams continued even more explicitly as follows: Everyone knows that the exercise of the military power is forever dangerous to civil rights . . . . But there are some persons, who would, if possibly they could, perswade the people never to make use of their constitutional rights or terrify them from doing it. No wonder that a resolution of this town to keep arms for its own defence, should be represented as having at bottom a secret intention to oppose the landing of the King's troops: when those very persons, who gave it this colouring, had before represented the peoples petitioning their Sovereign, as proceeding from a factious and rebellious spirit

exhaustion. When the topic arises, I love using it as an opportunity to discuss the biblical invitation to rest. Often a person will ask for prayer to get rest. Quite frankly, I often feel tempted to refuse to pray for them. The fact that one is exhausted when overworking eighty hours a week and never keeping a Sabbath is not a prayer issue; it is an obedience issue. We should not pray for God to do what we are supposed to do. The problem remains that we are not entering into the thing, Sabbath, that very well could begin to repair our lives. Similarly, Joel Salatin, a Christian pig farmer, writes that when people ask for prayer to be made healthy but do not live in a healthy way and eat healthy food, God will not acquiesce to our petitions. In short, “we’re ingesting things that are an abomination to our bodies . . . and then requesting prayer for the ailments that result.”18 God is not likely to answer in prayer what you are unwilling to repent of.