Shepherd Book Quotes

There once was a girl,” he murmured, “clever and good, who tarried in shadow in the depths of the wood. There also was a King—a shepherd by his crook, who reigned over magic and wrote the old book. The two were together, so the two were the same: “The girl, the King… and the monster they became.

There once was a girl,” he said, his voice slick, “clever and good, who tarried in shadow in the depths of the wood. There also was a King—a shepherd by his crook, who reigned over magic and wrote the old book. The two were together, so the two were the same: “The girl, the King, and the monster they became.

Shepherd Book: What are we up to, sweetheart? River: Fixing your Bible. Book: I, um... What? River: Bible's broken. Contradictions, false logistics - doesn't make sense. Shepherd Book: No, no. You-you-you can't... River: So we'll integrate non-progressional evolution theory with God's creation of Eden. Eleven inherent metaphoric parallels already there. Eleven. Important number. Prime number. One goes into the house of eleven eleven times, but always comes out one. Noah's ark is a problem. Shepherd Book: Really? River: We'll have to call it early quantum state phenomenon. Only way to fit 5000 species of mammal on the same boat. Shepherd Book: River, you don't fix the Bible. River: It's broken. It doesn't make sense. Book: It's not about making sense. It's about believing in something, and letting that belief be real enough to change your life. It's about faith. You don't fix faith, River. It fixes you.

She felt like she was missing something–as if there was more to the Shepherd than met the eye—but the harder she had tried to figure out what it was, the less she was able to come up with an answer. There was something about the dog that was vaguely familiar.

Yet often the mountain gives itself most completely when I have no destination, when I reach nowhere in particular, but have gone out merely to be with the mountain as one visits a friend with no intention but to be with him.

There were not enough pages in all the books Elm had read, in all the libraries he’d wandered, in all the notebooks he’d scrawled, that could measure—denote or describe—just how beautiful she was.

There once was a girl clever and good, who tarried in shadow in the depths of the wood. There also was a king - a shepard by his crook, who reigned over magic and wrote the old book. The two were together, so the two were the same...The girl, the King...and the monster they became.

Someone gave me a copy of The Alchemist by Paulo Coelho, a fable about a shepherd boy who travels to the Pyramids in search of treasure when all the time it's at home. I loved that book and read it over and over again. 'When you want something all the universe conspires in helping you achieve it,' it says. I don't think that Paulo Coelho had come across the Taliban or our useless politicians.

A trip to the library is like coming home and going on an adventure at the same time.

I'll tell you a story, I whispered. It always helped me sleep as a child. He nodded, folding his hands over his lap, and closed his eyes. There once was a girl, clever and good, who tarried in shadow in the depths of the wood. There also was a King, a shepherd by his crook, who reigned over magic and wrote the old book. The two were together, so the two- I couldn't go on. Elspeth. No. I'm not ready. Not yet. Finish the story, dear one. My voice shook. The two were together- Together. So the two were the same. The girl, he whispered, honey and oil and silk. The King... We said the final words together, our voices echoing, listless, through the dark. A final note. An eternal farewell. And the monster they became.

I probably reread novels more often than I read new ones. The novel form is made for rereading. Novels are by their nature too long, too baggy, too full of things – you can't hold them completely in your mind. This isn't a flaw – it's part of the novel's richness: its length, multiplicity of aspects, and shapelessness resemble the length and shapelessness of life itself. By the time you reach the end of the novel you will have forgotten the beginning and much of what happens in between: not the main outlines but the fine work, the detail and the music of the sentences – the particular words, through which the novel has its life. You think you know a novel so well that there must be nothing left in it to discover but the last time I reread Emma I found a little shepherd boy, brought into the parlour to sing for Harriet when she's staying with the Martin family. I'm sure he was never in the book before.

Oh Senor" said the niece. "Your grace should send them to be burned (books), just like all the rest, because it's very likely that my dear uncle, having been cured of the chivalric disease, will read these and want to become a shepherd and wander through the woods and meadows singing and playing and, what would be even worse, become a poet, and that, they say, is an incurable and contagious disease.

Then she saw the animal, a German Shepherd, from the looks of him at this remove. He probably belonged on one of the farms out here, where owners don’t feel obligated to pen or chain their animals. Suddenly she saw he was coming without surcease directly toward her. He was still a long way off, but she was now terrified.

The more one learns of this intricate interplay of soil, altitude, weather, and the living tissues of plant and insect (an intricacy that has its astonishing moments, as when sundew and butterwort eat the insects), the more the mystery deepens. Knowledge does not dispel mystery.

Each morning, when you awaken, promise the dawn that you'll keep your heart as light as a feather. Commit again each night at sunset.

Make careful choice of the books which you read: let the holy Scriptures ever have the preeminence. Let Scripture be first and most in your hearts and hands and other books be used as subservient to it. While reading ask yourself: 1. Could I spend this time no better? 2. Are there better books that would edify me more? 3. Are the lovers of such a book as this the greatest lovers of the Book of God and of a holy life? 4. Does this book increase my love to the Word of God, kill my sin, and prepare me for the life to come? "The words of the wise are like goads, their collected sayings like firmly embedded nails—given by one Shepherd. Be warned, my son, of anything in addition to them. Of making many books there is no end, and much study wearies the body." Ecclesiastes 12:11-12

Eye and foot acquire in rough walking a co-ordination that makes one distinctly aware of where the next step is to fall, even while watching sky and land.

Thus proving that books can teach you much, if only to give you a good name for a devilish, smart goat.

Books were considered a sign of idleness at best and dangerous at worst.

A man must walk only his own path...Never another's or his feet will grow tired and sore. And he will feel lost even when he arrives.

If our reputation rests on the decisions we make, then Abishag has impeccable taste. If fragrance is worn to make a personal statement, then the unchosen Abishag has publicly proclaimed her allegiance. She has put on the scent of her lord, for her lord. She belongs to him. Every facet of her character proclaims rejection of other, so-called, 'shepherds.' Whether he chooses her, or not, she has chosen him.

Libraries have always been mysterious, almost mystical places to me. There’s something about the sheer vastness of them, the seemingly infinite number of books they protect and keep, that inspires a sense of wonder, making each visit feel like a quest for ancient secrets. Whenever I step into one, I always wander the stacks, choosing books by some invisible pull rather than by the author’s name or the catalog. It’s not efficient, but I can’t help it. It feels more magical this way.

