Servant Of The Lord Quotes

You cannot pass," he said. The orcs stood still, and a dead silence fell. "I am a servant of the Secret Fire, wielder of the flame of Anor. You cannot pass. The dark fire will not avail you, flame of Udûn. Go back to the Shadow! You cannot pass.

ALL THINGS THAT ARE, ARE OURS. BUT WE MUST CARE. FOR IF WE DO NOT CARE, WE DO NOT EXIST. IF WE DO NOT EXIST, THEN THERE IS NOTHING BUT BLIND OBLIVION. AND EVEN OBLIVION MUST END SOMEDAY. LORD, WILL YOU GRANT ME JUST A LITTLE TIME? FOR THE PROPER BALANCE OF THINGS. TO RETURN WHAT WAS GIVEN. FOR THE SAKE OF PRISONERS AND THE FLIGHT OF BIRDS. Death took a step backwards. It was impossible to read expression in Azrael's features. Death glanced sideways at the servants. LORD, WHAT CAN THE HARVEST HOPE FOR, IF NOT FOR THE CARE OF THE REAPER MAN?

A Christian is a perfectly free lord of all, subject to none. A Christian is a perfectly dutiful servant of all, subject of all, subject to all.

Oh, I think not,” Varys said, swirling the wine in his cup. “Power is a curious thing, my lord. Perchance you have considered the riddle I posed you that day in the inn?” “It has crossed my mind a time or two,” Tyrion admitted. “The king, the priest, the rich man—who lives and who dies? Who will the swordsman obey? It’s a riddle without an answer, or rather, too many answers. All depends on the man with the sword.” “And yet he is no one,” Varys said. “He has neither crown nor gold nor favor of the gods, only a piece of pointed steel.” “That piece of steel is the power of life and death.” “Just so… yet if it is the swordsmen who rule us in truth, why do we pretend our kings hold the power? Why should a strong man with a sword ever obey a child king like Joffrey, or a wine-sodden oaf like his father?” “Because these child kings and drunken oafs can call other strong men, with other swords.” “Then these other swordsmen have the true power. Or do they?” Varys smiled. “Some say knowledge is power. Some tell us that all power comes from the gods. Others say it derives from law. Yet that day on the steps of Baelor’s Sept, our godly High Septon and the lawful Queen Regent and your ever-so-knowledgeable servant were as powerless as any cobbler or cooper in the crowd. Who truly killed Eddard Stark, do you think? Joffrey, who gave the command? Ser Ilyn Payne, who swung the sword? Or… another?” Tyrion cocked his head sideways. “Did you mean to answer your damned riddle, or only to make my head ache worse?” Varys smiled. “Here, then. Power resides where men believe it resides. No more and no less.” “So power is a mummer’s trick?” “A shadow on the wall,” Varys murmured, “yet shadows can kill. And ofttimes a very small man can cast a very large shadow.” Tyrion smiled. “Lord Varys, I am growing strangely fond of you. I may kill you yet, but I think I’d feel sad about it.” “I will take that as high praise.

But where was God now, with heaven full of astronauts, and the Lord overthrown? I miss God. I miss the company of someone utterly loyal. I still don't think of God as my betrayer. The servants of God, yes, but servants by their very nature betray. I miss God who was my friend. I don't even know if God exists, but I do know that if God is your emotional role model, very few human relationships will match up to it. I have an idea that one day it might be possible, I thought once it had become possible, and that glimpse has set me wandering, trying to find the balance between earth and sky. If the servants hadn't rushed in and parted us, I might have been disappointed, might have snatched off the white samite to find a bowl of soup. As it is, I can't settle, I want someone who is fierce and will love me until death and know that love is as strong as death, and be on my side for ever and ever. I want someone who will destroy and be destroyed by me. There are many forms of love and affection, some people can spend their whole lives together without knowing each other's names. Naming is a difficult and time-consuming process; it concerns essences, and it means power. But on the wild nights who can call you home? Only the one who knows your name. Romantic love has been diluted into paperback form and has sold thousands and millions of copies. Somewhere it is still in the original, written on tablets of stone. I would cross seas and suffer sunstroke and give away all I have, but not for a man, because they want to be the destroyer and never the destroyed.

Velvet looks horrified. “If you are fool enough to address King R’jan, you will do it thus and in no other manner! ‘My King, Liege, Lord, and Master, your servant begs you grant it leave to speak.’” “Wow. Totally delusionary there.” “Good luck with that,” Ryodan says. “She doesn't beg to speak, or do anything else. You can lock her up, down, and sideways and it’s never going to happen.” I beam at him. I had no idea he thought so highly of me.

A friend is a possession we earn, not a gift. ....The Lord has declared that those who serve him and keep his commandments are called his servants. After they have been tested and tried and are found faithful and true in all things, they are called no longer servants, but friends. His friends are the ones he will take into his kingdom and with whom he will associate in an eternal inheritance.

Fire and fear, good servants, bad lords.

It is no small thing to be a Throne Warden of Anniera. They have been sung about by bards for a thousand years and are accorded a place of honor like no other kingdom—like no other king—in the world—not because they’re lords, but because they’re servants.

The artist is a servant who is willing to be a birthgiver. In a very real sense the artist (male or female) should be like Mary who, when the angel told her that she was to bear the Messiah, was obedient to the command. ...I believe that each work of art, whether it is a work of great genius, or something very small, comes to the artist and says, "Here I am. Enflesh me. Give birth to me." And the artist either says, "My soul doth magnify the Lord," and willingly becomes the bearer of the work, or refuses; but the obedient response is not necessarily a conscious one, and not everyone has the humble, courageous obedience of Mary. As for Mary, she was little more than a child when the angel came to her; she had not lost her child's creative acceptance of the realities moving on the other side of the everyday world. We lose our ability to see angels as we grow older, and that is a tragic loss.

Other evils there are that may come; for Sauron is himself but a servant or emissary. Yet it is not our part to master all the tides of the world, but to do what is in us for the succour of those years wherein we are set, uprooting the evil in the fields that we know, so that those who live after may have clean earth to till. What weather they shall have is not ours to rule.

O Thou who art my quietness, my deep repose, My rest from strife of tongues, my holy hill, Fair is Thy pavilion, where I hold me still. Back let them fall from me, my clamorous foes, Confusions multiplied; From crowding things of sense I flee, and Thee I hide. Until this tyranny be overpast, Thy hand will hold me fast; What though the tumult of the storm increase, Grant to Thy servant strength, O Lord, and bless with peace.

Then I fell at his feet and thought, Surely this is the hour of death, for the Lion (who is worthy of all honour) will know that I have served Tash all my days and not him. Nevertheless, it is better to see the Lion and die than to be Tisroc of the world and live and not to have seen him. But the Glorious One bent down his golden head and touched my forehead with his tongue and said, Son, thou art welcome. But I said, Alas Lord, I am no son of thine but the servant of Tash. He answered, Child, all the service thou hast done to Tash, I account as service done to me. Then by reasons of my great desire for wisdom and understanding, I overcame my fear and questioned the Glorious One and said, Lord, is it then true, as the Ape said, that thou and Tash are one? The Lion growled so that the earth shook (but his wrath was not against me) and said, It is false. Not because he and I are one, but because we are opposites, I take to me the services which thou hast done to him. For I and he are of such different kinds that no service which is vile can be done to me, and none which is not vile can be done to him. Therefore if any man swear by Tash and keep his oath for the oath’s sake, it is by me that he has truly sworn, though he know it not, and it is I who reward him. And if any man do a cruelty in my name, then, though he says the name Aslan, it is Tash whom he serves and by Tash his deed is accepted. Dost thou understand, Child? I said, Lord, though knowest how much I understand. But I said also (for the truth constrained me), Yet I have been seeking Tash all my days. Beloved, said the Glorious One, unless thy desire had been for me thou wouldst not have sought so long and so truly. For all find what they truly seek.

A Great Rabbi stands, teaching in the marketplace. It happens that a husband finds proof that morning of his wife's adultery, and a mob carries her to the marketplace to stone her to death. There is a familiar version of this story, but a friend of mine - a Speaker for the Dead - has told me of two other Rabbis that faced the same situation. Those are the ones I'm going to tell you. The Rabbi walks forward and stands beside the woman. Out of respect for him the mob forbears and waits with the stones heavy in their hands. 'Is there any man here,' he says to them, 'who has not desired another man's wife, another woman's husband?' They murmur and say, 'We all know the desire, but Rabbi none of us has acted on it.' The Rabbi says, 'Then kneel down and give thanks that God has made you strong.' He takes the woman by the hand and leads her out of the market. Just before he lets her go, he whispers to her, 'Tell the Lord Magistrate who saved his mistress, then he'll know I am his loyal servant.' So the woman lives because the community is too corrupt to protect itself from disorder. Another Rabbi. Another city. He goes to her and stops the mob as in the other story and says, 'Which of you is without sin? Let him cast the first stone.' The people are abashed, and they forget their unity of purpose in the memory of their own individual sins. ‘Someday,’ they think, ‘I may be like this woman. And I’ll hope for forgiveness and another chance. I should treat her as I wish to be treated.’ As they opened their hands and let their stones fall to the ground, the Rabbi picks up one of the fallen stones, lifts it high over the woman’s head and throws it straight down with all his might it crushes her skull and dashes her brain among the cobblestones. ‘Nor am I without sins,’ he says to the people, ‘but if we allow only perfect people to enforce the law, the law will soon be dead – and our city with it.’ So the woman died because her community was too rigid to endure her deviance. The famous version of this story is noteworthy because it is so startlingly rare in our experience. Most communities lurch between decay and rigor mortis and when they veer too far they die. Only one Rabbi dared to expect of us such a perfect balance that we could preserve the law and still forgive the deviation. So of course, we killed him. -San Angelo Letters to an Incipient Heretic

Laws decide wich forms of oppression are allowed, Lord. And because of that, those laws are servants to those in power, for whom oppression is given as a right over those who have little or no power.

O Lord and Master of my life, take from me the spirit of sloth, faintheartedness, lust of power, and idle talk. “But give rather the spirit of chastity, humility, patience and love to your servant. “Yea, O Lord and King, grant me to see my own sin and not to judge my brother, for You are blessed from all ages to all ages. Amen

The Lord gave the wonderful promise of the free use of His Name with the Father in conjunction with doing His works. The disciple who lives only for Jesus' work and Kingdom, for His will and honor, will be given the power to appropriate the promise. Anyone grasping the promise only when he wants something very special for himself will be disappointed, because he is making Jesus the servant of his own comfort. But whoever wants to pray the effective prayer of faith because he needs it for the work of the Master will learn it, because he has made himself the servant of his Lord's interests.

every lord was a servant and every servant will be a lord.

Being a samurai is all about selfless service and if the lord abuses the servant, it is no longer a situation of service; it becomes the situation of a victim. It is never acceptable for a samurai to be a victim. It is never acceptable to allow a lord to abuse you or rob you of your dignity. In such a situation, it is acceptable to walk away.

No weapon that is formed against me shall prosper, and every tongue which rises against me in judgment I do condemn. This is my heritage as a servant of the Lord, and my righteousness is from You, O Lord of Hosts.

