Restoring Dignity Quotes

Your dignity can be mocked, abused, compromised, toyed with, lowered and even badmouthed, but it can never be taken from you. You have the power today to reset your boundaries, restore your image, start fresh with renewed values and rebuild what has happened to you in the past.

For Equilibrium, a Blessing: Like the joy of the sea coming home to shore, May the relief of laughter rinse through your soul. As the wind loves to call things to dance, May your gravity by lightened by grace. Like the dignity of moonlight restoring the earth, May your thoughts incline with reverence and respect. As water takes whatever shape it is in, So free may you be about who you become. As silence smiles on the other side of what's said, May your sense of irony bring perspective. As time remains free of all that it frames, May your mind stay clear of all it names. May your prayer of listening deepen enough to hear in the depths the laughter of god.

It is time to effect a revolution in female manners - time to restore to them their lost dignity - and make them, as a part of the human species, labour by reforming themselves to reform the world. It is time to separate unchangeable morals from local manners.

True confidence is not about what you take from someone to restore yourself, but what you give back to your critics because they need it more than you do.

There is a significant moral difference between a person who commits a violent crime and a person who tries to cross a border illegally in order to put food on the family table. Such migrants may violate our laws against illicit entry, but if that's all they do they are trespassers, not criminals. They deserve to have their dignity respected.

Traumatic events destroy the sustaining bonds between individual and community. Those who have survived learn that their sense of self, of worth, of humanity, depends upon a feeling of connection with others. The solidarity of a group provides the strongest protection against terror and despair, and the strongest antidote to traumatic experience. Trauma isolates; the group re-creates a sense of belonging. Trauma shames and stigmatizes; the group bears witness and affirms. Trauma degrades the victim; the group exalts her. Trauma dehumanizes the victim; the group restores her humanity. Repeatedly in the testimony of survivors there comes a moment when a sense of connection is restored by another person’s unaffected display of generosity. Something in herself that the victim believes to be irretrievably destroyed---faith, decency, courage---is reawakened by an example of common altruism. Mirrored in the actions of others, the survivor recognizes and reclaims a lost part of herself. At that moment, the survivor begins to rejoin the human commonality...

Happiness requires a balance. If you feel rejected, you need to pursue love with dignity. If you feel put down you need to restore your dignity in an attractive fashion.

Healing means that our dignity is restored and we are able to move forward in our lives.

People wrote these stories down because they found in them something that helped restore their dignity; the stories gave them a sense of identity; they helped give voice to their pain.

You will never be able to end any battle if the people involved are unable to see their own hypocrisy, or how their insecurity contributed to their problems. Wounded people often choose to play the victim, so they can restore their dignity in unhealthy ways. Sadly, they do this through feeling justified, by making bad choices or actions (that honestly no diety would want them to do). This inability to accept their part in their unhappiness keeps them from growing. They need your prayers more than your anger. Just walk away. Let it go and pray that one day they will understand your pain, as much as you do theirs. Remember: The sexiest woman alive is one that can walk away from a place that God doesn't want them to be. Do so with your head held high and forgive yourself and others. When you can do this, you will know what God's definition of class is-- YOU!

When you give up,' said a slim older man whose home we rebuilt, 'you might as well lay down and die.' It was obvious that we weren't just giving people back their homes, but also restoring a sense of dignity.

In the years when I discoverd the Abbé Vallet volume, there was a widespread conviction that one should write only out of a commitment to the present, in order to change the world. Now, after ten years or more, the man of letters (restored to his loftiest dignity) can happily write out of pure love of writing.

Crying is its own nakedness and to see both kinds at once elicits a panic of pity. This is why people offer handkerchiefs to each other; it is an act of care, a restoration of dignity, a small instruction to get dressed.

Are you going to be okay?' 'I thought I was. I'll get over it.' I'd heard too many characters say the same thing in too many novels. It let the runaway lover off the hook. It allowed everyone to save face. It restored dignity and courage to the one whose cover had been completely blown.

To restore the dignity of man. Obiora was reading the plaque, too. He let out a short cackle and asked, “But when did man lose his dignity?

Every woman whether rich or poor, married or single, has a circle of influence within which, according to her character, she is exerting a certain amount of power for good or harm. Every woman, by her virtue or her vice, by her folly or her wisdom, by her levity or her dignity, is adding something to our national elevation or degradation. A community is not likely to be overthrown where woman fulfills her mission, for by the power of her noble heart over the hearts of others, she will raise that community from its ruins and restore it again to prosperity and joy.

We have retreated from the perennial values. I don't think that we need any new values. The most important thing is to try to revive the universally known values from which we have retreated. As a young man, I really took to heart the Communist ideals. A young soul certainly cannot reject things like justice and equality. These were the goals proclaimed by the Communists. But in reality that terrible Communist experiment brought about repression of human dignity. Violence was used in order to impose that model on society. In the name of Communism we abandoned basic human values. So when I came to power in Russia I started to restore those values; values of "openness" and freedom.

The clown is a creature of chaos. His appearance is an affront to our sense of dignity, his actions a mockery of our sense of order. The clown (freedom) is always being chased by the policeman (authority). Clowns are funny precisely because their shy hopes lead invariably to brief flings of (exhilarating?) disorder followed by crushing retaliation from the status quo. It delights us to watch a careless clown break taboos; it thrills us vicariously to watch him run wild and free; it reassures us to see him slapped down and order restored. After all, we can condone liberty only up to a point. Consider Jesus as a ragged, nonconforming clown--laughed at, persecuted and despised--playing out the dumb show at his crucifixion against the responsible pretensions of authority.

For these men, the central struggle of postwar life was to restore their dignity and find a way to see the world as something other than menacing blackness.

I transcribe my text with no concern for timeliness. In the years when I discovered the Abbé Vallet volume, there was a widespread conviction that one should write only out of a commitment to the present, in order to change the world. Now, after ten years or more, the man of letters (restored to his loftiest dignity) can happily write out of pure love of writing. And so I now feel free to tell, for sheer narrative pleasure, the story of Adso of Melk, and I am comforted and consoled in finding it immeasurably remote in time (now that the waking of reason has dispelled all the monsters that its sleep had generated), gloriously lacking in any relevance for our day, atemporally alien to our hopes and our certainties.

And in the Incarnation the whole human race recovers the dignity of the image of God. Henceforth, any attack even on the least of men is an attack on Christ, who took the form of man, and in his own Person restored the image of God in all that bears a human form. Through fellowship and communion with the incarnate Lord, we recover our true humanity, and at the same time we are delivered from that individualism which is the consequence of sin, and retrieve our solidarity with the whole human race. By being partakers of Christ incarnate, we are partakers in the whole humanity which he bore. We now know that we have been taken up and borne in the humanity of Jesus, and therefore that new nature we now enjoy means that we too must bear the sins and sorrows of others. The incarnate Lord makes his followers the brothers of all mankind.