If the characters are not wicked, the book is." We must tell stories the way God does, stories in which a sister must float her little brother on a river with nothing but a basket between him and the crocodiles. Stories in which a king is a coward, and a shepherd boy steps forward to face the giant. Stories with fiery serpents and leviathans and sermons in whirlwinds. Stories in which murderers are blinded on donkeys and become heroes. Stories with dens of lions and fiery furnaces and lone prophets laughing at kings and priests and demons. Stories with heads on platters. Stories with courage and crosses and redemption. Stories with resurrections.

There were not enough pages in all the books Elm had read, in all the libraries he’d wandered, in all the notebooks he’d scrawled, that could measure—denote or describe—just how beautiful she was. “There you are.

There is a predictable theme as to what upsets our matriarchs. Usually, matriarchs are known for their unified support. When it comes to kingdom matters, however, they are willing to drive out Abraham's son. (Ge 21:10) They are willing to reject Isaac's son. (Ge 27:6-13) In other words, they are not afraid to reject royalty ('shepherd-like acquaintances') to further God's kingdom goals. (Re 20:4-6)

Though trodden beneath the shepherd’s heel, the wild hyacinth blooms on the ground.

These tracks give to winter hill walking a distinctive pleasure. One is companioned, though not in time.

Someone gave me a copy of The Alchemist by Paulo Coelho, a fable about a shepherd boy who travels to the Pyramids in search of treasure when all the time it’s at home. I loved that book and read it over and over again.

Once again, God has a purpose. A desire. A goal. And God never stops pursuing it. Jesus tells a series of parables in Luke 15 about a woman who loses a coin, a shepherd who loses a sheep, and a father who loses a son. The stories aren’t ultimately about things and people being lost; the stories are about things and people being found. The God that Jesus teaches us about doesn’t give up until everything that was lost is found. This God simply doesn’t give up. Ever.

To know, that is, with the knowledge that is a process of living.

Orafoura was yelling at his dog (not a German shepherd) in German, and I thought, “I didn’t realize dogs can speak German.

Only humans could write such pain and love, could make her swoon one minute and cry the next over something that had never really happened to people who’d never really existed.

Books work from the inside out. They are a private conversation happening somewhere in the soul.

Then she wondered, not for the first time, about the differences between wizards and witches. The main difference, she thought, was that wizards used books and staffs to create spells, big spells about big stuff, and they were men. While witches - always women - dealt with everyday stuff. Big stuff too, she reminded herself firmly. What could be bigger than births and deaths? but why shouldn't this boy want to be a witch? She had chosen to be a witch, so why couldn't he make the same choice? With a start, she realized it was her choice that counted here too. If she was going to be a sort of head witch, she should be able to decide this. She didn't have to ask any other witches. It could be her decision. Her responsibility. Perhaps a first step toward doing things differently?

We are either too good or too bad at fighting. We are viciously trading support for each other’s romantic lives. He one-ups me with, “Shepherd’s a great guy. Most eligible bachelor in town. He’s perfect for your list, checks all your boxes.” “What about Amaya?” I throw back. “How’s she measure up to yours?” “Doesn’t make the cut,” he says. “Must be a pretty long list.” “One item,” he replies. “Very specific.

Then I saw it tilt its head ever so slightly to the side, all by itself. There was a moment of coldness, like the entire room had dropped twenty degrees. I tried to take a breath, but I couldn’t move. Then it was gone.

Make me a channel of your peace Where there is hatred, let me sow love Where there is injury, let me sow pardon Where there is doubt, let me sow faith Where there is despair, let me sow hope Where there is sadness, let me sow joy Where there is darkness, let me bring light For it is in giving that we receive It is in pardoning that we are pardoned And it is in dying that we are born to eternal life For this is the Law of Substitution

The show was over and you had a sinister feeling that out there in the darkness all over the country there were millions of kids—decoding.

Writing a book is like telling a stranger your secrets.

The hardest thing to write is a sentence that says as much as a page.

Time always leaves you behind.

What if each child was taught from the cradle to sing the song of peace...would the cynics not call it foolish, saying that to be gentle is to be weak? But I tell you that until we are as innocent and pure as doves, our journey will be long and the way dark. Raise doves, not wolves.

You see, I am one who likes to look for things. I am one who, barely noticed, like a shepherd, comes up from behind … One who dreams of making you complete, and in that way completes himself.

Shepherd smells how I remembered. Evergreen and leather and sunlight. And everything feels nice. Like I’m letting loose in all the right ways and none of the ones that could come back to bite me.

As I was passing this man on the street, he looked at me, snarled, and gave me the finger. What was going through his mind? Does he hate shepherds? Or religion? Did he just read Richard Dawkins’s book?

Drug addicts, especially young ones, are conformists flocking together in sticky groups, and I do not write for groups, nor approve of group therapy (the big scene in the Freudian farce); as I have said often enough, I write for myself in multiplicate, a not unfamiliar phenomenon on the horizon of shimmering deserts. Young dunces who turn to drugs cannot read “Lolita,” or any of my books, some in fact cannot read at all. Let me also observe that the term “square” already dates as a slang word, for nothing dates quicker than conservative youth, nor is there anything more philistine, more bourgeois, more ovine than this business of drug duncery. Half a century ago, a similar fashion among the smart set of St. Petersburg was cocaine sniffing combined with phony orientalities. The better and brighter minds of my young American readers are far removed from those juvenile fads and faddists. I also used to know in the past a Communist agent who got so involved in trying to wreck anti-Bolshevist groups by distributing drugs among them that he became an addict himself and lapsed into a dreamy state of commendable metempsychic sloth. He must be grazing today on some grassy slope in Tibet if he has not yet lined the coat of his fortunate shepherd.

