Soldiers Prayer Quotes

A Time For Prayer "In times of war and not before, God and the soldier we adore. But in times of peace and all things righted, God is forgotten and the soldier slighted." -Rudyard Kipling

For Jenn At 12 years old I started bleeding with the moon and beating up boys who dreamed of becoming astronauts. I fought with my knuckles white as stars, and left bruises the shape of Salem. There are things we know by heart, and things we don't. At 13 my friend Jen tried to teach me how to blow rings of smoke. I'd watch the nicotine rising from her lips like halos, but I could never make dying beautiful. The sky didn't fill with colors the night I convinced myself veins are kite strings you can only cut free. I suppose I love this life, in spite of my clenched fist. I open my palm and my lifelines look like branches from an Aspen tree, and there are songbirds perched on the tips of my fingers, and I wonder if Beethoven held his breath the first time his fingers touched the keys the same way a soldier holds his breath the first time his finger clicks the trigger. We all have different reasons for forgetting to breathe. But my lungs remember the day my mother took my hand and placed it on her belly and told me the symphony beneath was my baby sister's heartbeat. And I knew life would tremble like the first tear on a prison guard's hardened cheek, like a prayer on a dying man's lips, like a vet holding a full bottle of whisky like an empty gun in a war zone… just take me just take me Sometimes the scales themselves weigh far too much, the heaviness of forever balancing blue sky with red blood. We were all born on days when too many people died in terrible ways, but you still have to call it a birthday. You still have to fall for the prettiest girl on the playground at recess and hope she knows you can hit a baseball further than any boy in the whole third grade and I've been running for home through the windpipe of a man who sings while his hands playing washboard with a spoon on a street corner in New Orleans where every boarded up window is still painted with the words We're Coming Back like a promise to the ocean that we will always keep moving towards the music, the way Basquait slept in a cardboard box to be closer to the rain. Beauty, catch me on your tongue. Thunder, clap us open. The pupils in our eyes were not born to hide beneath their desks. Tonight lay us down to rest in the Arizona desert, then wake us washing the feet of pregnant women who climbed across the border with their bellies aimed towards the sun. I know a thousand things louder than a soldier's gun. I know the heartbeat of his mother. Don't cover your ears, Love. Don't cover your ears, Life. There is a boy writing poems in Central Park and as he writes he moves and his bones become the bars of Mandela's jail cell stretching apart, and there are men playing chess in the December cold who can't tell if the breath rising from the board is their opponents or their own, and there's a woman on the stairwell of the subway swearing she can hear Niagara Falls from her rooftop in Brooklyn, and I'm remembering how Niagara Falls is a city overrun with strip malls and traffic and vendors and one incredibly brave river that makes it all worth it. Ya'll, I know this world is far from perfect. I am not the type to mistake a streetlight for the moon. I know our wounds are deep as the Atlantic. But every ocean has a shoreline and every shoreline has a tide that is constantly returning to wake the songbirds in our hands, to wake the music in our bones, to place one fearless kiss on the mouth of that brave river that has to run through the center of our hearts to find its way home.

I pray the tomb is shut forever," recited Harrowhawk, with the curious fervidity she always showed in prayer. " I pray the rock is never rolled away. I pray that which was buried remains buried, insensate, in perpetual rest, with closed eye and stilled brain. I pray it lives, I pray it sleeps ... I pray for the needs of the Emperor All-Giving, the Undying King, His Virtues and his men. I pray for the Second House, the Third, the Fourth, the Fifth; the Sixth, Seventh, and Eighth. I pray for the Ninth House, and I pray for it to be fruitful. I pray for the soldiers and adepts far from home, and all those parts of the Empire that live in unrest and disquiet. Let it be so.

The branches of the trees looked as if they were holding hands and bowing their heads in prayer.

The orphanage taught their girls religious ritual to the Nth degree, and how to make their own clothes. Giti mended uniforms for the soldiers and even sold a few prayer rugs in the marketplace. Self-sufficiency they called it. Ha!

A little lifting up of the heart suffices; a little remembrance of God, an interior act of adoration, even though made on the march and with sword in hand, are prayers which, short though they may be, are nevertheless very pleasing to God, and far from making a soldier lose his courage on the most dangerous occasions, bolster it. Let him then think of God as much as possible so that he will gradually become accustomed to this little but holy exercise; no one will notice it and nothing is easier than to repeat often during the day these little acts of interior adoration.

Organizations like the UN do a lot of good, but there are certain basic realities they never seem to grasp ...Maybe the most important truth that eludes these organizations is that it's insulting when outsiders come in and tell a traumatized people what it will take for them to heal. You cannot go to another country and make a plan for it. The cultural context is so different from what you know that you will not understand much of what you see. I would never come to the US and claim to understand what's going on, even in the African American culture. People who have lived through a terrible conflict may be hungry and desperate, but they are not stupid. They often have very good ideas about how peace can evolve, and they need to be asked. That includes women. Most especially women ... To outsiders like the UN, these soldiers were a problem to be managed. But they were our children.

O Lord our God, help us to tear their soldiers to bloody shreds with our shells; help us to cover their smiling fields with the pale forms of their patriot dead; help us to drown the thunder of the guns with the shrieks of their wounded, writhing in pain; help us to lay waste their humble homes with a hurricane of fire; help us to wring the hearts of their unoffending widows with unavailing grief; help us to turn them out roofless with little children to wander unfriended the wastes of their desolated land in rags and hunger and thirst.

After all, Ignatius of Loyola, a soldier who had killed and whored and made a thorough mess of his soul, said you could judge prayer worthwhile simply if you could act more decently, think more clearly afterward. As D.W. once told him, “Son, sometimes it’s enough just to act less like a shithead.

Folks keep forgetting that wishing don't make nothing so, but prayer sometimes do.

If I have become so pathetically dulled that I hold freedom as my right and the privileges of liberty as my due, I can stand beside the stilled graves of a thousand soldiers fallen in defense of freedom and not feel a thing. And my most solemn prayer is that I will never be this.

Sometime [Queen Mab] driveth o'er a soldier's neck, And then dreams he of cutting foreign throats, Of breaches, ambuscadoes, Spanish blades, Of healths five fathom deep; and then anon Drums in his ear, at which he starts and wakes, And being thus frighted, swears a prayer or two And sleeps again

It is an awful thing to look on such sad circumstance and not be able to shed a tear. It is not because I do not feel for these folks, but maybe I feel too much. Part of me is glad, in a low down, mean way, that it is not Albert's or Mama's graves we are digging. Glad that it is some soldiers I don't know and neighbors and friends but not family. Lord, I must be the cussedest woman there is to think that. Finally, I felt so guilty for thinking those things that I cried. Then I began to feel the heartaches of our friends and neighbors and I cried for them, too, as we said prayers over each and every grave.

There are two social classes in Pakistan," Professor Superb said to his unsuspecting audience, gripping the podium with both hands as he spoke. "The first group, large and sweaty, contains those referred to as the masses. The second group is much smaller, but its members exercise vastly greater control over their immediate environment and are collectively termed the elite. The distinction between members of these two groups is made on the basis of control of an important resource:air-conditioning. You see, the elite have managed to re-create for themselves the living standards of say, Sweden without leaving the dusty plains of the subcontinent. They're a mixed lot - Punjabi and Pathans, Sindhis and Baluchis, smugglers , mullahs, soldiers, industrialists - united by their residence in an artificially cooled world. They wake up in air-conditioned houses, drive air-conditioned cars to air-conditioned offices, grab lunch in air-conditioned restaurants (rights of admission reserved), and at the end of the day go home to an air-conditioned lounges to relax in front of their wide-screen TVs. And if they should think about the rest of the people, the great uncooled, and become uneasy as they lie under their blankets in the middle of the summer, there is always prayer, five times a day, which they hope will gain them admittance to an air-conditioned heaven, or at the very least, a long, cool drink during a fiery day in hell.

I asked for strength that I might achieve; He made me weak that I might obey. I asked for health that I might do greater things; I was given grace that I might do better things. I asked for riches that I might be happy; I was given poverty that I might be wise. I asked for power that I might have the praise of men; I was given weakness that I might feel the need of God. I asked for all things that I might enjoy life; I was given life that I might enjoy all things. I received nothing that I asked for, all that I hoped for. My prayer was answered, I was most blessed.” ― Pete Greig, God on Mute: Engaging the Silence of Unanswered Prayer 1 likes Like “A Creed For Those Who Have Suffered I asked God for strength, that I might achieve. I was made weak, that I might learn humbly to obey ... I asked for health, that I might do great things. I was given infirmity, that I might do better things ... I asked for riches, that I might be happy. I was given poverty, that I might be wise ... I asked for power, that I might have the praise of men. I was given weakness, that I might feel the need of God ... I asked for all things, that I might enjoy life. I was given life, that I might enjoy all things ... I got nothing I asked for—but everything I had hoped for. Almost despite myself, my unspoken prayers were answered. I am, among men, most richly blessed

Does God exist? Unlike many people, this had not been the great inner debate of her life. Under the old Communist regime, the official line in schools had been that life ended with death, and she had gotten used to the idea. On the other hand, her parents’ generation and her grandparents’ generation still went to church, said prayers, and went on pilgrimages, and were utterly convinced that God listened to what they said. At twenty-four, having experienced everything she could experience—and that was no small achievement—Veronika was almost certain that everything ended with death. That is why she had chosen suicide: freedom at last. Eternal oblivion. In her heart of hearts, though, there was still a doubt: What if God did exist? Thousands of years of civilization had made of suicide a taboo, an affront to all religious codes: Man struggles to survive, not to succumb. The human race must procreate. Society needs workers. A couple has to have a reason to stay together, even when love has ceased to exist, and a country needs soldiers, politicians and artists. If God exists, and I truly don’t believe he does, he will know that there are limits to human understanding. He was the one who created this confusion in which there is poverty, injustice, greed, and loneliness. He doubtless had the best of intentions, but the results have proved disastrous; if God exists, he will be generous with those creatures who chose to leave this Earth early, and he might even apologize for having made us spend time here. To hell with taboos and superstitions. Her devout mother would say: “God knows the past, the present, and the future.” In that case, he had placed her in this world in the full knowledge that she would end up killing herself, and he would not be shocked by her actions. Veronika began to feel a slight nausea, which became rapidly more intense.