Negativity poisons my mind, and positivity restores it. I have a choice whether to join in the darkness of the world, its petty judgments, and constant blame. When I do so I inject my psyche with poison, and today I choose a healthy mind. I replace all negativity with a positive attitude, in which I seek to find, and to articulate, the good in every heart. If I disagree, I will disagree with honor. If I debate a point, I will debate with respect. If I need to draw a line for the sake of justice, I will do so with an honor for the dignity of all. I will no longer be careless with the working of my mind. Rather, I will use it as it was created by God to be used, as a conduit for love and a gateway to peace. May everyone, including myself, feel the tenderness of my approval and not the harshness of my unkindness.

In the twentieth century, with its eighteen American presidents, Lyndon Baines Johnson was the greatest champion that black Americans and Mexican-Americans and indeed all Americans of color had in the White House, the greatest champion they had in all the halls of government. With the single exception of Lincoln, he was the greatest champion with a white skin that they had in the history of the Republic. He was to become the lawmaker for the poor and the downtrodden and the oppressed. He was to be the bearer of at least a measure of social justice to those to whom social justice had so long been denied, the restorer of at least a measure of dignity to those who so desperately needed to be given some dignity, the redeemer of the promises made to them by America. He was to be the President who, above all Presidents save Lincoln, codified compassion, the President who wrote mercy and justice into the statute books by which America was governed.

He was to become the lawmaker for the poor and the downtrodden and the oppressed. He was to be the bearer of at least a measure of social justice to those whom social justice had so long been denied. The restorer of at least a measure of dignity to those who so desperately needed to be given some dignity. The redeemer of the promises made by them to America. “It is time to write it in the books of law.” By the time Lyndon Johnson left office he had done a lot of writing in those books, had become, above all presidents save Lincoln, the codifier of compassion, the president who wrote mercy and justice in the statute books by which America was governed.

Cheating,' Nollie agreed, 'is restorative. It maintains your dignity. Breaking a rule a day keeps the doctor away far better than a fucking apple.

Christ took upon himself this human form of ours. He became Man even as we are men. In his humanity and his lowliness we recognize our own form. He has become like a man, so that men should be like him. And in the Incarnation the whole human race recovers the dignity of the image of God. Henceforth, any attack on the least of men is an attack on Christ, who took the form of man, and in his own Person restored the image of God in all that bears a human form. Through fellowship and communion with the incarnate Lord, we recover our true humanity, and at the same time we are delivered from that individualism which is the consequence of sin, and retrieve our solidarity with the whole human race. By being partakers of Christ incarnate, we are partakers in the whole humanity which he bore. We now know that we have been taken up and borne in the humanity of Jesus, and therefore that new nature we now enjoy means that we too must bear the sins and sorrows of others. The incarnate Lord makes his followers the brothers of all mankind. The “philanthropy” of God (Titus 3:4) revealed in the Incarnation is the ground of Christian love towards all on earth that bears the name of man. The form of Christ incarnate makes the Church into the Body of Christ. All the sorrows of mankind fall upon that form, and only through that form can they be borne.

new birth is not merely an adjustment of lifestyle. New birth is a miracle of recreation. New birth is a regeneration, a restoration of your human dignity under God. It is restoring dominion back to mankind.

We don’t even know that we’re dealing with one of these masters of Darkness until we become physically ill, lose our friends, our jobs, our incomes, our fertile years, and eventually even our self-esteem and dignity.

We are not martyrs or heroes, nor do we wish to be. We do not want to die. We are young, too young, for death. We long to see our two young sons, Michael and Robert, grown to full manhood...We desire some day to be restored to a society where we can contribute our energies toward building a world where all shall have peace, bread and roses. Yes, we wish to live, but in the simple dignity that clothes only those who have been honest with themselves and their fellow men.

Love your neighbor. Love the stranger. Hear the cry of the otherwise unheard. Liberate the poor from their poverty. Care for the dignity of all. Let those who have more than they need share their blessings with those who have less. Feed the hungry, house the homeless, and heal the sick in body and mind. Fight injustice, whoever it is done by and whoever it is done against. And do these things because, being human, we are bound by a covenant of human solidarity, whatever our color or culture, class or creed. These are moral principles, not economic or political ones. They have to do with conscience, not wealth or power. But without them, freedom will not survive. The free market and liberal democratic state together will not save liberty, because liberty can never be built by self-interest alone. I-based societies all eventually die. Ibn Khaldun showed this in the fourteenth century, Giambattista Vico in the eighteenth, and Bertrand Russell in the twentieth. Other-based societies survive. Morality is not an option. It’s an essential.

On behalf of those you killed, imprisoned, tortured, you are not welcome, Erdogan! No, Erdogan, you’re not welcome in Algeria. We are a country which has already paid its price of blood and tears to those who wanted to impose their caliphate on us, those who put their ideas before our bodies, those who took our children hostage and who attempted to kill our hopes for a better future. The notorious family that claims to act in the name of the God and religion—you’re a member of it—you fund it, you support it, you desire to become its international leader. Islamism is your livelihood Islamism, which is your livelihood, is our misfortune. We will not forget about it, and you are a reminder of it today. You offer your shadow and your wings to those who work to make our country kneel down before your “Sublime Door.” You embody and represent what we loathe. You hate freedom, the free spirit. But you love parades. You use religion for business. You dream of a caliphate and hope to return to our lands. But you do it behind the closed doors, by supporting Islamist parties, by offering gifts through your companies, by infiltrating the life of the community, by controlling the mosques. These are the old methods of your “Muslim Brothers” in this country, who used to show us God’s Heaven with one hand while digging our graves with the other. No, Mr. Erdogan, you are not a man of help; you do not fight for freedom or principles; you do not defend the right of peoples to self-determination. You know only how to subject the Kurds to the fires of death; you know only how to subject your opponents to your dictatorship. You cry with the victims in the Middle East, yet sign contracts with their executioners. You do not dream of a dignified future for us, but of a caliphate for yourself. We are aware of your institutionalized persecution, your list of Turks to track down, your sinister prisons filled with the innocent, your dictatorial justice palaces, your insolence and boastful nature. You do not dream of a humanity that shares common values and principles, but are interested only in the remaking of the Ottoman Empire and its bloodthirsty warlords. Islam, for you, is a footstool; God is a business sign; modernity is an enemy; Palestine is a showcase; and local Islamists are your stunned courtesans. Humanity will not remember you with good deeds Humanity will remember you for your machinations, your secret coups d’état, and your manhunts. History will remember you for your bombings, your vengeful wars, and your inability to engage in constructive dialogue with others. The UN vote for Al-Quds is only an instrument in your service. Let us laugh at this with the Palestinians. We know that the Palestinian issue is your political capital, as it is for many others. You know well how to make a political fortune by exploiting others’ emotions. In Algeria, we suffered, and still suffer, from those who pretend to be God and act as takers and givers of life. They applaud your coming, but not us. You are the idol of Algerian Islamists and Populists, those who are unable to imagine a political structure beyond a caliphate for Muslim-majority societies. We aspire to become a country of freedom and dignity. This is not your ambition, nor your virtue. You are an illusion You have made beautiful Turkey an open prison and a bazaar for your business and loved ones. I hope that this beautiful nation rises above your ambitions. I hope that justice will be restored and flourish there once again, at least for those who have been imprisoned, tortured, bombed, and killed. You are an illusion, Erdogan—you know it and we know it. You play on the history of our humiliation, on our emotions, on our beliefs, and introduce yourself as a savior. However, you are a gravedigger, both for your own country and for your neighbors. Turkey is a political miracle, but it owes you nothing. The best thing you can do

1:228 DIGNITY AND CHOICE By the One who set the earth with rivers pouring through in mist below the mountains, and two oceans with a strip of land between (27:61), we move the elements into various shapes without their consent, but human beings, unlike the water and trees, have a choice. They are given dignity, discernment, and the evolutionary wisdom that can move from death to new life, again to die and be restored on another level of existence. You have many choices about the ways you live and work and change and survive. Say you fall into an ocean. You may give up and sink, or you may try to swim to shore. Salvation is your decision.