Narrow is the mansion of my soul; enlarge Thou it, that Thou mayest enter in. It is ruinous; repair Thou it. It has that within which must offend Thine eyes; I confess and know it. But who shall cleanse it? or to whom should I cry, save Thee? Lord, cleanse me from my secret faults, and spare Thy servant from the power of the enemy. I believe, and therefore do I speak.

At last Frodo spoke with hesitation. 'I believed that you were a friend before the letter came,' he said, 'or at least I wished to. You have frightened me several times tonight, but never in the way the servants of the Enemy would, or so I imagine. I think one of his spies would - well, seem fairer and feel fouler, if you understand

The Dark Lord lies alone and friendless, abandoned by his followers. His servant has been chained these twelve years. Tonight, before midnight … the servant will break free and set out to rejoin his master. The Dark Lord will rise again with his servant’s aid, greater and more terrible than ever he was. Tonight … before midnight … the servant … will set out … to rejoin … his master. …

Gareth sucked in a breath. Hyacinth’s brother wasn’t going to make this easy on him. But that didn’t matter. He had vowed to do this right, and he would not be cowed. He looked up, meeting the viscount’s dark eyes with steady purpose. “I would like to marry Hyacinth,” he said. And then, because the viscount did not say anything, because he didn’t even move, Gareth added, “Er, if she’ll have me.” And then about eight things happened at once. Or perhaps there were merely two or three, and it just seemed like eight, because it was all so unexpected. First, the viscount exhaled, although that did seem to understate the case. It was more of a sigh, actually—a huge, tired, heartfelt sigh that made the man positively deflate in front of Gareth. Which was astonishing. Gareth had seen the viscount on many occasions and was quite familiar with his reputation. This was not a man who sagged or groaned. His lips seemed to move through the whole thing, too, and if Gareth were a more suspicious man, he would have thought that the viscount had said, “Thank you, Lord.” Combined with the heavenward tilt of the viscount’s eyes, it did seem the most likely translation. And then, just as Gareth was taking all of this in, Lord Bridgerton let the palms of his hands fall against the desk with surprising force, and he looked Gareth squarely in the eye as he said, “Oh, she’ll have you. She will definitely have you.” It wasn’t quite what Gareth had expected. “I beg your pardon,” he said, since truly, he could think of nothing else. “I need a drink,” the viscount said, rising to his feet. “A celebration is in order, don’t you think?” “Er…yes?” Lord Bridgerton crossed the room to a recessed bookcase and plucked a cut-glass decanter off one of the shelves. “No,” he said to himself, putting it haphazardly back into place, “the good stuff, I think.” He turned to Gareth, his eyes taking on a strange, almost giddy light. “The good stuff, wouldn’t you agree?” “Ehhhh…” Gareth wasn’t quite sure what to make of this. “The good stuff,” the viscount said firmly. He moved some books to the side and reached behind to pull out what looked to be a very old bottle of cognac. “Have to keep it hidden,” he explained, pouring it liberally into two glasses. “Servants?” Gareth asked. “Brothers.” He handed Gareth a glass. “Welcome to the family.

Could you bring back a man without a head?” Arya asked. “Just the once, not six times. Could you?” “I have no magic, child. Only prayers. That first time, his lordship had a hole right through him and blood in his mouth, I knew there was no hope. So when his poor torn chest stopped moving, I gave him the good god’s own kiss to send him on his way. I filled my mouth with fire and breathed the flames inside him, down his throat to lungs and heart and soul. The last kiss it is called, and many a time I saw the old priests bestow it on the Lord’s servants as they died. I had given it a time or two myself, as all priests must. But never before had I felt a dead man shudder as the fire filled him, nor seen his eyes come open. It was not me who raised him, my lady. It was the Lord. R’hllor is not done with him yet. Life is warmth, and warmth is fire, and fire is God’s and God’s alone.” Arya felt tears well in her eyes. Thoros used a lot of words, but all they meant was no, that much she understood.

I think a servant of the enemy would look fairer and feel fouler. -Frodo Baggins

But of all the women, Éowyn is the strongest, quite frankly, because of her weakness: she's only human. She has no special powers, no immortality, only her innate grit and drive to be something more than just a shield-maiden. And nothing whatsoever will stay her on her course. In the end, she, and her faithful companion Merry, take down the Witch King HIMSELF! She kills the one servant of Sauron that no man can kill; she kills Fear itself in what is arguably the most dramatic moment in the books. I think it is significant that the embodiment of Fear in The Lord of the Rings is slain by a woman. In fact, only a woman is capable of doing so.

The Balrog reached the bridge. Gandalf stood in the middle of the span, leaning on the staff in his left hand, but in his other hand Glamdring gleamed, cold and white. His enemy halted again, facing him, and the shadow about it reached out like two vast wings. It raised the whip, and the thongs whined and cracked. Fire came from its nostrils. But Gandalf stood firm. 'You cannot pass,' he said. The orcs stood still, and a dead silence fell. 'I am a servant of the Secret Fire, wielder of the flame of Anor. You cannot pass. The dark fire will not avail you, flame of Udûn. Go back to the Shadow! You cannot pass.' The Balrog made no answer. The fire in it seemed to die, but the darkness grew. It stepped forward slowly onto the bridge, and suddenly it drew itself up to a great height, and its wings were spread from wall to wall; but still Gandalf could be seen, glimmering in the gloom; he seemed small, and altogether alone: grey and bent, like a wizened tree before the onset of a storm. From out of the shadow a red sword leaped flaming. Glamdring glittered white in answer. There was a ringing clash and a stab of white fire. The Balrog fell back and its sword flew up in molten fragments. The wizard swayed on the bridge, stepped back a pace, and then again stood still. 'You cannot pass!' he said. With a bound the Balrog leaped full upon the bridge. Its whip whirled and hissed. 'He cannot stand alone!' cried Aragorn suddenly and ran back along the bridge. 'Elendil!' he shouted. 'I am with you, Gandalf!' 'Gondor!' cried Boromir and leaped after him. At that moment Gandalf lifted his staff, and crying aloud he smote the bridge before him. The staff broke asunder and fell from his hand. A blinding sheet of white flame sprang up. The bridge cracked. Right at the Balrog's feet it broke, and the stone upon which it stood crashed into the gulf, while the rest remained, poised, quivering like a tongue of rock thrust out into emptiness. With a terrible cry the Balrog fell forward, and its shadow plunged down and vanished. But even as it fell it swung its whip, and the thongs lashed and curled about the wizard's knees, dragging him to the brink. He staggered and fell, grasped vainly at the stone, and slid into the abyss. 'Fly, you fools!' he cried, and was gone.

I can think of no people more fragmented... Craftsmen you see, but no humans, thinkers, but no humans, priests, but no humans, lords and servants, boys and established peoples but no humans--is this not like a battlefield, where hands and arms and all limbs lie chaotically in pieces, while the spilled blood of life runs into the sand?

But he desired rather to subdue to his will both Elves and Men, envying the gifts with which Ilúvatar promised to endow them; and he wished himself to have subjects and servants, and to be called Lord, and to be a master over other wills.

A man inferior with the blade or with his thoughts can still so elevate himself," Entreri explained curtly, "if he can impart the belief that some god or other speaks through him. It is the greatest deception in all the world and one embraced by kings and lords, while the minor lying thieves on the streets or Calimport and other cities lose their tongues for so attempting to coax the purses of others.

Then you do not belong here. Death holds no sweetness in this house. We are not warriors, nor soldiers, nor swaggering bravos puffed up with pride. We do not kill to serve some lord, to fatten our purses, to stroke our vanity. We never give the gift to please ourselves. Nor do we choose the ones we kill. We are but servants of the God of Many Faces." "Valar dohaeris." All men must serve. "You know the words, but you are too proud to serve. A servant must be humble and obedient." "I obey. I can be humbler than anyone." That made him chuckle. "You will be the very goddess of humility, I am sure. But can you pay the price?" "What price?" "The price is you. The price is all you have and all you ever hope to have. We took your eyes and gave them back. Next we will take your ears, and you will walk in silence. You will give us your legs and crawl. You will be no one's daughter, no one's wife, no one's mother. Your name will be a lie, and the very face you wear will not be your own.

. . . Beware of being wise above that which is written. Beware of forming fanciful theories of your own, and then trying to make the Bible square with them. Beware of making selections from your Bible to suit your taste. Dare not to say, ‘I believe this verse, for I like it. I refuse that, for I cannot reconcile it with my views.’ Nay! but, O man, who art thou that repliest against God? By what right do you talk in this way? Surely it were better to say, over every chapter in the word, ‘Speak, Lord, for thy servant heareth.’ Ah! if men would do this, they would never deny the unquenchable fire.

Peace is the gift of God. Do you want peace? Go to God. Do you want peace in your families? Go to God. Do you want peace to brood over your families? If you do, live your religion, and the very peace of God will dwell and abide with you, for that is where peace comes from, and it doesn't dwell anywhere else. . . . Some in speaking of war and troubles, will say are you not afraid? No, I am a servant of God, and this is enough, for Father is at the helm. It is for me to be as clay in the hands of the potter, to be pliable and walk in the light of the countenance of the Spirit of the Lord, and then no matter what comes. Let the lightnings flash and the earthquakes bellow, God is at the helm, and I feel like saying but little, for the Lord God Omnipotent reigneth and will continue his work until he has put all enemies under his feet, and his kingdom extends from the rivers to the ends of the earth.

To the average man, life presents itself, not as material malleable to his hand, but as a series of problems…which he has to solve…And he is distressed to find that the more means he can dispose of—such as machine-power, rapid transport, and general civilized amenities, the more his problems grow in hardness and complexity….Perhaps the first thing he can learn form the artists is that the only way of 'mastering' one's material is to abandon the whole conception of mastery and to co-operate with it in love: whosoever will be a lord of life, let him be its servant.

For we must Consider that we shall be as a City upon a Hill, the eyes of all people are upon us; so that if we shall deal falsely with our god in this work we have undertaken and so cause him to withdraw his present help from us, we shall be made a story and a byword through the world, we shall open the mouths of enemies to speak evil of the ways of god and all professors for Gods sake; we shall shame the faces of many of gods worthy servants, and cause their prayers to be turned into Curses upon us till we be consumed out of the good land whether we are going: And to shut up this discourse with that exhortation of Moses that faithful servant of the Lord in his last farewell to Israel Deut. 30. Beloved there is now set before us life, and good, death and evil in that we are Commanded this day to love the Lord our God, and to love one another to walk in his ways and to keep his Commandments and his Ordinance, and his laws, and the Articles of our Covenant with him that we may live and be multiplied, and that the Lord our God may bless us in the land whether we go to possess it: But if our hearts shall turn away so that we will not obey, but shall be seduced and worship other Gods our pleasures, and profits, and serve them, it is propounded unto us this day, we shall surely perish out of the good Land whether we pass over this vast Sea to possess it.