And so, Navani painted a prayer onto the stones themselves, sending her attendants for more ink. She paced off the size of the glyph as she continued its border, making it enormous, spreading her ink onto the tan rocks. Soldiers gathered around, Sadeas stepping from his canopy, watching her paint, her back to the sun as she crawled on the ground and furiously dipped her brushpen into the ink jars. What was a prayer, if not creation? Making something where nothing existed. Creating a wish out of despair, a plea out of anguish. Bowing one's back before the Almighty, and forming humility from the empty pride of a human life. Something from nothing. True creation. Her tears mixed with the the ink. She went through four jars. She crawled, holding her safehand to the ground, brushing the stones and smearing ink on her cheeks when she wiped the tears. When she finally finished, she knelt back before a glyph twenty paces long, emblazoned as if in blood. The wet ink reflected sunlight, and she fired it with a candle; the ink was made to burn whether wet or dry. The flames burned across the length of the prayer, killing it and sending its soul to the Almighty.

I asked for strength that I might achieve; I was made weak that I might learn humbly to obey. I asked for health that I might do greater things; I was given infirmity that I might do better things. I asked for riches that I might be happy; I was given poverty that I might be wise. I asked for power that I might have the praise of men; I was given weakness that I might feel the need of God. I asked for all things that I might enjoy life; I was given life that I might enjoy all things. I got nothing that I asked for but everything that I had hoped for. Almost despite myself my unspoken prayers were answered, I am, among all men, most richly blessed

PLEASE ENJOY A SPECIAL SAMPLE OF OCCULT ASSASSIN BOOK 2: APOCALYPSE SOLDIER CHAPTER ONE FATHER ROBERT CABRERA was deep into the Eucharistic prayer when a loud banging noise cut through the quiet of the church, followed by a shrill scream. A

Maggots in corpses. He'd seen. Whitely churning, in the mouths of dead soldiers, where their noses had been, their ears and blasted-away jaws. Most of the soldiers had been men as young as he himself had been. Italians fallen after the Austrian offensive of 1918. You do not forget such sights. You do not un-see such sights. He himself had been wounded, but he had not died. The distinction was profound. Between what lived and what died the distinction was profound. Yet it remained mysterious, elusive. You did not wish to speak of it. Especially you did not wish to pray about it, to beg God to spare you. For it disgusted him to think of God. It disgusted him to think of prayers to such a god. Fumbling his big, bare toe against the trigger of the shotgun he was damned if he would think, in his last quivering moment of his life, of God.

This Book contains the mind of God, the state of man, the way of salvation, the doom of sinners, and the happiness of believers. Read it to be wise, believe it to be saved, and practice it to be holy. It contains light to direct you, food to support you, and comfort to cheer you. It is the traveler’s map, the pilgrim’s staff, the pilot’s compass, the soldier’s sword, and the Christian’s charter. It should fill the memory, rule the heart, and guide the feet. Read it slowly, frequently, and prayerfully.

Music, as everyone experiences, provides an unquestionable justification and a fulfilling pleasure for the activities it accompanies: the soldier who hears the marching band is enthralled and reassured; the religious man is exalted in his prayer by the sound of the organ in the church; and the lover is carried away and his conscience stilled by the romantic guitar. Armed with music, man can damn rational doubt.

God’s side is determined not by geography, but by those who do His will. If Germans, English, Japanese, and Americans prayed right, they would all be praying for the same intention: Thy Will be done on earth as it is in Heaven. And what is that Will? The reign of Justice and Charity in the hearts of men. Through a prayerful contemplation of war we will see not soldiers of different nations in combat, but one great family, quarreling, fighting, wounding, and all in need of the peace and charity of Christ which we hope to obtain by our supplications.

Good soldiers know that if they don’t recognize who their enemy is, they are destined to lose the war. That is also true for those of us who battle in God’s army. Even though Jesus put the enemy under His feet and won the victory for us, we still must move into that victory. There are still battles to be fought in prayer.

The word is my weapon. FIRE!

I took the thin magazine from the pouch in front of me and began to thumb through it. I felt self-conscious, as if I shouldn't be there. My mind began to wander, as I knew it would, back to the boonies. I was on patrol again. Monaco was on point. Peewee and Walowick followed him. Lobel and Brunner were next, then Johnson, the sixty cradled in his arm as if it were a child. We were walking the boonies, past rice paddies, toward yet another hill. I was in the rear, and for some reason I turned back. Behind me, trailing the platoon, were the others. Brew, Jenkins, Sergeant Dongan, Turner, and Lewis, the new guys, and Lieutenant Carroll. I knew I was mixing my prayers, but it didn't matter. I just wanted God to care for them, to keep them whole. I knew they were thinking about me and Peewee.

What Nietzsche is describing is a kind of transcendence—a mental state of complete and utter absorption well known to artists, athletes, gamblers, musicians, dancers, soldiers in battle, mystics, meditators, and the devout during prayer.

It is night at the front, a shadow, a shot. The Jew who has just fired hears a moan... "And then, mother, the hair stands up on his head, for only a few feet from him in the darkness the enemy voice is reciting in Hebrew the prayer of the dying. Ai, God, the soldier has cut down a Jewish brother! Ai, misery! He drops his rifle and runs into no man's land, insane with shame and grief. Insane, you understand? The enemy fires at him, his comrades shout at him to come back. But he refuses; he stays in no man's land and dies. Ai, misery, ai...!

I would not have the anniversaries of our victories celebrated, nor those of our defeats made fast days and spent in humiliation and prayer; but I would like to see truthful history written. Such history will do full credit to the courage, endurance and soldierly ability of the American citizen, no matter what section of the country he hailed from, or in what ranks he fought. The justice of the cause which in the end prevailed, will, I doubt not, come to be acknowledged by every citizen of the land, in time. For the present, and so long as there are living witnesses of the great war of sections, there will be people who will not be consoled for the loss of a cause which they believed to be holy. As time passes, people, even of the South, will begin to wonder how it was possible that their ancestors ever fought for or justified institutions which acknowledged the right of property in man.

Our battle is spiritual, and what we accomplish in the spirit realm is as important as what the highly trained, prepared, and equipped soldier does in the physical. We must know our weapons and be highly skilled in using them. But first we must put on the armor God has given us in order to stand strong against

Roman soldiers girded their waist with something similar to what a weight lifter wears to give him strength and support so he won’t hurt the core of his body. It enabled the soldiers to stand stronger against their enemy. We, too, need that kind of support to give us strength in our spiritual core. That means we must tightly surround ourselves with truth and not allow for anything other than the truth to enter into our thinking or situation. It means asking God to keep us undeceived so that we never allow deception to take root. Knowing the truth liberates us from all possibility of deception and illuminates any darkness in our life.

Our battle is spiritual, and what we accomplish in the spirit realm is as important as what the highly trained, prepared, and equipped soldier does in the physical. We must know our weapons and be highly skilled in using them. But first we must put on the armor God has given us in order to stand strong against the enemy. The

What I saw in Washington that October were a lot of Americans who were genuinely dismayed by what their country was doing in Vietnam; I also saw a lot of other Americans who were self-righteously attracted to a most childish notion of heroism - namely, their own. They thought that to force a confrontation with soldiers and policemen would not only elevate themselves to the status of heroes; this confrontation, they deluded themselves, would expose the corruption of the political and social system they loftily thought they opposed. These would be the same people who, in later years, would credit the antiwar 'movement' with eventually getting the U.S. armed forces out of Vietnam. That was not what I saw. I saw that the righteousness of many of these demonstrators simply helped to harden the attitudes of those poor fools who supported the war. That is what makes what Ronald Reagan would say - two years later, in 1969 - so ludicrous: that the Vietnam protests were 'giving aid and comfort to the enemy.' What I saw was that the protests did worse than that; they gave aid and comfort to the idiots who endorsed the war - they made that war last longer. That's what I saw.

It’s lucky for James of the Glens that I have boasted beforehand; and none so unlucky for myself, because now I’m committed to do right. I have the name of a gentleman and the means of one; it would be a poor duty that I was wanting in the essence.” And then I thought this was a Pagan spirit, and said a prayer in to myself, asking for what courage I might lack, and that I might go straight to my duty like a soldier to battle, and come off again scatheless, as so many do.

A soldier who looked as if he were around fifteen, with soft, smooth cheeks, lay next to Ilan with his eyes closed, curled up and mumbling quickly, devotedly. Ilan touched his leg and asked him to say a prayer for him. Without opening his eyes, the boy said he wasn't praying. He wasn't religious at all, he was just reciting chemistry equations. That's how he used to quiet himself before matriculation exams, and it always worked. Ilan asked him to say a few equations for him.