A gospel that not only saves but serves. A gospel that not only saves but seeks to restore all things back unto the One that ushered forth all that is good and beautiful; A gospel that not only saves but ushers in the kingdom of God; A gospel that not only saves but restores the dignity of humanity-even in the midst of our brokenness and depravity.

Industrial society will open the way to a new civilization only by restoring to the worker the dignity of a creator; in other words, by making him apply his interest and his intelligence as much to the work itself as to what it produces. The type of civilization that is inevitable will not be able to separate, among classes as well as among individuals, the worker from the creator; any more than artistic creation dreams of separating form and substance, history and the mind. In this way it will bestow on everyone the dignity that rebellion affirms. It would be unjust, and moreover Utopian, for Shakespeare to direct the shoemakers' union. But it would be equally disastrous for the shoemakers' union to ignore Shakespeare. Shakespeare without the shoemaker serves as an excuse for tyranny. The shoemaker without Shakespeare is absorbed by tyranny when he does not contribute to its propagation. Every act of creation, by its mere existence, denies the world of master and slave. The appalling society of tyrants and slaves in which we survive will find its death and transfiguration only on the level of creation.

I believe in the inherent dignity of all human beings. The Bible states clearly that God created men and women in His image from the very beginning. (see Genesis 1:27) No matter how damaged people become, they still bear that image. No matter how much people have been oppressed or how much they have oppressed others, the part of them made in His image is worth rescuing and restoring.

The tired intellectual sums up the deformities and the vices of a world adrift. He does not act, he suffers; if he favors the notion of tolerance, he does not find in it the stimulant he needs. Tyranny furnishes that, as do the doctrines of which it is the outcome. If he is the first of its victims, he will not complain: only the strength that grinds him into the dust seduces him. To want to be free is to want to be oneself; but he is tired of being himself, of blazing a trail into uncertainty, of stumbling through truths. “Bind me with the chains of Illusion,” he sighs, even as he says farewell to the peregrinations of Knowledge. Thus he will fling himself, eyes closed, into any mythology which will assure him the protection and the peace of the yoke. Declining the honor of assuming his own anxieties, he will engage in enterprises from which he anticipates sensations he could not derive from himself, so that the excesses of his lassitude will confirm the tyrannies. Churches, ideologies, police—seek out their origin in the horror he feels for his own lucidity, rather than in the stupidity of the masses. This weakling transforms himself, in the name of a know-nothing utopia, into a gravedigger of the intellect; convinced of doing something useful, he prostitutes Pascal’s old “abêtissezvous,” the Solitary’s tragic device. A routed iconoclast, disillusioned with paradox and provocation, in search of impersonality and routine, half prostrated, ripe for the stereotype, the tired intellectual abdicates his singularity and rejoins the rabble. Nothing more to overturn, if not himself: the last idol to smash … His own debris lures him on. While he contemplates it, he shapes the idol of new gods or restores the old ones by baptizing them with new names. Unable to sustain the dignity of being fastidious, less and less inclined to winnow truths, he is content with those he is offered. By-product of his ego, he proceeds—a wrecker gone to seed—to crawl before the altars, or before what takes their place. In the temple or on the tribunal, his place is where there is singing, or shouting—no longer a chance to hear one’s own voice. A parody of belief? It matters little to him, since all he aspires to is to desist from himself. All his philosophy has concluded in a refrain, all his pride foundered on a Hosanna! Let us be fair: as things stand now, what else could he do? Europe’s charm, her originality resided in the acuity of her critical spirit, in her militant, aggressive skepticism; this skepticism has had its day. Hence the intellectual, frustrated in his doubts, seeks out the compensations of dogma. Having reached the confines of analysis, struck down by the void he discovers there, he turns on his heel and attempts to seize the first certainty to come along; but he lacks the naiveté to hold onto it; henceforth, a fanatic without convictions, he is no more than an ideologist, a hybrid thinker, such as we find in all transitional periods. Participating in two different styles, he is, by the form of his intelligence, a tributary of the one of the one which is vanishing, and by the ideas he defends, of the one which is appearing. To understand him better, let us imagine an Augustine half-converted, drifting and tacking, and borrowing from Christianity only its hatred of the ancient world. Are we not in a period symmetrical with the one which saw the birth of The City of God? It is difficult to conceive of a book more timely. Today as then, men’s minds need a simple truth, an answer which delivers them from their questions, a gospel, a tomb.

You need a hot bath, Fool. Is privacy still your obsession?" He made a small sound that might have been a laugh. "Torture strips one of all dignity. Pain can make one shriek, or beg, or soil yourself. There is no privacy where your enemies own you and have no compunction, no human compunction at all about what they will do to you. So, among my friends, yes. Privacy is still an obsession. And a gift from them. A restoration in small part of what dignity I once had.

The Church knows fully that its message is in harmony with the most secret desires of the human heart, when it champions the dignity of the human vocation, restoring hope to those who now despair of anything higher than their present lot. Its message, far from belittling man, secures the light, life and freedom of his development. Nothing other than this can satisfy the human heart: ‘You have made us for yourself,’ Lord, ‘and our heart is restless until it rests in you.

A better conversation must start by acknowledging the deep human desire for dignity and human contact, and to treat it not as a distraction, but as a better way to understand each other, and to set ourselves free from what appear to be intractable oppositions. Restoring human dignity to its central place, we argue in this book, sets off a profound rethinking of economic priorities and the ways in which societies care for their members, particularly when they are in need.

But as I thought about it, I liked the idea more and more. Depredation claims. If something was stolen from you, all you had to do was file a claim and your losses would be restored. How about a depredation claim of the heart? Maybe I could file some form to get back the years I'd grieved for my mother, father, and sister. Or maybe I could submit a claim to have our dignity returned to us, sealed in an official envelope, the sins of the past magically wiped out, gone like the buffalo.