It is true I have not seen the earth nor men, but in your books I have drunk fragrant wine, I have sung songs, I have hunted stags and wild boars in the forests, have loved women ... Beauties as ethereal as clouds, created by the magic of your poets and geniuses, have visited me at night, and have whispered in my ears wonderful tales that have set my brain in a whirl. In your books I have climbed to the peaks of Elburz and Mont Blanc, and from there I have seen the sun rise and have watched it at evening flood the sky, the ocean, and the mountain-tops with gold and crimson. I have watched from there the lightning flashing over my head and cleaving the storm-clouds. I have seen green forests, fields, rivers, lakes, towns. I have heard the singing of the sirens, and the strains of the shepherds' pipes; I have touched the wings of comely devils who flew down to converse with me of God ... In your books I have flung myself into the bottomless pit, performed miracles, slain, burned towns, preached new religions, conquered whole kingdoms ...

I've shepherded a good many people through their lives, I've baptized babies by the hundred, and all that time I have felt as though a great part of life was closed to me. Your mother says I was like Abraham. But I had no old wife and no promise of a child. I was just getting by on books and baseball and fried-egg sandwiches.

while they read and talked together, there was opened before them the great book wherein God has written, in the language of mountain, and tree, and sky, and flower, and brook, the things that make truly wise those who pause to read.

Our family always had its Christmas on Christmas Eve. Other less fortunate people, I had heard, opened their presents in the chill clammy light of dawn. Far more civilized, our Santa Claus recognized that barbaric practice for what it was.

The Qur'an, set on a shelf with other books, has a function entirely different to theirs and exists in a different dimension. It moves an illiterate shepherd to tears when recited to him, and it has shaped the lives of millions of simple people over the course of almost fourteen centuries; it has nourished some of the most powerful intellects known to the human record; it has stopped sophisticates in their tracks and made saints of them, and it has been the source of the most subtle philosophy and of an art which expresses its deepest meaning in visual terms; it has brought the wandering tribes of mankind together in communities and civilizations upon which its imprint is apparent even to the most casual observer.

The Cairngorm water is all clear. Flowing from granite, with no peat to darken it, it has never the golden amber, the ‘horse-back brown’ so often praised in Highland burns. When it has any colour at all, it is green, as in the Quoich near its linn. It is a green like the green of winter skies, but lucent, clear like aquamarines, without the vivid brilliance of glacier water. Sometimes the Quoich waterfalls have violet playing through the green, and the pouring water spouts and bubbles in a violet froth.

That exploration of faith would become an important aspect of the series, embodied in the relationship between the pious Shepherd Book and the lapsed believer Mal Reynolds. Captain Reynolds “is a man who has learned that when he believed in something it destroyed him,” Joss said. “So what he believes in is the next job, the next paycheck and keeping his crew safe.” The series pushes past the idea that a belief in God is necessary for a moral life, and questions the definition of morality that others want to impose. Mal, to Joss, is a “guy who looks into the void and sees nothing but the void—and says there is no moral structure, there is no help, no one’s coming, no one gets it, I have to do it.

Everything comes to he who waits. I guess. At last, after at least 200 years of constant vigil, there was delivered to me a big, fat, lumpy letter. There are few things more thrilling in Life than lumpy letters. That rattle. Even to this day I feel a wild surge of exultation when I run my hands over an envelope that is thick, fat, and pregnant with mystery.

The memory means more, the more it’s worth to you—and to who you are.

Know this; there is no magic. It’s but a name given to what we can’t comprehend. Don’t catalog what you don’t understand. It limits your abilities

Though trodden beneath the shepherd’s heel, the wild hyacinth blooms on the ground. He

We need to take care of what we can do before we sit around and worry about what we cant.

But as the old truism goes, every man has his chance, and when yours comes you had better grab it.

For fifteen years I have been intently studying earthly life. It is true I have not seen the earth nor men, but in your books I have drunk fragrant wine, I have sung songs, I have hunted stags and wild boars in the forests, have loved women ... Beauties as ethereal as clouds, created by the magic of your poets and geniuses, have visited me at night, and have whispered in my ears wonderful tales that have set my brain in a whirl. In your books I have climbed to the peaks of Elburz and Mont Blanc, and from there I have seen the sun rise and have watched it at evening flood the sky, the ocean, and the mountain-tops with gold and crimson. I have watched from there the lightning flashing over my head and cleaving the storm-clouds. I have seen green forests, fields, rivers, lakes, towns. I have heard the singing of the sirens, and the strains of the shepherds' pipes; I have touched the wings of comely devils who flew down to converse with me of God ... In your books I have flung myself into the bottomless pit, performed miracles, slain, burned towns, preached new religions, conquered whole kingdoms ...

- What faith do you practice? What religion do you follow?” - The old woman chortled softly, her bosom jiggling beneath the shift. “I don’t follow religion. I follow faith, wherever its winding path may lead. Following religion leads to a loss of faith. Follow faith and you may, in time, find religion in the face of God. That’s something religions have lost over time.

Learn this first from your own case. When you were rich, you were useless; but now you are useful and fit for life. Be ye useful to God; for you also will be used as one of these stones.

Do not suppose from this that your new career is to be perpetually supported by agreeable spiritual contacts, or occupy itself in the mild contemplation of the great world through which you move. True, it is said of the Shepherd that he carries the lambs in his bosom: but the sheep are expected to walk, and put up with the inequalities of the road, the bunts and blunders of the flock. It

My lady,' said the servant girl, 'are those who sit at the table great if they are enslaved to their own selfish needs and wishes? Are those who serve the table less if they are free to love? The giver of love receives. The one who understands is understood. The one who consoles receives consolation...' That day the servant was set free for saying strong things gently and gentle things strongly.

If you have a million fans and no talent, you’re still not a success. a million students and no lesson, you’re still not a teacher. a million sermons and no compassion, you’re still not a priest. a million children and no affection, you’re still not a father. a million anniversaries and no devotion, you’re still not a husband. If you have a million sheep and no courage, you’re still not a shepherd. a million seeds and no harvest, you’re still not a farmer. a million titles and no integrity, you’re still not a champion. a million thoughts and no insights, you’re still not a philosopher. a million predictions and no prophecy, you’re still not a prophet. If you have a million soldiers and no unity, you’re still not an army. a million monks and no camaraderie, you’re still not a monastery. a million cities and no borders, you’re still not a country. a million musicians and no harmony, you’re still not an orchestra. a million armies and no strategy, you’re still not a general. If you have a million titles, and no influence, you’re still not a leader; a million ideas and no creations, you’re still not an artist. a million theories, and no facts, you’re still not a scholar; a million books, and no wisdom, you’re still not a sage; a million virtues, and no love, you’re still not a saint.