And to what end?" she asked sharply. "If you are, as I understand, to shut yourself forever in your cell within the four walls of an abbey, then of what use would it be were your prayer to be answered?" "The use of my own salvation." She turned from him with a pretty shrug and wave. "Is that all?" she said. "Then you are no better than Father Christopher and the rest of them. Your own, your own, ever your own! My father is the king's man, and when he rides into the press of fight he is not thinking ever of the saving of his own poor body; he recks little enough if he leave it on the field. Why then should you, who are soldiers of the Spirit, be ever moping or hiding in cell or in cave, with minds full of your own concerns, while the world, which you should be mending, is going on its way, and neither sees nor hears you? Were ye all as thoughtless of your own souls as the soldier is of his body, ye would be of more avail to the souls of others." "There

A Palestinian village whose feudal owner sold it for a kiss through a pane of glass..." Nothing remained of Sireen after the auction apart from you, little prayer rug, because a mother slyly stole you and wrapped up her son who'd been sentenced to cold and weaning - and later to sorrow and longing. It's said there was a village, a very small village, on the border between sun's gate and earth. It's said that the village was twice sold - once for a measure of oil and once for a kiss through a pane of glass. The buyers and sellers rejoiced at its sale, the year the submarine was sunk, in our twentieth century. And in Sireen - the buyers went over the contract - were white-washed houses, lovers, and trees, folk poets, peasants, and children. (But there was no school - and neither tanks nor prisons.) The threshing floors, the colour of golden wine, and the graveyard were a vault meant for life and death, and the vault was sold! People say that there was a village, but Sireen became an earthquake, imprisoned by an amulet as it turned into a banquet - in which the virgins' infants were cooked in their mothers' milk so soldiers and ministers might eat along with civilisation! "And the axe is laid at the root of the tree..." And once again at the root of the tree, as one dear brother denies another and existence. Officer of the orbits... attend, O knight of death, but don't give in - death is behind us and also before us. Knight of death, attend, there is no time to retreat - darkness crowds us and now has turned into a rancid butter, and the forest too is full, the serpents of blood have slithered away and the beaker of our ablution has been sold to a tourist from California! There is no time now for ablution. People say there was a village, but Sireen became an earthquake, imprisoned by an amulet as it turned into a banquet - in which the virgins' infants were cooked in their mothers' milk so soldiers and ministers might eat, along with civilisation!

For prayer is of transcendent importance. Prayer is the mightiest agent to advance God’s work. Praying hearts and hands only can do God’s work. Prayer succeeds when all else fails. Prayer has won great victories, and rescued, with notable triumph, God’s saints when every other hope was gone. Men who know how to pray are the greatest boon God can give to earth—they are the richest gift earth can offer heaven. Men who know how to use this weapon of prayer are God’s best soldiers. His mightiest leaders.

It was astonishing how loudly one laughed at tales of gruesome things, of war’s brutality-I with the rest of them. I think at the bottom of it was a sense of the ironical contrast between the normal ways of civilian life and this hark-back to the caveman code. It made all our old philosophy of life monstrously ridiculous. It played the “hat trick” with the gentility of modern manners. Men who had been brought up to Christian virtues, who had prattled their little prayers at mothers’ knees, who had grown up to a love of poetry, painting, music, the gentle arts, over-sensitized to the subtleties of half-tones, delicate scales of emotion, fastidious in their choice of words, in their sense of beauty, found themselves compelled to live and act like ape-men; and it was abominably funny. They laughed at the most frightful episodes, which revealed this contrast between civilized ethics and the old beast law. The more revolting it was the more, sometimes, they shouted with laughter, especially in reminiscence, when the tale was told in the gilded salon of a French chateau, or at a mess-table. It was, I think, the laughter of mortals at the trick which had been played on them by an ironical fate. They had been taught to believe that the whole object of life was to reach out to beauty and love, and that mankind, in its progress to perfection, had killed the beast instinct, cruelty, blood-lust, the primitive, savage law of survival by tooth and claw and club and ax. All poetry, all art, all religion had preached this gospel and this promise. Now that ideal had broken like a china vase dashed to hard ground. The contrast between That and This was devastating. It was, in an enormous world-shaking way, like a highly dignified man in a silk hat, morning coat, creased trousers, spats, and patent boots suddenly slipping on a piece of orange-peel and sitting, all of a heap, with silk hat flying, in a filthy gutter. The war-time humor of the soul roared with mirth at the sight of all that dignity and elegance despoiled. So we laughed merrily, I remember, when a military chaplain (Eton, Christ Church, and Christian service) described how an English sergeant stood round the traverse of a German trench, in a night raid, and as the Germans came his way, thinking to escape, he cleft one skull after another with a steel-studded bludgeon a weapon which he had made with loving craftsmanship on the model of Blunderbore’s club in the pictures of a fairy-tale. So we laughed at the adventures of a young barrister (a brilliant fellow in the Oxford “Union”) whose pleasure it was to creep out o’ nights into No Man’s Land and lie doggo in a shell-hole close to the enemy’s barbed wire, until presently, after an hour’s waiting or two, a German soldier would crawl out to fetch in a corpse. The English barrister lay with his rifle ready. Where there had been one corpse there were two. Each night he made a notch on his rifle three notches one night to check the number of his victims. Then he came back to breakfast in his dugout with a hearty appetite.

Upon the listening spirit of God fell also the unspoken part of the prayer. He commandeth me to put it into words. Listen!  “Lord our Father, our young patriots, idols of our hearts, go forth into battle — be Thou near them! With them — in spirit — we also go forth from the sweet peace of our beloved firesides to smite the foe. O Lord our God, help us tear their soldiers to bloody shreds with our shells; help us to cover their smiling fields with the pale forms of their patriot dead; help us to drown the thunder of the guns with the shrieks of their wounded, writhing in pain; help us to lay waste their humble homes with a hurricane of fire; help us to wring the hearts of their unoffending widows with unavailing grief; help us to turn them out roofless with their little children to wander unfriended in the wastes of their desolated land in rags and hunger and thirst, sports of the sun flames in summer and the icy winds of winter, broken in spirit, worn with travail, imploring thee for the refuge of the grave and denied it —   For our sakes who adore Thee, Lord, blast their hopes, blight their lives, protract their bitter pilgrimmage, make heavy their steps, water their way with their tears, stain the white snow with the blood of their wounded feet!   We ask it, in the spirit of love, of Him Who is the Source of Love, and Who is the ever-faithful refuge and friend of all that are sore beset and seek His aid with humble and contrite hearts. Amen.   (After a pause.) “Ye have prayed it; if ye still desire it, speak! The messenger of the Most High waits.”  …

On August 10, 1984, my plane landed in Kabul, the capital of Afghanistan. There were no skyscrapers here. The blue domes of the mosques and the faded mountains were the only things rising above the adobe duvals (the houses). The mosques came alive in the evening with multivoiced wailing: the mullahs were calling the faithful to evening prayer. It was such an unusual spectacle that, in the beginning, I used to leave the barracks to listen – the same way that, in Russia, on spring nights, people go outside to listen to the nightingales sing. For me, a nineteen-year-old boy who had lived his whole life in Leningrad, everything about Kabul was exotic: enormous skies – uncommonly starry – occasionally punctured by the blazing lines of tracers. And spread out before you, the mysterious Asian capital where strange people were bustling about like ants on an anthill: bearded men, faces darkend by the sun, in solid-colored wide cotton trousers and long shirts. Their modern jackets, worn over those outfits, looked completely unnatural. And women, hidden under plain dull garments that covered them from head to toe: only their hands visible, holding bulging shopping bags, and their feet, in worn-out shoes or sneakers, sticking out from under the hems. And somewhere between this odd city and the deep black southern sky, the wailing, beautifully incomprehensible songs of the mullahs. The sounds didn't contradict each other, but rather, in a polyphonic echo, melted away among the narrow streets. The only thing missing was Scheherazade with her tales of A Thousand and One Arabian Nights ... A few days later I saw my first missile attack on Kabul. This country was at war.

Seeing the confounded look on the young soldier's face, Constance offered some advice. "You can try and follow, but you'll never catch her. And even if you did,you would then have to explain just why you thought her welfare more important than that of her sisters, which trust me,you don't want to have to defend. So if I were you,I would do as instructed and see to the safety of the group. For one thing is for certain, that doesn't include her ladyship anymore." Then she marched over to her horse,made a quick silent prayer,and struggled back onto the mare's back,cursing all the while.

The Russian armies drove forward in the same desperate fashion in which they had retreated in the previous year, numbed by daily horrors. Victory at Kursk meant little to a soldier such as Private Ivanov of the 70th Army, who wrote despairingly to his family in Irkutsk: “Death, and only death awaits me. Death is everywhere here. I shall never see you again because death, terrible, ruthless and merciless is going to cut short my young life. Where shall I find strength and courage to live through all this? We are all terribly dirty, with long hair and beards, in rags. Farewell for ever.” Private Samokhvalov was in equally wretched condition: “Papa and Mama, I will describe to you my situation, which is bad. I am concussed. Very many of my unit have been killed—the senior lieutenant, the regimental commander, most of my comrades; now it must be my turn. Mama, I have not known such fear in all my eighteen years. Mama, please pray to God that I live. Mama, I read your prayer … I must admit frankly that at home I did not believe in God, but now I think of him forty times a day. I don’t know where to hide my head as I write this. Papa and Mama, farewell, I will never see you again, farewell, farewell, farewell.

I once read a question that somone used to begin their self-assessment: who do you most admire and why? If you are an american and have a TV in your house, you'd probably be tempted to list some sports figure, actor, singer, artist, successful businessman, or influential leader. We have been led to equate greatness with success, talent, power and recognition. Would we include on our list a single mom or dad who has faithfully served their family, the person who volunteers at the soup kitchen or homeless shelter, the guy who shovels snow for the elderly couple down the street or the soldier serving somewhere around the globe?

The Burial of Sir John Moore after Corunna" Not a drum was heard, not a funeral note, As his corse to the rampart we hurried; Not a soldier discharged his farewell shot O’er the grave where our hero we buried. We buried him darkly at dead of night, The sods with our bayonets turning; By the struggling moonbeam’s misty light And the lantern dimly burning. No useless coffin enclosed his breast, Nor in sheet nor in shroud we wound him, But he lay like a warrior taking his rest With his martial cloak around him. Few and short were the prayers we said, And we spoke not a word of sorrow; But we steadfastly gazed on the face that was dead, And we bitterly thought of the morrow. We thought, as we hollowed his narrow bed And smoothed down his lonely pillow, That the foe and the stranger would tread o’er his head, And we far away on the billow! Lightly they’ll talk of the spirit that’s gone And o’er his cold ashes upbraid him, But little he’ll reck, if they let him sleep on In the grave where a Briton has laid him. But half of our heavy task was done When the clock struck the hour for retiring; And we heard the distant and random gun That the foe was sullenly firing. Slowly and sadly we laid him down, From the field of his fame fresh and gory; We carved not a line, and we raised not a stone, But left him alone with his glory.

