Special Neighbors Quotes

Everyone longs to be loved. And the greatest thing we can do is to let people know that they are loved and capable of loving.

There's a world of difference between insisting on someone's doing something and establishing an atmosphere in which that person can grow into wanting to do it.

One of the universal fears of childhood is the fear of not having value in the eyes of the people whom we admire so much.

We speak with more than our mouths. We listen with more than our ears.

As human beings, our job in life is to help people realize how rare and valuable each one of us really is, that each of us has something that no one else has- or ever will have- something inside that is unique to all time. It's our job to encourage each other to discover that uniqueness and to provide ways of developing its expression.

You've made this day a special day, by just your being you. There's no person in the whole world like you, and I like you just the way you are.

Taking care is one way to show your love. Another way is letting people take good care of you when you need it.

Listening and trying to understand the needs of those we would communicate with seems to me to be the essential prerequisite of any real communication. And we might as well aim for real communication.

One of the strongest things I have had to wrestle with in my life is the significance of the longing for perfection in oneself and in the people bound to the self by friendship or parenthood or childhood.

I've often hesitated in beginning a project because I've thought, "It'll never turn out to be even remotely like the good idea I have as I start." I could just "feel" how good it could be. But I decided that, for the present, I would create the best way I know how and accept the ambiguities.

Listening is where love begins: listening to ourselves and then to our neighbors.

Mutually caring relationships require kindness and patience, tolerance, optimism, joy in the other's achievements, confidence in oneself, and the ability to give without undue thought of gain. We need to accept the fact that it's not in the power of any human being to provide all these things all the time. for any of us, mutually caring relationships will always include some measure of unkindness and impatience, intolerance, pessimism, envy, self-doubt, and disappointment.

Pretending doesn't require expensive toys.

I have learned that the kindness of a teacher, a coach, a policeman, a neighbor, the parent of a friend, is never wasted. These moments are likely to pass with neither the child nor the adult fully knowing the significance of the contribution. No ceremony attaches to the moment that a child sees his own worth reflected in the eyes of an encouraging adult. Though nothing apparent marks the occasion, inside that child a new view of self might take hold. He is not just a person deserving of neglect or violence, not just a person who is a burden to the sad adults in his life, not just a child who fails to solve his family’s problems, who fails to rescue them from pain or madness or addiction or poverty or unhappiness. No, this child might be someone else, someone whose appearance before this one adult revealed specialness or lovability, or value.

The Spencers’ bedroom was soundproof, which was something Hunter and I gave Vaughn a lot of shit about. Didn’t make any difference that Baron was Vaughn’s dad—it still must’ve sucked to know someone was fucking your mom so hard she needed special walls not to wake up the neighbors.

When she felt the hot creamy chocolate go down her throat and into her stomach some of the tension in her body disappeared. Three long sips later and she felt close to being able to face the day. By the time half the cocoa was gone she was in her special place, the place where everything was fine and she could face anything including Connor and a visit from her dad. By the time she finished the rest of the cocoa she'd be able to keep this calm going for the rest of the day, but of course she needed a second cup.

The man of today is no longer able to understand his neighbor because his profession is his whole life, and the technical specialization of this life has forced him to live in a closed universe.

This poem is very long So long, in fact, that your attention span May be stretched to its very limits But that’s okay It’s what’s so special about poetry See, poetry takes time We live in a time Call it our culture or society It doesn’t matter to me cause neither one rhymes A time where most people don’t want to listen Our throats wait like matchsticks waiting to catch fire Waiting until we can speak No patience to listen But this poem is long It’s so long, in fact, that during the time of this poem You could’ve done any number of other wonderful things You could’ve called your father Call your father You could be writing a postcard right now Write a postcard When was the last time you wrote a postcard? You could be outside You’re probably not too far away from a sunrise or a sunset Watch the sun rise Maybe you could’ve written your own poem A better poem You could have played a tune or sung a song You could have met your neighbor And memorized their name Memorize the name of your neighbor You could’ve drawn a picture (Or, at least, colored one in) You could’ve started a book Or finished a prayer You could’ve talked to God Pray When was the last time you prayed? Really prayed? This is a long poem So long, in fact, that you’ve already spent a minute with it When was the last time you hugged a friend for a minute? Or told them that you love them? Tell your friends you love them …no, I mean it, tell them Say, I love you Say, you make life worth living Because that, is what friends do Of all of the wonderful things that you could’ve done During this very, very long poem You could have connected Maybe you are connecting Maybe we’re connecting See, I believe that the only things that really matter In the grand scheme of life are God and people And if people are made in the image of God Then when you spend your time with people It’s never wasted And in this very long poem I’m trying to let a poem do what a poem does: Make things simpler We don’t need poems to make things more complicated We have each other for that We need poems to remind ourselves of the things that really matter To take time A long time To be alive for the sake of someone else for a single moment Or for many moments Cause we need each other To hold the hands of a broken person All you have to do is meet a person Shake their hand Look in their eyes They are you We are all broken together But these shattered pieces of our existence don’t have to be a mess We just have to care enough to hold our tongues sometimes To sit and listen to a very long poem A story of a life The joy of a friend and the grief of friend To hold and be held And be quiet So, pray Write a postcard Call your parents and forgive them and then thank them Turn off the TV Create art as best as you can Share as much as possible, especially money Tell someone about a very long poem you once heard And how afterward it brought you to them

The New York of the plays, the movies, the books; the New York of The New Yorker and Vanity Fair and Vogue. It was a beacon, a spire, a beacon on top of a spire. A light, always glowing from afar, visible even from the cornfields of Iowa, the foothills of the Dakotas, the deserts of California. The swamps of Louisiana. Beckoning, always beckoning. Summoning the discontented, seducing the dreamers. Those whose blood ran too hot, and too quickly, causing them to look about at their placid families, their staid neighbors, the graves of their slumbering ancestors and say— I’m different. I’m special. I’m more. They all came to New York.

My color schemes were limited to what would go with the pewter-gray gown...except for the bridesmaids' gowns. I'd already decided that they were going to be a distinctly nonmatchy lemon yellow that Jolene's aunt Vonnie would have to special-order. The kind of yellow one would find on takeout menus or particularly urgent Post-it notes. In fact, if the outdoor lighting failed, we could use the color of their dresses to illuminate the ceremony. And yes, i had to use a vendor who hated me, because Vonnie held the only pattern left in the continental United States for the "Ruffle and Dreams," the very dress I'd had to wear in Jolene's wedding. Revenge would would be mine, for a few months, until i revealed the dove-gray bridesmaids' dresses i actually planned for them to wear.

The Special Operations Network was instigated to handle policing duties considered either too unusual or too specialized to be tackled by the regular force. There were thirty departments in all, starting at the more mundane Neighborly Disputes (SO-30) and going onto Literary Detectives (SO-27) and Art Crime (SO-24). Anything below SO-20 was restricted information, although it was common knowledge that the ChronoGuard was SO-12 and Antiterrorism SO-9. It is rumored that SO-1 was the department that polices the SpecOps themselves. Quite what the others do is anyone's guess. What is known is that the individual operatives themselves are mostly ex-military or ex-police and slightly unbalanced. 'If you want to be a SpecOp,' the saying goes, 'act kinda weird...