When people say things that we find offensive, civic charity asks that we resist the urge to attribute to immorality or prejudice views that can be equally well explained by other motives. It asks us to give the benefit of doubts, the assumption of goodwill, and the gift of attention. When people say things that agree with or respond thoughtfully to our arguments, we acknowledge that they have done so. We compliment where we can do so honestly, and we praise whatever we can legitimately find praiseworthy in their beliefs and their actions. When we argue with a forgiving affection, we recognize that people are often carried away by passions when discussing things of great importance to them. We overlook slights and insults and decline to respond in kind. We apologize when we get something wrong or when we hurt someone's feelings, and we allow others to apologize to us when they do the same. When people don't apologize, we still don't hold grudges or hurt them intentionally, even if we feel that they have intentionally hurt us. If somebody is abusive or obnoxious, we may decline to participate in further conversation, but we don't retaliate or attempt to make them suffer. And we try really hard not to give in to the overwhelming feeling that arguments must be won - and opponents destroyed - if we want to protect our own status or sense of worth. We never forget that our opponents are human beings who possess innate dignity and fellow citizens who deserve respect.

The only basis for genuine human rights and dignity is a fully biblical worldview. Because Christianity begins with a transcendent Creator, it does not idolize any part of creation. And therefore it does not deny or denigrate any other parts. As a result, it has the conceptual resources to provide a holistic, inclusive worldview that is humane and life affirming. This is good news indeed. It is the only approach capable of healing the split in the Western mind and restoring liberty in Western society.

Now there is discoverable in man, Freewill. His actions are of moral value to him if they are undertaken upon his own initiative; not if they are undertaken under compulsion. Therefore the use of choice is necessary to human dignity. A man deprived of choice is by that the less a man, and this we all show through the repugnance excited in us by unauthorized restraint and subjection, through coercion rather than authority, to another’s will. We cannot do good, or even evil, unless we do it freely; and if we admit the idea of good at all in human society, freedom must be its accompaniment.

If you truly believe in the gospel of Jesus Christ, then you believe that the gospel matters not just for your personal salvation and blessing, but also for God’s pursuit of restoration, redemption, and reconciliation of the entire world. Christians believe in the gospel that is revealed to us in the life, death, and resurrection of Christ: A gospel that not only saves but also serves; A gospel that not only saves but seeks to restore all things back unto the One that ushered forth all that is good and beautiful; A gospel that not only saves but ushers in the kingdom of God; A gospel that not only saves but restores the dignity of humanity—even in the midst of our brokenness and depravity. This gospel is not just for us. The gospel is good news for all. Justice as Discipleship

It is an office for which Mr. Taft has conspicuous qualifications. But best of all, his nomination means the end of Roosevelt and Rooseveltism. It means the end of personal government, of autocratic régime, of militarism, of jingoism, of roughriderism, of administration by shouting and clamor, tumult and denunciation. It means the end of the Roosevelt reign of terror and the restoration of the Presidency to its historical dignity under the Constitution. Even Andrew Johnson, in his periods of sobriety, had more innate respect for the office itself, for its traditions and for appearances than Mr. Roosevelt has shown. Never before was there such a lawless President. Never before was the Presidency so deliberately lowered to gratify a love for studied and sensational theatricalism.

We in America understand the many imperfections of democracy and the malignant disease corroding its very heart. We must be united in the effort to make an America in which our people can find happiness. It is a great wrong that anyone in America, whether he be brown or white, should be illiterate or hungry or miserable. “We must live in America where there is freedom for all regardless of color, station and beliefs. Great Americans worked with unselfish devotion toward one goal, that is, to use the power of the myriad peoples in the service of America’s freedom. They made it their guiding principle. In this we are the same; we must also fight for an America where a man should be given unconditional opportunities to cultivate his potentialities and to restore him to his rightful dignity.

The ordinary reader today knows about the Grail thanks only to Richard Wagner's Parsifal, which, in its Romantic approach, really deforms and twists the whole myth. Equally misleading is the attempt to interpret the mystery of the Grail in Christian terms: for Christian elements only play an accessory, secondary and concealing role in the saga. In order to grasp the true significance of the myth, it is necessary instead to consider the more immediate points of reference represented by the themes and echoes pertaining to the cycle of King Arthur, which survives in the Celtic and Nordic traditions. The Grail essentially embodies the source of a transcendent and immortalizing power of primordial origin that has been preserved after the 'Fall', degeneration and decadence of humanity. Significantly, all sources agree that the guardians of the Grail are not priests, but are knights and warriors - besides, the very place where the Grail is kept is described not as a temple or church, but as a royal palace or castle. In the book, I argued that the Grail can be seen to possess an initiatory (rather than vaguely mystical) character: that it embodies the mystery of warrior initiation. Most commonly, the sagas emphasize one additional element: the duties deriving from such initiation. The predestined Knight - he who has received the calling and has enjoyed a vision of the Grail, or received its boons – or he who has 'fought his way' to the Grail (as described in certain texts) must accomplish his duty of restoring legitimate power, lest he forever be damned. The Knight must either allow a prostrate, deceased, wounded or only apparently living King to regain his strength, or personally assume the regal role, thus restoring a fallen kingdom. The sagas usually attribute this function to the power of the Grail. A significant means to assess the dignity or intentions of the Knight is to 'ask the question': the question concerning the purpose of the Grail. In many cases, the posing of this crucial question coincides with the miracle of awakening, of healing or of restoration.

So the question arose now, as it had in the wake of the Mongol holocaust: if the triumphant expansion of the Muslim project proved the truth of the revelation, what did the impotence of Muslims in the face of these new foreigners signify about the faith? With this question looming over the Muslim world, movements to revive Islam could not be extricated from the need to resurrect Muslim power. Reformers could not merely offer proposals for achieving more authentic religions experiences. They had to expound on how the authenticity they proposed would get history back on course, how their proposals would restore the dignity and splendor of the Umma, how they would get Muslims moving again toward the proper endpoint of history: perfecting the community of justice and compassion that flourished in Medina in the original golden moment and enlarging it until it included all the world. Many reformers emerged and many movements bubbled up, but all of them can sorted into three general sorts of responses to the troubling question. One response was to say that what needed changing was not Islam, but Muslims. Innovation, alterations, and accretions had corrupted the faith, so that no one was practicing the true Islam anymore. What Muslims needed to do was to shut out Western influence and restore Islam to its pristine, original form. Another response was to say that the West was right. Muslims had gotten mired in obsolete religious ideas; they had ceded control of Islam to ignorant clerics who were out of touch with changing times; they needed to modernize their faith along Western lines by clearing out superstition, renouncing magical thinking, and rethinking Islam as an ethical system compatible with science and secular activities. A third response was to declare Islam the true religion but concede that Muslims had certain things to learn from the West. In this view, Muslims needed to rediscover and strengthen the essence of their own faith, history and traditions, but absorb Western learning in the fields of science and technology. According to this river of reform, Muslims needed to modernize but could do so in a distinctively Muslim way: science was compatible with the Muslim faith and modernization did not have to mean Westernization.

