Question Mark Outside Quotes

Oh. My. God. You're Rose Hathaway aren't you?" "Yeah." I said with surprise. "Do you know me?" "Everyone knows you. I mean, everyone heard about you. You're the one who ran away. And then you came back and killed the Strigoi. That is so cool! Did you get molnija marks?" Her words came out in one long string. She hardly took a breath. "Yeah. I have two." Thinking about the tiny tattoos on the back of my neck made my skin itch. Her pale green eyes—if possible—grew wider. "Oh my God. Wow." I usually grew irate when people made a big deal about molnija marks. After all, the circumstances had not been cool. But this girl was young, and there was something appealing about her. "What's your name?" I asked. "Jillian—Jill. I mean, just Jill. Not both. Jillian's my full name. Jill's what everyone calls me." "Right." I said, hiding a smile. "I figured it out." "I heard Moroi used magic on that trip to fight. Is that true? I would love to do that. I wish someone would teach me. I use air. Do you think i could fight Strigoi with that? Everyone says I'm crazy!" For centuries, Moroi using magic to fight had been viewed as a sin. Everyone believed it should be used peacefully. Recently, some had started to question that, particularly after Christian had proved useful in the Spokane escape. "I don't know." I said. "You should talk to Christian Ozera." She gaped. "Would he talk to me?" "If you bring up fighting the establishment, yeah he'll talk to you." "Okay, cool. Was that Guardian Belikov?" she asked, switching subjects abruptly. "Yeah." I swore I thought she might faint then and there. "Really? He's even cuter then I heard. He's your teacher right? Like, your own personal teacher?" "Yeah." I wondered where he was. Talking to Jill was exhausting. "Wow. You know you guys don't even act like teacher and student. You seem like friends. Do you hang out when you're not training?" "Er, well, kind of. Sometimes." I remembered my earlier thoughts, about how I was one of the few people Dimitri was social with outside of his guardian duties. "I knew it! I can't even imagine that—I'd be freaking out all the time around him. I'd never get anything done, but your so cool about it all, kind of like, 'Yeah. I'm with this totally hot guy, but whatever it doesn't matter!'" I laughed in spite of myself. "I think you're giving me more credit than I deserve." "No way. And I don't believe any of those stories, you know." "Um, stories?" "Yeah about you beating up Christian Ozera." "Thanks." I said.

Covering up with one of his wings, I surround myself with the scent of licorice and honey. “You want to hold me while I sleep. You want to watch my face as I dream like you never have—from the outside.” He traces my eye markings with an elegant fingertip. “That will be my memory to cling to, until you’re mine forever at last, both in waking hours and sleep. The question is, do you trust me enough to give me that? To rest in my arms tonight?” I hold his soft palm against my cheek. “Will you sing me my lullaby?” He weaves his fingers through my hair and presses my forehead to his. “Forever and always,” he whispers. As he hums the tune that has been inside my mind and heart all my life, I close the waterfall canopy, cocooning us within our own frozen pocket of time.

The only question is this: Do you have enough empathy and yearning and desperation to connect to others outside yourself and scream into the void in four-part harmony? Enough brainpower and fine motor control and aesthetic ideation to look at feathers and stones and stuff that comes out of a worm’s more unpleasant holes and see gowns, veils, platform heels? Enough sheer style and excess energy to do something that provides no direct, material benefit to your personal survival, that might even mark you out from the pack as shiny, glittery prey, to do it for no other reason than that it rocks?

The movement of descent and discovery begins at the moment you consciously become dissatisfied with life. Contrary to most professional opinion, this gnawing dissatisfaction with life is not a sign of "mental illness," nor an indication of poor social adjustment, nor a character disorder. For concealed within this basic unhappiness with life and existence is the embryo of a growing intelligence, a special intelligence usually buried under the immense weight of social shams. A person who is beginning to sense the suffering of life is, at the same time, beginning to awaken to deeper realities, truer realities. For suffering smashes to pieces the complacency of our normal fictions about reality, and forces us to become alive in a special sense—to see carefully, to feel deeply, to touch ourselves and our worlds in ways we have heretofore avoided. It has been said, and truly I think, that suffering is the first grace. In a special sense, suffering is almost a time of rejoicing, for it marks the birth of creative insight. But only in a special sense. Some people cling to their suffering as a mother to its child, carrying it as a burden they dare not set down. They do not face suffering with awareness, but rather clutch at their suffering, secretly transfixed with the spasms of martyrdom. Suffering should neither be denied awareness, avoided, despised, not glorified, clung to, dramatized. The emergence of suffering is not so much good as it is a good sign, an indication that one is starting to realize that life lived outside unity consciousness is ultimately painful, distressing, and sorrowful. The life of boundaries is a life of battles—of fear, anxiety, pain, and finally death. It is only through all manner of numbing compensations, distractions, and enchantments that we agree not to question our illusory boundaries, the root cause of the endless wheel of agony. But sooner or later, if we are not rendered totally insensitive, our defensive compensations begin to fail their soothing and concealing purpose. As a consequence, we begin to suffer in one way or another, because our awareness is finally directed toward the conflict-ridden nature of our false boundaries and the fragmented life supported by them.

Not from here is one of the most damning insults that can be tossed, carrying with it the eternal question mark of what an outsider might be carrying inside of them, a mental or biological dark passenger that will rear up and bite your ass thirty years down the road.

You struggle because you’re locating all of the magic in your life outside of yourself. When you are loved, then you are lovable. When you are left behind, you are unlovable. When you “arrive” at some point of success and fame as a writer, you will be worthy. Until then, you are worthless. As long as you imagine that the outside world will one day deliver to you the external rewards you need to feel happy, you will always perceive your survival as exhausting and perceive your life as a long slog to nowhere. Instead, you have to savor the tiny struggles of the day: The cold glass of water after a long run. The hot bath after hours of digging through the dirt. The satisfaction of writing a good sentence, a good paragraph. You MUST feel these things, because these aren’t small rewards on the path to some big reward; these tiny things are everything. Savoring these things requires tuning in to your feelings, and it requires loving yourself instead of shoving your nose into your own question marks hour after hour, day after day. You are not lost. You are here. Stop abandoning yourself. Stop repeating this myth about love and success that will land in your lap or evade you forever. Build a humble, flawed life from the rubble, and cherish that. There is nothing more glorious on the face of the earth than someone who refuses to give up, who refuses to give in to their most self-hating, discouraged, disillusioned self, and instead learns, slowly and painfully, how to relish the feeling of building a hut in the middle of the suffocating dust. If you can learn to be where you are, without fear, then sooner than you know it, your life will quite naturally be filled with more love and more wonder than you can possibly handle. When that happens, you’ll look back and see that this was the most romantic time of your whole life. These are those terrible days, those gorgeous days, when you first learned to breathe and stand alone without fear, to believe not in finish lines but in the race itself. Your legs are aching and your heart is pounding and the world is electric. You will have 30 years or 50 years, or maybe you’ll be gone tomorrow. All that matters is this moment, right now. This is the moment you learn to be here, to feel your limbs, to feel your full heart, to realize, for the first time, just how lucky you are.