Can it be, thought I, that my sole mission on earth is to destroy the hopes of others? Ever since I began to live and act, fate has somehow associated me with the last act of other people's tragedies, as if without me no one could either die or give way to despair! I have been the inevitable character who comes in at the final act, involuntarily playing the detestable role of the hangman or the traitor. What has been fate's object in all this? Has it destined me to be the author of middle-class tragedies and family romances--or a purveyor of tales for, say, the Reader's Library? Who knows? Are there not many who begin life by aspiring to end it like Alexander the Great, or Lord Byron, and yet remain petty civil servants all their lives?

No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the LORD, and their righteousness is of me, saith the LORD.

We are all bound to work in the vineyard where God is the husbandman. We have all been given our little vineyard, but the way in which we cultivate it is of great importance for the prosperity of our neighbour's vineyard... In fact all our vineyards are a part of the Lord's great vineyard, the Holy Church, and we are all bound to work here too.

You are My witnesses”—the LORD’S declaration—“and My servant whom I have chosen, so that you may know and believe Me and understand that I am He.” Isaiah 43:10

I am a servant of the Secret Fire, wielder of the flame of Anor.

God does not look for success as the world understands it. He looks for faithfulness. “Who is that faithful servant?” Success is accomplishing faithfully the task allotted to you by the Lord.

Besides this I place another equally obvious confirmation of my view that opera is based on the same principles as our Alexandrian culture. Opera is the birth of the theoretical man, the critical layman, not of the artist: one of the most surprising facts in the history of all the arts. It was the demand of throughly unmusical hearers that before everything else the words must be understood, so that according to them a rebirth of music is to be expected only when some mode of singing has been discovered in which textword lords it over counterpoint like master over servant: For the words, it is argued, are as much nobler than the accompanying harmonic system as the soul is nobler than the body.

I know that a stranger's hand will write to me next, to say that the good and faithful servant has been called at length into the joy of his Lord. And why weep for this? No fear of death will darken St. John's last hour: his mind will be unclouded; his heart will be undaunted; his hope will be sure; his faith steadfast. His own words are a pledge of this: “My Master,” he says, “has forewarned me. Daily he announces more distinctly, ‘Surely I come quickly!’ and hourly I more eagerly respond, ‘Amen; even so come, Lord Jesus!

7If you are ungrateful, remember God has no need of you, yet He is not pleased by ingratitude in His servants; if you are grateful, He is pleased [to see] it in you. No soul will bear another’s burden. You will return to your Lord in the end and He will inform you of what you have done: He knows well what is in the depths of [your] hearts.

There are times when the burden of need and our own limitations might tempt us to become discouraged. But precisely then we are helped by the knowledge that, in the end, we are only instruments in the Lord's hands; and this knowledge frees us from the presumption of thinking that we alone are personally responsible for building a better world. In all humility we will do what we can, and in all humility we will entrust the rest to the Lord. It is God who governs the world, not we. We offer him our service only to the extent that we can, and for as long as he grants us the strength. To do all we can with what strength we have, however, is the task which keeps the good servant of Jesus Christ always at work: “The love of Christ urges us on” (2 Cor 5:14).

For at all times we must so serve Him with the good things He has given us, that he may not, as an angry Father, disinherit his children, nor as a dread Lord, provoked by our evil deeds, deliver us to everlasting punishment as wicked servants who refuse to follow Him to glory.

Our Lord did not come to this planet, live a perfect life, and become a worthy atonement for the sins of the world so that those who become His children can merely be well adjusted, live morally upright lives, and enjoy personal happiness and success. He died to redeem us from the penalty and power of a sinful heart that keeps us from being useful servants of the living God.

So perhaps the reason I shuddered at the idea of writing something about 'Christian art' is that to paint a picture or to write a story or to compose a song is an incarnational activity. The artist is a servant who is willing to be a birth-giver. In a very real sense the artist (male or female) should be like Mary, who, when the angel told her that she was to bear the Messiah, was obedient to the command. Obedience is an unpopular word nowadays, but the artist must be obedient to the work, whether it be a symphony, a painting, or a story for a small child. I believe that each work of art, whether it is a work of great genius or something very small, comes to the artist and says 'Here I am. Enflesh me. Give birth to me.' And the artist either says 'My soul doth magnify the Lord' and willingly becomes the bearer of the work, or refuses; but the obedient response is not necessicarily a conscious one, and not everyone has the humble, courageous obedience of Mary.

In those days the Great Enemy, of whom Sauron of Mordor was but a servant, dwelt in Angband in the North, and the Elves of the West coming back to Middle-earth made war upon him to regain the Silmarils which he had stolen; and the fathers of Men aided the Elves.

While I have the floor, here's a question that's been bothering me for some time. Why do so few writers of heroic or epic fantasy ever deal with the fundamental quandary of their novels . . . that so many of them take place in cultures that are rigid, hierarchical, stratified, and in essence oppressive? What is so appealing about feudalism, that so many free citizens of an educated commonwealth like ours love reading about and picturing life under hereditary lords? Why should the deposed prince or princess in every clichéd tale be chosen to lead the quest against the Dark Lord? Why not elect a new leader by merit, instead of clinging to the inbred scions of a failed royal line? Why not ask the pompous, patronizing, "good" wizard for something useful, such as flush toilets, movable type, or electricity for every home in the kingdom? Given half a chance, the sons and daughters of peasants would rather not grow up to be servants. It seems bizarre for modern folk to pine for a way of life our ancestors rightfully fought desperately to escape.

FEBRUARY 17 I WILL CAUSE YOU TO DWELL IN SAFETY I HAVE SENT My angels to surround you and to cause you to dwell in safety. They will deliver you from all danger and will surround you with My protection. I will hold you up, and you will be safe. My eyes are turned on My righteous servants, and My ears are attentive to your cry. I will deliver you from all your troubles. The name of My Son is a fortified tower for you, and you can run to it where you will be safe. Do not be afraid, for I will guide you safely wherever you go. You can lie down and sleep, for I have made you to dwell in safety. I am Your God, and I will keep you safe and will protect you forever from the wicked who freely strut around in wickedness. PSALMS 34:7–22; 78:52; 12:5 Prayer Declaration You will answer me, Lord, when I call to You, and will give me relief from my distress. You will have mercy on me and hear my prayer. You will grant peace in my family, in my land, and no one will cause me to be afraid. You will walk with me and will be My God, and I will be Your faithful servant.

In Jesus Christ there is no isolation of man from God or of God from man. Rather, in Him we encounter the history, the dialogue, in which God and man meet together and are together, the reality of the covenant MUTUALLY contracted, preserved, and fulfilled by them. Jesus Christ is in His one Person, as true GOD, MAN'S loyal partner, and as true MAN, GOD'S. He is the Lord humbled for communion with man and likewise the Servant exalted to communion with God.

Good-bye, my lord," he said, meaning it this time. Because that smell would always be there now. Because it would be the last time he said "my lord" to any vampire. Because under lost love and changed identities was one ineffable fact more vital than the horror of that smell - every fiber in Biffy's werewolf knew he was no servant to this man anymore. And never would be again.

Fyodor Pavlovitch was drunk when he heard of his wife's death, and the story is that he ran out into the street and began shouting with joy, raising his hands to Heaven: "Lord, now lettest Thou Thy servant depart in peace," but others say he wept without restraint like a little child, so much so that people were sorry for him, in spite of the repulsion he inspired. It is quite possible that both versions were true, that he rejoiced at his release, and at the same time wept for her who released him.

For the LORD will judge His people And will have compassion on His servants. The idols of the nations are but silver and gold, The work of man’s hands. They have mouths, but they do not speak; They have eyes, but they do not see; They have ears, but they do not hear, Nor is there any breath at all in their mouths. Those who make them will be like them, Yes, everyone who trusts in them. - Ps. 135:14-18

O God, our Eternal Father, as Thy servant I bow before Thee in prayer in behalf of these young people scattered over the earth who are gathered tonight in assemblies everywhere. Please smile with favor upon them. Please listen to them as they lift their voices in prayer unto Thee. Please lead them gently by the hand in the direction they should follow. Please help them to walk in paths of truth and righteousness and keep them from the evils of the world. Bless them that they shall be happy at times and serious at times, that they may enjoy life and drink of its fulness. Bless them that they may walk acceptably before Thee as Thy cherished sons and daughters. Each is Thy child with capacity to do great and noble things. Keep them on the high road that leads to achievement. Save them from the mistakes that could destroy them. If they have erred, forgive their trespasses and lead them back to ways of peace and progress. For these blessings I humbly pray with gratitude for them and invoke Thy blessings upon them with love and affection, in the name of Him who carries the burdens of our sins, even the Lord Jesus Christ, amen.

In the silence, whether we listen to the creation around us, the words of revelation, or the deepest stirrings of our own hearts, we begin to perceive another voice, one that is too often lost in the static of life. It is no use saying: ”Speak, Lord, your servant wants to hear,” if We never risk the silence to listen. 48

Look around you, Ethan." I said. "The end of the world. Is this the reward you want? Do you really want everything destroyed - the good with the bad? Everything?" " There is no throne to Nemesis, " Ethan muttered. "No throne to my mother." "You said your mom is the goddess of balance," I reminded him. "The minor gods deserve better, Ethan, but total destruction isn't balance. Kronos doesn't build. He only destroys." Ethan looked at the sizzling throne of Hephaestus. Grover's music kept playing, and Ethan swayed to it, as if the song was filling him with nostalgia - a wish to see a beautiful day, to be anywhere but here. His good eye blinked. Then he charged...but not at me. While Kronos was still on his knees, Ethan brought his sword down on the Titan lord's neck. It should have killed him instantly, but the blade shattered. Ethan fell back, grasping his stomach. A shard of his own blade had ricocheted and pierced his armor. Kronos rose unsteadily, towering over his servant. "Treason," he snarled. Grover's music kept playing, and grass grew around Ethan's body. Ethan stared at me, his face tight with pain. "Deserve better, " he gasped. "If they just...had thrones-" Kronos stomped his foot, and the floor ruptured around Ethan Nakamura. The son of Nemesis fell through a fissure that went straight through the heart of the mountain - straight into open air. "So much for him." Kronos picked up his sword. "And now for the rest of you.

St. Augustine wrote: “Two loves have built two cities: the love of self even to the despising of God, the city of the earth; the love of God even to the despising of self, the city of God. One glorifies itself in self, and the other in the Lord. One seeks its glory from men, the other places its dearest glory in God, the witness of its conscience. The one in the pride of its glory walks with head high; the other says to its God: ‘Thou art my glory, and it is Thou who dost lift up my head.’ The former in its victories lets itself be conquered by its passion to dominate; the latter shows us its citizens united in charity, mutual servants, tutelary governors, obedient subjects. The former loves its own strength in its princes; the latter says to God: ‘Lord, Thou art my only strength, I shall love Thee.’ “968

The High Cost of Servanthood Jesus warned, however, that this life of servanthood is not lived without cost. He said, "The servant is not greater than his Lord" (John 13:16) and, if the persecuted and hated Him, we can expect no better treatment. In 2 Timothy 3:12 Paul wrote, " All that will live godly in Christ Jesus shall suffer persectution," so this is also the cost we as servants must be willing to pay. This is so difficult for us to accept in our world of man-pleasing, "I'm OK, you're OK" Christianity. No one wants to be disliked, hated or misunderstood---especially by family, friends and loved ones. But this of often exactly the price to be paid by anyone seriously wanting to follow Jesus into a life of servanthood.