We shape our buildings,’ he said, ‘and afterwards our buildings shape us. Having dwelt and served for more than forty years in the late Chamber, and having derived very great pleasure and advantage therefrom, I, naturally, should like to see it restored in all essentials to its old form, convenience, and dignity.’28 He believed that the party system was ‘much favoured by the oblong form of the chamber. It is easy for an individual to move through those insensible gradations from Left to Right, but the act of crossing the floor requires serious consideration. I am well informed on this matter.’29 Churchill was also of the view that the Chamber should be capable of fitting only two-thirds of its members, because ‘If the House is big enough to contain all its Members, nine-tenths of its debates will be conducted in the depressing atmosphere of an almost empty or half-empty Chamber. The essence of good House of Commons speaking is the conversational style, the facility for quick, informal interruptions and interchanges.’30 Elsewhere he said of MPs, ‘They must have to crowd to get to their seats. And when it is a great occasion they must stand in the passages, and in the gangways. There must be an air of excitement. Why, even a nightclub can’t succeed if you have a place where everybody could sit or dance.

We want things to return to normal, back to a world in which we do not have to waste time rebutting demented conspiracy theories and fact-checking farcical lies every single day. We want a government that operates competently and honestly, headed by a president who behaves with dignity and integrity. If we were at risk of under-appreciating the quiet grace of decency, Trump has cured us of that. But after we evict the squatter, we must repair the house he trashed. Trump became president because millions of Americans felt that a self-satisfied elite had created a pleasant society only for themselves. Millions of other Americans felt disregarded and discarded. They determined to crash their way in, and they wielded Trump as their crowbar to pry open the barriers against them. Trump is a criminal and deserves the penalties of law. Trump's enablers and politics and media are contemptable and deserve the scorn of honest patriots. But Trump's voters are our compatriots. Their fate will determine ours. You do not beat Trump until you have restored an America that has room for all its people. The resentments that produced Trump will not be assuaged by contempt for the resentful. Reverse prejudice, reverse stereotyping, never mind whether they are right or wrong--they are wrong--just be aware that they are acids poored upon the connections that bind a democratic society. [...] Maybe you cannot bring everybody along with you. But you still must try--for your own sake, as well as theirs.

I glanced across the room at Thaddeus seated at a long table within a group of shop keepers, and I contemplated him strongly. My heart leaped in my chest at the mere sight of him. I felt myself overcome. The acts of kindness and sweet attention and gratifying moments of passion afforded me by this man since the day of our marriage were purely pleasing. To be loved was a desirous affair! It was the aim of every beating heart! I nearly cast aside my concerns and allowed myself to be consumed by these agreeable sentiments except for one thing: I could not forget how stripped of power and dignity I had felt that very morning. Thaddeus had essentially commanded me to sit and stay like a dog. And I had heeded my master without so much as a growl! This was not me. No one stayed me. I watched those at the table grow more intensely involved in the details of a trade agreement I cared nothing about. Such business bartering was always selfishly motivated. When it appeared that my husband’s attention was engrossed on a point of aggressive negotiation, I excused myself from the weaving party and slipped out the back door. I turned down the alleyway and hurried to a crumbling chimney flue that was easy enough to climb. Almost immediately, a fit of anxiety gripped at my chest, and I felt as if a war was being waged in my gut—a battle between my desire to protect what harmony existed in my marriage and the selfish want to reclaim an ounce of the independence I had lost. This painful struggle nearly persuaded me to reconsider my childish act of defiance. Why was I stupidly jeopardizing my marriage? For what purpose? To stand upon a rooftop in sheer rebellion? Was I really that needy? That proud? I could hear my husband’s command echoing in my mind—no kind persuasion, but a strict order to keep my feet on the ground. I understood his cautious reasoning, and I didn’t doubt he was acting out of concern for my safety, but I was not some fragile, incapable, defenseless creature in need of a controlling overseer. What irked me most was how my natural defenses had failed me. And the only way I could see to restore my confidence was to prove I had not lost the courage and ability to make my own choices and carry them out. Perhaps this act of defiance was childish, but it was remedial as well.

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

It’s crucial to give yourself a solid ten to twenty minutes each day of silence, prayer, meditation, and self-reflection. That’s your time for building your relationship with the Lord, allowing Him to restore your peace, and getting in touch with your thoughts. If you do this every day, I promise you will find yourself better able to make good decisions and handle whatever life throws at you with strength, dignity, and grace.

faith is never meant to exist apart from knowledge, where knowledge is possible. What is possible through the Scriptures and the actions of God in history is knowledge—knowledge of God, knowledge of human life—and that dignity has to be restored. So our focus is on knowledge for living and the disastrous effects of forcing the teachings of Jesus Christ and his people from the domain of human knowledge. Now we have an odd thing called secular knowledge. What is that? Is reality secular? If reality is not secular, secular knowledge falls miserably short of what human beings need.

Hamburg coffee auction: 1000's of sacks of coffee being sold, of different names & places of origin. They talked of price, analyzed merits of packaging and transport, praised the climate of some years & varying abundance of rainfall in some regions of world but not a single word was said of the men and women from whose hands these coffee beans had originated. no mention of the Tanzanian farmer who had discerned from the leaves the right moment to separate beans from branch. Not a single voice spoke of the Guatemalan peasant woman who, carrying a child on her back, climbed to the realm of the clouds to bring down the fruits that would brighten up the mornings in Europe. Sebastiao Salgado does: restores the epic human sacrifice, the omnipresent dignity of work in the magnificent solemnity of his venture--recounting history of the world in images.

It is important to ground ourselves in the reason for the lunch counter sit-ins and freedom rides,” she said, referring to the civil rights movement. Freedom and equality are not just about soothing emotions and restoring dignity, “but about what it means to be a full citizen with all its benefits” and privileges. Discrimination, I understood her to be saying, hurts feelings and breaks hearts. But it’s about so much more: it blocks real chances to be our best selves and live our fullest lives in a country that promises just that.

So many of us are hungry to restore a collective sense of pride in our nation. And we have what it takes to do so. Yet many people have become numb, even accepting, to the shockingly cruel rhetoric we sometimes hear from our neighbors and leaders. But we should remember there are more Americans who speak out against intolerance than those who spew it. Just because anger and fear are louder than kindness and optimism does not mean that anger and fear must prevail, or define a new American identity. The negativity that streams through our media and social feeds is a false—or at least incomplete—narrative. Every time harsh Tweets dominate news cycles, we can remind ourselves of Mary Poole’s empathy in Montana, or the compassion of Rebecca Crowder in West Virginia, or Bryan Stevenson’s adamant calls for justice in our courts. Countless acts of dignity are unfolding offline, away from earshot, and they matter. We already have what it takes to rise above divisiveness and the vitriol of a hurtful few and steer the country toward an even better “us.” Not so we can be great again, but so we can become an even stronger, safer, more fair, prosperous, and inclusive version of ourselves. Those who champion common-sense problem solving, and there are legions of us, are eager to keep fixing, reinventing, improving. In these pages, I tried to amplify our existing potential to eclipse dysfunction by recounting Mark Pinsky’s collaborative spirit, for example, and Michael Crow’s innovative bent, and Brandon Dennison’s entrepreneurial gumption, and Dakota Keyes’ steadfast belief in her young students, and in herself. They are reminders that the misplaced priorities of President Trump and his administration do not represent the priorities of the majority of Americans. And while there are heroes who hold office, members of both parties, Democrats and Republicans, have been complicit in the fracturing of trust that has plagued our political system for years now. In fact, I believe that the American people as a whole are better than our current political class.