It is a mistake to think that Christians ought all to be teetotallers; Of course it may be the duty of a particular Christian, or of any Christian, at a particular time, to abstain from strong drink, either because he is the sort of man who cannot drink at all without drinking too much, or because he wants to give the money to the poor, or because he is with people who are inclined to drunkenness and must not encourage them by drinking himself. But the whole point is that he is abstaining, for a good reason, from something which he does not condemn and which he likes to see other people enjoying. One of the marks of a certain type of bad man is that he cannot give up a thing himself without wanting everyone else to give it up. That is not the Christian way. An individual Christian may see fit to give up all sorts of things for special reasons—marriage, or meat, or beer, or the cinema; but the moment he starts saying the things are bad in themselves, or looking down his nose at other people who do use them, he has taken the wrong turning. One great piece of mischief has been done by the modern restriction of the word Temperance to the question of drink. It helps people to forget that you can be just as intemperate about lots of other things. A man who makes his golf or his motor-bicycle the centre of his life, or a woman who devotes all her thoughts to clothes or bridge or her dog, is being just as "intemperate" as someone who gets drunk every evening. Of course, it does not show on the outside so easily: bridge-mania or golf-mania do not make you fall down in the middle of the road. But God is not deceived by externals.

The belief that nature is an Other, a separate realm defiled by the unnatural mark of humans, is a denial of our own wild being. Emerging as they do from the evolved mental capacities of primates manipulating their environment, the concrete sidewalk, the spew of liquids from a paint factory, and the city documents that plan Denver’s growth are as natural as the patter of cottonwood leaves, the call of the young dipper to its kind, and the cliff swallow’s nest. Whether all these natural phenomena are wise, beautiful, just or good are different questions. Such puzzles are best resolved by beings who understand themselves to be nature. Muir said he walked “with” nature, and many conservation groups continue that narrative. Educators warn that if we spend too long on the wrong side of the divide, we’ll develop a pathology, the disorder of nature deficit. We can extend Muir’s thought and understand that we walk “within.” Nature needs no home; it is home. We can have no deficit of nature; we are nature, even when we are unaware of this nature. With the understanding that humans belong in this world, discernment of the beautiful and good can emerge from human minds networked within the community of life, not human minds peering in from the outside.

Ask questions, no, screech questions out loud - while kneeling in front of the electric doors at Safeway, demanding other citizens ask questions along with you - while chewing up old textbooks and spitting the words onto downtown sidewalks - outside the Planet Hollywood, outside the stock exchange, and outside the Gap. Grind questions onto the glass on photocopiers. Scrape challenges onto old auto parts and throw them off bridges so that future people digging in the mud will question the world, too. Carve eyeballs into tire treads and onto shoe leathers so that your every trail speaks of thinking and questioning and awareness. Design molecules that crystallize into question marks. Make bar codes print out fables, not prices. You can't even throw away a piece of litter unless it has a question mark stamped on it - a demand for people to reach a finer place

As they rolled over the marshes before Venice, he fell back in his seat, windburnt and exhausted, and noticed that the bottle of water, but for its slight and elegant blue tint, was the smoothest, clearest, and most transparent thing he had ever seen. All that was reflected in it was sharp, subdued, and calm. The fields outside, beyond the reeds; the reeds themselves, waving green and yellow; the water, shockingly blue in north light, were clarified, compressed, and preserved within the lens. And if bottles of mineral water could pacify the light of mountains, fields, and the sea, to what painful mysteries would the lens of beauty be opaque? Even death, Alessandro thought, would yield to beauty—if not in fact then in explanation—for the likeness of every great question could be found in forms as simple as songs, and there, if not explicable, they were at least perfectly apprehensible.

Rilke points out that we can be shaken by losses and by gains, that we may be unsettled as much by negative encounters, adversity, difficulty, illness, loss, and death as by the peculiar intensification of our being in the experience of joy, friendship, creation, and, especially, love. He also stresses that during those experiences, even when they bring us closer to others, we are fundamentally alone. During such moments, when our life is suddenly open to questioning, we are cast back on ourselves without support from any outside agency. Every rite of passage—birth, adolescence, love, commitment, illness, loss, death—marks such an experience where we are faced with our solitude. But this is not a melancholic thought for Rilke. He revalorizes solitude as the occasion to reconsider our decisions and experiences, and to understand ourselves more accurately—and his words can serve as uncannily apt guides for such reflection.

What were you thinking of just now?” he asked instead of answering my question. He walked over to the window, stood beside me and joined me looking out. We gazed across the Elbe River, marveling at the amazing and incredible beauty spread out before us in the glorious sunny early morning. Then he continued, “When we came and opened the door, your face was so intent on some sort of dream. Not a happy one I think,” it was a very gentle tone, the loving nuances. I saw the look of longing in his eyes and my heart skipped a crazy beat. I clasped my hand more firmly and gazed toward the view of the far line that marked the edge of the Elbe river of Hamburg Harbor. I was thinking about Hamburg,” I told him. “Thinking about the escape they seem to offer.” “Escape?” he asked. “I would have said a prison, rather.” “That, too. It’s a false escape of course. I was thinking about their dangers, too. “Go on,” he said. Then I put my fancy into words. “I suppose I used to love the feeling of shutting out the world, of drawing a line of that water in the harbor around me and letting all the achingly familiar scenes stay outside the line. I started to cry. “It’s been years, Adrian. I kept everything in my heart because that’s what all was left; everything, absolutely everything. It’s completely messed up and you have no idea, at all. I was left alone to mourn.

the only thing the hero knows about the girl is that she is beautiful. He shows no interest in her intellect or personality—or even her sexuality. The man is either a ruler or has the magic power to awaken her, and all she can do is hope that her physical appearance fits the specifications better than the other girls. In the original Cinderella story, the stepsisters actually cut off parts of their feet to try to fit into the glass slipper. Maybe this marks the origins of the first cosmetic surgery. Besides romanticizing Cinderella’s misery, the story also gives the message that women’s relationships with each other are full of bitter competition and animosity. The adult voice of womanly wisdom in the story, the stepmother, advises all her girls to frantically do whatever it takes to please the prince. This includes groveling, cutting off parts of themselves, and staying powerless. I was heartsick to watch Disney’s “The Little Mermaid” with my three-year-old daughter. The little mermaid agrees to give up her voice for a chance to go up on the “surface” and convince her nobleman to marry her. She is told by her local matron sea witch that she doesn’t need a voice—she needs only to look cute and get him to kiss her. And in the story, it works. These are the means to her one and only end: to buy a rich and respected guy. Women are taught to only listen to an outside patriarchal authority. No wonder there is so much self-doubt and confusion when faced with the question, “What do you want out of your life?” This question alone can be enough to trigger an episode of depression. It often triggers a game of Ping-Pong in a woman’s head. Her imagination throws up a possibility and then her pessimistic shotgun mind shoots it down. The dialog may look something like this: “Maybe I want to go back to school.... No, that would be selfish of me because the kids need me…. Maybe I’ll start a business.... No I hate all that dogeat-dog competition…. Maybe I’ll look for a love relationship…. No, I am not sure I am healed ye….” and on it goes.

think of that story when people question the reality of Satan. If the devil isn’t real, then someone else like him is continually assaulting us. How else can we explain the extent of evil in the world? Make no mistake. Satan is real. He may rarely be recognized, and his existence may often be denied, but he is real. The Bible is full of references to him, and God’s Word is our only reliable source for information about Satan, demons, and spiritual warfare. As E.M. Bounds notes, “The Bible is a revelation, not a philosophy or a poem, not a science. It reveals things and persons as they are, living and acting outside the range of earthly vision or natural discovery. Biblical revelations are not against reason but above reason.”2 Biblical revelation unveils the reality of an evil being named Satan.