Those who know that glossolalia is not God’s path for them and those for whom it is a proven enrichment should neither try to impose their own way on others, nor judge others inferior for being different, nor stagger if someone in their camp transfers to the other, believing that God has led him or her to do so. Those who pray with tongues and those who pray without tongues do it to the Lord; they stand or fall to their own master, not their fellow-servants; and in the same sense that there is in Christ neither Jew nor Greek, bond nor free, male nor female, so in Christ there is neither glossolalist nor non-glossolalist.

You see me, Lord Bassanio, where I stand, such as i am. Though for myself alone I would not be ambitious in my wish to wish myself much better, yet for you I would be trebled twenty times myself, a thousand times more rich, that only to stand high in your accunt I might in virtues, beauties, livings, friends, exceed account. But the full sum of me is sum of something, which, to term in gross, is an unlessoned girl, unschooled, unpracticed; happy in this, she is not yet so old but she may learn; happier than this, she is not bred so dull but she can learn; happiest of all, is that her gentle spirit commits itself to yours to be idrected as from her lord, her governor, her king. Myself, and what is mine, to you and yours is now converted. But now I was the lord of this fair mansion, master of my servants, queen o'er myself; and even now, but now, this house, these servants, and this same myself are yours, my lord's. I give them.

God's high freedom in Jesus Christ is His freedom for LOVE. The divine capacity which operates and exhibits itself in that superiority and subordination is manifestly also God's capacity to bend downwards, to attach Himself to another and this other to Himself, to be together with him. This takes place in that irreversible sequence, but in it is completely real. In that sequence there arises and continues in Jesus Christ the highest communion of God with man. God's deity is thus no prison in which He can exist only in and for Himself. It is rather His freedom to be in and for Himself but also with and for us, to assert but also to sacrifice Himself, to be wholly exalted but also completely humble, not only almighty but also almighty mercy, not only Lord but also servant, not only judge but also Himself the judged, not only man's eternal king but also his brother in time. And all that without in the slightest forfeiting His deity! All that, rather, in the highest proof and proclamation of His deity! He who DOES and manifestly CAN do all that, He and no other is the living God.

In marriage, “two become one,” and this miracle must never be forgotten. Marriage means that a man and a woman must no longer say “mine” and “yours”; they should say only “ours.” If one of them has a ministry, they both have a ministry, whether the other one accepts it or not. Marriage isn’t a fifty-fifty partnership; it’s a 100 percent stewardship in which each mate lives for the other and both live for the Lord.

Remember, the only real leader you have is Jesus Christ. Unless you are daily taught of Him you will not be able to make the right decisions. To get to Him you need to pray, but it needs to be prayer of a unique quality. You can pray all night and all day and still not be in touch with His will. Prayer is not full and effective unless it adds up to our learning to wait upon the Lord for Him to make known His will. He needs to break down our tendency to cry out in prayer "Your will be done," and then to get up and still try to impose our will on circumstances.

He’s terrified. Terrified of seeing you in his enemies’ hands. And they know it, too—they know all they have to do to own him would be to get ahold of you.” “You think I don’t know that? But does he honestly expect me to spend the rest of my life in that manor, overseeing servants and wearing pretty clothes?” Lucien watched the ever-young forest. “Isn’t that what all human women wish for? A handsome faerie lord to wed and shower them with riches for the rest of their lives?” I gripped the reins of my horse hard enough that she tossed her head. “Good to know you’re still a prick, Lucien.

The Lord prepared Moses for his ministry and took eighty years to do it. He was raised as a prince in Egypt and taught all that the wise men in Egypt knew. Some scholars believe that Moses was in line to be the next Pharaoh. Yet Moses gave all this up to identify with the people of God in their suffering (Heb. 11:24–27). God gave Moses a forty-year “post-graduate course” as a shepherd in the land of Midian, a strange place for a man with all the learning of Egypt in his mind. But there were lessons to be learned in solitude and silence, and in taking care of ignorant sheep, that Moses could never have learned in the university in Egypt. God has different ways of training His servants, and each person’s training is tailor-made by the Lord.

In my story Sauron represents as near an approach to the wholly evil will as is possible. He had gone the way of all tyrants: beginning well, at least on the level that while desiring to order all things according to his own wisdom he still at first considered the (economic) well-being of other inhabitants of the Earth. But he went further than human tyrants in pride and the lust for domination, being in origin an immortal (angelic) spirit.* In The Lord of the Rings the conflict is not basically about 'freedom', though that is naturally involved. It is about God, and His sole right to divine honour. The Eldar and the Númenóreans believed in The One, the true God, and held worship of any other person an abomination. Sauron desired to be a God-King, and was held to be this by his servants; if he had been victorious he would have demanded divine honour from all rational creatures and absolute temporal power over the whole world.

The key to contagious grace—the grace that allows the margins to move to the center, the grace that commands you to never fear the future, the grace that reveals that what humbles you cannot hurt you if Jesus is your Lord—that grace is ours when we do what Mary says to do in this scene. She says to the servants (and the Holy Spirit says to us): “Do whatever he tells you” (John 2:5). Simple, right? No. We cannot will ourselves into the deep obedience that God requires. We can’t obey until we ourselves have received this grace and picked up our cross. We can’t obey until we have laid down our life, with all our false and worldly identities and idols. We can’t obey until we face the facts: the gospel comes in exchange for the life we once loved. But when we die to ourselves, we find the liberty to obey. As Susan Hunt explains, “When God’s grace changes our status from rebel to redeemed, we are empowered by his Spirit to obey him. We are transformed by the renewing of our minds (Rom. 12:2) into his likeness (2 Cor. 3:18). Joyful obedience is the evidence of our love for Jesus (John 14:15).”2

Down in the valley, leaves fall from trees, the branches are bare. All the flowers have faded, their blossoms once so beautiful. The frost attacks many herbs and kills them. I grieve. But if the winter is so cold, there must be new joys. Help me sing a joy of a hundred thousand times greater than the buds of May. I will sing of roses on the red cheeks of my lady. Could I win her favor, this lovely lady would give me such joy I would need no other. (Jack) What are you saying? (Lorelei) Noble lady, I ask nothing of you save that you should accept me as your servant. I will serve you as a good lord should serve, whatever the reward may be. Here I am, then, at your orders, sincere and humble, gay and courteous. You are not, after all, a bear or lion, and would not kill me, surely, if I put myself between your hands. I love you, my lady, Lorelei. Marry me and I swear I shall never again do or say anything to harm you and I will slay anyone who does. (Jack)

As a child of God, how much more do we need times of complete solitude—times to deal with the spiritual realities of life and to be alone with God the Father. If there was ever anyone who could dispense with special times of solitude and fellowship, it was our Lord. Yet even He could not maintain His full strength and power for His work and His fellowship with the Father without His quiet time. God desires that every servant of His would understand and perform this blessed practice, that His church would know how to train its children to recognize this high and holy privilege, and that every believer would realize the importance of making time for God alone.

Look around you, Ethan." I said. "The end of the world. Is this the reward you want? Do you really want everything destroyed - the good with the bad? Everything?" "There is no throne to Nemesis, " Ethan muttered. "No throne to my mother." "You said your mom is the goddess of balance," I reminded him. "The minor gods deserve better, Ethan, but total destruction isn't balance. Kronos doesn't build. He only destroys." Ethan looked at the sizzling throne of Hephaestus. Grover's music kept playing, and Ethan swayed to it, as if the song was filling him with nostalgia - a wish to see a beautiful day, to be anywhere but here. His good eye blinked. Then he charged...but not at me. While Kronos was still on his knees, Ethan brought his sword down on the Titan lord's neck. It should have killed him instantly, but the blade shattered. Ethan fell back, grasping his stomach. A shard of his own blade had ricocheted and pierced his armor. Kronos rose unsteadily, towering over his servant. "Treason," he snarled. Grover's music kept playing, and grass grew around Ethan's body. Ethan stared at me, his face tight with pain. "Deserve better, " he gasped. "If they just...had thrones-" Kronos stomped his foot, and the floor ruptured around Ethan Nakamura. The son of Nemesis fell through a fissure that went straight through the heart of the mountain - straight into open air. "So much for him." Kronos picked up his sword. "And now for the rest of you.

In the first chapter, for example, when Job first gets all the bad news about the deaths of his children and the loss of his estate, we are told that “Job got up and tore his robe” and then he “fell to the ground” (Job 1:20), but then the author adds, “In all this Job sinned not” (Job 1:22). Here is a man already behaving in a way that many pious Christians would consider at least unseemly or showing a lack of faith. He rips his clothes, falls to the ground, cries out. He does not show any stoical patience. But the biblical text says, “In all this Job sinned not.” By the middle of the book, Job is cursing the day he is born and comes very close to charging God with injustice in his angry questions. And yet God’s final verdict on Job is surprisingly positive. At the end of the book, God turns to Eliphaz, the first of Job’s friends, and says: “I am angry with you and your two friends, because you have not spoken the truth about me, as my servant Job has. So now take seven bulls and seven rams and go to my servant Job and sacrifice a burnt offering for yourselves. My servant Job will pray for you, and I will accept his prayer and not deal with you according to your folly. You have not spoken the truth about me, as my servant Job has.” So Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite did what the Lord told them; and the Lord accepted Job’s prayer (Job 42:7–9). Job’s grief was expressed with powerful emotion and soaring rhetoric. He did not “make nice” with God, praying politely. He was brutally honest about his feelings. And while God did—as we will see later—forcefully call Job to acknowledge his unfathomable wisdom and majesty, nevertheless God ultimately vindicated him. A Bruised Reed He Will Not Break It is not right, therefore, for us to simply say to a person in grief and sorrow that they need to pull themselves together. We should be more gentle and patient with them. And that means we should also be gentle and patient with ourselves. We should not assume that if we are trusting in God we won’t weep, or feel anger, or feel hopeless.

And well may God with the serving-folk Cast in His dreadful lot; Is not He too a servant, And is not He forgot? For was not God my gardener And silent like a slave; That opened oaks on the uplands Or thicket in graveyard gave? And was not God my armourer, All patient and unpaid, That sealed my skull as a helmet, And ribs for hauberk made? Did not a great grey servant Of all my sires and me, Build this pavilion of the pines, And herd the fowls and fill the vines, And labour and pass and leave no signs Save mercy and mystery? For God is a great servant, And rose before the day, From some primordial slumber torn; But all we living later born Sleep on, and rise after the morn, And the Lord has gone away. On things half sprung from sleeping, All sleeping suns have shone, They stretch stiff arms, the yawning trees, The beasts blink upon hands and knees, Man is awake and does and sees- But Heaven has done and gone. For who shall guess the good riddle Or speak of the Holiest, Save in faint figures and failing words, Who loves, yet laughs among the swords, Labours, and is at rest? But some see God like Guthrum, Crowned, with a great beard curled, But I see God like a good giant, That, laboring, lifts the world.