For his part, Fred McFeely always made sure his grandson knew, directly and sincerely, how much he enjoyed his company. "Freddy, you make my day very special," McFeely frequently told the shy little boy, reminding him of his importance to the adults in his life.

The Echo was a rag specializing in yard sales, area sports, and town politics. The residents scanned those things, he supposed, but mostly bought the paper for the obituaries and Police Beat. Everybody liked to know which of their neighbors had died or been jailed.

Our neighbors are not merely our associates and special friends; they are not simply those who belong to our church, or who think as we do. Our neighbors are the whole human family. We

Ridcully sat in horrified amazement. He’d always enjoyed Hogswatch, every bit of it. He’d enjoyed seeing ancient relatives, he’d enjoyed the food, he’d been good at games like Chase My Neighbor up the Passage and Hooray Jolly Tinker. He was always the first to don a paper hat. He felt that paper hats lent a special festive air to the occasion. And he always very carefully read the messages on Hogswatch cards and found time for a few kind thoughts about the sender. Listening to his wizards was like watching someone kick apart a doll’s house.

A terminal illness doesn’t belong only to the one who is sick—it affects family members, friends, neighbors, coworkers. Not unlike a still pond disturbed by a falling stone, an impending death sends ripples through all the relationships in the life of the dying. Each person involved has his or her own set of issues, fears, and questions.

I have to put up a wall to put up with him. Not an invisible, metaphoric emotional wall, but a wall made of bricks. Those bricks could be used to keep out his bullshit. Bricks could transform him from friend into neighbor, and I think that’s pretty special.


The Lover Reconsiders Wait... You. Come hither come closer come here, shrug and wriggle your way out of those clothes, shed them like baby teeth, like snakeskin, like feathers from the molt of a phoenix come here let me hold you let my arms draw you closer come hither let me be suffused with your scent come here now. I want to kiss you, I want to kiss you, I want to kiss my way down your body and back up again give me your guided tour, teach me of your landmarks those hips of yours are strangers to my touch but I mean to make their acquaintance so yes there here I want to kiss you I want to learn what you whisper when you kiss with your heart’s shutters open I want to nip at your lower lip I want the rush of blood to make that mouth tingle I want to talk in quiet tones to all of you come hither come closer come here Now, bolt the door, now, unplug the phone, now warn the neighbors to ignore the racket I do not want fifteen minutes of your time I want the whole fucking night. Now let me see the smile you save for special occasions Now don’t pick a favorite position pick five Now I want to bathe myself in you Now now now like the Ganges, like the Red Sea, like the Amazon I want to follow you down to your ocean Now I want to savor you, lover, come to me make time and I will make you breakfast I want to become overfamiliar with your tastes come hither come closer come here come now you.

I’m not gettin’ off, not goin’ away, not playin’ anymore games or wastin’ anymore fuckin’ time. I don’t believe in fate or destiny or any of that bullshit. What I know is that, as far as I can tell, there isn’t another woman I’ve met who fits my life. Who doesn’t care if I get home late after she’s made a special dinner. Who doesn’t have a hemorrhage when I talk about one of my men gettin’ shot, goin’ off about how she feels about my work. You got up and made everyone coffee, for fuck’s sake. You’re a woman who tells me to be careful when I tell her I’m out hunting humans instead of bitchin’ and wantin’ to process how my career choice makes her feel. If an employee walked into their kitchen with a gun and shot at their neighbor, most people would lose their fucking minds. You spent the morning makin’ brownies and the afternoon sleepin’ in the sun. You live hard, play hard and don’t seem to be scared of anything, but manage to keep a softness about you that’s almost unreal. You wanted me to tell you why I’m sure about you, that’s why I’m sure. You grew up and your only parent was a cop. You know the drill. I don’t have any interest in trainin’ someone to get it and I need someone strong enough to live with it. That’s you.

Prime numbers are divisible only by 1 and by themselves. They hold their place in the infinite series of natural numbers, squashed, like all numbers, between two others, but one step further than the rest. They are suspicious, solitary numbers, which is why Mattia thought they were wonderful. Sometimes he thought that they had ended up in that sequence by mistake, that they'd been trapped, like pearls strung on a necklace. Other times he suspected that they too would have preferred to be like all the others, just ordinary numbers, but for some reason they couldn't do it. This second thought struck him mostly at night, in the chaotic interweaving of images that comes before sleep, when the mind is too weak to tell itself lies. In his first year at university, Mattia had learned that, among prime numbers, there are some that are even more special. Mathematicians call them twin primes: pairs of prime numbers that are close to each other, almost neighbors, but between them there is always an even number that prevents them from truly touching. Numbers like 11 and 13, like 17 and 19, 41 and 43. If you have the patience to go on counting, you discover that these pairs gradually become rarer. You encounter increasingly isolated primes, lost in that silent, measured space made only of ciphers, and you develop a distressing presentiment that the pairs encountered up until that point were accidental, that solitude is the true destiny. Then, just when you're about to surrender, when you no longer have the desire to go on counting, you come across another pair of twins, clutching each other tightly. There is a common conviction among mathematicians that however far you go, there will always be another two, even if no one can say where exactly, until they are discovered.

There is one aspect of the change in moral values brought about by the advance of collectivism which at the present time provides special food for thought. It is that the virtues which are held less and less in esteem and which consequently become rarer and precisely those on which the British people justly prided themselves and in which they were generally agreed to excel. The virtues possessed by Anglo-Saxons in a higher degree than most other people, excepting only a few of the smaller nations, like the Swiss and the Dutch, were independence and self-reliance, individual initiative and local responsbility, the successful reliance on voluntary activity, noninterference with one's neighbor and tolerance of the different and queer, respect for custom and tradition, and a healthy suspicion of power and authority.

It’s the people who feel strong and good about themselves inside who are best able to accept outside differences—their own or others‘. We help children develop this ability every time we affirm how special they are to us for being themselves, and how special to us are all the things that make each person different from anyone else.

I was living my entire life waiting for a moment to be special enough for me to look, feel and act my best, and the truth is, you don't need a special moment, or any reason at all, to do that. If not now, then when? This saying became my mantra and the answer to a dozen different questions. Should we eat off the nice wedding china or paper plates? Should I dress up for a date with my husband or just wear jeans again? Bake some cookies for the neighbors? The answers to all of these questions is the same: If not now, then when? You could spend forever planning out your someday when right now, today, this second, this is all you've got. Someday isn't guaranteed!

From the eyewitness reports, one can gather what the spectacle in the gas chamber was after the doors were opened. In their hideous suffering, the condemned had tried to crawl on top of one another. During their agonies some had dug their fingernails into the flesh of their neighbors. As a rule the corpses were so compressed and entangled that it was impossible to separate them. The German technicians invented special hook-tipped poles which were thrust deep into the flesh of the corpses to pull them out.

To Fred Rogers, every child required special attention, because every child needed assurance that he or she was someone who mattered.