I went up to his gravestone and repeated what the others had done: I placed a pebble on his tomb and silently said to him: 'Well, Oskar, at last we meet again, but this is not the time for reproaches and complaints. It would not be fair to you or to me. Now you are in another world, in eternity, and I can no longer ask you all those questions to which in life you would have given evasive replies... and death is the best evasion of all. I have received no answer, my dear, I do not know why you abandoned me... But what not even your death or my old age can change is that we are still married, this is how we are before God. I have forgiven you everything, everything...' Murmuring these words, I let them push my wheelchair up the slight incline leading to the gravestone that marks the place where his remains are laid to rest, outside the Jewish cemetery of Jerusalem. I knew that somehow the power of my thoughts had reached him, and felt, after all those years, a strange inner peace filling my spirit.

My best friend growing up was a boy named Barry,” Buzan recalled, sitting outside on his patio with his pink shirt unbuttoned and a pair of large, wraparound geriatric sunglasses protecting his eyes. “He was always in the 1-D classes, while I was in 1-A. One-A was for the bright kids, D for the dunces. But when we went out into nature, Barry could identify things by the way they flew over the horizon. Just from their flight patterns, he could distinguish between a red admiral, a painted thrush, and a blackbird, which are all very similar. So I knew he was a genius. And I got a top mark in an exam on nature, a perfect mark, answering questions like ‘Name two fish you can find living in an English stream.’ There are a hundred and three. But when I got back my perfect mark on the test, I suddenly realized that the kid sitting down the hall in the dunces’ class, my best friend, Barry, knew more than I knew—much more than I knew—in the subject in which I was supposedly number one. And therefore, he was number one, and I was not number one. “And suddenly, I realized the system that I was in did not know what intelligence was, didn’t know how to identify smart and not smart. They called me the best, when I knew I wasn’t, and they called him the worst, when he was the best. I mean, there could be no more antipodal environment. So I began to question: What is intelligence? Who says? Who says you’re smart? Who says you’re not smart? And what do they mean by that?” Those questions, at least according to Buzan’s tidy personal narrative, dogged him until he got to college. Buzan’s introduction

Kant is sometimes considered to be an advocate of reason. Kant was in favor of science, it is argued. He emphasized the importance of rational consistency in ethics. He posited regulative principles of reason to guide our thinking, even our thinking about religion. And he resisted the ravings of Johann Hamann and the relativism of Johann Herder. Thus, the argument runs, Kant should be placed in the pantheon of Enlightenment greats. That is a mistake. The fundamental question of reason is its relationship to reality. Is reason capable of knowing reality - or is it not? Is our rational faculty a cognitive function, taking its material form reality, understanding the significance of that material, and using that understanding to guide our actions in reality - or is it not? This is the question that divides philosophers into pro- and anti-reason camps, this is the question that divides the rational gnostics and the skeptics, and this was Kant’s question in his Critique of Pure Reason. Kant was crystal clear about his answer. Reality - real, noumenal reality - is forever closed off to reason, and reason is limited to awareness and understanding of its own subjective products… Kant was the decisive break with the Enlightenment and the first major step toward postmodernism. Contrary to the Enlightenment account of reason, Kant held that the mind is not a response mechanism but a constitute mechanism. He held that the mind - and not reality - sets the terms for knowledge. And he held that reality conforms to reason, not vice versa. In the history of philosphy, Kant marks a fundamental shift from objectivity as the standard to subjectivity as the standard. What a minute, a defender of Kant may reply. Kant was hardly opposed to reason. After all, he favored rational consistency and he believed in universal principles. So what is anti-reason about it? The answer is that more fundamental to reason than consistency and universality is a connection to reality. Any thinker who concludes that in principle reason cannot know reality is not fundamentally an advocate of reason… Suppose a thinker argued the following: “I am an advocate of freedom for women. Options and the power to choose among them are crucial to our human dignity. And I am wholeheartedly an advocate of women’s human dignity. But we must understand that a scope of a women’s choice is confined to the kitchen. Beyond the kitchen’s door she must not attempt to exercise choice. Within the kitchen, however, she has a whole feast of choices[…]”. No one would mistake such a thinker for an advocate of women’s freedom. Anyone would point out that there is a whole world beyond the kitchen and that freedom is essentially about exercising choice about defining and creating one’s place in the world as a whole. The key point about Kant, to draw the analogy crudely, is that he prohibits knowledge of anything outside our skulls. The gives reasons lots to do withing the skull, and he does advocate a well-organized and tidy mind, but this hardly makes him a champion of reason… Kant did not take all of the steps down to postmodernism, but he did take the decisive one. Of the five major features of Enlightenment reason - objectivity, competence, autonomy, universality, and being an individual faculty - Kant rejected objectivity.

Kestrel came often. One day, when she knew from Sarsine that Arin had returned home but she had not yet seen him, she went to the suite. She touched one of his violins, reaching furtively to pluck the highest string of the largest instrument. The sound was sour. The violin was ruined--no doubt all of them were. That is what happens when an instrument is left strung and uncased for ten years. A floorboard creaked somewhere in one of the outer chambers. Arin. He entered the room, and she realized that she had expected him. Why else had she come here so frequently, almost every day, if she hadn’t hoped that someone would notice and tell him to find her there? But even though she admitted to wanting to be here with him in his old rooms, she hadn’t imagined it would be like this. With her caught touching his things. Her gaze dropped. “I’m sorry,” she murmured. “It’s all right,” he said. “I don’t mind.” He lifted the violin off its nails and set it in her hands. It was light, but Kestrel’s arms lowered as if the violin’s hollowness were terribly heavy. She cleared her throat. “Do you still play?” He shook his head. “I’ve mostly forgotten how. I wasn’t good at it anyway. I loved to sing. Before the war, I worried that gift would leave me, the way it often does with boys. We grow, we change, our voices break. It doesn’t matter how well you sing when you’re nine years old, you know. Not when you’re a boy. When the change comes you just have to hope for the best…that your voice settles into something you can love again. My voice broke two years after the invasion. Gods, how I squeaked. And when my voice finally settled, it seemed like a cruel joke. It was too good. I hardly knew what to do with it. I felt so grateful to have this gift…and so angry, for it to mean so little. And now…” He shrugged, a self-deprecating gesture. “Well, I know I’m rusty.” “No,” Kestrel said. “You’re not. Your voice is beautiful.” The silence after that was soft. Her fingers curled around the violin. She wanted to ask Arin a question yet couldn’t bear to do it, couldn’t say that she didn’t understand what had happened to him the night of the invasion. It didn’t make sense. The death of his family was what her father would call a “waste of resources.” The Valorian force had had no pity for the Herrani military, but it had tried to minimize civilian casualties. You can’t make a dead body work. “What is it, Kestrel?” She shook her head. She set the violin back on the wall. “Ask me.” She remembered standing outside the governor’s palace and refusing to hear his story, and was ashamed once more. “You can ask me anything,” he said. Each question seemed the wrong one. Finally, she said, “How did you survive the invasion?” He didn’t speak at first. Then he said, “My parents and sister fought. I didn’t.” Words were useless, pitifully useless--criminal, even, in how they could not account for Arin’s grief, and could not excuse how her people had lived on the ruin of his. Yet again Kestrel said, “I’m sorry.” “It’s not your fault.” It felt as if it was. Arin led the way out of his old suite. When they came to the last room, the greeting room, he paused before the outermost door. It was the slightest of hesitations, no longer than if the second hand of a clock stayed a beat longer on its mark than it should. But in that fraction of time, Kestrel understood that the last door was not paler than the others because it had been made from a different wood. It was newer. Kestrel took Arin’s battered hand in hers, the rough heat of it, the fingernails still ringed with carbon from the smith’s coal fire. His skin was raw-looking: scrubbed clean and scrubbed often. But the black grime was too ingrained. She twined her fingers with his. Kestrel and Arin walked together through the passageway and the ghost of its old door, which her people had smashed through ten years before.