They are blind guides,' He says, 'of the blind. But if a blind man guide a blind man, both shall fall into a pit.' 4 Such a one is to be turned away from, and whoever has separated himself from the Church is to be shunned. Such a man is perverted and sins and is condemned by his very self. Does he seem to himself to be with Christ, who acts contrary to the priests of Christ, who separates himself from association with His clergy and His people? That man bears arms against the Church; he fights against God's plan. An enemy of the altar, a rebel against the sacrifice of Christ, for the faith faithless, for religion sacrilegious, a disobedient servant, an impious son, a hostile brother, despising the bishops and abandoning the priests of God, he dares to set up another altar, to compose another prayer with unauthorized words, to profane the truth of the Lord's offering by false sacrifices, and not to know that he who struggles against God's plan on account of his rash daring is punished by divine censure.

He couldn’t be— Oh, Lord. He was. He was going to kiss her. “Wait.” Panicked, Maddie put both hands on his chest, holding him off. “Your men, my servants … they could be watching us.” “I’m certain they’re watching us. That’s why we’re going to kiss.” “But I don’t know how. You know I don’t know how.” His lips quirked. “I know how.” Those three little words, spoken in that low, devastating Scottish burr, did absolutely nothing to ease Maddie’s concerns. Thankfully, she had a reprieve. He pulled back and peered at her hair. He looked like a boy marveling at clockwork, wondering how it all worked. After a few moments, she felt him grasp the pencil holding her chignon. With one long, slow tug, he eased it loose and cast it aside. It landed in the loch with a splash. His fingers sifted through her hair, teasing the locks free of their haphazard knot and arranging them about her shoulders. Tenderly. Like she’d always imagined a lover would. Sparks of sensation danced from her scalp to her toes. “That was my best drawing pencil,” she said. “It’s just a pencil.” “It came from London. I have a limited supply.” His thumb caressed her cheek. “It almost put out my eye. I’ve a limited supply of those, too. And it’s better this way.” “But—” Her breath caught. “Oh.” He bracketed her cheeks with his hands, tilting her face to his. Her pulse thundered in her ears. She stared at his mouth. A wave of inevitability washed over her. She whispered, “This is really happening, isn’t it?” In answer, he pressed his lips to hers.

We adore You, O Christ, and we praise You, because by Your holy cross, You have redeemed the world. Jesus, most innocent, who neither did nor could commit a sin, was condemned to death, and moreover, to the most ignominious death of the cross. To remain a friend of Caesar, Pilate delivered Him into the hands of His enemies. A fearful crime – to condemn Innocence to death, and to offend God in order not to displease men! O innocent Jesus, having sinned, I am guilty of eternal death, but You willingly accept the unjust sentence of death, that I might live. For whom, then, shall I live, if not for You, my Lord? Should I desire to please men, I could not be Your servant. Let me, therefore, rather displease men and all the world, than not please You, O Jesus. Our Father who art in heaven, hallowed be Thy name. Thy kingdom come, Thy will be done on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts as we forgive our debtors. Lead us not into temptation but deliver us from evil. Amen. Hail Mary, full of grace. The Lord is with you. Blessed are you among women, and blessed is the fruit of thy womb. Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. Amen. Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen. Lord Jesus, crucified, have mercy on us! The Second Station Jesus is made to carry His Cross

The first Sunday after my coming to the plantation, he called them together, and began to read the twelfth chapter of Luke. When he came to the 47th verse, he looked deliberately around him, and continued—“And that servant which knew his lord’s will,”—here he paused, looking around more deliberately than before, and again proceeded—“which knew his lord’s will, and prepared not himself”—here was another pause—“prepared not himself, neither did according to his will, shall be beaten with many stripes.” “D’ye hear that?” demanded Peter, emphatically. “Stripes,” he repeated, slowly and distinctly, taking off his spectacles, preparatory to making a few remarks. “That nigger that don’t take care—that don’t obey his lord—that’s his master—d’ye see?—that ‘ere nigger shall be beaten with many stripes. Now, ‘many’ signifies a great many—forty, a hundred, a hundred and fifty lashes. That’s Scripter!

Like the Church the individual Christian will not be able to escape the deep ambiguities of this-wordly existence whether in its cultural, social, political or other aspects, and he too will inevitably be a mixture of good and evil, with a compromised life, so that he can only live eschatologically in the judgment and mercy of God, putting off the old man and putting on Christ anew each day, always aware that even when he has done all that it is his duty to do he remains an unprofitable servant, but summoned to look away from himself to Christ, remembering that he is dead through the cross of Christ but alive and risen in Him. His true being is hid with Christ in God. The whole focus of his vision and the whole perspective of his life in Christ’s name will be directed to the unveiling of that reality of his new being at the parousia, but meantime he lives day by day out of the Word and Sacraments. As one baptized into Christ he is told by God’s Word that his sins are already forgiven and forgotten by God, that he has been justified once for all, and that he does not belong to himself but to Christ who loved him and gave Himself for him. As one summoned to the Holy Table he is commanded by the Word of God to live only in such a way that he feeds upon Christ, not in such a way that he feeds upon his own activities or lives out of his own capital of alleged spirituality. He lives from week to week, by drawing his life and strength from the bread and wine of the Lord’s Supper, nourished by the body and blood of Christ, and in the strength of that communion he must live and work until Christ comes again. As often as he partakes of the Eucharist he partakes of the self-consecration of Jesus Christ who sanctified Himself for our sakes that we might be sanctified in reality and be presented to the Father as those whom He has redeemed and perfected (or consecrated) together with Himself in one. Here He is called to lift up his heart to the ascended Lord, and to look forward to the day when the full reality of his new being in Christ will be unveiled, making Scripture and Sacrament no longer necessary.

That is the method practiced by all the prophets of all revealed religions from the beginning to the end. To help people purify themselves of destructive characteristics was the mission of Moses, of Jesus and also of the seal of prophets Muhammad, who was ordered by his Lord: “Purify them.” They all worked to this end and never despaired of success, as they had certainty that a treasure remained buried in people’s hearts. Look, if you have a precious diamond and then it falls into the toilet, are you going to flush it down with the dirties? Would anyone suggest such a thing? Perhaps some proud or weak stomached people might call for a servant to do it, but no one in his right mind would flush it away. Then when you retrieve that diamond you are going to wash it with soap and water thoroughly, perhaps dip it in rose oil, and then return it to your finger. No one is then thinking that the diamond is dirty. Diamonds do not absorb the qualities of what they fall into – souls are the same.

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

Ildiko shuddered.  Her hope to never again see or eat the Kai’s most beloved and revolting delicacy had been in vain.  When Brishen informed her that the dish was one of Serovek’s favorites, she resigned herself to another culinary battle with her food and put the scarpatine on the menu.  She ordered roasted potatoes as well, much to the head cook’s disgust. When servants brought out the food and set it on the table, Brishen leaned close and whispered in her ear.  “Revenge, wife?” “Hardly,” she replied, keeping a wary eye on the pie closest to her.  The golden top crust, with its sprinkle of sparkling salt, pitched in a lazy undulation.  “But I’m starving, and I have no intention of filling up on that abomination.” Their guest of honor didn’t share their dislike of either food.  As deft as any Kai, Serovek made short work of the scarpatine and its whipping tail, cleaved open the shell with his knife and took a generous bite of the steaming gray meat. Ildiko’s stomach heaved.  She forgot her nausea when Serovek complimented her.  “An excellent choice to pair the scarpatine with the potato, Your Highness.  They are better together than apart.” Beside her, Brishen choked into his goblet.  He wiped his mouth with his sanap.  “What a waste of good scarpatine,” he muttered under his breath. What a waste of a nice potato, she thought.  However, the more she thought on Serovek’s remark, the more her amusement grew. “And what has you smiling so brightly?”  Brishen stared at her, his lambent eyes glowing nearly white in the hall’s torchlight. She glanced at Serovek, happily cleaning his plate and shooting the occasional glance at Anhuset nearby.  Brishen’s cousin refused to meet his gaze, but Ildiko had caught the woman watching the Beladine lord more than a few times during dinner. “That’s us, you know,” she said. “What is us?” “The scarpatine and the potato.  Better together than alone.  At least I think so.” One of Brishen’s eyebrows slid upward.  “I thought we were hag and dead eel.  I think I like those comparisons more.”  He shoved his barely-touched potato to the edge of his plate with his knife tip, upper lip curled in revulsion to reveal a gleaming white fang. Ildiko laughed and stabbed a piece of the potato off his plate.  She popped it into her mouth and chewed with gusto, eager to blunt the taste of scarpatine still lingering on her tongue.

Oak puts a hand on my arm. I startle. 'You all right?' he asks. 'When they first took me from the mortal world to the Court of Teeth, Lord Jarel and Lady Nore tried to be nice to me. They gave me good things to eat and dressed me in fancy dresses and told me that I was their princess and would be a beautiful and beloved queen,' I tell him, the words slipping from my lips before I can call them back. I occupy myself with searching deeper in the closet so I don't have to see his face as I speak. 'I cried constantly, ceaselessly. For a week, I wept and wept until they could bear it no more.' Oak is silent. Though he knew me as a child, he never knew me as that child, the one who still believed the world could be kind. But then, he had sisters who were stolen. Perhaps they had cried, too. 'Lord Jarel and Lady Nore told their servants to enchant me to sleep, and the servants did. But it never lasted. I kept weeping.' He nods, just a little, as though more movement might break the spell of my speaking. 'Lord Jarel came to me with a beautiful glass dish in which there was flavoured ice,' I tell him. 'When I took a bite, the flavour was indescribably delicious. It was as though I were eating dreams.' 'You will have this every day if you cease you're crying,' he said. 'But I couldn't stop. 'Then he came to me with a necklace of diamonds, as cold and beautiful as ice. When I put it on, my eyes shone, my hair sparkled, and my skin shimmered as though glitter had been poured over it. I looked wondrously beautiful. But when he told me to stop crying, I couldn't. 'Then he became angry, and he told me that if I didn't stop, he would turn my tears to glass that would cut my cheeks. And that's what he did. 'But I cried until it was hard to tell the difference between tears and blood. And after that, I began to teach myself how to break their curses. They didn't like that. 'And so they told me I would be able to see the humans again- that's what they called them, the humans- in a year, for a visit, but only if I was good. 'I tried. I choked back tears. And on the wall beside my bed, I scratched the number of days in the ice. 'One night I returned to my room to find the scratches weren't the way I remembered. I was sure it had been five months, but the scratches made it seem as though it had been only a little more than three. 'And that was when I realised I was never going home, but by then the tears wouldn't come, no matter how much I willed them. And I never cried again.' His eyes shone with horror.

With the first jolt he was in daylight; they had left the gateways of King’s Cross, and were under blue sky. Tunnels followed, and after each the sky grew bluer, and from the embankment at Finsbury Park he had his first sight of the sun. It rolled along behind the eastern smokes — a wheel, whose fellow was the descending moon — and as yet it seemed the servant of the blue sky, not its lord. He dozed again. Over Tewin Water it was day. To the left fell the shadow of the embankment and its arches; to the right Leonard saw up into the Tewin Woods and towards the church, with its wild legend of immortality. Six forest trees — that is a fact — grow out of one of the graves in Tewin churchyard. The grave’s occupant — that is the legend — is an atheist, who declared that if God existed, six forest trees would grow out of her grave. These things in Hertfordshire; and farther afield lay the house of a hermit — Mrs. Wilcox had known him — who barred himself up, and wrote prophecies, and gave all he had to the poor. While, powdered in between, were the villas of business men, who saw life more steadily, though with the steadiness of the half-closed eye. Over all the sun was streaming, to all the birds were singing, to all the primroses were yellow, and the speedwell blue, and the country, however they interpreted her, was uttering her cry of “now. ” She did not free Leonard yet, and the knife plunged deeper into his heart as the train drew up at Hilton. But remorse had become beautiful.