Ah, but Senor!" exclaimed the niece, "your Grace should send them to be burned along with the rest; for I shouldn't wonder at all if my uncle, after he has been cured off this chivalry sickness, reading one of these books, should take it into his head to become a shepherd and go wandering through the woods and meadows singing and piping, or, what is worse, become a poet, which they say is an incurable disease and one that is very catching.

A warning is in order. Reject any teaching that even suggests material wealth, physical health, or favorable circumstances have anything to do with the amount of faith you have or how pleased God happens to be with you. And beware those who teach that financial donations will unlock an endless abundance of God’s blessings. They are false shepherds who will rob you of your money and destroy your relationship with God. The “faith” they proclaim is a toxic faith.

Terry usually had more than one book on the go at a time and he discovered what each was about as he went along. He would start somewhere, telling himself the story as he wrote it, writing the bits he could see clearly and assembling it all into a whole – like a giant literary jigsaw – when he was done. Once it was shaped, he would keep writing it too, adding to it, fixing bits, constantly polishing and adding linking sequences, tossing in just one more footnote or event.

In the book of Genesis He is the Seed of the Woman. In the book of Exodus He is our Passover Lamb. In the book of Ruth He is our Kinsman Redeemer. In the book of Psalms He is our Shepherd. In the book of Isaiah He is our Prince of Peace. In the book of John He is the Son of God. In the book of Acts He is the Holy Ghost. In the book of Hebrews He is the Blood of the Everlasting Covenant. In the book of James He is the Great Physician. And in the book of Revelation He is the King of kings and Lord of lords!

Those that are good manners at the court are as ridiculous in the country as the behavior of the country is most mockable at the court. You told me you salute not at the court but you kiss your hands; that courtesy would be uncleanly if courtiers were shepherds.

In his indispensable book The Return of the Prodigal Son, Henri Nouwen boldly invites us to imagine ourselves not just in the place of the younger son, and then the elder one, but also in the place of the father. Many of Jesus’ parables are waiting for this kind of attention—his shepherds, widows and vineyard owners are not just clues to the true nature and identity of God, but to what we are meant to become by grace. But for us the path to becoming the shepherd requires first recognizing that we are the lost sheep; to become the searching widow, we must understand that we are the coin lost in the cranny; and to become the father requires first coming to terms with ourselves as his equally foolish, equally prodigal children. And that is, in a nutshell, what discipleship is about. In the crucible of discipleship we come to see just how distorted our vision for our own power has been and how small we have become, but we also discover just how lavish our Father’s goodness is and how much glory is waiting for us, how much more we are meant to be.

For every path that leads to success, there are a million billion paths to failure. The Anchor’s quest is to live her life again and again and again until she finds the one true path. Only then can she shepherd humanity from bloodshed and destruction to peace and harmony.

The words of the wise are like goads, and like nails firmly fixed are the collected sayings; they are given by one Shepherd. My son, beware of anything beyond these. Of making many books there is no end, and much study is a weariness of flesh." - The Teacher, Ecclesiastes 12:11-12

The words of the wise are like goads, and like nails firmly fixed are the collected sayings; they are given by one Shepherd. My son, beware of anything beyond these. Of making many books there is no end, and much study is a weariness of flesh." - King Solomon, Ecclesiastes 12:11-12

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She got out the box of paints and some precious paper and tried to paint what she was seeing, and there was a kind of magic there, too. It was all about light and dark. If you could get down on paper the shadow and the shine, the shape that any creature left in the world, then you could get the thing itself.

Maya—goddess of confusion and misdirection—is back in the chair opposite me. “So who are the priests of all religions?” she asks me. “They are your shepherds,” I respond, “keeping the sheep in the fold, away from the cliffs.” I know this. I know that the religions with their promises of an afterlife form an interior layer of containment and that the eternal rewards and punishments they speak of are as finite as the one in which they speak. Bubbles within bubbles. Turtles on top of turtles. “And who are the saints and sages of the great spiritual traditions?” she asks. “They are your final level of containment. They are the weavers of the final web, masters of subtle misdirection; convincing because they are convinced. For every million that get near the edge, perhaps only one steps over.” She smiles. “And where do I dwell?” “In the heart,” I respond. “In fear.” “Fear of what?” she asks. “Fear of being haunted by meddlesome Hindu deities?” I ask, but she’s already gone.

By age seventeen he’d convinced himself that every human he saw was a parasite, captive to the dictates of consumption. But as he reconstructs Zeno’s translation, he realizes that the truth is infinitely more complicated, that we are all beautiful even as we are all part of the problem, and that to be a part of the problem is to be human. He cries at the end. Aethon steals into the garden in the center of the cloud city, talks to the gigantic goddess, and opens the Super Magical Extra Powerful Book of Everything. The academic articles among Zeno’s papers suggest that translators arrange the folios in such a way that leaves Aethon in the garden, inducted into the secrets of the gods, finally freed of his mortal desires. But evidently the children have decided at the last moment that the old shepherd will look away and not read to the end of the book. He eats the rose proffered by the goddess and returns home, to the mud and grass of the Arkadian hills. In a child’s cursive, beneath the crossed-out lines, Aethon’s new line is handwritten in the margin, “The world as it is is enough.

Teaching English is (as professorial jobs go) unusually labor-intensive and draining. To do it well, you have to spend a lot of time coaching students individually on their writing and thinking. Strangely enough, I still had a lot of energy for this student-oriented part of the job. Rather, it was _books_ that no longer interested me, drama and fiction in particular. It was as though a priest, in midcareer, had come to doubt the reality of transubstantiation. I could still engage with poems and expository prose, but most fiction seemed the product of extremities I no longer wished to visit. So many years of Zen training had reiterated, 'Don't get lost in the drama of life,' and here I had to stand around in a classroom defending Oedipus.

—Weep no more, Comyn said. —Go on then, Talbot. —And the story, sir? —After, Stephen said. Go on, Talbot. A swarthy boy opened a book and propped it nimbly under the breastwork of his satchel. He recited jerks of verse with odd glances at the text: —Weep no more, woful shepherds, weep no more For Lycidas, your sorrow, is not dead, Sunk though he be beneath the watery floor...