Modern positivism draws its zeal from the conviction that there is, and can be, no order among humans that is not itself a product of the power of the human imagination – that is to say, the imagination of the enlightened few (the intellectuals who know) and their power to impose it on the unenlightened many (the ordinary mortals who get by on belief). This is different from the old Hobbesian position that there can be no order in the world because everybody seeks power and consequently will be involved in a war of all against all until someone decisively wins that war. … [Rather] than merely averting the war of all against all, which is the universal bad, political power should restore ‘human dignity’ by liberating humanity from the baleful consequences of its nature and its history. That liberation is supposed to be the universal good; to seek it is the hallmark of the progressive mind … ‘the revolt against, and liberation from, history and nature’, which is the original motive of the religious movement called Gnosticism.

The Song explains spiritual things for spiritual people (1 Cor. 2:13). And it is enfleshed in man and woman, with all of nature joining in. Then all the other matters fall into place. In Jesus Christ, heaven and earth come together—he leaves his “mother’s house,” the heavenly realm, to cling to his bride and usher her into his inner chambers (Gen. 2:24).

If we are going to learn anything of value, truths that will shape us for better living, we shall have to be hospitable enough to engage the world, concerns, aspirations, beliefs, and language of the “other.

...So many of these encounters are with people who, like all of us to one extent or another, have unruly bodies and desires: the woman at the well, the bleeding woman, the harlot, the adulterer, the demoniac, the leper, the blind, the crippled, the corrupt tax collectors. In these encounters, Christ affirms their humanity and dignity, restores wholeness, and calls them into a harder, holier way of life. And lest I forget, when I cast myself into these stories, I must remember that I am the crippled man, I am the harlot. I am the one being healed.

I also made my bed every day, fixed my hair, applied my makeup, and washed the dishes. The result of being faithful in these small things was the restoration of my sense of worth and dignity. And proper placement restores order to one’s surroundings, which in turn restores order to some of the brain’s clutter.

If you are unclear about your ethnicity, you will find yourself confused over what about you needs redeeming.

them. Yet in reality, Christianity spread from Jerusalem to Africa and then to Europe. Christianity’s headquarters were in Alexandria, Egypt well before Christendom formed in Rome.

We need not wonder. It looks like a Middle Eastern carpenter restoring men’s and women’s dignity and humanity and health and conscience through healings and exorcisms and teaching and hugging and forgiving.

The restriction is full of love and grace. Abusers need that grace extended to them. They have spent years playing in the street of deception, evil and abuse damaging both their victims and themselves. To say to the abuser, “No, you cannot stay in the pulpit; no, you cannot simply transfer to a different ministry” is not an assault on their dignity; it is not an accusation; it is not even a failure to trust (though not trusting them is wise)—it is a keen awareness that their sensibility to sin has been so deadened that they cannot see clearly and are in great danger of further destroying their own soul, not to mention other vulnerable sheep. Of course, we need to protect the vulnerable—our God calls us to that, but we are also protecting the abuser from his own habituated sin and deadness.

DENIAL OF SECONDARY CAUSALITY One of the most insidious and toxically shaming distortions of many religions is the denial of secondary causality. What this means is that according to some church doctrines, the human will is inept. There is nothing man can do that is of any value. Of himself, man is a worm. Only when God works through him does man become restored to dignity. But it’s never anything that man does of himself. The theology here is abortive of any true doctrine of Judeo/Christianity. Most mainline interpretations see man as having true secondary causality. Thomas Aquinas, in the prologue to the second part of his Summa Theologia, writes, “After our treatise on God, we turn to man, who is God’s Image, insofar as man, too, like God, has the power over his works” [italics mine]. This is a strong statement of human causality. Man’s will is effective. In order to receive grace, man must be willing to accept the gift of faith. After acceptance, man’s will plays a major role in the sanctification process. The abortive interpretation sees man as totally flawed and defective. Of himself, he can only sin. Man is shame-based to the core.

When work does not yield to healthy leisure, to restorative rest, then it enslaves you, because then you are not working for dignity, but to compete. This vitiates the intention of work.

God is our Creator. He is loving, holy, and just. One day he will execute perfect justice against all sin. People are made in the image of God. We are beautiful and amazing creatures with dignity, worth, and value. But through our willful, sinful rebellion against God, we have turned from being his children to his enemies. Still, all people have the capacity to be in a restored loving relationship with the living God. Christ is the Son of God, whose sinless life gave him the ability to become the perfect sacrifice. Through his death on the cross, he ransomed sinful people. Christ’s death paid for the sins of all who come to him in faith. Christ’s resurrection from the dead is the ultimate vindication of the truth of these claims. The response God requires from us is to acknowledge our sin, repent, and believe in Christ. So we turn from sin, especially the sin of unbelief, and turn to God in faith, with the understanding that we will follow him the rest of our days.

Because God is with us in the human struggle, we are no longer destined to fruitlessly rearrange the circumstances of our lives. We no longer depend on another move, another relationship, or another weight-loss program to rescue us from nothingness, from that persistent ache in the pit of our souls. We can flourish because in Jesus Christ the Creator came to us and restored our dignity as God’s children.

Acceptance in the mindful context means that even when the unthinkable happens, we honor our self and our experience with dignity and kindness. Rather than turn our back on our own suffering, we treat ourselves as we would a beloved friend.

I am a South African and I am most thankful for having been born in the most beautiful country in the world. Thankful to have had the love and grace of two mothers, my biological mother and Gladys, so very much more than ‘the maid.’ Thankful to have witnessed an extraordinary transition and the restoration of dignity to so many.   This

In April 2002, I saw the Bush family once again during a JJRTC tour similar to the one we had conducted for the Clintons. It was strange to see George W. Bush grown up and president. It took me back to when I first arrived at the White House—a rookie being cued in by old hats. I hoped President Bush could bring back what was so sorely missed and what once existed under his father. Dynasties made me nervous, but I sorely hoped Bush 43 (our forty-third president) would restore the White House to the level of dignity that Papa Bush had promoted. I thought of my own father, the life I led, and what my son might be like. Was I as strong as my father? Had I kept my promise to protect others? Would my children retain their character? I was honored that the new president remembered me and shook my hand, just as his father would have. I asked about Bush 41 (our forty-first president). It was blast.