For Mercier, it was the ceremony of the mass that eased his soul: the sweetish smoke trailing from the censer, the ringing of the bell, the Latin incantations of the priest. In Warsaw, he attended early mass, at a small church near the apartment, once or twice a month, confessing to his vocational sins – duplicity, for example – in the oblique forms provided by Catholic protocol. He’d grown up an untroubled believer, but the war had put an end to that. What God could permit such misery and slaughter? But, in time, he had found consolation in a God beyond understanding and prayed for those he’d lost, for those he loved, and for an end to evil in the world.” ― Alan Furst, The Spies of Warsaw

Lincoln’s liberal use of his pardoning power created the greatest tension between the two men (Lincoln and Edwin Stanton, Secretary of War). Stanton felt compelled to protect military discipline by exacting proper punishment for desertions or derelictions of duty, while Lincoln looked for any “good excuse for saving a man’s life.” When he found one, he said, “I go to bed happy as I think how joyous the signing of my name will make him and his family and his friends.” Stanton would not allow himself such leniency. A clerk recalled finding Stanton one night in his office, “the mother, wife, and children of a soldier who had been condemned to be shot as a deserter, on their knees before him pleading for the life of their loved one. He listened standing, in cold and austere silence, and at the end of their heart-breaking sobs and prayers answered briefly that the man must die. The crushed and despairing little family left and Mr. Stanton turned, apparently unmoved, and walked into his private room.” The clerk thought Stanton an unfeeling tyrant, until he discovered him moments later, “leaning over a desk, his face buried in his hands and his heavy frame shaking with sobs. ‘God help me to do my duty; God help me to do my duty!’ he was repeating in a low wail of anguish.” On such occasions, when Stanton felt he could not afford to set a precedent, he must have been secretly relieved that the president had the ultimate authority.

Everything the Kiowas had came from the buffalo.… Most of all, the buffalo was part of the Kiowa religion. A white buffalo calf must be sacrificed in the Sun Dance. The priests used parts of the buffalo to make their prayers when they healed people or when they sang to the powers above. So, when the white men wanted to build railroads, or when they wanted to farm or raise cattle, the buffalo still protected the Kiowas. They tore up the railroad tracks and the gardens. They chased the cattle off the ranges. The buffalo loved their people as much as the Kiowas loved them. There was war between the buffalo and the white men. The white men built forts in the Kiowa country, and the woolly-headed buffalo soldiers shot the buffalo as fast as they could, but the buffalo kept coming on, coming on, even into the post cemetery at Fort Sill. Soldiers were not enough to hold them back. Then the white men hired hunters to do nothing but kill the buffalo. Up and down the plains those men ranged, shooting sometimes as many as a hundred buffalo a day. Behind them came the skinners with their wagons. They piled the hides and bones into the wagons until they were full, and then took their loads to the new railroad stations that were being built, to be shipped east to the market. Sometimes there would be a pile of bones as high as a man, stretching a mile along the railroad track. The buffalo saw that their day was over. They could protect their people no longer.

Watching eyes That later become waiting enemies Vanquished with the cross On holy ground Spear of Michael and Barbed arrow Of St. Sebastian —- Flies tipped with flame through skin And burns though all human sin. Retribution lands With the blunt weight of a blessed two handed hammer Into the side of a helmeted skull and into bruised clavicle. Now in this battle of the ages, we invoke the Unmovable resolve of St Joan To deliver a victory against all odds And at all costs. Patron of the soldier And witness to the faith Dirt-covered Gauntlet of the Paladin, Light of the soul that overpowers disbelief and disdain, You are the clerics of tomorrow. Wearing the crown of creation Anointed by this prayer And this anthem. - Glory of The Long Forgotten Crusader

free.” On the edge of town, Fitzgerald saw a sight “that has never left my memory. It was a picture story of the death of one 82nd Airborne trooper. He had occupied a German foxhole and made it his personal Alamo. In a half circle around the hole lay the bodies of nine German soldiers. The body closest to the hole was only three feet away, a potato masher [grenade] in its fist.II The other distorted forms lay where they had fallen, testimony to the ferocity of the fight. His ammunition bandoliers were still on his shoulders, empty of M-1 clips. Cartridge cases littered the ground. His rifle stock was broken in two. He had fought alone and, like many others that night, he had died alone. “I looked at his dog tags. The name read Martin V. Hersh. I wrote the name down in a small prayer book I carried, hoping someday I would meet someone who knew him. I never did.”34

Through the lofty arched windows the Kaiser saw God's sun rising. He crossed himself and genuflected. Since time immemorial he had seen the sun come up every morning. Most of his life he had gotten up first, just as a soldier gets up earlier than his superior. He knew all sunrises, the fiery and cheery ones in summer and the late, dreary, foggy ones in winter. And while he no longer recalled the dates, or the names of the days, the months, the years when disaster or good fortune had overtaken him, he did remember every morning that had ushered in an important day in his life. And he knew that a certain morning had been dismal and another cheerful. And every morning, he had crossed himself and genuflected, the way some trees open their leaves to the sun every morning, whether on a day of storm or a felling ax or deadly frost in spring or else days of peace and warmth and life.

Alas, great is my sorrow. Your name is Ah Chen, and when you were born I was not truly pleased. I am a farmer, and a farmer needs strong sons to help with his work, but before a year had passed you had stolen my heart. You grew more teeth, and you grew daily in wisdom, and you said 'Mommy' and 'Daddy' and your pronunciation was perfect. When you were three you would knock at the door and then you would run back and ask, 'Who is it?' When you were four your uncle came to visit and you played the host. Lifting your cup, you said, 'Ching!' and we roared with laughter and you blushed and covered your face with your hands, but I know that you thought yourself very clever. Now they tell me that I must try to forget you, but it is hard to forget you. "You carried a toy basket. You sat at a low stool to eat porridge. You repeated the Great Learning and bowed to Buddha. You played at guessing games, and romped around the house. You were very brave, and when you fell and cut your knee you did not cry because you did not think it was right. When you picked up fruit or rice, you always looked at people's faces to see if it was all right before putting it in your mouth, and you were careful not to tear your clothes. "Ah Chen, do you remember how worried we were when the flood broke our dikes and the sickness killed our pigs? Then the Duke of Ch'in raised our taxes and I was sent to plead with him, and I made him believe that we could not pay out taxes. Peasants who cannot pay taxes are useless to dukes, so he sent his soldiers to destroy our village, and thus it was the foolishness of your father that led to your death. Now you have gone to Hell to be judged, and I know that you must be very frightened, but you must try not to cry or make loud noises because it is not like being at home with your own people. "Ah Chen, do you remember Auntie Yang, the midwife? She was also killed, and she was very fond of you. She had no little girls of her own, so it is alright for you to try and find her, and to offer her your hand and ask her to take care of you. When you come before the Yama Kings, you should clasp your hands together and plead to them: 'I am young and I am innocent. I was born in a poor family, and I was content with scanty meals. I was never wilfully careless of my shoes and my clothing, and I never wasted a grain of rice. If evil spirits bully me, may thou protect me.' You should put it just that way, and I am sure that the Yama Kings will protect you. "Ah Chen, I have soup for you and I will burn paper money for you to use, and the priest is writing down this prayer that I will send to you. If you hear my prayer, will you come to see me in your dreams? If fate so wills that you must yet lead an earthly life, I pray that you will come again to your mother's womb. Meanwhile I will cry, 'Ah Chen, your father is here!' I can but weep for you, and call your name.

SMALLER, BUT I CAN STILL SEE YOU!” said Owen Meany. Then he left us; he was gone. I could tell by his almost cheerful expression that he was at least as high as the palm trees. Major Rawls saw to it that Owen Meany got a medal. I was asked to make an eyewitness report, but Major Rawls was instrumental in pushing the proper paperwork through the military chain of command. Owen Meany was awarded the so-called Soldier’s Medal: “For heroism that involves the voluntary risk of life under conditions other than those of conflict with an opposing armed force.” According to Major Rawls, the Soldier’s Medal rates above the Bronze Star but below the Legion of Merit. Naturally, it didn’t matter very much to me—exactly where the medal was rated—but I think Rawls was right in assuming that the medal mattered to Owen Meany. Major Rawls did not attend Owen’s funeral. When I spoke on the telephone with him, Rawls was apologetic about not making the trip to New Hampshire; but I assured him that I completely understood his feelings. Major Rawls had seen his share of flag-draped caskets;

I here behold a Commander in Chief who looks idle and is always busy; who has no other desk than his knees, no other comb than his fingers; constantly reclined on his couch, yet sleeping neither in night nor in daytime. A cannon shot, to which he himself is not exposed, disturbs him with the idea that it costs the life of some of his soldiers. Trembling for others, brave himself, alarmed at the approach of danger, frolicsome when it surrounds him, dull in the midst of pleasure, surfeited with everything, easily disgusted, morose, inconstant, a profound philosopher, an able minister, a sublime politician, not revengeful, asking pardon for a pain he has inflicted, quickly repairing an injustice, thinking he loves God when he fears the Devil; waving one hand to the females that please him, and with the other making the sign of the cross; receiving numberless presents from his sovereign and distributing them immediately to others; preferring prodigality in giving, to regularity in paying; prodigiously rich and not worth a farthing; easily prejudiced in favor of or against anything; talking divinity to his generals and tactics to his bishops; never reading, but pumping everyone with whom he converses; uncommonly affable or extremely savage, the most attractive or most repulsive of manners; concealing under the appearance of harshness, the greatest benevolence of heart, like a child, wanting to have everything, or, like a great man, knowing how to do without; gnawing his fingers, or apples, or turnips; scolding or laughing; engaged in wantonness or in prayers, summoning twenty aides de camp and saying nothing to any of them, not caring for cold, though he appears unable to exist without furs; always in his shirt without pants, or in rich regimentals; barefoot or in slippers; almost bent double when he is at home, and tall, erect, proud, handsome, noble, majestic when he shows himself to his army like Agamemnon in the midst of the monarchs of Greece. What then is his magic? Genius, natural abilities, an excellent memory, artifice without craft, the art of conquering every heart; much generosity, graciousness, and justice in his rewards; and a consummate knowledge of mankind. There