Hundreds of our old neighbors, friends, coworkers, and teachers are new insomniacs. They file for dream bankruptcy, appeal for Slumber Corps aid, wait to be approved for a sleep donor. It is a special kind of homelessness, says our mayor, to be evicted from your dreams. I believe our mayor is both genuinely concerned for his insomniac constituency, and also pandering to a powerfully desperate new voting block.

She’d been grateful to Rhea, for her honesty. Relieved by it, that someone as special and smart as Rhea’d had these same feelings. It’s lonely, being a grown-up. It feels like walking through life in a mask.

I had a conversation with someone the other day who said he wondered if perhaps LGBT Christians had a special role to play in teaching the church how to more thoughtfully engage issues surrounding gender and sexuality. I told him I didn’t think that went far enough, that ever since the Gay Christian Network conference, I’ve been convinced that LGBT Christians have a special role to play in teaching the church how to be Christian. Christians who tell each other the truth. Christians who confess our sins and forgive our enemies. Christians who embrace our neighbors. Christians who sit together in our pain, and in our healing, and wait for resurrection.

In 1 Corinthians 14:13–17, Paul mentioned that the gift of tongues was used in public prayer for the purpose of edification. Charismatics, however, have tried to redefine the gift of tongues as a special mode of supernatural expression for their personal devotions and private prayers. But notice how different Paul’s description is from that of modern tongues-speakers. First, Paul was not commending any form of gibberish, since he had already established that the real gift consisted of speaking in translatable foreign languages (vv. 10–11). Second, Paul would never extol prayers that bypass the mind, as many charismatics do. That was—and still is today—a pagan practice. In the Greco-Roman mystery religions, ecstatic utterances were commonly employed as a way to circumvent the mind in order to commune with demonic entities. So it is likely that Paul’s words in these verses include a sarcastic tone, as he rebuked the Corinthian Christians for their attempt to imitate the mindless practices of their pagan neighbors.

It was the end of the era of the amateur, a time when everyone had to be a bit of everything. You helped your neighbors build their homes, fight their fires, raise and butcher and preserve their own food. You knew how to repair a weapon, pull a tooth, hammer a horseshoe, and deliver a child. But industrialization fostered specialization—and it was fantastic. Trained pros were better than self-taught amateurs, and their expertise allowed them to demand and develop better tools for their crafts—tools that only they knew how to operate. Over time, a subtle cancer spread: where you have more experts, you create more bystanders. Professionals did all the fighting and fixing we used to handle ourselves; they even took over our fun, playing our sports while we sat back and watched.

Belle had learned to love the idea of having a small special corner of the world to return to, of having relationships to maintain. Through her parents, her books, and her neighbors, she found her path onward, the most rewarding journey of all--- the journey home.

In a section of The Vaccine Book titled “Is it your social responsibility to vaccinate your kids?” Dr. Bob asks, “Can we fault parents for putting their own child’s health ahead of that of the kids around him?” This is meant to be a rhetorical question, but Dr. Bob’s implied answer is not mine. In another section of the book, Dr. Bob writes of his advice to parents who fear the MMR vaccine, “I also warn them not to share their fears with their neighbors, because if too many people avoid the MMR, we’ll likely see the disease increase significantly.” I do not need to consult an ethicist to determine that there is something wrong there, but my sister clarifies my discomfort. “The problem is in making a special exemption just for yourself,” she says. This reminds her of a way of thinking proposed by the philosopher John Rawls: Imagine that you do not know what position you are going to hold in society—rich, poor, educated, insured, no access to health care, infant, adult, HIV positive, healthy immune system, etc.—but that you are aware of the full range of possibilities. What you would want in that situation is a policy that is going to be equally just no matter what position you end up in. “Consider relationships of dependence,” my sister suggests. “You don’t own your body—that’s not what we are, our bodies aren’t independent. The health of our bodies always depends on choices other people are making.” She falters for a moment here, and is at a loss for words, which is rare for her. “I don’t even know how to talk about this,” she says. “The point is there’s an illusion of independence.

From a practical angle this factor reveals itself in that an individual who follows his dreams for a considerable time will find that they are often concerned with his relationships with other people. His dreams my warn him against trusting a certain person too much, or he may dream about a favorable and agreeable meeting with someone whom he may previously have never consciously noticed. If a dream does pick up the image of another person for us in some such fashion, there are two possible interpretations. First, the figure may be a projection, which means that the dream-image of this person is a symbol for an inner aspect of the dreamer himself. One dreams, for instance of a dishonest neighbor, but the neighbor is used by the dream as a picture of one's own dishonesty. It is the task of dream interpretation to find out in which special areas one's own dishonesty comes into play. (This is called dream interpretation on the subjective level.)

I believe that the basis of any health education lies in a person’s caring enough about himself that he’ll want to take care of himself. If we want people to eat the right food, brush their teeth, get the proper exercise, seek regular checkups, avoid cigarettes, dope, and poison, we must help these people feel that they’re really worth taking care of.

From the recent Balkan Wars, journalist Slavenka Drakulic observed that “someone is always a Jew. Once the concept of ‘otherness’ takes root, the unimaginable becomes possible.”8 She continues, “Once excluded, [people] become aliens. Not-me. Not-us. You still feel responsible but in a different way, as towards beggars. . . . The feeling of human solidarity turns into an issue of my personal ethics. . . . You are no longer obliged to do something for their sake.”9 This is true of anyone we place in special categories—refugees, veterans, victims, and survivors, as well as enemies—even though they may be our neighbors. In the British movie Pretty Dirty Things, one migrant shouts at another, “I’m a certified refugee. You’re an illegal. You have nothing. You are nothing.

During these times of stress and strain where society is flooded with negativity and loss of hope for humanity, I have a friendly reminder. I am a firm believer in the particularly special sect in society that happens to be significantly socially educated in modern generations. I want to kindly remind you of the people that grasp hope and humanity firmly in one hand and their neighbor with the other. There is a significant amount of loving and educated people that will be the reason we look back at negative events that occur today in awe. And with so much bigotry and lack of humanity today, we must remember that with no struggle there is no progress. The struggles we experience today are the motives for the progress and accomplishments of tomorrow, remember that. When you encounter social pessimism, remember to set the example for newer generations to come and leave the past to dwell where it belongs.

​In 2012, George Zimmerman left his home to follow and accost his neighbor, Trayvon Martin, who was walking through their gated community in Sanford, Florida. Zimmerman, who brought a gun to the encounter, shot and killed Martin because, as he said in his trial, he feared for his life. Zimmerman was found not guilty by a jury. In 2015, less than a mile from my home, four white men wearing ski masks appeared at a peaceful event protesting the recent killing of Jamar Clark by a white policeman. At least one of the four men, Allen Scarsella, carried a gun, which he allegedly described in a text message as “specially designed by Browning to kill brown people.” Protestors, most of whom were African American, noticed the four men in masks, surrounded them, and asked why they were there. They also demanded that the men remove their masks. Scarsella then drew his gun and shot five protestors. At his trial, Scarsella’s public defender explained that Scarsella fired the shots because he was “scared out of his mind.” These and other similar incidents raise some questions. First, under what circumstances is it legitimate to deliberately precipitate a conflict, shoot one or more people, and be considered guiltless because you were scared? Second, if “I feared for my life” or “I was scared out of my mind” becomes a legitimate defense, then can anyone who fears dark skin guiltlessly shoot any Black body that comes near? What about any Black body he or she seeks out, accosts, and shoots? Does your reflexive, lizard-brain fear of my dark body trump my right to exist? A Minnesota jury provided one answer to these questions in February of 2017: It found Scarsella guilty on all counts. He was given a fifteen-year prison sentence. A different Minnesota jury provided the opposite answer four months later: it found Jeronimo Yanez not guilty.