This experience in Malawi changed my whole outlook on how much all of God’s servants are interwoven and interlinked. The most humble ministries or missionaries, evangelists, teachers, and shepherds, even those who are perhaps considered failures, are part of the “big picture” and will rejoice with all of us in harvest-joy. This sums up this great book of Roberts Liardon. Let’s join their ranks. The harvest goes on. Jesus is coming soon!

He joined the ranks of the great uprooted, but educated, English middle class. He suspected, rightly, that his old friends thought him a ‘snob’. But he made new friends, middle-class ones, who read books and did middle-class things like climbing, walking and daydreaming of adventures in foreign lands. But you can’t help feeling that he was always a little isolated in his new world, never quite fitting in – a little lonely, his cleverness like a millstone around his neck.

Of course, sheep require a shepherd. Due to the domestication process, sheep can no longer survive on their own. They are optimized for what we want from them and unable to defend themselves or respond to challenges. We have made them that way over a long period of time. In a way, the sheep do flourish—they are born and live and die, they don’t have to worry about predators most of the time, and they are led to the greenest pastures. In a similar way, many Christians are insulated by Christian subculture, so that they only have to listen to Christian music and read Christian books and go to Christian events—and not even broadly Christian, but—in the U.S. at least—very specifically conservative Evangelical Christian. These Christians are also led to the green pastures—megachurches and bestselling “spiritual” books and charming pastors—and, in a very limited way, perhaps, they flourish in this domestication. Over generations, whole communities can forget that they were ever free and wild.

The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd. And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh. Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. [ Ecclesiates 12:11-14 ]

Moses, for example, was not, according to some interpretations of his story, the brash, talkative type who would organize road trips and hold forth in a classroom at Harvard Business School. On the contrary, by today’s standards he was dreadfully timid. He spoke with a stutter and considered himself inarticulate. The book of Numbers describes him as “very meek, above all the men which were upon the face of the earth.” When God first appeared to him in the form of a burning bush, Moses was employed as a shepherd by his father-in-law; he wasn’t even ambitious enough to own his own sheep. And when God revealed to Moses his role as liberator of the Jews, did Moses leap at the opportunity? Send someone else to do it, he said. “Who am I, that I should go to Pharaoh?” he pleaded. “I have never been eloquent. I am slow of speech and tongue.” It was only when God paired him up with his extroverted brother Aaron that Moses agreed to take on the assignment. Moses would be the speechwriter, the behind-the-scenes guy, the Cyrano de Bergerac; Aaron would be the public face of the operation. “It will be as if he were your mouth,” said God, “and as if you were God to him.” Complemented by Aaron, Moses led the Jews from Egypt, provided for them in the desert for the next forty years, and brought the Ten Commandments down from Mount Sinai. And he did all this using strengths that are classically associated with introversion: climbing a mountain in search of wisdom and writing down carefully, on two stone tablets, everything he learned there. We tend to write Moses’ true personality out of the Exodus story. (Cecil B. DeMille’s classic, The Ten Commandments, portrays him as a swashbuckling figure who does all the talking, with no help from Aaron.) We don’t ask why God chose as his prophet a stutterer with a public speaking phobia. But we should. The book of Exodus is short on explication, but its stories suggest that introversion plays yin to the yang of extroversion; that the medium is not always the message; and that people followed Moses because his words were thoughtful, not because he spoke them well.

Ilsa Hermann was dying now herself—to get rid of her. Liesel could see it somewhere in the way she hugged the robe a little tighter. The clumsiness of sorrow still kept her at close proximity, but clearly, she wanted this to be over. “Tell your mama,” she spoke again. Her voice was adjusting now, as one sentence turned into two. “That we’re sorry.” She started shepherding the girl toward the door. Liesel felt it now in the shoulders. The pain, the impact of final rejection. That’s it? she asked internally. You just boot me out?

That something I cannot yet define completely but the feeling comes when you write well and truly of something and know impersonally you have written in that way and those who are paid to read it and report on it do not like the subject so they say it is all a fake, yet you know its value absolutely; or when you do something which people do not consider a serious occupation and yet you know, truly, that it is as important and has always been as important as all th things that are in fashion, and when, on the sea, you are alone with it and know that this Gulf Stream you are living with, knowing, learning about, and loving, has moved, as it moves, since before man and that it has gone by the shoreline of that long, beautiful, unhappy island since before Columbus sighted it and that the things you find out about it, and those that have always lived in it are permanent and of value because that stream will flow, as it has flowed, after the Indians, after the Spaniards, after the British, after the Americans and after all the Cubans and all the systems of governments, the richness, the poverty, the martyrdom, the sacrifice and the venality and the cruelty are all gone as the high-piled scow of garbage, bright-colored, white-flecked, ill-smelling, now tilted on its side, spills off its load into the blue water, turning it a pale green to a depth of four or five fathoms as the load spreads across the surface, the sinkable part going down and the flotsam of palm fronds, corks, bottles, and used electric light globes, seasoned with an occasional condom or a deep floating corset, the torn leaves of a student's exercise book, a well-inflated dog, the occasional rat, the no-longer-distinguished cat; well shepherded by the boats of the garbage pickers who pluck their prizes with long poles, as interested, as intelligent, and as accurate as historians; they have the viewpoint; the stream, with no visible flow, takes five loads of this a day when things are going well in La Habana and in ten miles along the coast it is as clear and blue and unimpressed as it was ever before the tug hauled out the scow; and the palm fronds of our victories, the worn light bulbs of our discoveries and the empty condoms of our great loves float with no significance against one single, lasting thing - the stream.

Simon & Schuster for thirty years, and Jonathan Karp, the publisher, both were extraordinarily diligent and attentive in shepherding this book, as was Amanda Urban, my agent. Crary Pullen was dogged in tracking down photos, and my assistant, Pat Zindulka, calmly facilitated things. I also want to thank my father, Irwin, and my daughter, Betsy, for reading the book and offering advice. When the original version of this book came out, it caused some wounded feelings, which was probably inevitable given what a complicated and extraordinary man Jobs was. For that I am sorry. It was not my intention.