Do you believe in God, Evan?” “Sure I do.” “I don’t. I mean, I don’t know. I did before the Others came. Or thought I did, when I thought about it at all. And then they came and…” I have to stop for a second to collect myself. “Maybe there’s a God. Sammy thinks there is. But he also thinks there’s a Santa Claus. Still, every night I said his prayer with him, and it didn’t have anything to do with me. It was about Sammy and what he believed, and if you could have seen him take that fake soldier’s hand and follow him onto that bus…” I’m losing it, and it doesn’t matter to me much. Crying is always easier in the dark. Suddenly my cold hand is blanketed by Evan’s warmer one, and his palm is as soft and smooth as the pillowcase beneath my cheek. “It kills me,” I sob. “The way he trusted. Like the way we trusted before they came and blew the whole goddamned world apart. Trusted that when it got dark there would be light. Trusted that when you wanted a fucking strawberry Frappuccino you could plop your ass in the car, drive down the street, and get yourself a fucking strawberry Frappuccino! Trusted…

What I saw in Washington that October were a lot of Americans who were genuinely dismayed by what their country was doing in Vietnam; I also saw a lot of other Americans who were self-righteously attracted to a most childish notion of heroism—namely, their own. They thought that to force a confrontation with soldiers and policemen would not only elevate themselves to the status of heroes; this confrontation, they deluded themselves, would expose the corruption of the political and social system they loftily thought they opposed. These would be the same people who, in later years, would credit the antiwar “movement” with eventually getting the U.S. armed forces out of Vietnam. That was not what I saw. I saw that the righteousness of many of these demonstrators simply helped to harden the attitudes of those poor fools who supported the war. That is what makes what Ronald Reagan would say—two years later, in 1969—so ludicrous: that the Vietnam protests were “giving aid and comfort to the enemy.” What I saw was that the protests did worse than that; they gave aid and comfort to the idiots who endorsed the war—they made that war last longer. That’s what I saw.

To all the other prisoners Platon Karataev seemed a most ordinary soldier. They called him “little falcon” or “Platosha,” chaffed him good-naturedly, and sent him on errands. But to Pierre he always remained what he had seemed that first night: an unfathomable, rounded, eternal personification of the spirit of simplicity and truth. Platon Karataev knew nothing by heart except his prayers. When he began to speak he seemed not to know how he would conclude. Sometimes Pierre, struck by the meaning of his words, would ask him to repeat them, but Platon could never recall what he had said a moment before, just as he never could repeat to Pierre the words of his favorite song: native and birch tree and my heart is sick occurred in it, but when spoken and not sung, no meaning could be got out of it. He did not, and could not, understand the meaning of words apart from their context. Every word and action of his was the manifestation of an activity unknown to him, which was his life. But his life, as he regarded it, had no meaning as a separate thing. It had meaning only as part of a whole of which he was always conscious. His words and actions flowed from him as evenly, inevitably, and spontaneously as fragrance exhales from a flower. He could not understand the value or significance of any word or deed taken separately.

The artillery and mortars had been silent for at least the past few hours. After awhile the rabbi stopped initiating new songs. He took a few more sips of wine and sat for a time, almost shining in obvious pleasure, and yet reflective and silent. All watched him, and after a few minutes he spoke again in his odd Moroccan/Brooklyn accent. "The weapons of a Jew are prayer and mitzvot. Tonight we are arming ourselves with mitzvot like the finest suit of armor ever made. Better than a ceramica," he said, referring to the bullet-proof flak vests worn by many Israeli soldiers by their street name. "By the mere act of sitting and eating and drinking, because we are doing so in a sukkah at the time that our Creator told us to do so, we acquire for ourselves a heavenly shield more powerful than any missile or tank." He let those words settle in as he beamed at all present at the table and standing in the sukkah. "A mitzvah—carrying out HaShem's commandment or doing a good deed, such as an act of kindness towards your fellow human being—creates a heavenly smell, a wonderful odor that is both spiritual and physical. When the Creator of the whole universe commanded the Jewish people to bring sacrifices upon His holy altar, and they did so exactly as he had instructed them, the Torah says that it created a Re-ach Tov, a good and wonderful scent, that pleased the Ribbono Shel-Olam. And in those moments when the Jewish people acted on the instructions of their Creator, there was a kesher and a devekus, a tie and a drawing closer, between the Jewish people and their Creator.

There was one part of the house I had not yet visited, and I went there now. The chapel showed no ill effects of its long neglect. The paint was as fresh and bright as ever. And the lamp burned once more before the altar. I said a prayer — an ancient, newly-learned form of words, and left, turning towards the camp; and as I walked back, and the cook-house bugle sounded ahead of me,I thought:— The builders did not know the uses to which their work would descend; they made a new house with the stones of the old castle. Year by year the great harvest of timber in the park grew to ripeness; until, in sudden frost, came the Age of Hooper; the place was desolate and the work all brought to nothing; Quomodo sedet sola civitas. Vanity of vanities, all is vanity. And yet, I thought, stepping out more briskly towards the camp, where the bugles after a pause had taken up the second call and were sounding Pick-em-up, Pick-em-up , hot potatoes — and yet that is not the last word; it is not even an apt word; it is a dead word from ten years back. Something quite remote from anything the builders intended had come out of their work and out of the fierce little human tragedy in which I played; something none of us thought about at the time: a small red flame, a beaten copper lamp of deplorable design, relit before the beaten copper doors of a tabernacle; the flame, which the old knights saw from their tombs, which they saw put out; that flame burns again for other soldiers, far from home, farther, in heart, than Acre or Jerusalem. It could not have been lit but for the builders and the tragedians. And there I found it this morning, burning anew among the old stones.

The Jewel in Her Crown, which showed the old Queen (whose image the children now no doubt confused with the person of Miss Crane) surrounded by representative figures of her Indian Empire: princes, landowners, merchants, moneylenders, sepoys, farmers, servants, children, mothers, and remarkably clean and tidy beggars. The Queen was sitting on a golden throne, under a crimson canopy, attended by her temporal and spiritual aides: soldiers, statesmen and clergy. The canopied throne was apparently in the open air because there were palm trees and a sky showing a radiant sun bursting out of bulgy clouds such as, in India, heralded the wet monsoon. Above the clouds flew the prayerful figures of the angels who were the benevolent spectators of the scene below. Among the statesmen who stood behind the throne one was painted in the likeness of Mr. Disraeli holding up a parchment map of India to which he pointed with obvious pride but tactful humility. An Indian prince, attended by native servants, was approaching the throne bearing a velvet cushion on which he offered a large and sparkling gem. The children in the school thought that this gem was the jewel referred to in the title. Miss Crane had been bound to explain that the gem was simply representative of tribute, and that the jewel of the title was India herself, which had been transferred from the rule of the British East India Company to the rule of the British Crown in 1858, the year after the Mutiny when the sepoys in the service of the Company (that first set foot in India in the seventeenth century) had risen in rebellion, and attempts had been made to declare an old Moghul prince king in Delhi, and that the picture had been painted after 1877, the year in which Victoria was persuaded by Mr. Disraeli to adopt the title Empress of India.

Have you written to Emmie?” “I write to them both,” St. Just replied, chugging some cold lemonade. “Emmie chided me to observe the proprieties, so I have not written to her, precisely.” “If you did write, just to her, what would you write?” St. Just sat back, more relaxed than he’d been in days for having had a good gallop. “I would tell her I miss her, that I am scared of being around people all the time, but only marginally less scared when alone. I’m afraid of the next rainy night, still, and I miss Winnie more than I thought I would. Winnie is just… good. Innocent, you know? I would tell her I am not sleeping as well as I did in Yorkshire, but I am managing not to drink much, so far. I would tell her—” “Yes?” Douglas cocked his head, no doubt surprised at the raw honesty of these sentiments. “I would tell her I was better when I could smell fresh bread in every corner of my house and know she was busy in my kitchen. I would tell her there are no stone walls here for me to beat my head against, and I miss her.” “Emmie is a stone wall?” Douglas eyed his water, his expression perplexed. “In a sense.” St. Just grinned ruefully. “A good sense.” Douglas rose to his feet. “If I were you, I would start writing.” “I’m not passing along such drivel to such a sensible woman.” St. Just rose, as well, and eyed Douglas a little uncertainly. “She’d think my wits had gone begging.” “It isn’t your wits,” Douglas said sternly. He pulled St. Just into his arms, not for a quick, self-conscious, furtive male hug, but for an embrace, full of affection and protectiveness. “It’s your heart, you ass. Now listen to me.” He put a hand on the back of St. Just’s head, effectively preventing St. Just from doing aught but remaining pliant in his arms. “I love you, and I am proud of you. I am grateful for the years you spent defending me and mine, and I will keep you in my prayers each and every night. Write to me, or I will tattle to Her Grace, Rose, and Winnie.” “A veritable firing squad of guilt,” the earl said, stepping back. He turned his back on Douglas and reached for a linen napkin on the tea cart. “Damn you, Amery.” Douglas stepped up behind him and offered him one last pat on the shoulder. “You’ll be all right, Devlin. Just keep turning toward the light, no matter how weak, shifting, or uncertain. Write to me, and know you are always welcome in my house, under any circumstances, no matter what.” St.