In the New Testament, the Pharisees are depicted as whited sepulchres and blatant hypocrites. This is due to the distortions of first-century polemic. The Pharisees were passionately spiritual Jews. They believed that the whole of Israel was called to be a holy nation of priests. God could be present in the humblest home as well as in the Temple. Consequently, they lived like the official priestly caste, observing the special laws of purity that applied only to the Temple in their own homes. They insisted on eating their meals in a state of ritual purity because they believed that the table of every single Jew was like God’s altar in the Temple. They cultivated a sense of God’s presence in the smallest detail of daily life. Jews could now approach him directly without the mediation of a priestly caste and an elaborate ritual. They could atone for their sins by acts of loving-kindness to their neighbor; charity was the most important mitzvah in the Torah; when two or three Jews studied the Torah together, God was in their midst. During

There’s neither death nor dismemberment present. Put that down—I want a wife who specializes in mild revenge.” She balked mulishly. “Wouldn’t you rather have one who makes friends with your very wealthy neighbors?” “Chloe, my dear, I am half-Chinese. Being wealthy does not stop me from being half-Chinese. My wealthy neighbors will always know that I am half-Chinese. A wife who took their side over mine would be intolerable. I could not live with such a person. A wife who is committed to mild revenge on my behalf, however, who makes the neighbors feel that they have no choice but to treat me with respect? That’s who I want.

As far as I can tell from my observations, growing up seems to involve a lot of false starts, a lot of broken promises. The realization of the world as something neither for nor against you, but rather uninterested in you entirely. No matter how special you are, how many gold stars you receive, the world itself is incapable of loving you. When you're a kid, you don't care. You love what you love: your parents, your neighbor's angry cat, your favorite TV characters and their plastic replicas on your shelf, regardless of what you get in return. But growing up seems to be a lesson in loving only those who will love you back, and forsaking the rest.

Once more, I needed a part-time caretaker, but no Diana appeared this time. I did find a mature, friendly, experienced sitter from the neighboring town, who came for her interview and called me “Mary” right from the start. “It’s so funny that Diana always called you ‘Mrs. Robertson,’” my husband humorously observed, “And the new sitter and all the repairmen and shopkeepers call you ‘Mary.’” We missed Diana dreadfully! We missed her tenderness and special feeling for Patrick, her gentle disposition, her lovely presence in our home. Having Diana as such an essential part of our life in London had certainly helped to make 1980 one of the best years of my life.

When Life was Full In the age when life on earth was full, no one paid any special attention to worthy men, nor did they single out the man of ability. Rulers were simply the highest branches on the tree, and the people were like deer in the woods. They were honest and righteous without realizing that they were “doing their duty.” They loved each other and did not know that this was “love of neighbor.” They deceived no one yet they did not know that they were “men to be trusted.” They were reliable and did not know that this was “good faith.” They lived freely together giving and taking, and did not know that they were generous. For this reason their deeds have not been narrated. They made no history.

WHEN LIFE WAS FULL THERE WAS NO HISTORY In the age when life on earth was full, no one paid any special attention to worthy men, nor did they single out the man of ability. Rulers were simply the highest branches on the tree, and the people were like deer in the woods. They were honest and righteous without realizing that they were “doing their duty.” They loved each other and did not know that this was “love of neighbor.” They deceived no one yet they did not know that they were “men to be trusted.” They were reliable and did not know that this was “good faith.” They lived freely together giving and taking, and did not know that they were generous. For this reason their deeds have not been narrated. They made no history.

This garden was peaceful and calm. Pink cherry blossoms and violet plum blossoms graced the sweeping trees. The petals fell like snowflakes, dancing and swirling until they touched the soft, verdant grass. There was something familiar about this place. Her eyes traveled down the flat stone steps. She knew this path, knew those stones. The third one from the bottom had a crack in the middle- from when she was five and the neighbor's boy convinced her there were worms on the other side of the stones. She'd hammered the stone in half, eager to catch a few worms to play with. There weren't any, of course, but her mother had helped her find some dragonflies by the pond instead, and they'd spent an afternoon counting them in the garden. Mulan smiled wistfully at the memory. This can't be the same garden. I'm in Diyu. Yet no painter could have re-created what she saw more convincingly. Every detail was as she remembered. At the bottom of the stone-cobbled path was a pond with rose-flushed lilies, and a marble bench under the cherry tree. She used to play by the pond when she was a little girl, catching frogs and fireflies in wine jugs and feeding the fish leftover rice husks and sesame seeds until her mother scolded her. And beyond the moon gate was- Mulan's hand jumped to her mouth. Home. That smell of home- of Baba's incense from the family temple, sharp with amber and cedar; of noodles in Grandmother Fa's special pork broth; of jasmine flowers that Mama used to scent her skin.

The church is a political body in that it is interested in the common good and not in the sense that it is a political party with members to represent. After evangelical flagship magazine Christianity Today published an op-ed by editor-in-chief Mark Galli supporting President Trump’s impeachment, the president tweeted that the magazine was looking for Democrats “to guard their religion” and that “no President has ever done what I have done for Evangelicals, or religion itself!”7 It not only revealed the president’s view of his relationship with evangelicals but highlighted the attitude many evangelicals share: Christians make political decisions based on what will protect them and their interests. But the church is commissioned to seek the flourishing of our communities, not special privileges for ourselves.

In his first year at university, Mattia had learned that, among prime numbers, there are some that are even more special. Mathematicians call them twin primes: pairs of prime numbers that are close to each other, almost neighbors, but between them there is always an even number that prevents them from truly touching. Numbers like 11 and 13, like 17 and 19, 41 and 43. If you have the patience to go on counting, you discover that these pairs gradually become rarer. You encounter increasingly isolated primes, lost in that silent, measured space made only of ciphers, and you develop a distressing presentiment that the pairs encountered up until that point were accidental, that solitude is the true destiny. Then, just when you’re about to surrender, when you no longer have the desire to go on counting, you come across another pair of twins, clutching each other tightly. There is a common conviction among mathematicians that however far you go, there will always be another two, even if no one can say where exactly, until they are discovered.