Azrael raised his finger to a face that filled the sky, lit by the faint glow of dying galaxies. There are a billion Deaths, but they are all aspects of the one Death: Azrael, the Great Attractor, the Death of Universes, the beginning and end of time. Most of the universe is made up of dark matter, and only Azrael knows who it is. Eyes so big that a supernova would be a mere suggestion of a gleam on the iris turned slowly and focused on the tiny figure on the immense whorled plains of his fingertips. Beside Azrael the big Clock hung in the center of the entire web of the dimensions, and ticked onward. Stars glittered in Azrael's eyes. The Death of the Discworld stood up. LORD I ASK FOR - Three of the servants of oblivion slid into existence alongside him. One said, Do not listen. He stands accused of meddling. One said, And morticide. One said, And pride. And living with intent to survive. One said, And siding with chaos against good order. Azrael raised an eyebrow. The servants drifted away from Death, expectantly. LORD, WE KNOW THERE IS NO GOOD ORDER EXCEPT THAT WHICH WE CREATE.... Azrael's expression did not change. THERE IS NO HOPE BUT US. THERE IS NO MERCY BUT US. THERE IS NO JUSTICE. THERE IS JUST US. The dark, sad face filled the sky. ALL THINGS THAT ARE ARE OURS. BUT WE MUST CARE. FOR IF WE DO NOT CARE, WE DO NOT EXIST. IF WE DO NOT EXIST, THEN THERE IS NOTHING BUT BLIND OBLIVION. AND EVEN OBLIVION MUST END SOMEDAY. LORD, WILL YOU GRANT ME JUST A LITTLE TIME? FOR THE PROPER BALANCE OF THINGS. TO RETURN WHAT WAS GIVEN. FOR THE SAKE OF PRISONERS AND THE FLIGHT OF BIRDS. Death took a step backwards. It was impossible to read expression in Azrael's features. Death glanced sideways at the servants. LORD, WHAT CAN THE HARVEST HOPE FOR, IF NOT FOR THE CARE OF THE REAPER MAN? He waited. LORD? said Death. In the time it took to answer, several galaxies unfolded, whirled around Azrael like paper streamers, impacted, then were gone. Then Azrael said: Yes.

Are you hurt? He didn’t hurt you, did he?” “No, miss, just my pride.” He cast her a rueful smile. “Don’t fret yourself over it. I’m fine.” It was only when he caught Captain Horn’s assessing glance that he realized he was behaving more like a servant than a fiancé. As he slid his hand around Miss Willis’s waist, ignoring her startled expression, he noticed that the pirate watched them with interest. “Such a touching scene.” Captain Horn’s face wore a look of suspicion and muted anger. “And to think I never guessed until now the grand passion going on beneath my very nose.” “Like Miss Willis said, she chose me.” Peter thrust out his chest, affecting a protective stance . . . a little too late unfortunately. “She probably told you that she and I became friendly on the Chastity” It was the story both he and Miss Willis had agreed upon last night, though they knew some would find it less than convincing. Apparently the captain was one of them. “She did claim something like that.” Claim. Clearly the man didn’t believe either one of them. Then the scourge of the seas cast a low, lascivious, glance over Miss Willis, making her tremble beneath Petey’s arm. “She and I have also become quite ‘friendly’ in the past two days. Haven’t we, Sara?” Petey turned to her, surprised to find her blushing furiously. She cast a guilty look, then lowered her gaze to her hands. “I-I don’t know what you’re t-talking about.” “Of course not,” the captain ground out. “I should’ve expected a two-faced English lady like you to deny the truth about our ‘friendship.’ Well, you may deny it to me, and you may even deny it to this sailor of yours.” He lowered his voice to a threatening hum. “But you’ll have a hell of a hard time denying it to yourself.

I'll see you when you're done with your interrogation." "I am not going to interrogate anyone!" Jack grinned. "Of course not.You're just going to ask questions." He cast a glance at Perkins. "Lady Kincaid will be with our guest shortly." "Yes,my lord." The butler bowed and left. Fiona frowned at the steady beat of rain against the window. "Dougal will catch his death,riding in such a rain." Jack shrugged. "He made it; let him swim in it." He pressed a kiss to his wife's forehead. "I'll be curious to hear about this woman." Fiona absently nodded.If what Jack suspected wer true and Miss MacFarlane was the cause of Dougal's gloom, then woe betide the lady! Chin high, she swept into the entryway. Standing in the center of the hall was a woman with gray curly hair and freckles, broad as a barn and dressed as a servant. Fiona almost tripped over her own feet. Surely,this was not the sort of woman Dougal pursued? But perhaps...perhaps it was true love. Was that why Dougal had been so surly? Fiona gathered her scattered wits and put a polite smile on her face. "Miss MacFarlane? Welcome to-" A soft cough halted Fiona, and the woman before her pointed behind Fiona. She turned around and knew instantly that she was indeed facing the cause of Dougal's storms. Miss MacFarlane wasn't simply beautiful; the girl was breathtaking.

The sequel [to The Silmarillion and The Hobbit], The Lord of the Rings, much the largest, and I hope also in proportion the best, of the entire cycle, concludes the whole business – an attempt is made to include in it, and wind up, all the elements and motives of what has preceded: elves, dwarves, the Kings of Men, heroic ‘Homeric’ horsemen, orcs and demons, the terrors of the Ring-servants and Necromancy, and the vast horror of the Dark Throne, even in style it is to include the colloquialism and vulgarity of Hobbits, poetry and the highest style of prose. We are to see the overthrow of the last incarnation of Evil, the unmaking of the Ring, the final departure of the Elves, and the return in majesty of the true King, to take over the Dominion of Men, inheriting all that can be transmitted of Elfdom in his high marriage with Arwen daughter of Elrond, as well as the lineal royalty of Númenor. But as the earliest Tales are seen through Elvish eyes, as it were, this last great Tale, coming down from myth and legend to the earth, is seen mainly though the eyes of Hobbits: it thus becomes in fact anthropocentric. But through Hobbits, not Men so-called, because the last Tale is to exemplify most clearly a recurrent theme: the place in ‘world politics’ of the unforeseen and unforeseeable acts of will, and deeds of virtue of the apparently small, ungreat, forgotten in the places of the Wise and Great (good as well as evil). A moral of the whole (after the primary symbolism of the Ring, as the will to mere power, seeking to make itself objective by physical force and mechanism, and so also inevitably by lies) is the obvious one that without the high and noble the simple and vulgar is utterly mean; and without the simple and ordinary the noble and heroic is meaningless.

The people cast themselves down by the fuming boards while servants cut the roast, mixed jars of wine and water, and all the gods flew past like the night-breaths of spring. The chattering female flocks sat down by farther tables, their fresh prismatic garments gleaming in the moon as though a crowd of haughty peacocks played in moonlight. The queen’s throne softly spread with white furs of fox gaped desolate and bare, for Penelope felt ashamed to come before her guests after so much murder. Though all the guests were ravenous, they still refrained, turning their eyes upon their silent watchful lord till he should spill wine in libation for the Immortals. The king then filled a brimming cup, stood up and raised it high till in the moon the embossed adornments gleamed: Athena, dwarfed and slender, wrought in purest gold, pursued around the cup with double-pointed spear dark lowering herds of angry gods and hairy demons; she smiled and the sad tenderness of her lean face, and her embittered fearless glance, seemed almost human. Star-eyed Odysseus raised Athena’s goblet high and greeted all, but spoke in a beclouded mood: “In all my wandering voyages and torturous strife, the earth, the seas, the winds fought me with frenzied rage; I was in danger often, both through joy and grief, of losing priceless goodness, man’s most worthy face. I raised my arms to the high heavens and cried for help, but on my head gods hurled their lightning bolts, and laughed. I then clasped Mother Earth, but she changed many shapes, and whether as earthquake, beast, or woman, rushed to eat me; then like a child I gave my hopes to the sea in trust, piled on my ship my stubbornness, my cares, my virtues, the poor remaining plunder of god-fighting man, and then set sail; but suddenly a wild storm burst, and when I raised my eyes, the sea was strewn with wreckage. As I swam on, alone between sea and sky, with but my crooked heart for dog and company, I heard my mind, upon the crumpling battlements about my head, yelling with flailing crimson spear. Earth, sea, and sky rushed backward; I remained alone with a horned bow slung down my shoulder, shorn of gods and hopes, a free man standing in the wilderness. Old comrades, O young men, my island’s newest sprouts, I drink not to the gods but to man’s dauntless mind.” All shuddered, for the daring toast seemed sacrilege, and suddenly the hungry people shrank in spirit; They did not fully understand the impious words but saw flames lick like red curls about his savage head. The smell of roast was overpowering, choice meats steamed, and his bold speech was soon forgotten in hunger’s pangs; all fell to eating ravenously till their brains reeled. Under his lowering eyebrows Odysseus watched them sharply: "This is my people, a mess of bellies and stinking breath! These are my own minds, hands, and thighs, my loins and necks!" He muttered in his thorny beard, held back his hunger far from the feast and licked none of the steaming food.

What do you do when your greatest accomplishments lead you straight down the path of an even greater fear? Instead of summoning his faith and standing firm to see the deliverance of his God, Elijah retreats. And in his escape from his geographical surroundings, he begins to back down from the boldness that has characterized his whole ministry up to this point. When he came to Beersheba in Judah, he left his servant there, while he himself went a day’s journey into the wilderness. He came to a broom bush, sat down under it and prayed that he might die. “I have had enough, LORD,” he said. “Take my life; I am no better than my ancestors.” Then he lay down under the bush and fell asleep. (1 Kings 19:3–5) Now I’m confused. Verse 3 says he was running for his life. Yet verse 4 says he asked God to kill him. Which one is it? Are you looking for life support, Elijah? Or shall God send the angels of euthanasia? One of these things is not like the other. The more I studied this text, though, and considered the context of Elijah’s despair and compared it to similar feelings I’ve experienced under much less duress, the more I got it. Although the text says Elijah ran for his life—and I’m sure that’s how it appeared—it seems like something deeper is going on. In fact, I’m not sure Elijah was running for his life at all, at least not in the sense we would use that phrase. I believe Elijah was actually running from his life. You see, it had been a long, lonely three years for Elijah. Did he survive the drought? Undoubtedly. And through him God won the battle with a unanimous decision. But winning can be as exhausting as losing. Sometimes the pressure of success can drain you at an even deeper level than the frustration of failure. Elijah knows Queen Jezebel doesn’t have the power to call on her gods and end his life. If she had, he’d have been buried beside his bull back on the mountain. So it’s safe to assume that his greatest fear at this point isn’t dying. His greatest fear is living—and having to fight yet another agonizing battle. Jezebel’s threat is ultimately impotent, yes. But that doesn’t make it ineffective. Because fear often finds its power, not in our actual situation, but in what we tell ourselves about our situation.