Back in Tahoe, when he had broken the news to her that they had to go home, he had been put on the defensive by the fact that he was the one who’d had personal contact with a murdered woman. He had the feeling now that she was never going to forgive him for what she viewed as rape, and this latest incident had only fueled her fire. For the first time in their married lives, she’d stood up to him and rejected his excuses. He was beginning to think she’d known about his dalliances for years but for her own reasons had chosen to play dumb. But when she’d learned that the police wanted to question him regarding Marsha Benton’s murder, her days of playing dumb seemed to have ended. Penny feigned interest in her magazine, but inside, her thoughts were tumbling wildly. Last night while Mark was in the shower, she’d called Ken Walters, their lawyer. Ken had started off by claiming he couldn’t divulge his conversations with Mark, at which point she promptly reminded him that the money in their house was hers first, not Mark’s, and if he wanted to stay on retainer for the Presley Corporation, he’d better start talking. So he did. Learning that Marsha had been pregnant when she was murdered had nearly sent her to her knees. Knowing that her body had been found on their oil lease outside Tyler only made what she was thinking worse. She’d known Mark was devious, but she’d never believed him capable of murder. Now she wasn’t so sure. What she was certain of was that she wasn’t going to be dragged down with him if he fell. Tonight they were back in Dallas in what had been her father’s home first and was now hers. This was her territory, and she wasn’t leaving anything to chance. Mark glanced up from the chair where he’d been reading, watching the casual attitude with which Penny was sipping her drink. She was flipping through the pages of the magazine in her lap and humming beneath her breath as if nothing was wrong. It was unnerving. As he watched, he began to realize Penny wasn’t her father’s daughter by birth alone. There seemed to be more of the old man in her than he would have believed. Ever since he’d put his hands around her neck back in Tahoe, she had been cold and unyielding, even when he’d apologized profusely. Then, when he’d had to tell her that the police demanded his presence back in Dallas for questioning regarding Marsha Benton’s death, she’d been livid. He’d tried to explain, but she wasn’t having any of it. He didn’t want to lose her. He couldn’t lose her. Even though the world assumed that Mark Presley was the reigning power behind the Presley Corporation, it was really Penny. Mark had the authority simply because Penny was his wife. If she kicked his ass to the curb, the only thing he would be taking with him were the bruises.

People, for the most part, live in the objective-immediate mode (discussed earlier). This means that they are totally absorbed in and identified with positive worldly interests and projects, of which there is an unending variety. That is to say, although they differ from one another in their individual natures, the contents of their respective positivities, they are all alike in being positive. Thus, although the fundamental relation between positives is conflict (on account of their individual differences), they apprehend one another as all being in the same boat of positivity, and they think of men generally in terms of human solidarity, and say 'we'. But the person who lives in the subjective-reflexive mode is absorbed in and identified with, not the positive world, but himself. The world, of course, remains 'there' but he regards it as accidental (Husserl says that he 'puts it in parentheses, between brackets'), and this means that he dismisses whatever positive identification he may have as irrelevant. He is no longer 'a politician' or 'a fisherman', but 'a self'. But what we call a 'self', unless it receives positive identification from outside, remains a void, in other words a negative. A 'self', however, is positive in this respect—it seeks identification. So a person who identifies himself with himself finds that his positivity consists in negativity—not the confident 'I am this' or 'I am that' of the positive, but a puzzled, perplexed, or even anguished, 'What am I?'. (This is where we meet the full force of Kierkegaard's 'concern and unrest'.) Eternal repetition of this eternally unanswerable question is the beginning of wisdom (it is the beginning of philosophy); but the temptation to provide oneself with a definite answer is usually too strong, and one falls into a wrong view of one kind or another. (It takes a Buddha to show the way out of this impossible situation. For the sotāpanna, who has understood the Buddha's essential Teaching, the question still arises, but he sees that it is unanswerable and is not worried; for the arahat the question no longer arises at all, and this is final peace.) This person, then, who has his centre of gravity in himself instead of in the world (a situation that, though usually found as a congenital feature, can be acquired by practice), far from seeing himself with the clear solid objective definition with which other people can be seen, hardly sees himself as anything definite at all: for himself he is, at best, a 'What, if anything?'. It is precisely this lack of assured self-identity that is the secret strength of his position—for him the question-mark is the essential and his positive identity in the world is accidental, and whatever happens to him in a positive sense the question-mark still remains, which is all he really cares about. He is distressed, certainly, when his familiar world begins to break up, as it inevitably does, but unlike the positive he is able to fall back on himself and avoid total despair. It is also this feature that worries the positives; for they naturally assume that everybody else is a positive and they are accustomed to grasp others by their positive content, and when they happen to meet a negative they find nothing to take hold of.

God is blessing the church in China with extraordinary growth. However, when Chinese churches and ministers who had experienced God’s blessing in their rural ministries entered the mushrooming cities of China and tried to minister and communicate the gospel in the same ways that had been blessed in the countryside, they saw less fruitfulness. Over a decade ago, several Dutch denominations approached us. While they were thriving outside of urban areas, they had not been able to start new, vital churches in Amsterdam in years — and most of the existing ones had died out. These leaders knew the gospel; they had financial resources; they had the desire for Christian mission. But they couldn’t get anything off the ground in the biggest city of their country.2 In both cases, ministry that was thriving in the heartland of the country was unable to make much of a dent in the city. It would have been easy to say, “The people of the city are too spiritually proud and hardened.” But the church leaders we met chose to respond humbly and took responsibility for the problem. They concluded that the gospel ministry that had fit nonurban areas well would need to be adapted to the culture of urban life. And they were right. This necessary adaptation to the culture is an example of what we call “contextualization.”3 SOUND CONTEXTUALIZATION Contextualization is not — as is often argued — “giving people what they want to hear.”4 Rather, it is giving people the Bible’s answers, which they may not at all want to hear, to questions about life that people in their particular time and place are asking, in language and forms they can comprehend, and through appeals and arguments with force they can feel, even if they reject them. Sound contextualization means translating and adapting the communication and ministry of the gospel to a particular culture without compromising the essence and particulars of the gospel itself. The great missionary task is to express the gospel message to a new culture in a way that avoids making the message unnecessarily alien to that culture, yet without removing or obscuring the scandal and offense of biblical truth. A contextualized gospel is marked by clarity and attractiveness, and yet it still challenges sinners’ self-sufficiency and calls them to repentance. It adapts and connects to the culture, yet at the same time challenges and confronts it. If we fail to adapt to the culture or if we fail to challenge the culture — if we under- or overcontextualize — our ministry will be unfruitful because we have failed to contextualize well.

Examine your process. The first step is to start by defining exactly what you want a first-time visitor or an “outsider” to experience at each of your ministry settings. For our ministry, we look at the Sunday-morning window from the time the student’s car drives into the church parking lot until the time he or she gets back to it, including all of these steps: finding a parking spot getting out of the car figuring out where his or her group meets finding the right room stepping into the room getting connected to a “sticky friend” filling out a first-timer card finding a seat doing the program leaving with something leaving knowing how to find answers to questions about the youth ministry choosing to come another time feeling wanted after leaving

A mark of true Christianity will be its intellectual vigour and its search for meaning in every aspect of life. True Christianity will always be critical, questioning and continually developing in its understanding of God and of human life. The subject matter for religion is every human experience. In Christian understanding, God is immanent, that is, God is present in all things, and creation itself is a sign, and an effective sign, of God’s presence - a sacrament. That is why there has been such an emphasis on scholarship and learning in the Christian tradition. Faith, as St Anselm wrote, ‘seeks understanding’, for it is the nature of true faith to trust that God is at work in everything and that there is no question which falls outside the scope of religious inquiry. When faith in God weakens, the critical element will also weaken, and there will be more warning against false doctrines than encouragement to develop our understanding. If the critical element is not fostered, Christians will remain infantile in their religious belief and practice, which will have little or no relation to everyday life and behaviour.