During the conversation she [7th-GGM, Anna Maria Hoepflinger Floerl] also talked about the guidance with which God had provided her when they started to expel the Salzburgers. She was born in the state of Bavaria and brought up in ignorance by her seriously erring mother and some relatives. However, when God recognized that He could save her soul, He saw to it that among the twelve journeyman of a papal masterbuilder from Salzburg who worked on a church in Bavaria, there was a Lutheran journeyman, called “the Lutheran,” about whose religion strange things were said. Because he got room and board at the house of her cousin, for whom she worked, she was very much aware of his Christian behavior. And, since she noticed great peace, nonconformance to the world, and diligent prayer and intercession as well as sympathy and tears when he saw the bound Evangelical Salzburgers being led past him, she had the deep desire to talk to this man secretly about his and her religious faith. One evening God arranged for her cousin to be busy with the soldiers who were accompanying the Salzburgers on their way across Bavaria, while the servants were in the tavern. She grasped this opportunity to make this knowledgeable man, who was experienced in Christianity, teach her the Evangelical truth for three hours; upon her request, he also sent her a good book, namely the Schaitberger, in a small well-secured barrel. In it, they eagerly read for three consecutive weeks at night about the Evangelical truth and her previous misunderstandings. Because the people concluded from her overall behavior, especially her absence from monthly confession, observance of brotherhood meetings, participation in pilgrimages, and telling a rosary, that she might have suspicious books, they waylaid her, took the book away from her, and threatened her with jail and death unless she stayed away from this heresy. At the priest’s instigation, her mother, in particular, behaved very badly. Finally God gave her the courage to leave, although she knew neither the way nor the area. A woman potter, also a secret Lutheran, referred her to her very close kinswoman in Austria; but there she was advised in confidence that she was to go to Salzburg rather than to pretend, in violation of her conscience, because here they searched very much after Evangelical people and books. Since the journeyman bricklayer had given her instructions on how to get to the Goldeck jurisdiction and, there, to a Lutheran family, she traveled there without a passport, like a poor abandoned sheep, in the name of God, who was her leader and guide, and she was well received. However, because the Evangelical people were being expelled at that time, she was summoned to appear before the authorities and was threatened that, if she stayed with these Evangelical people, she would enjoy neither God’s care nor any favor from the people in the Empire, but would die a horrible death. Nevertheless, she said that she would go with them regardless of what might happen to her. She preferred all misery and even death itself to renouncing God, her Savior, and the Evangelical truth. She did not start with good days, but with misery and death, as the bricklayer had told her earlier while assuring her of God’s help.

Kimbanguism is an extremely peace-loving religion, yet brimming with military allusions. Those symbols were not originally part of the religion, but were copied in the 1930s from the Salvation Army, a Christian denomination that, unlike theirs, was not banned at that time. The faithful believed that the S on the Christian soldiers’ uniform stood not for “Salvation” but for “Simon,” and became enamored of the army’s military liturgy. Today, green is still the color of Kimbanguism, and the hours of prayer are brightened up several times a day by military brass bands. Those bands, by the way, are truly impressive. It is a quiet Monday evening when I find myself on the square. While the martial music rolls on and on, played first by the brass section, then by flutes, the faithful shuffle forward to be blessed by the spiritual leader. In groups of four or five, they kneel before the throne. The spiritual leader himself is standing. He wears a gray, short-sleeved suit and gray socks. He is not wearing shoes. In his hand he holds a plastic bottle filled with holy water from the “Jordan,” a local stream. The believers kneel and let themselves be anointed by the Holy Spirit. Children open their mouths to catch a spurt of holy water. A young deaf man asks for water to be splashed on his ears. And old woman who can hardly see has her eyes sprinkled. The crippled display their aching ankles. Fathers come by with pieces of clothing belonging to their sick children. Mothers show pictures of their family, so the leader can brush them with his fingers. The line goes on and on. Nkamba has an average population of two to three thousand, plus a great many pilgrims and believers on retreat. People come from Kinshasa and Brazzaville, as well as from Brussels or London. Thousands of people come pouring in, each evening anew. For an outsider this may seem like a bizarre ceremony, but in essence it is no different from the long procession of believers who have been filing past a cave at Lourdes in the French Pyrenees for more than a century. There too, people come from far and near to a spot where tradition says unique events took place, there too people long for healing and for miracles, there too people place all their hope in a bottle of spring water. This is about mass devotion and that usually says more about the despair of the masses than about the mercy of the divine. After the ceremony, during a simple meal, I talk to an extremely dignified woman who once fled Congo as a refugee and has been working for years as a psychiatric nurse in Sweden. She loves Sweden, but she also loves her faith. If at all possible, she comes to Nkamba each year on retreat, especially now that she is having problems with her adolescent son. She has brought him along. “I always return to Sweden feeling renewed,” she says.

I asked for strength that I might achieve. He made me weak that I might obey. I asked for health that I might do greater things. I was given grace that I might do better things. I asked for riches that I might be happy. I was given poverty that I might be wise. I asked for power that I might have the praise of the men. I was given weakness that I might feel the need of God. I asked for all things that I might enjoy life. I was given life that I might enjoy all things. I received nothing that I asked for. All that I hoped for. MY PRAYER WAS ANSWERED.

It is not a safe time. But it is a time when the womb of "the religion of the end of religion" can push us out into true faith . I wrote the following song after my friend Blake told me about how Central American Christians taught him not to pray for safety, but for strength in the trials that Jesus said would come. It is a prayer for my daughters to love, rather than fight, until the end: Beautiful soldier what can I pray for you my child when the world is running wild? I cannot pray for safety when our master promised fire I cannot pray for riches he prayed we not desire I can't pray for my own renown when he was spat on by his own and I can't pray for success when he named the poor the blessed.... oh I pray that you become a beautiful soldier in the revolution of love.

If we want to benefit most from our suffering, by prayer and meditation, we will approach our suffering as a good soldier approaches war. What do I mean by that? A good soldier who has trained and trained is not surprised when he fins himself in war! He has been trained for it. Likewise, consider it your Job to be be prepared to suffer. That puts a whole different cast on Sunday morning, doesn't it? You are gathering with God's people Lord's Day after Lord's Day to train as good soldiers of Jesus Christ so that when your time of trial and testing sand suffering comes, you will be ready.

Peter’s Vision in Joppa In Caesarea lived a Roman soldier named Cornelius. So Cornelius wasn’t a Jew. He was a Gentile. Yet he was true to God and gave to the poor. He always prayed. One afternoon this man had a vision. An angel came and said, “Cornelius?” “What is it, Lord?” Cornelius stared at the angel in terror. “Send men to Joppa and find Peter at Simon’s house.” Quickly, Cornelius sent for Peter. About noon the next day Peter went to Simon’s roof to pray. While he waited, Peter fell into a trance. He saw a large sheet coming from heaven. In it were all kinds of animals. A voice spoke, “Peter get up and eat these animals.” But the animals in the sheet were banned by Jewish law. So, to Peter, the meat wasn’t clean. “No, Lord,” said Peter. “I’ve never eaten any unclean meat.” “God has made this meat clean. Don’t call it unclean again.” Peter was puzzled about this. Just then the men came from Cornelius. The next day, Peter went with them to Cornelius’s house in Caesarea. The Spirit and the Gentiles Cornelius’ relatives and close friends were all gathered. Finally, Peter arrived. Cornelius fell at Peter’s feet to worship him. “Get up,” Peter said, “I’m only a mortal man.” In the house, Peter said, “You know that I’m a Jew. It’s against our law to visit a Gentile. But God told me not to call anyone unclean.” This was the meaning of Peter’s vision two days before. “So I had no problem coming here. What do you want?” Cornelius replied, “Four days ago a man in dazzling clothes came to me. ‘Cornelius,’ he said, ‘God has heard your prayers. Send to Joppa and find Peter.’ I did this and you’re kind enough to come. We’re here in the presence of God to listen to you.” So Peter began to tell them the good news about Jesus Christ. He mentioned forgiveness of sins in Jesus’ name but had to stop. The Holy Spirit had fallen on everyone listening. The Jewish believers with Peter were astounded. The Father’s gift of the Holy Spirit had been poured on the Gentiles! “Let’s baptize these people in the name of Jesus Christ,” said Peter. And they stayed there for several days.

His morning hours were set apart for the nourishment of his own soul; not, however, with the view of laying up a stock of grace for the rest of the day--for manna will corrupt if laid by--but rather with the view of "giving the eye the habit of looking upward all the day, and drawing down gleams from the reconciled countenance." He was sparing in the hours devoted to sleep, and resolutely secured time for devotion before breakfast, although often wearied and exhausted when he laid himself to rest. "A soldier of the cross," was his remark, "must endure hardness." Often he sang a psalm of praise, as soon as he arose, to stir up his soul. Three chapters of the Word was his usual morning portion. This he thought little enough, for he delighted exceedingly in the Scriptures: they were better to him than thousands of gold or silver. "When you write," he said to a friend, "tell me the meaning of Scriptures." To another, in expressing his value for the Word, he said, "One gem from that ocean is worth all the pebbles of earthly streams." His chief season of relaxation seemed to be breakfast time. He would come down with a happy countenance and a full soul; and after the sweet season of family prayer, immediately begin forming plans for the day. When he was well, nothing seemed to afford him such true delight as to have his hands full of work. Indeed, it was often remarked that in him you found--what you rarely meet with--a man of high poetic imagination and deep devotion, who nevertheless was engaged unceasingly in the busiest and most laborious activities of his office. His

Let the trees be consulted before you take any action every time you breathe in thank a tree let treeroots crack parking lots at the world bank headquarters let loggers be druids specially trained and rewarded to sacrifice trees at auspicious times let carpenters be master artisans let lumber be treasured like gold let chainsaws be played like saxophones let soldiers on maneuvers plant trees give police and criminals a shovel and a thousand seedlings let businessmen carry pocketfuls of acorns let newlyweds honeymoon in the woods walk don’t drive stop reading newspapers stop writing poetry squat under a tree and tell stories JOHN WRIGHT