The Lord enjoins us to do good to all without exception, though the greater part, if estimated by their own merit, are most unworthy of it. But Scripture subjoins a most excellent reason, when it tells us that we are not to look to what men in themselves deserve, but to attend to the image of God, which exists in all, and to which we owe all honor and love. But in those who are of the household of faith, the same rule is to be more carefully observed, inasmuch as that image is renewed and restored in them by the Spirit of Christ. Therefore, whoever be the man that is presented to you as needing your assistance, you have no ground for declining to give it to him. Say he is a stranger. The Lord has given him a mark which ought to be familiar to you: for which reason he forbids you to despise your own flesh (Gal. 6:10). Say he is mean and of no consideration. The Lord points him out as one whom he has distinguished by the luster of his own image (Isaiah 58:7). Say that you are bound to him by no ties of duty. The Lord has substituted him as it were into his own place, that in him you may recognize the many great obligations under which the Lord has laid you to himself. Say that he is unworthy of your least exertion on his account; but the image of God, by which he is recommended to you, is worthy of yourself and all your exertions. But if he not only merits no good, but has provoked you by injury and mischief, still this is no good reason why you should not embrace him in love, and visit him with offices of love. He has deserved very differently from me, you will say. But what has the Lord deserved? Whatever injury he has done you, when he enjoins you to forgive him, he certainly means that it should be imputed to himself. In this way only we attain to what is not to say difficult but altogether against nature, to love those that hate us, render good for evil, and blessing for cursing, remembering that we are not to reflect on the wickedness of men, but look to the image of God in them, an image which, covering and obliterating their faults, should by its beauty and dignity allure us to love and embrace them.

Laws may be good, laws may be just. Laws may give us a sense of what's right and wrong, a sense of morality. Laws can put barriers, hedges, gates around how far evil is allowed to go. But what law cannot do is truly rehabilitate us. It cannot restore to us the dignity that God wants us to have as the creatures made in his image. What law cannot do is truly take the evil, the anger, the hatred out of our hearts.

The covenant of grace describes the road by which elect people attain their destiny; it is the channel by which the stream of election flows toward eternity. Christ sends his Spirit to instruct and enable his own so that they consciously and voluntarily consent to this covenant. The covenant of grace comes with the demand of faith and repentance, which may in some sense be said to be its “conditions.” Yet, this must not be misunderstood. God himself supplies what he demands; the covenant of grace is thus truly unilateral—it comes from God, who designed, defines, maintains, and implements it. It is, however, designed to become bilateral, to be consciously and voluntarily accepted by believers in the power of God. In the covenant of grace, God’s honor is not at the expense of but for the benefit of human persons by renewing the whole person and restoring personal freedom and dignity. 

The village needs men who head into the woods and kill whatever is eating the livestock. It needs men who can charge remote beaches, men who can fight, not just at work, but also at home. The world needs Living Myth now more than ever. It needs men like my friend CJ, who moved from California to the projects of Portland to live among the needy, the poor, and thousands of homeless teenagers—to restore dignity and love them quietly and without fanfare. CJ

And to complicate matters even further, there's Miss Leighton.  She cared for him when he was ill, gave him some sense of independence and worth, and captured his heart, though I daresay he may not realize that, and certainly won't admit it." "Guilt over supposedly betraying Juliet?" "Of course." "And what does she think of him?" "My dear Gareth.  Charles may be broken, but he is still handsome, gallant, and kind — enough to make any young lady sigh with wanting.  As she strove to give him dignity and independence when he had neither, so he strove to give her confidence in herself, and to defend her from a family that, from all accounts, quite despised her.  What do you think she thinks of him?" "Given that she followed him across the Atlantic, I should think she's quite in love with him," Gareth said, wryly.  "I should also think that, because she's a commoner, and because Charles has been engaged since birth to Lady Katharine, you will crush any hopes of a romantic union between them." "On the contrary," Lucien said smoothly.  "For one thing, Lady Katherine has recently accepted an offer from Viscount Bisley, so her engagement to our brother is off.  Furthermore, I have learned a thing or two about American woman since Juliet came into all our lives.  Amy Leighton is exactly what Charles needs, and I will do all in my power to get them together." "The best of luck to you, then.  Charles is smarter than me, and far more perceptive.  He'll know what you're up to when I did not, and he will know immediately." Lucien gave a benign smile.  "My dear Gareth.  Do you have such little faith in me as all that?  He will not discern my hand in this — just as you didn't."  He put down his glass and, hands clasped loosely behind his back, returned to the window, where he stood gazing out over the silent, starlit downs.  "And he will not discern my hand in anything else, either.  It is time for me to play God, I think.  To find some sort of challenge that will restore our brother's confidence in himself and his abilities.  To begin the Restoration . . . of Charles."  

The Ottomans sincerely greeted us and gave us accommodation. We were free to practice our religion and to speak our own language. We were even protected from those who wanted to banish us yet again to foreign lands. Our honor and dignity were restored.” Beyazid

At the heart of our republicanism is an ambitious, demanding ideal of the human being and citizen, which recognizes not only our fallenness and our limitations but also our dignity and our potential. It insists on our obligations to one another, and habituates us to recognize them through the practice of our citizenship. That ideal should be the starting point of any constitutional restoration.

Non-violence wasn't a simply rejection of force. It was more a matter of opposing physical force with the force of the soul alone. Gandhi did not say: make no resistance when the blows rain down, when the brutality redoubles. He said almost the opposite: resist with your entire soul by standing up for as long as possible, never surrendering any of your dignity, and without showing the slightest aggression or doing anything at all that might restore, between the whipper and the whipped, any reciprocity or equivalence in a community of violence and hate. On the contrary, show immense compassion for the one who is beating you. The relation should remain asymmetric in every respect: on one side a blind, physical, hate-filled rage, on the other a spiritual force of love. If you hold firm, then the relationship is reversed; physical force degrades the one who uses it, who becomes a furious beast, while all human qualities are reflected in his prone victim, raised to a state of pure humanity by the attempt to lay him low. Non-violence puts violence to shame. To continue beating someone who opposes physical brutality with pure humanity, simply dignity, is to lose your honour and your soul there and then.

We demand the economic empowerment of the masses through an enormous redistribution of wealth from the privileged to the people. We demand a system of total social mobility i.e. we demand the complete abolition of the force obstructing social mobility: privilege. We demand that those people living on the margins, the fringes of society, be restored to the mainstream and have their dignity returned to them. Nobody people versus Somebody people. It’s time for the nobodies to win.

It's stunning how, under the weight of ecological collapse, a hundred years of culture can be gutted overnight. The metronome of our music and poetry isn't the ocean, it's fish. With cod gone meaning was swept away, dignity soon replaced with anger.

As times got worse in 1929, these groups and the German public at large kept beating the same drum. “See what the November criminals, the Versailles Treaty, the Allies, the communists, and the Jews have done to Germany?” “Germans have lost everything.” “The people are begging in the streets. The people have no dignity. No honor.” “Hitler will restore Germany’s strength, honor, and dignity!” Just right there, you essentially have a synopsis of every speech made by Hitler and his minions from 1929 until they came to power in 1933.

If we want to preserve the common good in society, it is extremely important that good, generous members of the lay faithful become active in politics. I recall how much Saint John Paul II insisted in his Encyclical Evangelium vitae that it is essential for the family to become a more powerful political force so as to restore in society respect for the inviolable dignity of human life.

Healing does not mean reversing. Healing does not mean that what happened will never again cause us to hurt. It does not mean we will never miss those who have been lost to us or that which was taken from us. Healing means that our dignity is restored and we are able to move forward in our lives.