He spent two years in the extermination camp at Auschwitz. According to his own reluctant account, he came this close to going up a smokestack of a crematorium there: "I had just been assigned to the Sonderkommando," he said to me, "when the order came from Himmler to close the ovens down." Sonderkommando means special detail. At Auschwitz it meant a very special detail indeed--one composed of prisoners whose duties were to shepherd condemned persons into gas chambers, and then to lug their bodies out. When the job was done, the members of the Sonderkommando were themselves killed. The first duty of their successors was to dispose of their remains. Gutman told me that many men actually volunteered for the Sonderkommando. "Why?" I asked him. "If you would write a book about that," he said, "and give the answer to that question, that 'Why?'--you would have a very great book." "Do you know the answer?" I said. "No," he said, "That is why I would pay a great deal of money for a book with the answer in it." "Any guesses?" I said. "No," he said, looking me straight in the eye, "even though I was one of the ones who volunteered." He went away for a little while, after having confessed that. And he thought about Auschwitz, the thing he liked least to think about. And he came back, and he said to me: "There were loudspeakers all over the camp," he said, "and they were never silent for long. There was much music played through them. Those who were musical told me it was often good music--sometimes the best." "That's interesting," I said. "There was no music by Jews," he said. "That was forbidden." "Naturally," I said. "And the music was always stopping in the middle," he said, "and then there was an announcement. All day long, music and announcements." "Very modern," I said. He closed his eyes, remembered gropingly. "There was one announcement that was always crooned, like a nursery rhyme. Many times a day it came. It was the call for the Sonderkommando." "Oh?" I said. "Leichentärger zu Wache," he crooned, his eyes still closed. Translation: "Corpse-carriers to the guardhouse." In an institution in which the purpose was to kill human beings by the millions, it was an understandably common cry. "After two years of hearing that call over the loudspeakers, between the music," Gutman said to me, "the position of corpse-carrier suddenly sounded like a very good job.

If you are not lost, what do you want with a Savior? Should the shepherd go after those who never went astray? Why should the woman sweep her house for the bits of money that were never out of her purse? No, the medicine is for the diseased; the quickening is for the dead; the pardon is for the guilty; liberation is for those who are bound: the opening of eyes is for those who are blind. How can the Savior, and His death upon the cross, and the gospel of pardon, be accounted for, unless it be upon the supposition that men are guilty and worthy of condemnation? The sinner is the gospel's reason for existence.

Parks’s story is a vivid reminder that we have been graced with limelight-avoiding leaders throughout history. Moses, for example, was not, according to some interpretations of his story, the brash, talkative type who would organize road trips and hold forth in a classroom at Harvard Business School. On the contrary, by today’s standards he was dreadfully timid. He spoke with a stutter and considered himself inarticulate. The book of Numbers describes him as “very meek, above all the men which were upon the face of the earth.” When God first appeared to him in the form of a burning bush, Moses was employed as a shepherd by his father-in-law; he wasn’t even ambitious enough to own his own sheep. And when God revealed to Moses his role as liberator of the Jews, did Moses leap at the opportunity? Send someone else to do it, he said. “Who am I, that I should go to Pharaoh?” he pleaded. “I have never been eloquent. I am slow of speech and tongue.” It was only when God paired him up with his extroverted brother Aaron that Moses agreed to take on the assignment. Moses would be the speechwriter, the behind-the-scenes guy, the Cyrano de Bergerac; Aaron would be the public face of the operation. “It will be as if he were your mouth,” said God, “and as if you were God to him.

The modern church by and large is focused on self. We see a proliferation of self-help, self-improvement, and generally self-centered books lining the shelves of Christian book stores, and climbing to the top of best-seller lists. Many Pastors have become little more than “life coaches” and motivational speakers. We see men of God who at one time thundered out calls to repentance and holy living, now proclaiming that their people have a “champion” inside them. We see shepherds who should be feeding the sheep, now having to entertain the goats. There has been without a doubt, a shift from the Church at Philadelphia to the Church at Laodicea.

But I am a paladin,” Cordelia cried. “It’s awful, I loathe it— don’t imagine that I feel anything other than hated for this thing that binds me to Lilith. But they fear me because of it. They dare not touch me—” “Oh?” snarled James. “They dare not touch you? That’s not what it bloody looked like.” “The demon at Chiswick House—it was about to tell me something about Belial, before you shot it.” “Listen to yourself, Cordelia!” James shouted. “You are without Cortana! You cannot even lift a weapon! Do you know what it means to me, that you cannot protect yourself? Do you understand that I am terrified, every moment of every day and night, for your safety?” Cordelia stood speechless. She had no idea what to say. She blinked, and felt something hot against her cheek. She put her hand up quickly—surely she was not crying?— and it came away scarlet. “You’re bleeding,” James said. He closed the distance between them in two strides. He caught her chin and lifted it, his thumb stroking across her cheekbone. “Just a scratch,” he breathed. “Are you hurt anywhere else? Daisy, tell me—” “No. I’m fine. I promise you,” she said, her voice wavering as his intent golden eyes spilled over her, searching for signs of injury. “It’s nothing.” “It’s the furthest thing from nothing,” James rasped. “By the Angel, when I realized you’d gone out, at night, weaponless—” “What were you even doing at the house? I thought you were staying at the Institute.” “I came to get something for Jesse,” James said. “I took him shopping, with Anna—he needed clothes, but we forgot cuff links—” “He did need clothes,” Cordelia agreed. “Nothing he had fit.” “Oh, no,” said James. “We are not chatting. When I came in, I saw your dress in the hall, and Effie told me she’d caught a glimpse of you leaving. Not getting in a carriage, just wandering off toward Shepherd Market—” “So you Tracked me?” “I had no choice. And then I saw you—you had gone to where your father died,” he said after a moment. “I thought—I was afraid—” “That I wanted to die too?” Cordelia whispered. It had not occurred to her that he might think that. “James. I may be foolish, but I am not self-destructive.” “And I thought, had I made you as miserable as that? I have made so many mistakes, but none were calculated to hurt you. And then I saw what you were doing, and I thought, yes, she does want to die. She wants to die and this is how she’s chosen to do it.” He was breathing hard, almost gasping, and she realized how much of his fury was despair. “James,” she said. “It was a foolish thing to do, but at no moment did I want to die—” He caught at her shoulders. “You cannot hurt yourself, Daisy. You must not. Hate me, hit me, do anything you want to me. Cut up my suits and set fire to my books. Tear my heart into pieces, scatter them across England. But do not harm yourself—” He pulled her toward him, suddenly, pressing his lips to her hair, her cheek. She caught him by the arms, her fingers digging into his sleeves, holding him to her. “I swear to the Angel,” he said, in a muffled voice, “if you die, I will die, and I will haunt you. I will give you no peace—” He kissed her mouth. Perhaps it had been meant to be a quick kiss, but she could not help herself: she kissed back. And it was like breathing air after being trapped underground for weeks, like coming into sunlight after darkness.