I’d like to share with you a parable: the parable of Bob the Angel. A girl was walking down a darkly lit city street late at night. A man jumped out from the shadows and attacked her, suddenly she was suffocating and disoriented as hands clasped around her neck and the force of his attack started to push her down. She tried to yell as she struggled to pull his arms from her neck while she crumpled backwards to the ground, “God . . . help me!” The next thing she remembers—just as the fear consumed her, and right as she disappeared into the misery and despair of helplessness—was a loud crash and an explosion of glass which rained down upon her and her attacker. The assailant’s lifeless body was suspended above her, held from collapsing on her by an unknown force, and then pulled away from hovering over her and dropped onto the pavement beside her. She opened her eyes in the faint shadowy light, to see black matted hair and a long, black beard framing the eyes of a man. The smell of alcohol on his breath would have knocked her out if the adrenaline was not still trilling through her veins. There he stood, God’s angel, off-kilter and drunk, with a broken whiskey bottle in his hand. “You probably shouldn’t be walking through here this late at night,” was all he said as he turned away. “Wait! What’s your name?” she asked, still stunned half sitting up on the ground. All she heard as he walked away was his trailing voice calling, “Bob’s as good as any. . . .” An angel is a messenger, and sometimes we only want letters sent in white envelopes with beautiful gold print, when sometimes a simple “no” on the back of a gum wrapper is what we are offered. Every postcard from heaven does not come with a picture of the sunset there, nor should it. If it is an answer we want, an answer we will get. As far as pretty postcards, there are many others willing to send us that. If not harps and gold-tipped wings, what then is the mark of an angel? An answer which pierces your soul, and which inspires a question that invites you to look outside of yourself and up to God.

the crumpled air intakes in room 20 are a monument to hubris and luck—great mounds of it, good and bad, accumulated over years of brinkmanship and blundering in the age of Dr. Strangelove. These bits of plane are also a question mark. What if? What if they had stayed in one piece and the aircraft—official manufacturer’s designation “Article 360”—had completed its mission and released its pilot as planned to stretch his cramped legs and sink a long martini in the hut by the concrete outside Adana that served as the American officers’ club? The question hardly bears thinking about, but it can be answered. If Article 360 had stayed aloft, so would hopes of détente at the great power summit scheduled for mid-May that year in Paris. Paris

I’m sorry, Mr. Chavez,” the club’s young assistant reception manager, Talya, said. “This is a private club. If you’re not a member, your name has to be on the guest list.” Luis Chavez sighed. He wasn’t here by choice. “I was told to come here at this time,” Luis replied. “By whom?” Talya asked. Luis watched her eyes weigh his appearance. He was in black pants, heavy black shoes, and wore a gray jacket zipped up to his Adam’s apple even though it was almost summer. He was clean shaven with short black hair. That he wasn’t representative of the club’s regular clientele wasn’t even a question. “Mr. Alazraqui.” “I’m sorry. We don’t have a member by that name or anyone on our guest list.” Luis nodded. His job was done. He could go home in good conscience. “My mistake,” Luis said, nodding to the young woman. He turned and was almost out the door when a white Mercedes SUV rolled up to the valet stand just outside in the sublevel parking garage. Its driver was a large Hispanic man practically bursting through the seams of an off-white suit and mustard-yellow shirt. Even though he was only an inch or two taller than Luis’s diminutive five foot three, his expansive girth caused him to dwarf Luis. Talya stepped past Luis to open the door for him. “Good morning, Mr. Mata!” Mata nodded a greeting at her and stepped through the door. As soon as the big man was through, Talya jogged ahead to ring for an elevator. Though the club’s entrance was in a parking garage, the club itself was an elevator ride up to the ninth floor. “Have a good breakfast, sir.” Luis had just located the valet ticket in his pocket when he heard the older man’s voice. “Padre?” Luis winced. “Oh, is Mr. Chavez a guest of yours?” Talya asked. “He’s the priest. To deliver the benediction.” Luis caught the surprised look on Talya’s face, then felt Mata’s heavy hand on his shoulder. “Come on, Padre. Let’s get you upstairs.” As soon as they were inside the elevator, Mata nodded to the tiny strip of white peering over the top of Luis’s jacket. “Why didn’t you flash the collar?” Mata asked. “Waited too late,” Luis admitted. “Would’ve felt like a jerk.” “Ah,” Mata said, laughing. “Guess enough people out there think priests are assholes, huh?” Luis didn’t reply.

January 13 HAVE YOU EVER BEEN ALONE WITH GOD? “When He was alone . . . the twelve asked Him about the parable.” Mark 4:10     His Solitude with Us. When God gets us alone through suffering, heartbreak, temptation, disappointment, sickness, or by thwarted desires, a broken friendship, or a new friendship—when He gets us absolutely alone, and we are totally speechless, unable to ask even one question, then He begins to teach us. Notice Jesus Christ’s training of the Twelve. It was the disciples, not the crowd outside, who were confused. His disciples constantly asked Him questions, and He constantly explained things to them, but they didn’t understand until after they received the Holy Spirit (see John 14:26).     As you journey with God, the only thing He intends to be clear is the way He deals with your soul. The sorrows and difficulties in the lives of others will be absolutely confusing to you. We think we understand another person’s struggle until God reveals the same shortcomings in our lives. There are vast areas of stubbornness and ignorance the Holy Spirit has to reveal in each of us, but it can only be done when Jesus gets us alone. Are we alone with Him now? Or are we more concerned with our own ideas, friendships, and cares for our bodies? Jesus cannot teach us anything until we quiet all our intellectual questions and get alone with Him.

John sums up the matter bluntly. “Those who say, ‘I love God,’ and hate their brothers or sisters, are liars” (1 John 4:20). To truly love God includes loving others with the same love God has for us and the same love God has for them. This is part of what it means to be a participant in the divine nature. It is, in fact, what it means to be Christian (Christ-like). “Whoever does not love,” John wrote, “does not know God, for God is love” (1 John 4:8). Our capacity to love—to fulfill the greatest two commandments—is the definitive evidence that we are in fact abiding in Christ and participating in the perfect love of the triune God. Christians sometimes try to assess how they or others are doing on the basis of such things as how successfully they conquer a particular sin, how much prayer and Bible study they do, how regularly they attend and give to church, and so forth. But rarely do we honestly ask the question that Scripture places at the center of everything: Are we growing in our capacity to love all people? Do we have an increasing love for our sisters and brothers in Christ as well as for those for whom Christ died who are yet outside the church? Are we increasing in our capacity to ascribe unsurpassable worth to people whom society judges to have no worth? If there is any distinguishing mark of the true disciple from a biblical perspective, this is it!