...imagine that you hold in one hand an oddly shaped stone. You keep this hand closed into a fist, but still you can feel the stone’s curvature and the pointed edges, the roughness—of course, you know the relative size and weight and might even have a mental image of the color of this stone, even if you have not yet laid eyes upon it. Imagine that stone in your hand. Imagine what it is like to know everything about the way it feels, but nothing of how it looks. Hold that in mind for a moment. Now, imagine that there is a person standing next to you who tells you that she also holds a stone in her hand. You look down and see the clenched fist and she sees yours and you confess the same. Neither of you, it seems, has yet opened the hand and seen the stone. Still, you can only trust each other’s proclamations. Standing together with your stones in hand, the two of you theorize about whether or not your respective stones are similar to one another. You discuss mundane details about your stones (not the special ones—you hesitate to make mention of the sharp point in the northern hemisphere or the flat area on the bottom). Your neighbor finally notes similarities between her stone and yours and you nod with relief and acknowledge that your stones indeed share reasonable commonalities. Over the course of your discussion, you and your neighbor finally conclude, without bothering to open your hands, that the stones you hold must indeed be quite similar. Are they? It is only suitable to say that they are. At the same time, and in spite of your desire not to offend, there is no doubt in your mind that the stone you hold bespeaks a greater prominence than that of your neighbor. You are not sure how you know this to be true, but it must be so! And I do not mean that this stone simply holds a greater subjective prominence. It has something of the universal, for it is, indeed, an auspicious stone! Silently, you hypothesize in what ways it must be special. It is possibly different in shape, color, weight, size and texture from the other, but you cannot confirm this. Perhaps, it is special by substance? Still, you are unsure. The very fact of your uncertainty begins to bother you and unleashes within you a deep insecurity. What if you are wrong and your stone is actually inferior to the other…or inferior even to some third stone not yet encountered? Meanwhile, your neighbor is silently suffering in the same agony. Both of you tacitly understand that, without comparing the two visually, it is absurd to proclaim the two stones similar. Yet, your fist remains clenched, as does your neighbor’s and so you find yourselves unable to hold out the stones before you and compare them side-by-side. Of course, this is possible, but the mutual curiosity is outstripped by an inveterate pride, and so you both become afraid of showing (and even seeing) what you have, for fear that your respective stones will be different in appearance from the model that you have each conceptualized in mind. Meekly your eyes meet and you smile to one another at your new comradeship, but, all the while, remain paralyzed by a simultaneous shame and vanity.

Mister Rogers’ Neighborhood won four Emmy awards, and Rogers himself was presented with a Lifetime Achievement Award at the 1997 Daytime Emmys, a scene that Junod describes movingly in his profile. After Fred Rogers went onstage to accept the award, he bowed and said into the microphone, “All of us have special ones who have loved us into being. Would you just take, along with me, ten seconds to think of the people who have helped you become who you are? . . . Ten seconds of silence.” Then, as Tom Junod recounted, “He lifted his wrist, and looked at the audience, and looked at his watch, and said softly, ‘I’ll watch the time,’ and there was, at first, a small whoop from the crowd, a giddy, strangled hiccup of laughter, as people realized that he wasn’t kidding, that Mister Rogers was not some convenient eunuch but rather a man, an authority figure who actually expected them to do what he asked . . . and so they did. “One second, two seconds, three seconds . . . and now the jaws clenched, and the bosoms heaved, and the mascara ran, and the tears fell upon the beglittered gathering like rain leaking down a crystal chandelier, and Mister Rogers finally looked up from his watch and said, ‘May God be with you’ to all his vanquished children.

Sparta, for instance, satisfied the land-hunger of her citizens by attacking and conquering her nearest Greek neighbors. The consequence was that Sparta only obtained her additional lands at the cost of obstinate and repeated wars with neighbouring peoples of her own calibre. In order to meet this situation Spartan statesmen were compelled to militarize Spartan life from top to bottom, which they did by re-invigorating and adapting certain primitive social institutions, common to a number of Greek communities, at a moment when, at Sparta as elsewhere, these institutions were on the point of disappearance. Athens reacted to the population problem in a different way again. She specialized her agricultural production for export, started manufactures also for export, and then developed her political institutions so as to give a fair share of political power to the new classes which had been called into being by these economic innovations. In other words, Athenian statesmen averted a social revolution by successfully carrying through an economic and political revolution; and, discovering this solution of the common problem in so far as it affected themselves, they incidentally opened up a new avenue of advance for the whole of the Hellenic Society.

claque, aka canned laughter It’s becoming increasingly clear that there’s nothing new under the sun (a heavenly body, by the way, that some Indian ascetics stare at till they go blind). I knew that some things had a history—the Constitution, rhythm and blues, Canada—but it’s the odd little things that surprise me with their storied past. This first struck me when I was reading about anesthetics and I learned that, in the early 1840s, it became fashionable to hold parties where guests would inhale nitrous oxide out of bladders. In other words, Whip-it parties! We held the exact same kind of parties in high school. We’d buy fourteen cans of Reddi-Wip and suck on them till we had successfully obliterated a couple of million neurons and face-planted on my friend Andy’s couch. And we thought we were so cutting edge. And now, I learn about claque, which is essentially a highbrow French word for canned laughter. Canned laughter was invented long before Lucille Ball stuffed chocolates in her face or Ralph Kramden threatened his wife with extreme violence. It goes back to the 4th century B.C., when Greek playwrights hired bands of helpers to laugh at their comedies in order to influence the judges. The Romans also stacked the audience, but they were apparently more interested in applause than chuckles: Nero—emperor and wannabe musician—employed a group of five thousand knights and soldiers to accompany him on his concert tours. But the golden age of canned laughter came in 19th-century France. Almost every theater in France was forced to hire a band called a claque—from claquer, “to clap.” The influential claque leaders, called the chefs de claque, got a monthly payment from the actors. And the brilliant innovation they came up with was specialization. Each claque member had his or her own important job to perform: There were the rieurs, who laughed loudly during comedies. There were the bisseurs, who shouted for encores. There were the commissaires, who would elbow their neighbors and say, “This is the good part.” And my favorite of all, the pleureuses, women who were paid good francs to weep at the sad parts of tragedies. I love this idea. I’m not sure why the networks never thought of canned crying. You’d be watching an ER episode, and a softball player would come in with a bat splinter through his forehead, and you’d hear a little whimper in the background, turning into a wave of sobs. Julie already has trouble keeping her cheeks dry, seeing as she cried during the Joe Millionaire finale. If they added canned crying, she’d be a mess.

The art department proper I thought much inferior to that of the Tokyo Exhibition of 1890. Fine things there were, but few. Evidence, perhaps, of the eagerness with which the nation is turning all its energies and talents in directions where money is to be made; for in those larger departments where art is combined with industry,—such as ceramics, enamels, inlaid work, embroideries,—no finer and costlier work could ever have been shown. Indeed, the high value of certain articles on display suggested a reply to a Japanese friend who observed, thoughtfully, "If China adopts Western industrial methods, she will be able to underbid us in all the markets of the world." "Perhaps in cheap production," I made answer. "But there is no reason why Japan should depend wholly upon cheapness of production. I think she may rely more securely upon her superiority in art and good taste. The art-genius of a people may have a special value against which all competition by cheap labor is vain. Among Western nations, France offers an example. Her wealth is not due to her ability to underbid her neighbors. Her goods are the dearest in the world: she deals in things of luxury and beauty. But they sell in all civilized countries because they are the best of their kind. Why should not Japan become the France of the Further East?