The M1A3 Abrams was a man-killer. Colonel J. “Lonesome” Jones thanked the good Lord that he had never had to face anything like it. The models that preceded it, the A1 and A2, were primarily designed to engage huge fleets of Soviet tanks on the plains of Europe. They were magnificent tank busters, but proved to be less adept at the sort of close urban combat that was the bread and butter of the U.S. Army in the first two decades of the twenty-first century. In the alleyways of Damascus and Algiers, along the ancient cobbled lanes of Samara, Al Hudaydah, and Aden, the armored behemoths often found themselves penned in, unable to maneuver or even to see what they were supposed to kill. They fell victim to car bombs and Molotovs and homemade mines. Jones had won his Medal of Honor rescuing the crew of one that had been disabled by a jihadi suicide squad in the Syrian capital. The A3 was developed in response to attacks just like that one, which had become increasingly more succesful. It was still capable of killing a Chinese battle tank, but it was fitted out with a very different enemy in mind. Anyone, like Jones, who was familiar with the clean, classic lines of the earlier Abrams would have found the A3 less aesthetically pleasing. The low-profile turret now bristled with 40 mm grenade launchers, an M134 7.62 mm minigun, and either a small secondary turret for twin 50s, or a single Tenix-ADI 30 mm chain gun. The 120 mm canon remained, but it was now rifled like the British Challenger’s gun. But anyone, like Jones, who’d ever had to fight in a high-intensity urban scenario couldn’t give a shit about the A3’s aesthetics. They just said their prayers in thanks to the designers. The tanks typically loaded out with a heavy emphasis on high-impact, soft-kill ammunition such as the canistered “beehive” rounds, Improved Conventional Bomblets, White Phos’, thermobaric, and flame-gel capsules. Reduced propellant charges meant that they could be fired near friendly troops without danger of having a gun blast disable or even kill them. An augmented long-range laser-guided kinetic spike could engage hard targets out to six thousand meters. The A3 boasted dozens of tweaks, many of them suggested by crew members who had gained their knowledge the hard way. So the tank commander now enjoyed an independent thermal and LLAMPS viewer. Three-hundred-sixty-degree visibility came via a network of hardened battle-cams. A secondary fuel cell generator allowed the tank to idle without guzzling JP-8 jet fuel. Wafered armor incorporated monobonded carbon sheathing and reactive matrix skirts, as well as the traditional mix of depleted uranium and Chobam ceramics. Unlike the tank crew that Jones had rescued from a screaming mob in a Damascus marketplace, the men and women inside the A3 could fight off hordes of foot soldiers armed with RPGs, satchel charges, and rusty knives—for the “finishing work” when the tank had been stopped and cracked open to give access to its occupants.

You have heard how we have conquered a vast empire and have purified the earth of the disorders that tainted it,” Hülagü wrote. “You cannot escape from the terror of our armies. Where can you flee? What road will you use to escape us? Our horses are swift, our arrows sharp, our swords like thunderbolts, our hearts as hard as the mountains, our soldiers as numerous as the sand. Fortresses will not detain us, nor armies stop us. Your prayers to God will not avail against us. We are not moved by tears nor touched by lamentations. Only those who beg our protection will be safe.

I would not have the anniversaries of our victories celebrated, nor those of our defeats made fast days and spent in humiliation and prayer; but I would like to see truthful history written. Such history will do full credit to the courage, endurance and soldierly ability of the American citizen, no matter what section of the country he hailed from, or in what ranks he fought. The justice of the cause which in the end prevailed, will, I doubt not, come

God wants you to move: 
- from freedom to fighting - from deliverance to dominion 
- from bondage to battle 
- from being a slave to being a soldier

Such people, one soldier acidly observed, certainly “would like” to see the Confederacy triumph “and no doubt weary heaven with their prayers for peace and independence.” But they prayed at least as fervently “to get through with whole skins and full purses.

The old man smiled at me, dark eyes twinkling over his spectacles. ‘I think God has already sent us angels enough, mon ami. But I shall pray he watch over us this night nevertheless.’ “‘And what’s the point of that, priest?’ “Rafa blinked. ‘What is the point of—’ “‘Praying. Oui.’ “The old man looked at me as if I’d asked the point of breathing. ‘I…’ “‘Two soldiers stand on a field of battle,’ I told him. ‘Both are convinced God is on their side. Both pray to their Lord and Redeemer to smite their enemy low, and to the Mothermaid to protect them from all harm. But somebody’s going to lose. Somebody’s wasting their fucking time. Maybe, just maybe … it’s both of them?’ “The priest frowned. ‘God cannot be said to be on the side of the Dead.’ “‘You’re missing the point, old man. All on earth below and hea’en above is the work of my hand…’ “‘… And all the work of my hand is in accord with my plan.’ “‘You think those refugees we met on the road didn’t pray with everything they had to not lose their homes? You think Lachlunn á Cuinn didn’t pray for his wife and son to stay alive? See, that divine plan shite is what the pulpit-hucksters feed you when things start to go wrong. After they’ve passed around the collection plate, of course. When your crops fail or your cancer spreads or whatever else you’ve begged him for doesn’t come to pass. That’s the solace they’ll offer. It’s God’s will, they’ll tell you. Part of the divine plan. “‘What they don’t point out is, if he has a plan? There’s no sense praying for anything. If His will be done is the golden rule, then God’s going to do what he wants, regardless of how hard you beg him. And imagine, just for a second, the sense of entitlement it takes to ask him for anything in the first place. The fucking ego you’d need to think that this is somehow all for you. What if you ask for something that’s not his will? You want him to alter the course of the divine plan? For you? See, that’s the grift of it all. That’s the genius. You get what you pray for? Huzzah, God fucking loves you. But your prayers go unanswered?’ I snapped my fingers. ‘Just wasn’t part of the plan.

Dutch evangelist Corrie ten Boom said, “It’s a poor soldier indeed who does not recognize the enemy.” The key to victory in both natural and spiritual warfare is to clearly identify the enemy, and to understand his character and methods.6

Thereupon, each soldier removed his hat, knelt in the middle of the road and said his prayers.

Like the nuns in Assisi, one of whom cooked a huge meal for hidden Jews to break the fast on Yom Kippur, the sisters had a respect for the religious beliefs of their wards. Only the mother superior allegedly knew they were Jewish, although others clearly did as well; as Goldenberg recalled, “it’s not logical that an Italian child between eight and ten doesn’t know any Catholic prayers.” The sons of the chief rabbi of Genoa were also hidden there, and the nun who put them to bed each night, Mother Marta Folcia, would tell them to secretly kiss her finger rather than the cross she held and then to say the Shema Yisrael quietly before falling asleep. When German soldiers inspected the boardinghouse every few months, looking for Jewish children, the boys carefully recited Catholic prayers such as the Ave Maria and Pater Noster that had been drilled into them several times a day at the convent. The mother superior stood behind the officer, mouthing the words, in case any of the children forgot in their panic.

A little lifting up of the heart suffices. A little remembrance of GOD, one act of inward worship, though upon a march, and a sword in hand, are prayers, which, however short, are nevertheless very acceptable to GOD; and far from lessening a soldier’s courage in occasions of danger, they best serve to fortify it. Let

So much of the time it is not complacency that threatens but its opposite, impetuosity. We see something that is wrong, whether in the world or in the church, and we fly into action, righting the wrong, confronting sin and wickedness, battling the enemy, and then we go out vigorously recruiting "Christian soldiers".

Let him think of Him as often as he can, especially in the greatest dangers. A little lifting up of the heart suffices. A little remembrance of GOD, one act of inward worship, though upon a march, and a sword in hand, are prayers, which, however short, are nevertheless very acceptable to GOD; and far from lessening a soldier's courage in occasions of danger, they best serve to fortify it.

Message of Joan of Arc The crucible of love is carried forth in your hearts. The pain and sorrow of past injustices are being transformed through each loving word and deed. As the past merges with the present, physical and emotional bodies respond. There is so much that you carry, so much you transform. The conscious awareness of your soul’s purpose, the knowledge that you have come again to aid in this most transforming time magnifies the outcome of each mission. As past injustices merge with present injustices you respond with an awakening, an awakening of remembrance of all that has gone before and all that feels familiar in your lives and your world of today. And as you perceive and awaken, and as a betrayal or injustice today brings back those of times past, you feel, you weep, you cry out, and you may fall. Then the power within rises, the feminine power of love, the feminine power of strength, the alchemical magic awakens and rises with a power and strength stronger than the past, more powerful than a memory or injustice of today. And as the power rises within, and as you feel, acknowledge and respond, you choose the path of the spiritual warrior with a feminine strength present throughout the ages. For you are bearers of truth and soldiers of freedom. And through your awareness so vigilant and so true, through each conscious kindness, each voice raised in truth, you transform one by one, a hardened heart or bitter injustice. Yes the task is mighty and the road long, and you have walked this path again and again but I ask you now to feel in your heart, the power of love and the root of forgiveness. For only these shall usher in the New World, only these shall move you into the fullness of your true spiritual nature. Walk the path with your head held high feeling and knowing your power and strength. Know that battles once fought for truth and for freedom carry you forth in this time and this place. Feel the protection of your spiritual armour, carry the sword of truth and enlightenment. Work your alchemical magic as you transform and transcend all worldly concerns. Bring forth the balance of masculine and feminine, the strength of the armour and the beauty of love. Know, that which you endure and overcome shall strengthen you…. and that which you forgive shall free you." I (…state name aloud.) bow my head and consecrate my heart and with the greatest love and power I breathe in the Breath of The Holy Spirit and breathe out the names Isis and Magdalene.

in Spriritual prayer warfare-God want us to fight 'cos He called us soldiers of the cross

Lord bless this land, and all who inhabit it. Bless the earth. 'Tis borrowed from you after all. Let the work be fit worship to You. Grant us safety as we work. Grant us favor against any untoward spirits. Jealousy. Greed. Bigotry." Chance paused. "Even such as shadows my own heart. Forgive my tresspasses as I forgive.

He might have mocked himself if he hadn’t been tired of always mocking at what others took seriously. It was easier to mock, of course, but other people refrained, and not always because they lacked the imagination or sense of humor required to mock. Sometimes they refrained because they dared to long for something that was not easily grasped, something that might slip away if one did not pay it the proper respect—prayerful respect, the sort that moved one to remove one’s hat by the side of a grave, or to bow one’s head to soldiers marching off to war, even while damning the fat MPs that sent them to die. Life was not all for mockery. Nor was laughter. But it was harder to spot the prayerful moments when they called for laughter instead of tears. Tears spelled an end. Laughter could spell a beginning.