Later that month, the State Department’s inspector general reported that a handful of Hillary’s e-mails contained information that was classified at the time the messages were sent. While it’s not possible to send e-mails directly from the government’s classified systems to outside accounts, there are a few ways in which classified material can end up in outside e-mail—for example, information that should have been classified was not categorized that way by the sender, or someone unwittingly included secret or sensitive passages in a message sent outside the classified systems. Hillary and her aides argued that she was being railroaded by agencies retroactively classifying information in some cases, and, in others, citing material that was not marked classified when it passed into and out of her in-box. Ultimately, what they were saying was that Hillary clearly didn’t intend to transmit classified information—a legal distinction that would become important when federal investigators considered whether to charge her with a crime. In addition, the vast majority of the e-mails that included classified material were traded with people who had security clearances consistent with the levels at which the information in question was classified. That is, Hillary wasn’t giving out secrets to people who shouldn’t have had them; she was just e-mailing the right people on the wrong system. But from a public relations perspective, the technicalities didn’t matter. Hillary had told the nation that she didn’t traffic in classified information, and government investigators put the lie to that assertion day after day. In many cases, the twists and turns—the discovery of more highly classified material—played out first in stories leaked to the media for maximum impact.

HOW TO START YOUR OWN RELIGION Step Three: Preemptively Invalidate All Criticism or Outside Questioning

I’d like to share with you a parable: the parable of Bob the Angel. A girl was walking down a darkly lit city street late at night. A man jumped out from the shadows and attacked her, suddenly she was suffocating and disoriented as hands clasped around her neck and the force of his attack started to push her down. She tried to yell as she struggled to pull his arms from her neck while she crumpled backwards to the ground, “God . . . help me!” The next thing she remembers—just as the fear consumed her, and right as she disappeared into the misery and despair of helplessness—was a loud crash and an explosion of glass which rained down upon her and her attacker. The assailant’s lifeless body was suspended above her, held from collapsing on her by an unknown force, and then pulled away from hovering over her and dropped onto the pavement beside her. She opened her eyes in the faint shadowy light, to see black matted hair and a long, black beard framing the eyes of a man. The smell of alcohol on his breath would have knocked her out if the adrenaline was not still trilling through her veins. There he stood, God’s angel, off-kilter and drunk, with a broken whiskey bottle in his hand. “You probably shouldn’t be walking through here this late at night,” was all he said as he turned away. “Wait! What’s your name?” she asked, still stunned half sitting up on the ground. All she heard as he walked away was his trailing voice calling, “Bob’s as good as any. . . .” An angel is a messenger, and sometimes we only want letters sent in white envelopes with beautiful gold print, when sometimes a simple “no” on the back of a gum wrapper is what we are offered. Every postcard from heaven does not come with a picture of the sunset there, nor should it. If it is an answer we want, an answer we will get. As far as pretty postcards, there are many others willing to send us that. If not harps and gold-tipped wings, what then is the mark of an angel? An answer which pierces your soul, and which inspires a question that invites you to look outside of yourself and up to God. God is very objective; He wants to make us think, to engage the faculties we have been given, and to learn from the messengers he sends us. He wants us in the ark before the flood; he could come himself—or send a Noah—but most of the time he sends Bob. Bob is in you, Bob is in me, Bob is in the emotionalized, sarcastic, mocking, patronizing, proud or foolish person which points out meaningful things to us in the worst possible moments, or in the worst possible way.

From "The Prisoner's Cross". This excerpt is from the author's father's real WW2 Japanese POW journal, and recounts a miracle the author's father experienced there. "It was as gray day, and after I had shoveled the iron scrap out of the last drum, I rested on my shovel.Of-course I checked if any guard was doing the rounds. I had crossed paths with remarkable Christians in the camps. Their insights often offered me just the message I needed at a particular-time, and had nurtured not only my faith, but my understanding of how to live it. Still an anger was welling up in me. The winter was coming; we had now been away some two and half years from our family. We never heard anything after their last visit to the Jaarmarkt. There was an anger about the lostness of years, of being 27 and having already spent three birthdays in concentration camps. Suddenly in a mood of utter anger I kicked the heap of iron pieces which flew back at me and landed on the tip of my boot. My kick, at least, had released the tension, and I was ready to start work again, when I noticed the piece of iron on my boot. It startled me. All the pieces had different forms, leftovers, and cutoffs, waste material, less useful than anything else except to get the dirt and rust off the iron cast tools. I slowly bent over and let the iron scrap rest in my hand. It was in the form of a cross four inches long. I kept staring at it, forgetting all about the guard who might come along at any time. I never speculated how it got in the heap, how just this piece hit-the-door, when I kicked the heap apart, how it landed on my boot. There are a million accidental events that happen on any given day. Somehow, this seemed like a message and an answer to my self-questioning a short time back; what in God’s name am I doing in this God forsaken place? It had been in the same mass of scrap iron for days. I had shoveled the scrap in the rotating drum over and over, to glance off the big implements, and remove the rust. The cross in my mind had always been a big question mark. How could a man on a cross, 2000 years back have any usefulness in our time? Slowly I began to perceive that the event might have a purpose now. Jesus of Nazareth was put on a cross by people who absolutely rejected the unconditional love of God expressed in that cross, and then shared by Christians with others. People came and lived and died by that cross, and the strange power of that cross went on in human beings generation after generation unexplainably. People died for it in fierce confession of their faith, in giving their lives for others. The cross was never totally gone from this world, whatever happened outside Jerusalem in 33 A.D.. Now it had jumped on my boot. I let it roll back and forth in my hand. This little insignificant piece of iron scrap had cleaned far more important pieces of iron, it was only an implement. When I opened the drum several times a day, the big pieces came out clear and well. Maybe being a Christian was doing the same thing.

News of the verdicts brought a marked change in Rogers. He became almost obsessive in his desire to discuss the fire on the Morro Castle. Increasingly, he dwelt on how the blaze had been set. Doyle began to keep a record of his assistant’s statements. Finally, he noted: “George knows that I know he set fire to the Morro Castle.” Doyle decided to wait. He knew that what Rogers had told him was not strong enough to obtain a conviction. If questioned, Rogers could always escape by pleading idle boasting, something his police colleagues knew he was capable of. Vincent Doyle told no one of his suspicions. But he continued to question Rogers on every aspect of the Morro Castle disaster, and began to form a picture of Rogers which was remarkably in tune with later psychiatric reports. The strange cat-and-mouse questioning went on until early March 1938. Then, on March 3, a quiet Thursday afternoon, Doyle and Rogers sat down for yet another discussion on the peculiar fate of the Morro Castle. At the end of it Doyle knew “exactly how Rogers set the fire. He told me how to construct an incendiary fountain pen; how it had been placed in the writing-room locker’.” Doyle wondered how best to present his sensational evidence to his superiors. He was still worrying over it next afternoon when he met Rogers outside the police radio department. Rogers seemed pensive and withdrawn. “There’s a package for you,” said Rogers. Doyle nodded and went into the department. Rogers remained just outside the doorway. On the workbench was a package. Doyle unwrapped it and found a heater for a fish tank. There was nothing unusual in that; from time to time Doyle used the department’s facilities to repair electrical equipment for his colleagues. Attached to the fish tank was a typed label: This is a fish-tank heater. Please install the switch in the line cord and see if the unit will work. It should get slightly warm.