Mr. Rohan,” she heard Beatrix ask, “are you going to marry my sister?” Amelia choked on her tea and set the cup down. She sputtered and coughed into her napkin. “Hush, Beatrix,” Win murmured. “But she’s wearing his ring—” Poppy clamped her hand over Beatrix’s mouth. “Hush!” “I might,” Cam replied. His eyes sparkled with mischief as he continued. “I find your sister a bit lacking in humor. And she doesn’t seem particularly obedient. On the other hand—” One set of French doors flew open, accompanied by the sound of breaking glass. Everyone on the back terrace looked up in startlement, the men rising from their chairs. “No,” came Win’s soft cry. Merripen stood there, having dragged himself from his sickbed. He was bandaged and disheveled, but he looked far from helpless. He looked like a maddened bull, his dark head lowered, his hands clenched into massive fists. And his stare, promising death, was firmly fixed on Cam. There was no mistaking the bloodlust of a Roma whose kinswoman had been dishonored. “Oh, God,” Amelia muttered. Cam, who stood beside her chair, glanced down at her questioningly. “Did you say something to him?” Amelia turned red as she recalled her blood-spotted nightgown and the maid’s expression. “It must have been servants’ talk.” Cam stared at the enraged giant with resignation. “You may be in luck,” he said to Amelia. “It looks as if our betrothal is going to end prematurely.” She made to stand beside him, but he pressed her back into the chair. “Stay out of this. I don’t want you hurt in the fray.” “He won’t hurt me,” Amelia said curtly. “It’s you he wants to slaughter.” Holding Merripen’s gaze, Cam moved slowly away from the table. “Is there something you’d like to discuss, chal?” he asked with admirable self-possession. Merripen replied in Romany. Although no one save Cam understood what he said, it was clearly not encouraging. “I’m going to marry her,” Cam said, as if to pacify him. “That’s even worse!” Merripen moved forward, murder in his eyes. Lord St. Vincent swiftly interceded, stepping between the pair. Like Cam, he’d had his share of putting down fights at the gambling club. He lifted his hands in a staying gesture and spoke smoothly. “Easy, large fellow. I’m sure you can find a way to resolve your differences in a reasonable fashion.” “Get out of my way,” Merripen growled, putting an end to the notion of civilized discourse. St. Vincent’s pleasant expression didn’t change. “You have a point. There’s nothing so tiresome as being reasonable. I myself avoid it whenever possible. Still, I’m afraid you can’t brawl when there are ladies present. It might give them ideas.

When he was twenty-three years old, he (George Fox) saw the inner light in a vision. For him it symbolized the spirit against the letter, silence against chatter, experience against dogma, and equality against all who build inequality on authority and power, be it of the state or religion. His mistrust of the official Anglican Church was immense. He spoke with disdain of the "towered houses" and was tormented by the ringing of church bells. He frequently interrupted preachers, standing in the church's doorway, a hat covering his head, and uttering threatening words toward the pulpit, causing great excitement in the gathered congregation. It often resulted in Fox being beaten up, banished, and, later on, jailed for years. What aroused his ire, above all, were the priests who, without ever having experienced or even looked for illumination, presented themselves as servants of God but, in truth, comprised a "society of cannibals." It is "not enough to have been educated in Oxford or Cambridge in order to become capable for and efficient in the service of Christ. To this day it is difficult for many Friends to speak of "Quaker theology." The Friends believe in Scripture - George Fox knew it by heart - but they also believe that the Spirit transcends Scripture and that the inner light is experienced by all human beings without human mediation. "The inner light," "the inward teacher" are names that the early Quakers gave to their experiences of the Spirit. They believe that everyone can meet the "Christ within," even though he has different names in different ages and places and is not tied to any form of religion. This light is open to everyone and, yet, it is not simply the natural light of reason. In a conversation that Fox had with Lord Protector Oliver Cromwell, he vigorously resisted this rational interpretation. In every human being is "that of God," hidden, eclipsed, often forgotten. Linguistically a clumsy expression at best, "that of God in everyone" is the foundation of human dignity. In addition, it is the admonition to believe in it, to discover it in each and everyone and to respond to it. Fox said, "Walk joyfully on the earth and respond to that of God in every human being.

And God himself will have his servants, and his graces, tried and exercised by difficulties. He never intended us the reward for sitting still; nor the crown of victory, without a fight; nor a fight, without an enemy and opposition. Innocent Adam was unfit for his state of confirmation and reward, till he had been tried by temptation. therefore the martyrs have the most glorious crown, as having undergone the greatest trial. and shall we presume to murmur at the method of God? And Satan, having liberty to tempt and try us, will quickly raise up storms and waves before us, as soon as we are set to sea: which make young beginners often fear, that they shall never live to reach the haven. He will show thee the greatness of thy former sins, to persuade thee that they shall not be pardoned. he will show thee the strength of thy passions and corruption, to make thee think they will never be overcome. he will show thee the greatness of the opposition and suffering which thou art like to undergo, to make thee think thou shall never persevere. He will do his worst to poverty, losses , crosses, injuries, vexations, and cruelties, yea , and unkind dearest friends, as he did by Job, to ill of God, or of His service. If he can , he will make them thy enemies that are of thine own household. He will stir up thy own father, or mother, or husband, or wife, or brother, or sister, or children, against thee, to persuade or persecute thee from Christ: therefore Christ tells us, that if we hate not all these that is cannot forsake them, and use them as men do hated things; when they would turn us from him, we cannot be his disciples". Look for the worst that the devil can do against thee, if thou hast once lifted thyself against him, in the army of Christ, and resolvest, whatever it cost thee, to be saved. Read heb.xi. But How little cause you have to be discouraged, though earth and hell should do their worst , you may perceive by these few considerations. God is on your side, who hath all your enemies in his hand, and can rebuke them, or destroy them in a moment. O what is the breath or fury of dust or devils, against the Lord Almighty? "If God be for us, who can be against us?" read often that chapter, Rom. viii. In the day when thou didst enter into covenant with God, and he with thee, thou didst enter into the most impregnable rock and fortress, and house thyself in that castle of defense, where thought mayst (modestly)defy all adverse powers of earth or hell. If God cannot save thee, he is not God. And if he will not save thee, he must break his covenant. Indeed, he may resolve to save thee, not from affliction and persecution, but in it, and by it. But in all these sufferings you will "be more than conquerors, through Christ that loveth you;" that is, it is far more desirable and excellent, to conquer by patience, in suffering for Christ, than to conquer our persecutors in the field, by force arms. O think on the saints triumphant boastings in their God:" God is our refuge and strength, a very present help in trouble: therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea". when his " enemies were many" and "wrested his words daily," and "fought against him, and all their thoughts were against him, " yet he saith, "What time I am afraid, I will trust in thee. in God I will praise his word; in God I have put my trust: I will not fear what flesh can do unto me". Remember Christ's charge, " Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: fear him, which after he hath killed, hath power to cast into hell; yea, I say unto you , Fear him" if all the world were on they side, thou might yet have cause to fear; but to have God on thy side, is infinitely more. Practical works of Richard Baxter,Ch 2 Directions to Weak Christians for Their Establishment and Growth, page 43.

In this country faith is absolute and universal. The choice, if there is a choice, is made at birth. Everyone believes. For these people, God is a near neighbour. I thought of Sundays at home when I was a child, buttoned up in an uncomfortable tweed jacket and forced to go to Sunday communion. I remember mouthing the hymns without really singing, peering between my fingers at the rest of the congregation when I was supposed to be praying, twisting in my seat during the sermon, aching with impatience for the whole boring ritual to be over. I can’t remember when I last went to church. I must have been since Mary and I were married but I can’t remember when. I don’t know anyone who does go to church now. It’s extraordinary, isn’t it? I know I live amongst scientists and civil servants, and Mary’s friends are all bankers or economists, so perhaps we are not typical. You still see people coming out of church on Sunday morning, chatting on the steps, shaking hands with the vicar, as you drive past on your way to get the Sunday papers, relieved you are too old now to be told to go. But no one I know goes any more. We never talk about it. We never think about it. I cannot easily remember the words of the Lord’s Prayer. We have moved on from religion. Instead of going to church, which would never occur to us, Mary and I go to Tesco together on Sundays. At least, that is what we did when she still lived in London. We never have time to shop during the week and Saturdays are too busy. But on Sunday our local Tesco is just quiet enough to get round without being hit in the ankles all the time by other people’s shopping carts. We take our time wheeling the shopping cart around the vast cavern, goggling at the flatscreen TVs we cannot afford, occasionally tossing some minor luxury into the trolley that we can afford but not justify. I suppose shopping in Tesco on Sunday morning is in itself a sort of meditative experience: in some way a shared moment with the hundreds of other shoppers all wheeling their shopping carts, and a shared moment with Mary, come to that. Most of the people I see shopping on Sunday morning have that peaceful, dreamy expression on their faces that I know is on ours. That is our Sunday ritual. Now, I am in a different country, with a different woman by my side. But I feel as if I am in more than just a different country; I am in another world, a world where faith and prayer are instinctive and universal, where not to pray, not to be able to pray, is an affliction worse than blindness, where disconnection from God is worse than losing a limb.

THE SPANISH JEW'S TALE. THE LEGEND OF RABBI BEN LEVI. Rabbi Ben Levi, on the Sabbath, read A volume of the Law, in which it said, "No man shall look upon my face and live." And as he read, he prayed that God would give His faithful servant grace with mortal eye To look upon His face and yet not die. Then fell a sudden shadow on the page And, lifting up his eyes, grown dim with age, He saw the Angel of Death before him stand, Holding a naked sword in his right hand. Rabbi Ben Levi was a righteous man, Yet through his veins a chill of terror ran. With trembling voice he said, "What wilt thou here?" The angel answered, "Lo! the time draws near When thou must die; yet first, by God's decree, Whate'er thou askest shall be granted thee." Replied the Rabbi, "Let these living eyes First look upon my place in Paradise." Then said the Angel, "Come with me and look." Rabbi Ben Levi closed the sacred book, And rising, and uplifting his gray head, "Give me thy sword," he to the Angel said, "Lest thou shouldst fall upon me by the way." The Angel smiled and hastened to obey, Then led him forth to the Celestial Town, And set him on the wall, whence, gazing down, Rabbi Ben Levi, with his living eyes, Might look upon his place in Paradise. Then straight into the city of the Lord The Rabbi leaped with the Death-Angel's sword, And through the streets there swept a sudden breath Of something there unknown, which men call death. Meanwhile the Angel stayed without, and cried, "Come back!" To which the Rabbi's voice replied, "No! in the name of God, whom I adore, I swear that hence I will depart no more!" Then all the Angels cried, "O Holy One, See what the son of Levi here has done! The kingdom of Heaven he takes by violence, And in Thy name refuses to go hence!" The Lord replied, "My Angels, be not wroth; Did e'er the son of Levi break his oath? Let him remain; for he with mortal eye Shall look upon my face and yet not die." Beyond the outer wall the Angel of Death Heard the great voice, and said, with panting breath, "Give back the sword, and let me go my way." Whereat the Rabbi paused, and answered, "Nay! Anguish enough already has it caused Among the sons of men." And while he paused He heard the awful mandate of the Lord Resounding through the air, "Give back the sword!" The Rabbi bowed his head in silent prayer; Then said he to the dreadful Angel, "Swear, No human eye shall look on it again; But when thou takest away the souls of men, Thyself unseen, and with an unseen sword, Thou wilt perform the bidding of the Lord." The Angel took the sword again, and swore, And walks on earth unseen forevermore.