Just as the Athenians, under Hadrian’s patronage, had been restored to their ancient dignity, so were the Spartans restored to theirs.

Our goal is never revenge, just restoration. Not dominance, just dignity. Not fear, just freedom. Just justice.

The problem is not isolated to Southern Baptist churches; it is rampant. Unbalanced power in the church—caused by strict gender roles and a dearth of women leaders—is widespread and firmly rooted in most evangelical churches. The unsettling irony of complementarians favoring a male-dominated structure for church and society is that Jesus worked against such a structure during his ministry. In the story of the woman who crashed the Pharisee’s dinner party to anoint Jesus, Luke highlights how Jesus reverses the positions of the powerful, religious man and the shamed, sinful woman. He lifts up the faith and worth of the woman and demotes the leader from his position of honor and power. This, of course, was not the only time Jesus set men and women on equal footing. When he delayed a healing request from Jairus to speak and restore dignity to the bleeding woman of faith (Mark 5, Matt 9, Luke 8), Jesus gave a religious, male leader and a poor, female outcast equal attention in the kingdom (and equal access to health care). When he commended Mary as a disciple/rabbi in training (Luke 10), Jesus opened religious education and leadership to women. When he revealed his messianic identity first to the Samaritan woman at the well (John 4, a story we will study later), Jesus confirmed that women have equal access to the truth. When he entrusted the message of the resurrection to Mary Magdalene (John 20), Jesus demonstrated that the gospel message of the kingdom should be preached by women and men. In these and many other teaching moments, Jesus dismantles the idea that men should have the sole claim to authority and leadership in society.

For restoration." At her words, Johannes seems unable to speak, and in that brief, held moment between them, Nella feels as if she has grown taller, as if dignity is something she can grasp in her hand.

The greatest and most fundamental mission of a writer is to vanquish falsehoods, bear testimony to the truth of history, and restore dignity to mankind.

It is likely that in doing this work consistently, you will find some level of personal healing. However, I want to make it very clear that this is not the purpose of this work. The purpose is the healing and restored dignity of BIPOC.

Tyranny and democracy are characterized by surrender to the sensual desires, including the most lawless ones. The tyrant is Eros incarnate, and the poets sing the praise of Eros. They pay very great attention and homage precisely to that phenomenon from which Socrates abstracts in the Republic to the best of his powers. The poets therefore foster injustice. So does Thrasymachos. But just as Socrates, in spite of this, could be a friend of Thrasymachos, so there is no reason why he could not be a friend of the poets and especially of Homer. Perhaps Socrates needs the poets in order to restore, on another occasion, the dignity of Eros: the Banquet, the only Platonic dialogue in which Socrates is shown to converse with poets, is devoted entirely to Eros.

If we can secure victory in this Team Shokugeki and unseat the current Council of Ten... then I shall humbly accept the First Seat as my due! This battle is nothing less than the battle to restore the rightful queen to her throne, and I shall see us victorious! The rest of you are... yes. You shall be my loyal entourage, who dutifully serve and revere their queen! Be honored!" "Whoa. Talk about force of personality." "Yay! It's like she's finally back to her old self!" "Heh. A wonderful sight, if I do say so myself. The royal dignity of a queen at all times. That has always suited her best, I think." "Isn't it nice she's feeling better now, Soma? Um... Soma?" "Hold it right there, Nakiri! Where do you get off deciding that?! The First Seat is mine! You hear me?!" "Hold your tongue and listen to your betters, commoner!" "Hey! Don't you underestimate the strength of family cooking, Nakiri! What happened to all that modest and sweet "friends to the bottom of your heart" stuff, huh?!" "That was that. This is an entirely different matter! You just need to listen when the Divine Tongue tells you what's what!" "Daaad! Get over here and tell her!" "N-no fair! Getting Chef Saiba involved is against the rules!" "That was great, Erina. No, really. You did an awesome job... ... standing up to that stubborn blockhead of a father of yours." I think somewhere, somehow a certain father and son may have rubbed off on me a little.

I am your doctor. You are my patient. This…” She waved a hand, searching for the right words. “This sort of thing is unethical. And another thing. I am in charge here. You follow my orders, not the other way around. Absolutely never, under any circumstances, do that again.” Involuntarily she touched her fingers to her lower lip. “It wouldn’t have happened at all if you hadn’t infected me with some sort of, I don’t know, rabies strain.” She glared at him. He simply watched her with his disconcertingly steady gaze. Shea inhaled, wrinkled her nose, desperate to change the subject to something safe. He was supposed to be half-dead. He should have been dead. No one should be able to kiss like that after the agony he had been through. She had never, ever responded to anyone the way she had to him. Never. It was shocking, the effect he had on her. There was a sudden glint in his eyes, somewhere between a flame dancing and amusement. No other man must ever make you respond to him. I would not be pleased. “Quit reading my mind!” Her cheeks flushed a bright red; she glared at him. “This is a totally improper conversation between a doctor and a patient.” Perhaps, but not between us. She clenched her teeth, her green eyes smoldering. “Shut up,” she said rudely, a little desperately. She had to find a way to get control back, and he wasn’t cooperating. She took a deep, calming breath to restore her dignity. “You need a bath. And your hair could use a good wash.” Shea stood up and gingerly touched his thick ebony hair, unaware that the gesture was curiously intimate.

But this no man can ever say, who "goes about to establish his own righteousness" (Rome. x. 3), who seeks, in any shape, to be justified by works. Such assurance, such comfort, can come only from a simple and believing reliance on the free, unmerited grace of God, given in and along with Christ, the unspeakable gift of the Father's love. It was this that made Luther's spirit to be, as he himself declared, "as free as a flower of the field," when, single and alone, he went up to the Diet of Worms, to confront all the prelates and potentates there convened to condemn the doctrine which he held. It was this that in every age made the martyrs go with such sublime heroism not only to prison but to death. It is this that emancipates the soul, restores the true dignity of humanity, and cuts up b the roots all the imposing pretensions of priestcraft.

From everything I've read, seeing these kids, including girls, playing, tells me we are doing right here. I have not seen a single sour face from any of the locals, and I don't see fear in their eyes. I'm sure I will learn more over time. They are poor; y'all cannot believe what little they have,... but we have restored their dignity and their lives... the Taliban had taken that away. (Read Marri's letter in book "Sewing Circles of Herat".) Kids, I am proud to be here doing what we are doing. - Adam Brown

Prayer restores courage, through prayer we restore the dignity that was once undermined, in prayer we affirm victory through faith.

Second, Aristotle restores the reality, even the dignity, of the individual. Aristotle’s forms, unlike Plato’s Forms, do not exist separately from individuals. They appear only through the individual. We would know nothing about dogs without individual dogs in the world to observe and study; we would know nothing about justice without individual examples to examine and analyze.

Those with the skills to be self-sufficient hold the ability to protect others, preserve themselves and their loved ones, and harbor the power and energies to maintain or restore order and balance with dignity and poise.