Monday night marked our first Astrology Class in the Earth Observatory. And it didn't start until eight o'clock. I was distracted during my Liaison while Orion sat across his desk from me, attempting to explain Nymph anatomy in greater detail while I tried not to wonder what those lips would feel like against more places than my neck. I bet his kisses taste like bourbon and power. “Miss Vega?” I blinked, snapping myself out of my latest dirty daydream as Orion rose from his seat. “Time's up,” he answered my questioning expression. “I'm so glad I didn't waste my time tonight. You've been listening so attentively.” His narrowed eyes told me that was sarcasm and I gave him an apologetic grin. Well I had fun anyway. I gathered up my bag, wishing I could head back to my room, have a shower and change out of this uniform. But according to the email I'd received when the class had been added to my timetable, we had to turn up dressed in the Zodiac uniform even for lessons after hours. “I'll walk you back to your House,” Orion said. “And maybe on the way you can tell me exactly what you've spent the last hour thinking about.” He strode toward the door with a smirk and I followed him across the room, my heart pitter-pattering. “No thanks, I've got Astrology now, sir,” I said, saying absolutely nothing more about my daydreams. Those can never see the light of day. “Then I'll take you to Earth Observatory.” Orion stepped out into the hall, waiting for me as I followed. I frowned at him. “I think I can manage a ten minute walk alone.” “Well I'm heading in that direction anyway so we may as well go together.” Orion headed off and I fell into step beside him, fighting an eye-roll. We headed onto the path beyond Jupiter Hall and a yawn pulled at my mouth as we turned in the direction of Earth Observatory. Students were spilling out of The Orb heading back to their Houses, but I wasn't jealous. Despite the long-ass day I'd had, I was excited to attend my first ever Astrology class. Supposedly our schedule was going to fill up even more once we passed The Reckoning. Or if we passed it. God I hope we do. We might end up back in Chicago after all. Even Darius’s gold doesn’t make me feel much better about that. I spent most of my free time practising Elemental magic with Tory and the others in preparation for the exam. Orion was still refusing to teach us anything practical in class, and I half wondered if his vague promises of practical lessons would really ever come to fruition. I stole a look at him as we walked in perfect silence, finding it surprisingly not awkward. I noticed the deep set of his eyes, the way his shoulders were slightly tense and his fingers were flexing a little. “Are you expecting an ambush?” I teased and he glanced my way, his expression deadly serious. “You should always expect an ambush, Miss Vega.” “Oh,” I breathed, figuring he was probably right considering the way the Fae world carried on. I'd not really thought about what it might be like to live somewhere beyond the walls of the Academy. Would it be just as cut-throat out there as it was in here? “Darcy!” Sofia's voice caught my attention and I spotted her up ahead with Diego, standing outside the observatory. She beckoned me over and I stopped walking, looking to Orion to say goodbye. He turned to me too and a strange energy passed between us as we simply stood there for much longer than was necessary. Why are we even stopping to say goodbye? Why am I not just walking away now? He half tipped his head then shot away at high-speed, disappearing back the way we'd come. So he hadn’t been heading this way. I knew it. His casual stalking was clearly to do with his worries over a Nymph getting its probes into my magic. “Daaarccccyy!” Sofia sang and I turned back to them, finding her on Diego's back, waving her arms. (Darcy)

Mom shrugs. "He married outside the county." It's something you can't miss if you're raised here. Most of us don't have money, but that doesn't take away a certain element of pride that goes along with being part of this place, right down to the literal sense that your ancestors actually are in the dirt that grew the crops that you'll have for dinner. When I've gone out with a girl more than once or twice, Mom and Dad have filled me in on her biological heritage, maybe just to reassure themselves that we're not related. But if you step outside the county line it's like you're taking your chances, rolling the dice to see what kind of inheritance you might be marrying into. Not from here is one of the most damning insults that can be tossed, carrying with it the eternal question mark of what an outsider might be carrying inside of them, a mental or biological dark passenger that will rear up and bite your ass years down the road. And I realize maybe that's what I'm actually asking.

These are VCR questions. From the outside, the answer is simple: just shut up and do it.

Peygamber Undercover (Sonnet of Accountability) Everywhere I look, there's apocalypse! Everywhere I look, there's inhumanity! We have slept like a log long enough! It's time for the human to embody humanity! Still if you ask out of fear and insecurity, What can you one person do to bring change! Mark my words, if you are really determined, You could part the ocean with sheer intent. You have the power to turn this ailing world, Into a world of laughter and loveliness. The question is, are you a responsible human, Or just another crummy vessel of recklessness? Whatever the trouble may be, you are the answer. In this difficult time, you are peygamber undercover.

They sat in a sphere of quiet, save the sound of their breathing and the carriage’s creaks and sways. Outside, the coachman yelled his encouragement to the steeds moving them forward. The whole carriage cocooned them in a peculiar world with the heaven’s wool-thick mists pressing against the windows. Her hand didn’t stop rubbing his neck, but she shifted her leg, bending her knee to rest her leg on his thigh. Her patten slipped off, dropping to the floor with a thud. Cyrus’s head moved off the squab. “Are you undressing for my benefit?” His smile’s wicked curve played on her. From her stays to her drawers, everything was too tight, too much against her skin. Cyrus reached for her hand working his neck muscles. He brought it to his lips and kissed her knuckles thrice with slow adoration. “We don’t have to stop,” she said, her voice breathy and quick. “I’m sure you have more aches and pains.” Mid-kiss, he smiled against the back of her hand, his warm breath brushing her skin. “There are so many ways a man could go with that.” Humor lightened his voice. “But I’m sure you mean to provide tender care to my neck only.” She grinned at her unintended innuendo. This was the experience she craved—to flirt and tease, to kiss and touch. Cyrus put his lips to her wrist, marking her with hot kisses. A spangle of pleasure shot up her arm. “You would break down the meanest soul with your soft heart.” He set her hand on the blanket’s scratchy folds, his thumb caressing her wrist. “High praise, indeed, sir.” Tinseled sparks danced across her skin, not letting her recover from those gentle touches, his lips to her arm. He stroked a lone finger on her hand that rested between them. “And you don’t care one bit that I’m the son of a Midland swine farmer, do you?” Cyrus asked the unexpected question, but his voice conveyed confidence in her answer. Was her chivalrous brawler showing a hidden spot? She peered at him, wanting a better view of his shadowed features. How was she to decipher this latest turn? The carriage bumped and rocked, and the outside candle lantern swung another shaft of light inside. His quicksilver stare pinned her. “Miss Mayhew, have you ever wondered how a freehold farmer got to be in such a fine place?

Question 1 asks us, “What makes you so sure that God exists at all—especially when you can’t see, hear, or touch him?” • We believe in many things that we don’t see or directly experience with our senses—the virtue of love being a great example. Yet we see evidence of love through its effects. Similarly, we can’t see God, but we can believe in him based on his work in us and in the universe around us. • One of the ways we can know that God is real and active in our world is that he’s real and active in our lives—he’s our friend! If that’s true in your own experience, then talking about him will be a natural part of your answer to people who ask you this question about God’s existence. • Evidence #1: Whatever has a beginning has a cause. Science shows us that the universe had a beginning. It therefore had a cause—one that’s outside of itself and is therefore beyond time, space, matter, and physical energy. In other words, that cause has the characteristics of the God of the Bible. • Evidence #2: Our universe is fine-tuned, with astounding “just-so” precision, in ways that make it a place that can support life. The odds of this happening on its own, by sheer chance, are vanishingly small and thus point powerfully to an intelligent designer—One whom the Bible calls God. • Evidence #3: Apart from God there can be no objective moral standards. But we clearly live in a world that has objective moral standards. Therefore there has to be a divine moral lawgiver. We refer to that lawgiver as “God.” • Our experience, science, and philosophy all point to the existence of an invisible God, One that fits the descriptions given in Scripture for Yahweh, the God of Abraham, Isaac, and Jacob—and of us, as Christians.