Sincerity and effort are two strong legs, but two legs are not enough to stabilize a stool. Christian activists need sincerity, effort, and thoughtful prayer. A minister who had misgivings about the prohibition movement remarked that “the churches in the long run would get further if their activities were marked by less commotion and more insight.”24 It is hard to disagree with this. Jesus, as always, is the perfect model of a man who worked hard during the day and prayed hard during the morning and night. Peter is the model of a man who acted fast (cutting off a soldier’s ear, for instance) and had much to repent.

At the bar on the Favoritenstrasse, Julius the policeman talked to us about dignity, evolution, the great Darwin and the great Nietzsche. I translated so that my good friend Ulises could understand what he was saying, although I didn’t understand any of it. The prayer of the bones, said Julius. The yearning for health. The virtue of danger. The tenacity of the forgotten. Bravo, said my good friend Ulises. Bravo, said everyone else. The limits of memory. The wisdom of plants. The eye of parasites. The agility of the earth. The merit of the soldier. The cunning of the giant. The hole of the will. Magnificent, said my good friend Ulises in German. Extraordinary.

Our battle is spiritual, and what we accomplish in the spirit realm is as important as what the highly trained, prepared, and equipped soldier does in the physical. We must know our weapons and be highly skilled in using them. But first we must put on the armor God has given us in order to stand strong against the enemy.

Ammon Hennacy, a Catholic Worker, said, “Love without courage and wisdom is sentimentality, as with the ordinary church member. Courage without love and wisdom is foolhardiness, as with the ordinary soldier. Wisdom without love and courage is cowardice, as with the ordinary intellectual.

God helps us in the obstacles of life. When you turn your obstacles over to the Lord, He acts. What will He do? Sometimes He overcomes the obstacles. God is with us in the hopeless places. How hopeless the Israelites were at the Red Sea! The enemy soldiers were behind them; the wilderness was around them; the sea was in front of them. But God opened a way to escape. Sometimes God removes the obstacles—the “hills” and the “mountains.” He just makes them skip and run away like animals. He also can turn the obstacles into blessings. He “turned the rock into a pool of water, the flint into a fountain of waters” (v. 8). If God doesn’t overcome or remove your obstacle, let Him turn it into a blessing.

Sometimes it takes a terrible tragedy for people to see their need for God. Confronted with terrible evil, Americans have sought divine help before. George Washington and Abraham Lincoln both prayed publicly for the nation. President Franklin D. Roosevelt's prayer for America in the opening salvos of D-day is a beautiful example: ". . . for us at home—fathers, mothers, children, wives, sisters, and brothers of brave men overseas, whose thoughts and prayers are ever with them—help us, Almighty God, to rededicate ourselves in renewed faith in Thee in this hour of great sacrifice." Regrettably, it is also part of the human condition to quickly forget the need for prayer once we perceive that a threat has passed and "normalcy" has been restored. This makes the words penned in 1632 by Renaissance poet Francis Quarles particularly poignant today: Our God and soldier we alike adore Ev'n at the brink of danger, not before; After deliverance, both alike requited, Our God's forgotten, and our soldiers slighted.

When she stepped out into the cool spring evening Major Halliday was waiting for her. He tilted his hat. “Evening, Miss Chalmers,” he said. Lily glowered at him. “What do you want?” The major smiled that insolent, melting smile of his. He had bathed, Lily noticed, and his uniform was fresh. He hesitated for a moment, then said, “I’d like to walk you home. It’s dark, after all, and a town full of soldiers is no place for a woman alone.” Lily squared her slender shoulders. “My rooming house is nearby,” she said in dismissal. “So I don’t need an escort, thank you.” It was as though she hadn’t spoken. Major Halliday fell into step beside her, settling his hat on his head with a practiced motion of one hand. “Where did you live before you came here?” he asked. Lily sighed. The man was over six feet tall, and he probably weighed twice what she did. There would be no getting rid of him if he didn’t want to go. “Nebraska,” she replied, quickening her pace. The major frowned. “That’s a long way off. Do you have family in Tylerville?” An old grief sounded inside Lily like a far-off bell as she thought of her lost sisters. Maybe, despite all her prayers and her letter-writing and her traveling from place to place, she’d never find them. She shook her head. “No family.” “Anywhere?” the major pressed. Lily glanced at him. “I have an adopted brother living in Spokane,” she answered. She wouldn’t tell him about Emma and Caroline; that would be like baring a freshly bandaged wound. “Why are you so curious about me, Major?” He smiled. “My name is Caleb,” he corrected, ignoring her question. “That’s more than I care to know,” Lily replied haughtily, and he laughed at that. “I suppose it is. May I call you Lily?” “No, you may not. I’m to be ‘Miss Chalmers,’ if you must address me at all.” He laughed again, and the sound was warm and richly masculine. “You’ve got all the warm congeniality of a porcupine, Miss Chalmers.” “Thank you.

DAY 5 Take the Shield of Faith (Ephesians 6:16) Every soldier needs something to shield and protect him from the weapons of the enemy. In Roman times, the weapons were arrows and swords. The soldiers sometimes shot flaming arrows and darts over protective walls to set people and their dwelling places on fire. In the same way, the enemy shoots spiritual arrows and darts at us designed to pierce our heart with discouragement and make us fearful, anxious, uncertain, or incapacitated. The shield we have against these arrows of the enemy is our faith, and it is powerful protection from all that. We all—even unbelievers—have faith in something or someone. We have faith that the pharmacist won’t poison us when we have our prescription from the doctor filled. We have faith that we can walk into a mall and not be killed.

If My People Pray If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land. —2 CHRONICLES 7:14     Among the many myths associated with Alexander the Great is the tale of a poor Macedonian soldier who was leading before Alexander the Great a mule laden with gold for the king’s use. The mule became so tired that he could no longer carry the load, so the mule driver took it off and carried it himself, with great difficulty, for a considerable distance. Finally Alexander saw him sinking under the burden and about to throw it to the ground, so he cried out, “Friend, do not be weary yet; try to carry it to your tent, for it is now all yours.” This blessing is much better than the lottery. Who says good guys finish last? Humility certainly has its blessings. Ezra, the writer of 1 and 2 Chronicles, certainly knew the importance of humility, because he directed this passage to his people, people whom God called by name. He states that in order for God’s people to receive His blessings, there are four basic requirements: • humility • prayer • devotion • repentance This is an appropriate prayer for all of us. We shake our heads in disbelief at the depravity of mankind. Each day the headlines in the media scream out stabbings, shootings, murder, rape, and betrayal. Where have we gone wrong as a nation? Are our families breaking apart along with the moral fiber of this country? How can we get back on track to recapture the blessings of God? Ezra says we are to humble ourselves, pray, seek God’s face, and repent of our sins. Then God will • answer our prayers, • forgive our sins, and • heal our land. As you guide your family spiritually, may you recognize the truths of this passage and come to God with all humility, committing your lives again to the righteousness of God. Make a vow that in your

As she walked quietly, she heard the voices of the soldiers on patrol. One troop of them came running along in order, their officer rapidly calling out commands. The walls were alive with soldiers, and she prayed, God of the Israelites, destroy this evil place! The prayer shocked her. She had not prayed like this before. All of her prayers had been for her family, but she knew that somehow the god of the Israelites was different from the gods of Jericho. She knew the gods of that city were futile and helpless, mere fragments of clay or stone or wood.

February 18 MORNING “Shew me wherefore thou contendest with me.” — Job 10:2 PERHAPS, O tried soul, the Lord is doing this to develop thy graces. There are some of thy graces which would never be discovered if it were not for thy trials. Dost thou not know that thy faith never looks so grand in summer weather as it does in winter? Love is too often like a glow-worm, showing but little light except it be in the midst of surrounding darkness. Hope itself is like a star — not to be seen in the sunshine of prosperity, and only to be discovered in the night of adversity. Afflictions are often the black foils in which God doth set the jewels of His children’s graces, to make them shine the better. It was but a little while ago that on thy knees thou wast saying, “Lord, I fear I have no faith: let me know that I have faith.” Was not this really, though perhaps unconsciously, praying for trials? — for how canst thou know that thou hast faith until thy faith is exercised? Depend upon it, God often sends us trials that our graces may be discovered, and that we may be certified of their existence. Besides, it is not merely discovery, real growth in grace is the result of sanctified trials. God often takes away our comforts and our privileges in order to make us better Christians. He trains His soldiers, not in tents of ease and luxury, but by turning them out and using them to forced marches and hard service. He makes them ford through streams, and swim through rivers, and climb mountains, and walk many a long mile with heavy knapsacks of sorrow on their backs. Well, Christian, may not this account for the troubles through which thou art passing? Is not the Lord bringing out your graces, and making them grow? Is not this the reason why He is contending with you? “Trials make the promise sweet; Trials give new life to prayer; Trials bring me to His feet, Lay me low, and keep me there.

The whole city of Edinburgh poured down upon Leith, to see the colony depart, amidst the tears, and prayers, and praises of relations and friends, and of their countrymen. Many seamen and soldiers, whose services had been refused, because more had offered themselves than were needed, were found hid in the ships, and, when ordered ashore, clung to ropes and timbers, imploring to go, without reward, with their companions.

If you don't desire to meet the Devil during the day, meet Jesus before dawn.

He has recovered the worth of his own soul's journey. His life takes on a new meaning and in his prayer, in the words of Kazantzakis, "is the report of a soldier to his general: This is what I did today, this is how I fought to save the entire battle in my own sector, these are the obstacles I found, this how I plan to fight tomorrow.

Our battle cry is not an intimidating, blood-curdling scream; it is prayer. We do not need to intimidate the enemy like soldiers in the flesh; we simply lift our voices and thoughts to Jesus. We persistently pray.