I had seen the soldiers' god, the Word, the Light, the Good Shepherd, the mediator between the one God and man. I had seen Mithras, who had come out of Asia a thousand years ago. He had been born in a cave at mid-winter, while shepherds watched and a star shone; he was born of earth and light, and sprang from the rock with a torch in his left hand and a knife in his right. He killed the bull to bring life and fertility to the earth with its shed blood, and then, after his last meal of bread and wine, he was called up to heaven. He was the god of strength and gentleness, of courage and self-restraint. The soldiers' god. [fifth-century Brittany] The Crystal Cave, p. 131 of 384

Steve Harmon, thirty-six, had esophageal cancer growing at the inlet of his stomach. For six months, he had soldiered through chemotherapy as if caught in a mythical punishment cycle devised by the Greeks. He was debilitated by perhaps the severest forms of nausea that I had ever encountered in a patient, but he had to keep eating to avoid losing weight. As the tumor whittled him down week by week, he became fixated, absurdly, on the measurement of his weight down to a fraction of an ounce, as if gripped by the fear that he might vanish altogether by reaching zero. Meanwhile, a growing retinue of family members accompanied him to his clinic visits: three children who came with games and books and watched, unbearably, as their father shook with chills one morning; a brother who hovered suspiciously, then accusingly, as we shuffled and reshuffled medicines to keep Steve from throwing up; a wife who bravely shepherded the entire retinue through the whole affair as if it were a family trip gone horribly wrong. One morning, finding Steve alone on one of the reclining chairs of the infusion room, I asked him whether he would rather have the chemotherapy alone, in a private room. Was it, perhaps, too much for his family—for his children? He looked away with a flicker of irritation. “I know what the statistics are.” His voice was strained, as if tightening against a harness. “Left to myself, I would not even try. I’m doing this because of the kids.

In God’s providence he has given us passages that highlight different features of his kingship in Isaiah, which are all part of different rhetorical arguments. This diversity points to the greatness of God, the king, as well as to the many ways his kingship can relate to us today. As we have seen, God is the holy king (6:1–3; 57:15), a warrior king (59:15b–20; 63:1–6), a shepherd king (40:11), the unseeable king (6:2), the king we will see (33:17; 40:5; 52:10), the royal judge (33:22), the saviour and redeemer king (33:22; 44:6; 52:7; 59:20), the king of glory (6:3; 24:23; 40:5; 60:1–2), the king of Israel (44:6) and Jacob (41:21), the king of the nations (2:2–4; 25:6–8; 60:1–3; 66:18–24), the king of heavenly forces (24:21–23), the wise king (2:2–4), the king who inhabits the cosmos (57:15; 66:1), the king of the downtrodden (57:15; 66:1–2), the king in history (6; 36 – 37), the king at the eschaton (24:21–24; 52:7; 60), and more. The book of Isaiah does not want us to condense God, the king, into one simple idea; instead, the book invites us to allow its collage of portraits of God as king to elicit a range of responses.

Delbert was the only Bumpus kid in my grade, but they infested Warren G. Harding like termites in an outhouse. There was Ima Jean, short and muscular, who was in the sixth grade, when she showed up, but spent most of her time hanging around the poolroom. There was a lanky, blue-jowled customer they called Jamie, who ran the still and was the only one who ever wore shoes. He and his brother Ace, who wore a brown fedora and blue work shirts, sat on the front steps at home on the Fourth of July, sucking at a jug and pretending to light sticks of dynamite with their cigars when little old ladies walked by. There were also several red-faced girls who spent most of their time dumping dishwater out of windows. Babies of various sizes and sexes crawled about the back yard, fraternizing indiscriminately with the livestock. They all wore limp, battleship-gray T-shirts and nothing else. They cried day and night. We thought that was all of them—until one day a truck stopped in front of the house and out stepped a girl who made Daisy Mae look like Little Orphan Annie. My father was sprinkling the lawn at the time; he wound up watering the windows. Ace and Emil came running out onto the porch, whooping and hollering. The girl carried a cardboard suitcase—in which she must have kept all her underwear, if she owned any—and wore her blonde hair piled high on her head; it gleamed in the midday sun. Her short muslin dress strained and bulged. The truck roared off. Ace rushed out to greet her, bellowing over his shoulder as he ran: “MAH GAWD! HEY, MAW, IT’S CASSIE! SHE’S HOME FROM THE REFORMATORY!” Emil

Over the next 300 years, the Afro-Asian giant swallowed up all the other worlds. It consumed the Mesoamerican World in 1521, when the Spanish conquered the Aztec Empire. It took its first bite out of the Oceanic World at the same time, during Ferdinand Magellan’s circumnavigation of the globe, and soon after that completed its conquest. The Andean World collapsed in 1532, when Spanish conquistadors crushed the Inca Empire. The first European landed on the Australian continent in 1606, and that pristine world came to an end when British colonisation began in earnest in 1788. Fifteen years later the Britons established their first settlement in Tasmania, thus bringing the last autonomous human world into the Afro-Asian sphere of influence. It took the Afro-Asian giant several centuries to digest all that it had swallowed, but the process was irreversible. Today almost all humans share the same geopolitical system (the entire planet is divided into internationally recognised states); the same economic system (capitalist market forces shape even the remotest corners of the globe); the same legal system (human rights and international law are valid everywhere, at least theoretically); and the same scientific system (experts in Iran, Israel, Australia and Argentina have exactly the same views about the structure of atoms or the treatment of tuberculosis). The single global culture is not homogeneous. Just as a single organic body contains many different kinds of organs and cells, so our single global culture contains many different types of lifestyles and people, from New York stockbrokers to Afghan shepherds. Yet they are all closely connected and they influence one another in myriad ways. They still argue and fight, but they argue using the same concepts and fight using the same weapons. A real ‘clash of civilisations’ is like the proverbial dialogue of the deaf. Nobody can grasp what the other is saying. Today when Iran and the United States rattle swords at one another, they both speak the language of nation states, capitalist economies, international rights and nuclear physics.