The Scriptures tell us that right and wrong do exist. Our duty is to do what is right, and it is not too difficult to discern. For example, look at the issue of transgendered people and using bathrooms. Just because someone is confused, doesn’t mean we give up our common sense. Many who have had sex-change surgery want to change back. They have big regrets. They may change their looks on the outside, but their chromosomes stay the same on the inside. Figuring out which bathroom to use should be a pretty simple matter, if you think about it. God has given each of us a certain kind of plumbing. Guys go to one bathroom and ladies go to another. You see, bathrooms are supposed to be biological and not social. But, of course, there is much more to this agenda than meets the eye. This is the breakdown of the family. This is an assault on what God says is right and wrong. God says man and woman in marriage, and the world says any combination of genders in marriage is fine. The Bible says to have kids within a heterosexual family, and the world says to have kids within any kind of family structure you want. On a recent plane flight, a guy named John was sitting next to me. He loved logic. Everything had to be logical for him. When I asked him, “If you could have any job on planet Earth and money wasn’t an issue, what would you want to do?” He didn’t hesitate. He said, “Philosophy professor at a university!” I already knew this was going to be a good conversation, but his reply was icing on the cake! Then out of nowhere he asked me, “What do you think about gay marriage?” This seems to be the only question on people’s minds these days! Some people are interested in your answer; others just want to label you a bigot. Whether or not they want to categorize you doesn’t matter; our job is to tell people the truth. So I asked him, “When people get married, how many people get married?” He responded that he didn’t understand my question. So I said, “When you go to a marriage ceremony in India, China, Russia, Canada, or the United States, how many people are in that ceremony?” He replied, “Two.” I then continued, “Where did the number come from?” You should have seen the look on his face. He didn’t have a clue. I let him know it came from the oldest writing ever on the subject of marriage. It came from the Jewish Torah, and in the book of Genesis, it says: Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24 The interesting thing was that John knew the verse! When I said it out loud, he finished it by saying, “one flesh.” Someone had taught him that verse at some point through the years. Then I said, “Whoever gets to tell you how many people can get married can also tell you who gets to be in that number.” He loved the logic. But, of course, God is logical. That is why it is logical to believe in Him. I also read somewhere: Whoever designs marriage gets to define marriage! That is a good statement, and I have been using it as I talk with people about this subject.

You look beautiful, Alex. All grown up.” Blackmoor’s grey eyes darkened, narrowing on the garment in question, then rising to meet her gaze. The look in his eyes was one she’d never seen before, and it sent a tremor of excitement through her as she felt heat rising in her cheeks again. He looked away, then back again, and the emotion she had seen there was gone, so quickly that she couldn’t be certain it was ever there to begin with. She forced a smile, attempting to bring the conversation back to the realm of the comfortable. “Thank you, my lord.” “If I may speak frankly?” “Certainly.” “I know you want to try out all your lessons, but take care with whom you test your skills. I noticed how Stanhope was looking at you earlier.” “Lord Stanhope was a charming partner.” Alex met Blackmoor’s eyes, daring him to disagree. “I’m certain I don’t know to what you are referring.” “I think you know all too well to what I’m referring. Any man would have to be blind not to notice you. This dress is designed to lure a lion. I assure you that particular lion will bite.” “What are you saying?” “Simply that I would prefer not to have to play protector tonight. I merely caution you to think twice before getting wrapped up with Stanhope, or any like him.” Alex’s spine stiffened in response. Her tone turned frosty. “As usual, my lord, your caution—or shall I say interference?—is unnecessary. Need I remind you that I’ve been managing Freddie Stanhope since he was in short pants?” His chuckle held no humor. “Take my advice, Alex. Your ‘Freddie’ is no longer in the schoolroom. And you’re out of your league if you think you can, as you say, ‘manage’ him. Just because you wear a gown that marks you as all grown up doesn’t mean you are prepared to take him on.” Alex’s temper flared. “I require neither your advice, nor your opinion, my lord. I would thank you to remember that, besides the fact that you’re not that much older than I am, I already have a father—and three brothers. I hardly need another overbearing male telling me what to do and with whom to do it.” “More like what not to do. And with whom not to do it.” She inhaled in a sharp intake of air, eyes narrowing, and made a move to leave him mid-waltz. To an outside observer, nothing changed about their movements—but Alex felt Blackmoor’s arms turn to stone around her. He held her fast, and tight, and his voice lowered. “You will finish this waltz with me, Alexandra. I will not allow you the pleasure of giving me a set-down at your first ball.” Recognizing

What was the question again? Is it when human activity first became detectable in the geological record? When humans first left a clear global marker, or golden spike? When human-induced change to the landscape became obvious? When we became an important agent of climate change? When we started to be the dominant geological force or pushed multiple environmental variables outside their normal ranges? Each of these would give us a different answer. When we look at it in this way, we see there is no one beginning. None of the proposals is wrong. Each marks a different stage in the “hominization” of the planet. So rather than insist on a choice, I like to view them as a set. Together they describe a series of interesting waypoints in the development of the changing and increasing human influence. Entering

What were you thinking of just now?” He asked instead of answering my question. He walked over to the window, stood beside me and joined me looking out. We gazed across the Elbe River, marveling at the amazing and incredible beauty spread out before us in the glorious sunny early morning. Then he continued, “When we came and opened the door, your face was so intent on some sort of a dream. Not a happy one I think,” it was a very gentle tone, the loving nuances. I saw the look of longing in his eyes and my heart skipped a crazy beat. I clasped my hand more firmly and gazed toward the view of the far line that marked the edge of the Elbe river of Hamburg Harbor. I was thinking about you- us, thinking everything about us,” Then I put my fancy into words. “I suppose I used to love the feeling of shutting out the world, of drawing a line of that water in the harbor around me and letting all the achingly familiar scenes stay outside the line. I started to cry. “It’s been years, Adrian. I kept everything in my heart because that’s what all was left; everything, absolutely everything. It’s completely messed up and you have no idea, at all. I was left alone to mourn.

Cyra.” Teka raised an eyebrow at me outside the ship’s little bathroom when I got up for my shift. I was dressed only in underwear and my sweater from the day before. I avoided her eyes as I searched the ship’s storage room for a spare mechanic’s uniform. We were all running out of clothes. Hopefully they would provide for us on Ogra. Teka cleared her throat. She was leaning against the wall, arms folded, a plain black eye patch covering her missing eye. “I don’t have to worry about little Kereseth-Noavek spawn running around someday, do I?” She yawned. “Because I really don’t want to.” “No,” I said with a snort. “Like I’d take that risk.” “Never?” She frowned a little. “There’s this thing called ‘contraception,’ you know.” I shook my head. “Nothing is certain.” The little mocking expression she always wore when she was looking at me faded, leaving her serious. “My currentgift,” I explained, holding up a hand to show her the shadows that curled around my knuckles, stinging me, “is an instrument of torture. You think I would risk inflicting that torture on something growing inside me? Even if it’s a very limited risk?” I shook my head. “No.” She nodded. “That’s very decent of you.” I added, “It’s not like…that is the only thing you can do with someone, anyway.” She brought her hands up to her face, groaning. “I did not want any information that specific!” she said, voice muffled. “Then don’t ask probing questions, genius.

By that point I had read the emails in question and come to my own conclusions. None of them was sent to or from anyone outside of government, and none was marked in a way that would indicate it was classified, but several did discuss sensitive intelligence sourcing that shouldn’t have been transmitted across open internet connections, where they could be intercepted by an adversary.