Most people don’t “choose” fiery tempers or alcoholic binges or torturing prisoners of war or exploiting Third-World workers or dumping toxic chemicals into their community’s water supply. Most people don’t first conclude that adultery is right and then start fantasizing about their neighbor swinging from a stripper pole. Most people don’t first learn to praise gluttony and then start drizzling bacon grease over their second helping of chicken-fried steak. It happens in reverse. First, you do what you want to do, even though you “know God’s decree that those who practice such things deserve to die,” and only then do you “give approval to those who practice them” (Rom. 1:32). You start to see yourself as either special or as hopeless, and thus the normal boundaries don’t seem to apply. It might be that you are involved in certain patterns right now and that you would, if asked, be able to tell me exactly why they are morally and ethically wrong. It’s not that you are deficient in the cognitive ability to diagnose the situation. It’s instead that you slowly grow to believe that your situation is exceptional (“I am a god”), and then you find all kinds of reasons why this technically isn’t theft or envy or hatred or fornication or abuse of power or whatever (“I am able to discern good and evil”). Or you believe you are powerless before what you want (“I am an animal”) and can therefore escape accountability (“I will not surely die”). You’ve forgotten who you are. You are a creature. You are also a king or a queen. You are not a beast, and you are not a god. That issue is where temptation begins.

But this isn't standard Japanese picnic fare: not a grain of rice or a pickled plum in sight. Instead, they fill the varnished wooden tables with thick slices of crusty bread, wedges of weeping cheese, batons of hard salamis, and slices of cured ham. To drink, bottles of local white wine, covered in condensation, and high-alcohol microbews rich in hops and local iconography. From the coastline we begin our slow, dramatic ascent into the mountains of Hokkaido. The colors bleed from broccoli to banana to butternut to beet as we climb, inching ever closer to the heart of autumn. My neighbors, an increasingly jovial group of thirtysomethings with a few words of English to spare, pass me a glass of wine and a plate of cheese, and I begin to feel the fog dissipate. We stop at a small train station in the foothills outside of Ginzan, and my entire car suddenly empties. A husband-and-wife team has set up a small stand on the train platform, selling warm apple hand pies made with layers of flaky pastry and apples from their orchard just outside of town. I buy one, take a bite, then immediately buy there more. Back on the train, young uniformed women flood the cars with samples of Hokkaido ice cream. The group behind me breaks out in song, a ballad, I'm later told, dedicated to the beauty of the season. Everywhere we go, from the golden fields of empty cornstalks to the dense forest thickets to the rushing rivers that carve up this land like the fat of a Wagyu steak, groups of camouflaged photographers lie in wait, tripods and shutter releases ready, hoping to capture the perfect photo of the SL Niseko steaming its way through the hills of Hokkaido.

Even at this point, say Ressler and others, these potential hosts of monsters can be turned around through the (often unintentional) intervention of people who show kindness, support, or even just interest. I can say from experience that it doesn’t take much. Ressler’s theories on the childhoods of the worst killers in America have an unlikely ideological supporter, psychiatrist and child-advocate Alice Miller. Her emotionally evocative books (including The Drama Of The Gifted Child and The Untouched Key) make clear that if a child has some effective human contact at particularly significant periods, some recognition of his worth and value, some “witness” to his experience, this can make an extraordinary difference. I have learned that the kindness of a teacher, a coach, a policeman, a neighbor, the parent of a friend, is never wasted. These moments are likely to pass with neither the child nor the adult fully knowing the significance of the contribution. No ceremony attaches to the moment that a child sees his own worth reflected in the eyes of an encouraging adult. Though nothing apparent marks the occasion, inside that child a new view of self might take hold. He is not just a person deserving of neglect or violence, not just a person who is a burden to the sad adults in his life, not just a child who fails to solve his family’s problems, who fails to rescue them from pain or madness or addiction or poverty or unhappiness. No, this child might be someone else, someone whose appearance before this one adult revealed specialness or lovability, or value. This value might be revealed through appreciation of a child’s artistic talent, physical ability, humor, courage, patience, curiosity, scholarly skills, creativity, resourcefulness, responsibility, energy, or any of the many attributes that children bring us in such abundance.

Suddenly, Coach Spinks’s face mellowed. There was a dissociation of form and substance. His eyes glistened; his gaze became beatific. “Let us pray,” he said and all the heads on the team dropped floorward as though they were puppets strung to the same wire. “O sweet Jesus, we come again to ask your blessings and your forgiveness for our many trespasses against you and our fellow neighbor. We are playin’ West Charleston High School tonight, Lord, but there’s no need to tell you that since you knew about it two or three million years before I did. We ask, good Jesus, not that we beat West Charleston High but that we do our best before our God, our family, and our country. We do ask, Lord, if you see it befitting, that we score a point or two more than West Charleston even though I know that Coach Warners is a God-fearin’ man and a deacon in the Baptist Church besides. But you know as well as I, Lord, he’s one of the mouthiest so-and-so’s that ever wore socks. I’m also aware, dear Jesus, that their players are all clean cut boys and also pleasant to your sight. We don’t want to ask for anything special, Lord, but help my rebounders get off their feet. Help Pinkie and Jim Don control their tempers. Give Philip and Art a little more temper. And get Ben to quit throwin’ those big city behind-the-back passes. And, Lord, please help this high school if I got to make any substitutions. My scrubs is good boys but they’ve been havin’ a devil of a time puttin’ that ball into the hole. The real thing I want to ask, Lord, is that all these boys make the first team in that great game of life. If they make mistakes, Lord, blow the whistle because you’re the great referee. Call time out and bring them to center court for another jump ball. Don’t let them go out of bounds, Lord. If they bust a play, make ’em run wind-sprints and figure eights but stay with ’em, Lord. Coach ’em all the way to the championship of life. A-men.” “A-men,” the team echoed in relief.

Our story begins on a sweltering August night, in a sterile white room where a single fateful decision is made amid the mindless ravages of grief. But our story does not end there. It has not ended yet. Would I change the course of our lives if I could? Would I have spent my years plucking out tunes on a showboat, or turning the soil as a farmer’s wife, or waiting for a riverman to come home from work and settle in beside me at a cozy little fire? Would I trade the son I bore for a different son, for more children, for a daughter to comfort me in my old age? Would I give up the husbands I loved and buried, the music, the symphonies, the lights of Hollywood, the grandchildren and great-grandchildren who live far distant but have my eyes? I ponder this as I sit on the wooden bench, Judy’s hand in mine, the two of us quietly sharing yet another Sisters’ Day. Here in the gardens at Magnolia Manor, we’re able to have Sisters’ Day anytime we like. It is as easy as leaving my room, and walking to the next hall, and telling the attendant, “I believe I’ll take my dear friend Judy out for a little stroll. Oh yes, of course, I’ll be certain she’s delivered safely back to the Memory Care Unit. You know I always do.” Sometimes, my sister and I laugh over our clever ruse. “We’re really sisters, not friends,” I remind her. “But don’t tell them. It’s our secret.” “I won’t tell.” She smiles in her sweet way. “But sisters are friends as well. Sisters are special friends.” We recall our many Sisters’ Day adventures from years past, and she begs me to share what I remember of Queenie and Briny and our life on the river. I tell her of days and seasons with Camellia, and Lark, and Fern, and Gabion, and Silas, and Old Zede. I speak of quiet backwaters and rushing currents, the midsummer ballet of dragonflies and winter ice floes that allowed men to walk over water. Together, we travel the living river. We turn our faces to the sunlight and fly time and time again home to Kingdom Arcadia. Other days, my sister knows me not at all other than as a neighbor here in this old manor house. But the love of sisters needs no words. It does not depend on memories, or mementos, or proof. It runs as deep as a heartbeat. It is as ever present as a pulse. “Aren’t they so very sweet?