So, my dear…” She faced him with thudding heart, the crystal piece clutched desperately in her hand, but she was hardly aware that she even held it. “… You say I have let another man into my bed.” Erienne opened her mouth to speak. Her first impulse was to chatter some inanity that could magically take the edge from his callous half statement, half question. No great enlightenment dawned, however, and her dry, parched throat issued no sound of its own. She inspected the stopper closely, turning it slowly in her hand rather than meet the accusing stare. From behind the mask, Lord Saxton observed his wife closely, well aware that the next moments would form the basis for the rest of his life or leave it an empty husk. After this, there could be no turning back. “I think, my dear,” his words made her start, “that whatever the cost, ’tis time you met the beast of Saxton Hall.” Erienne swallowed hard and clasped the stopper with whitened knuckles, as if to draw some bit of courage from the crystal piece. As she watched, Lord Saxton doffed his coat, waistcoat, and stock, and she wondered if it was a trick of her imagination that he seemed somewhat lighter of frame. After their removal, he caught the heel of his right boot over the toe of the left and slowly drew the heavy, misshapen encumbrance from his foot. She frowned in open bemusement, unable to detect a flaw. He flexed the leg a moment before slipping off the other boot. His movements seemed pained as he shed the gloves, and Erienne’s eyes fastened on the long, tan, unscarred hands that rose to the mask and, with deliberate movements, flipped the lacings loose. She half turned, dropping the stopper and colliding with the desk as he reached to the other side of the leather helm and lifted it away with a single motion. She braved a quick glance and gasped in astonishment when she found translucent eyes calmly smiling at her. “Christopher! What…?” She could not form a question, though her mind raced in a frantic search for logic. He rose from the chair with an effort. “Christopher Stuart Saxton, lord of Saxton Hall.” His voice no longer bore a hint of a rasp. “Your servant, my lady.” “But… but where is…?” The truth was only just beginning to dawn on her, and the name she spoke sounded small and thin. “… Stuart?” “One and the same, madam.” He stepped near, and those translucent eyes commanded her attention. “Look at me, Erienne. Look very closely.” He towered over her, and his lean, hard face bore no hint of humor. “And tell me again if you think I would ever allow another man in your bed while I yet breathe.” -Christopher & Erienne

Half inebriated, he vaulted up the stairs to find them lolling in chairs in the hall outside Maria’s door. Gabe clasped a bunch of violets in his hand while Jarret held a rolled-up piece of parchment in his. “What are you two louts doing here in the middle of the night?” he growled. “It’s nearly dawn,” Gabe said coolly. “Hardly the middle of the night. Not that you would have noticed, in your drunken state.” Scowling, Oliver took a step toward them. “It’s still earlier than you, at least, every rise.” Gabe glanced at Jarret. “Clearly, the old boy doesn’t remember what today is.” “I believe you’re right,” Jarret returned, a hint of condemnation in his tone. Oliver glared at them both as he sifted through his soggy brain for what they menat. When it came to him, he groaned. St. Valentine’s Day. That sobered him right up. “That doesn’t explain why you’re lurking outside Maria’s door.” Jarret cast him a scathing glance as he got to his feet. “Why do you care? You ran off to town to find your entertainment. Seems to me that you’re relinquishing the field.” “So you two intend to step in?” he snapped. “Why not?” Gabe rose to glower at him. “Since your plan to thwart Gran isn’t working, and it’s looking as if we’ll have to marry someone, we might as well have a go at Miss Butterfield. She’s an heiress and a very nice girl, too, in case you hadn’t noticed If you’re stupid enough to throw her over for a bunch of whores and opera dancers, we’re more than happy to take your place. We at least appreciate her finer qualities.” The very idea of his brothers appreciating anything of Maria’s made his blood boil. “In the first place, I didn’t throw her over for anyone. In the second, I am damned well not relinquishing the field. And I’m certainly not giving it over to a couple of fortune hunters like you.” The sound of footsteps coming down the hall from the servants’ stairs made them whirl in that direction. Betty walked slowly toward them, one hand shading her eyes. That’s when it hit him. His brothers were here because of that silly superstition about a maiden’s heart being joined to that of whoever was the first man she spotted on St. Valentine’s Day. “Good morning, gentlemen,” Betty murmured as she approached, carefully avoiding looking at any of them. A devilish grin lit Gabe’s face. “Betty, catch!” he cried and tossed a violet at her. She didn’t even move a finger to stop it from bouncing off her and falling to the floor. “If your lordships will excuse me,” she said in a decidedly snippy tone, “my mistress rang the bell for me.” With a sniff that conveyed her contempt for them, she slipped inside Maria’s rom and shut the door firmly behind her. “That was shameful,” Jarret told Gabe. “You know bloody well that Betty and John are sweethearts.” “It’s not my fault that John didn’t show up this morning so she could see him first,” Gabe said with a shrug.

In the land of Uz, there lived a man, righteous and God-fearing, and he had great wealth, so many camels, so many sheep and asses, and his children feasted, and he loved them very much and prayed for them. 'It may be that my sons have sinned in their feasting.' Now the devil came before the Lord together with the sons of God, and said to the Lord that he had gone up and down the earth and under the earth. 'And hast thou considered my servant Job?' God asked of him. And God boasted to the devil, pointing to his great and holy servant. And the devil laughed at God's words. 'Give him over to me and Thou wilt see that Thy servant will murmur against Thee and curse Thy name.' And God gave up the just man He loved so, to the devil. And the devil smote his children and his cattle and scattered his wealth, all of a sudden like a thunderbolt from heaven. And Job rent his mantel and fell down upon the ground and cried aloud, 'Naked came I out of my mother's womb, and naked shall I return into the earth; the Lord gave and the Lord has taken away. Blessed be the name of the Lord for ever and ever.' Fathers and teachers, forgive my tears now, for all my childhood rises up again before me, and I breathe now as I breathed then, with the breast of a little child of eight, and I feel as I did then, awe and wonder and gladness. The camels at that time caught my imagination, and Satan, who talked like that with God, and God who gave His servant up to destruction, and His servant crying out: 'Blessed be Thy name although Thou dost punish me,' and then the soft and sweet singing in the church: 'Let my prayer rise up before Thee,' and again incense from the priest's censer and the kneeling and the prayer. Ever since then - only yesterday I took it up - I've never been able to read that sacred tale without tears. And how much that is great, mysterious and unfathomable there is in it! Afterwards I heard the words of mockery and blame, proud words, 'How could God give up the most loved of His saints for the diversion of the devil, take from him his children, smite him with sore boils so that he cleansed the corruption from his sores with a pot-sherd - and for no object except to board to the devil! 'See what My saint can suffer for My Sake.' ' But the greatness of it lies just in the fact that it is a mystery - that the passing earthly show and the eternal verity are brought together in it. In the face of the earthly truth, the eternal truth is accomplished. The Creator, just as on the first days of creation He ended each day with praise: 'That is good that I have created,' looks upon Job and again praises His creation. And Job, praising the Lord, serves not only Him but all His creation for generations and generations, and for ever and ever, since for that he was ordained. Good heavens, what a book it is, and what lessons there are in it! What a book the Bible is, what a miracle, what strength is given with it to man! It is like a mold cast of the world and man and human nature, everything is there, and a law for everything for all the ages. And what mysteries are solved and revealed! God raises Job again, gives him wealth again. Many years pass by, and he has other children and loves them. But how could he love those new ones when those first children are no more, when he has lost them? Remembering them, how could he be fully happy with those new ones, however dear the new ones might be? But he could, he could. It's the great mystery of human life that old grief passes gradually into quiet, tender joy. The mild serenity of age takes the place of the riotous blood of youth. I bless the rising such each day, and, as before, my heart sings to meet it, but now I love even more its setting, its long slanting rays and the soft, tender, gentle memories that come with them, the dear images from the whole of my long, happy life - and over all the Divine Truth, softening, reconciling, forgiving!

It was the ultimate sacrilege that Jesus Christ, the very Son of God, was rejected and even put to death. And it continues. In many parts of the world today we see a growing rejection of the Son of God. His divinity is questioned. His gospel is deemed irrelevant. In day-to-day life, His teachings are ignored. Those who legitimately speak in His name find little respect in secular society. If we ignore the Lord and His servants, we may just as well be atheists—the end result is practically the same. It is what Mormon described as typical after extended periods of peace and prosperity: “Then is the time that they do harden their hearts, and do forget the Lord their God, and do trample under their feet the Holy One” (Helaman 12:2). And so we should ask ourselves, do we reverence the Holy One and those He has sent? Some years before he was called as an Apostle himself, Elder Robert D. Hales recounted an experience that demonstrated his father’s sense of that holy calling. Elder Hales said: "Some years ago Father, then over eighty years of age, was expecting a visit from a member of the Quorum of the Twelve Apostles on a snowy winter day. Father, an artist, had painted a picture of the home of the Apostle. Rather than have the painting delivered to him, this sweet Apostle wanted to go personally to pick the painting up and thank my father for it. Knowing that Father would be concerned that everything was in readiness for the forthcoming visit, I dropped by his home. Because of the depth of the snow, snowplows had caused a snowbank in front of the walkway to the front door. Father had shoveled the walks and then labored to remove the snowbank. He returned to the house exhausted and in pain. When I arrived, he was experiencing heart pain from overexertion and stressful anxiety. My first concern was to warn him of his unwise physical efforts. Didn’t he know what the result of his labor would be? "'Robert,' he said through interrupted short breaths, 'do you realize an Apostle of the Lord Jesus Christ is coming to my home? The walks must be clean. He should not have to come through a snowdrift.' He raised his hand, saying, 'Oh, Robert, don’t ever forget or take for granted the privilege it is to know and to serve with Apostles of the Lord.'" [In CR, April 1992, 89; or “Gratitude for the Goodness of God,” Ensign, May 1992, 64] I think it is more than coincidence that such a father would be blessed to have a son serve as an Apostle. You might ask yourself, “Do I see the calling of the prophets and apostles as sacred? Do I treat their counsel seriously, or is it a light thing with me?” President Gordon B. Hinckley, for instance, has counseled us to pursue education and vocational training; to avoid pornography as a plague; to respect women; to eliminate consumer debt; to be grateful, smart, clean, true, humble, and prayerful; and to do our best, our very best. Do your actions show that you want to know and do what he teaches? Do you actively study his words and the statements of the Brethren? Is this something you hunger and thirst for? If so, you have a sense of the sacredness of the calling of prophets as the witnesses and messengers of the Son of God.