Cultivate Spiritual Allies One of the most significant things you learn from the life of Paul is that the self-made man is incomplete. Paul believed that mature manhood was forged in the body of Christ In his letters, Paul talks often about the people he was serving and being served by in the body of Christ. As you live in the body of Christ, you should be intentional about cultivating at least three key relationships based on Paul’s example: 1. Paul: You need a mentor, a coach, or shepherd who is further along in their walk with Christ. You need the accountability and counsel of more mature men. Unfortunately, this is often easier said than done. Typically there’s more demand than supply for mentors. Some churches try to meet this need with complicated mentoring matchmaker type programs. Typically, you can find a mentor more naturally than that. Think of who is already in your life. Is there an elder, a pastor, a professor, a businessman, or other person that you already respect? Seek that man out; let him know that you respect the way he lives his life and ask if you can take him out for coffee or lunch to ask him some questions — and then see where it goes from there. Don’t be surprised if that one person isn’t able to mentor you in everything. While he may be a great spiritual mentor, you may need other mentors in the areas of marriage, fathering, money, and so on. 2. Timothy: You need to be a Paul to another man (or men). God calls us to make disciples (Matthew 28:19). The books of 1st and 2nd Timothy demonstrate some of the investment that Paul made in Timothy as a younger brother (and rising leader) in the faith. It’s your job to reproduce in others the things you learn from the Paul(s) in your life. This kind of relationship should also be organic. You don’t need to approach strangers to offer your mentoring services. As you lead and serve in your spheres of influence, you’ll attract other men who want your input. Don’t be surprised if they don’t quite know what to ask of you. One practical way to engage with someone who asks for your input is to suggest that they come up with three questions that you can answer over coffee or lunch and then see where it goes from there. 3. Barnabas: You need a go-to friend who is a peer. One of Paul’s most faithful ministry companions was named Barnabas. Acts 4:36 tells us that Barnabas’s name means “son of encouragement.” Have you found an encouraging companion in your walk with Christ? Don’t take that friendship for granted. Enjoy the blessing of friendship, of someone to walk through life with. Make it a priority to build each other up in the faith. Be a source of sharpening iron (Proverbs 27:17) and friendly wounds (Proverbs 27:6) for each other. But also look for ways to work together to be disruptive — in the good sense of that word. Challenge each other in breaking the patterns of the world around you in order to interrupt it with the Gospel. Consider all the risky situations Paul and Barnabas got themselves into and ask each other, “what are we doing that’s risky for the Gospel?

Keynes was a voracious reader. He had what he called ‘one of the best of all gifts – the eye which can pick up the print effortlessly’. If one was to be a good reader, that is to read as easily as one breathed, practice was needed. ‘I read the newspapers because they’re mostly trash,’ he said in 1936. ‘Newspapers are good practice in learning how to skip; and, if he is not to lose his time, every serious reader must have this art.’ Travelling by train from New York to Washington in 1943, Keynes awed his fellow passengers by the speed with which he devoured newspapers and periodicals as well as discussing modern art, the desolate American landscape and the absence of birds compared with English countryside.54 ‘As a general rule,’ Keynes propounded as an undergraduate, ‘I hate books that end badly; I always want the characters to be happy.’ Thirty years later he deplored contemporary novels as ‘heavy-going’, with ‘such misunderstood, mishandled, misshapen, such muddled handling of human hopes’. Self-indulgent regrets, defeatism, railing against fate, gloom about future prospects: all these were anathema to Keynes in literature as in life. The modern classic he recommended in 1936 was Forster’s A Room with a View, which had been published nearly thirty years earlier. He was, however, grateful for the ‘perfect relaxation’ provided by those ‘unpretending, workmanlike, ingenious, abundant, delightful heaven-sent entertainers’, Agatha Christie, Edgar Wallace and P. G. Wodehouse. ‘There is a great purity in these writers, a remarkable absence of falsity and fudge, so that they live and move, serene, Olympian and aloof, free from any pretended contact with the realities of life.’ Keynes preferred memoirs as ‘more agreeable and amusing, so much more touching, bringing so much more of the pattern of life, than … the daydreams of a nervous wreck, which is the average modern novel’. He loved good theatre, settling into his seat at the first night of a production of Turgenev’s A Month in the Country with a blissful sigh and the words, ‘Ah! this is the loveliest play in all the world.’55 Rather as Keynes was a grabby eater, with table-manners that offended Norton and other Bloomsbury groupers, so he could be impatient to reach the end of books. In the inter-war period publishers used to have a ‘gathering’ of eight or sixteen pages at the back of their volumes to publicize their other books-in-print. He excised these advertisements while reading a book, so that as he turned a page he could always see how far he must go before finishing. A reader, said Keynes, should approach books ‘with all his senses; he should know their touch and their smell. He should learn how to take them in his hands, rustle their pages and reach in a few seconds a first intuitive impression of what they contain. He should … have touched many thousands, at least ten times as many as he reads. He should cast an eye over books as a shepherd over sheep, and judge them with the rapid, searching glance with which a cattle-dealer eyes cattle.’ Keynes in 1927 reproached his fellow countrymen for their low expenditure in bookshops. ‘How many people spend even £10 a year on books? How many spend 1 per cent of their incomes? To buy a book ought to be felt not as an extravagance, but as a good deed, a social duty which blesses him who does it.’ He wished to muster ‘a mighty army … of Bookworms, pledged to spend £10 a year on books, and, in the higher ranks of the Brotherhood, to buy a book a week’. Keynes was a votary of good bookshops, whether their stock was new or second-hand. ‘A bookshop is not like a railway booking-office which one approaches knowing what one wants. One should enter it vaguely, almost in a dream, and allow what is there freely to attract and influence the eye. To walk the rounds of the bookshops, dipping in as curiosity dictates, should be an afternoon’s entertainment.