But the worshippers and admirers of these gods delight in imitating their scandalous iniquities, and are nowise concerned that the republic be less depraved and licentious. Only let it remain undefeated, they say, only let it flourish and abound in resources; let it be glorious by its victories, or still better, secure in peace; and what matters it to us? This is our concern, that every man be able to increase his wealth so as to supply his daily prodigalities, and so that the powerful may subject the weak for their own purposes. Let the poor court the rich for a living, and that under their protection they may enjoy a sluggish tranquillity; and let the rich abuse the poor as their dependants, to minister to their pride. Let the people applaud not those who protect their interests, but those who provide them with pleasure. Let no severe duty be commanded, no impurity forbidden. Let kings estimate their prosperity, not by the righteousness, but by the servility of their subjects. Let the provinces stand loyal to the kings, not as moral guides, but as lords of their possessions and purveyors of their pleasures; not with a hearty reverence, but a crooked and servile fear. Let the laws take cognizance rather of the injury done to another man's property, than of that done to one's own person. If a man be a nuisance to his neighbor, or injure his property, family, or person, let him be actionable; but in his own affairs let everyone with impunity do what he will in company with his own family, and with those who willingly join him. Let there be a plentiful supply of public prostitutes for every one who wishes to use them, but specially for those who are too poor to keep one for their private use. Let there be erected houses of the largest and most ornate description: in these let there be provided the most sumptuous banquets, where every one who pleases may, by day or night, play, drink, vomit, dissipate. Let there be everywhere heard the rustling of dancers, the loud, immodest laughter of the theatre; let a succession of the most cruel and the most voluptuous pleasures maintain a perpetual excitement. If such happiness is distasteful to any, let him be branded as a public enemy; and if any attempt to modify or put an end to it let him be silenced, banished, put an end to. Let these be reckoned the true gods, who procure for the people this condition of things, and preserve it when once possessed. Let them be worshipped as they wish; let them demand whatever games they please, from or with their own worshippers; only let them secure that such felicity be not imperilled by foe, plague, or disaster of any kind. What sane man would compare a republic such as this, I will not say to the Roman empire, but to the palace of Sardanapalus, the ancient king who was so abandoned to pleasures, that he caused it to be inscribed on his tomb, that now that he was dead, he possessed only those things which he had swallowed and consumed by his appetites while alive? If these men had such a king as this, who, while self-indulgent, should lay no severe restraint on them, they would more enthusiastically consecrate to him a temple and a flamen than the ancient Romans did to Romulus.

According to the book of Genesis, “God created man in his own image.” According to Aristotle, “men create the gods after their own image.” As should be clear by now, Aristotle seems to have been onto something, especially when it comes to the minds of gods. So, in theory, some of the more basic features of the human mind should be fairly standard equipment in gods, especially the gods of “primitive” religions. That seems to be the case, and one of these features deserves special consideration: the part of the human mind shaped by the evolutionary dynamic known as “reciprocal altruism.” In light of this dynamic, much about the origin of religion, and for that matter much about contemporary religion, makes a new kind of sense. Thanks to reciprocal altruism, people are “designed” to settle into mutually beneficial relationships with other people, people whom they can count on for things ranging from food to valuable gossip to social support, and who in turn can count on them. We enter these alliances almost without thinking about it, because our genetically based emotions draw us in. We feel gratitude for a favor received, along with a sense of obligation, which may lead us to return the favor. We feel growing trust of and affection for people who prove reliable reciprocators (aka “friends”), which keeps us entwined in beneficial relationships. This is what feelings like gratitude and trust are for—the reason they’re part of human nature. But of course, not everyone merits our trust. Some people accept our gifts of food and never reciprocate, or try to steal our mates, or exhibit disrespect in some other fashion. And if we let people thus take advantage of us day after day, the losses add up. In the environment of our evolution, these losses could have made the difference between surviving and not surviving, between prolifically procreating and barely procreating. So natural selection gave us emotions that lead us to punish the untrustworthy—people who violate our expectations of exchange, people who seem to lack the respect that a mutually beneficial relationship demands. They fill us with outrage, with moral indignation, and that outrage—working as “designed” —impels us to punish them in one way or another, whether by actually harming them or just by withholding future altruism. That will teach them! (Perhaps more important, it will also teach anyone else who is watching, and in the ancestral hunter-gatherer environment, pretty much everyone in your social universe was watching.) This is the social context in which the human mind evolved: a world full of neighbors who, to varying degrees, are watching you for signs of betrayal or disrespect or dishonesty—and who, should they see strong evidence of such things, will punish you. In such a social universe, when misfortune comes your way, when someone hits you or ridicules you or suddenly gives you the cold shoulder, there’s a good chance it’s because they feel you’ve violated the rules of exchange. Maybe you’ve failed to do them some favor they think they were due, or maybe you’ve shown them disrespect by doing something that annoys them. Surely it is no coincidence that this generic explanation of why misfortune might emanate from a human being is also the generic explanation of why misfortune emanates from gods. In hunter-gatherer religions—and lots of other religions—when bad things happen, the root cause is almost always that people in one sense or another fail to respect the gods. They either fail to give gods their due (fail, say, to make adequate sacrifices to ancestral spirits), or they do things that annoy gods (like, say, making a noise while cicadas are singing). And the way to make amends to the aggrieved gods is exactly the way you’d make amends to aggrieved people: either give them something (hence ritual sacrifice), or correct future behavior so that it doesn’t annoy them (quit making noises while cicadas are singing).

In the second instance God is the subject and Eve is the indirect object. This time Eve acknowledges that God appointed another offspring. She names this son Seth, meaning “substitute,” which is also an apparent wordplay on the Hebrew verb shith for “placing” or “appointing.” The contrast in the type of birth is expressed in the names of Eve’s sons. Cain is the result of Eve’s own act of getting a man, whereas Seth is God’s provision of an appointed offspring. In her effort, Eve bears sinful progeny of violence and ultimate death. But God provides through her another offspring that ultimately brings life and hope. The theme of offspring as a special provision of God is a recurring one throughout the book of Genesis. It is a theme that reinforces a fundamental difference between the God of the Old Testament and fertility deities popular among Israel’s ancient Near Eastern neighbors.10 Unlike the gods of other Semitic traditions, the God of Israel has no female consort and is not worshiped by means of cultic prostitution. Most importantly, the God of Israel is not manipulated by human beings as in the case of other fertility-oriented religions, where, through the worship and sacrifices of human beings, the gods were stimulated to replenish the earth. But from the first generation of humankind, Genesis emphasizes by contrast that it is God alone who provides the appointed offspring.

After the Accident Before we run out of pages, I want to tell you a little of what happened to my family after the accident. My mother moved to a small house in Western Shore. Her first concern was finding a way to support herself and Ricky. Being an ex-dancer, motorcycle rider, and treasure-hunter was not likely to open any doors, so she decided to go back to school. She enrolled in a business course in Bridgewater and began her first studies since she was 12 years old. Soon she earned a diploma in typing, shorthand, and accounting, and was hired to work in a medical clinic. Ricky had been on the island from age nine to 14, mostly in the company of adults--family members and visiting tourists--but hardly ever with anyone his own age. Life on the mainland, with the give and take and bumps and bruises of high-school life was a challenge. But he survived. In time he became a carpenter, and is alive and well and living in Ottawa. My mother made a new life for herself. She remained fiercely independent, but between a job she loved and her neighbors, she formed friendships that were deep and lasting. Of course, she missed Dad and Bobby terribly. My mother and dad had been a perfect match, and my mother and brother had always shared a special bond. Bobby’s death was especially hard on her. My mother felt responsible. One day, before the accident, Bobby had taken all he could of Oak Island. After a heated argument with Dad, Bobby packed up and left. My mother had gone after him and convinced him to return--his dad needed him. She rarely spoke of it, but that weighed heavily on her for the rest of her years. My mother never left the east coast. She was 90 years old when she died. For the last 38 years of her life, she lived in a small house on a hill, in the community of Western Shore, where, from her living room window, she could look out and see Oak Island.

but unless I wanted my mom's neighbor's second cousin's milkman attending my special day, it looked like an afternoon with The List was in order.

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Coleraine was favoured with special visitations of power and blessing. In one of the schools a boy came under conviction so much that the teacher sent him home with an older boy who had been converted only the previous day. On the way home they turned into an empty house to pray together. The troubled boy was soon rejoicing and said, “I must go back and tell the teacher.” With a beaming face he told him, “O sir I am so happy I have the Lord Jesus in my heart.” The whole class was affected as a result and boy after boy rose and silently left the room. When the teacher went to investigate he found them ranged around the playground wall on their knees. Silent prayer soon gave way to loud cries and prayers, which carried to the girls’ school on the first floor. Immediately the girls fell on their knees and wept. The commotion carried into the street; neighbors and passers-by came flocking in. As soon as they crossed the threshold, they all came under the same convicting power. Ministers came to help, men of prayer were summoned, and the day was spent in leading young and old to saving faith in Christ. On June 7th a great open-air meeting was held in Coleraine where converts testified. Such large crowds gathered that they were divided into several groups, each to be addressed by different ministers. God’s presence was an awesome reality. Many came under deep conviction. Many prostrations occurred. It continued throughout the following day and in the evening the market was crowded. The gospel was preached and again many sank down and with bitter cries sought the Lord for mercy. Christian helpers took many of these “stricken ones” as they were now called into the new town hall, then awaiting its official opening. A Bible is still there with this inscription, “It is meant to be a memorial of the first opening of the new town hall when upon the night of June 9th, nearly one hundred persons agonised in mind through conviction of sin, and entirely prostrate in body, were brought into that building to obtain shelter during the night, and to receive consolation from the instructions and prayers of Christian ministers and Christian people.” 5

Our neighbor, Hugo du Toit, was a very handsome Afrikaner, who, with his two sisters, was a close friend of Louis Botha, the first Prime Minister of the Union of South Africa, and also a close friend of General Jan Christiaan Smuts, the Prime Minister of the Union of South Africa from 1919 until 1924. He became a South African military leader during World War II. Although some accuse Smuts of having started apartheid, he later stood against it and was a force behind the founding of the United Nations. He is still considered one of the most eminent Afrikaners ever…. At his expansive farm house, Hugo had autographed photos of both men on his study wall. Parties were frequently held at my grandparents’ home and the thought of roasted turkeys and potatoes which Cherie had prepared, brings back warm memories of a delightful era, now lost forever.” The Colonial History of South Africa For many years South Africa was occupied primarily by Dutch farmers known as Boers who had first arrived in the Cape of Good Hope in 1652 when Jan van Riebeeck established the Dutch East India Company and later by British settlers who arrived in the Cape colony after the Napoleonic wars in the 1820’s, on board the sailing ships the Nautilus and the Chapman. For the most part the two got along like oil and water. After 1806, some of the Dutch-speaking settlers left the Cape Colony and trekked into the interior where they established the Boer Republics. There were many skirmishes between them, as well as with the native tribes. In 1877 after the First Boer War between the Dutch speaking farmers and the English, the Transvaal Boer republic was seized by Britain. Hostilities continued until the Second Boer War erupted in October of 1899, costing the British 22,000 lives. The Dutch speaking farmers, now called Afrikaners, lost 7,000 men and having been overrun by the English acknowledged British sovereignty by signing the peace agreement, known as the “Treaty of Vereeniging,” on May 31, 1902. Although this thumbnail sketch of South African history leaves much unsaid, the colonial lifestyle continued on for the privileged white ruling class until the white, pro-apartheid National Party, was peacefully ousted when the African National Congress won a special national election. Nelson Mandela was elected as the first black president on May 9, 1994. On May 10, 1994, Mandela was inaugurated as The Republic of South Africa's new freely elected President with Thabo Mbeki and F.W. De Klerk as his vice-presidents.

It's barely 8:00 a.m., but my train mates waste little time in breaking out the picnic material. But this isn't standard Japanese picnic fare: not a grain of rice or a pickled plum in sight. Instead, they fill the varnished wooden tables with thick slices of crusty bread, wedges of weeping cheese, batons of hard salamis, and slices of cured ham. To drink, bottles of local white wine, covered in condensation, and high-alcohol microbews rich in hops and local iconography. From the coastline we begin our slow, dramatic ascent into the mountains of Hokkaido. The colors bleed from broccoli to banana to butternut to beet as we climb, inching ever closer to the heart of autumn. My neighbors, an increasingly jovial group of thirtysomethings with a few words of English to spare, pass me a glass of wine and a plate of cheese, and I begin to feel the fog dissipate. We stop at a small train station in the foothills outside of Ginzan, and my entire car suddenly empties. A husband-and-wife team has set up a small stand on the train platform, selling warm apple hand pies made with layers of flaky pastry and apples from their orchard just outside of town. I buy one, take a bite, then immediately buy three more. Back on the train, young uniformed women flood the cars with samples of Hokkaido ice cream. The group behind me breaks out in song, a ballad, I'm later told, dedicated to the beauty of the season. Everywhere we go, from the golden fields of empty cornstalks to the dense forest thickets to the rushing rivers that carve up this land like the fat of a Wagyu steak, groups of camouflaged photographers lie in wait, tripods and shutter releases ready, hoping to capture the perfect photo of the SL Niseko steaming its way through the hills of Hokkaido.

Even at this point, say Ressler and others, these potential hosts of monsters can be turned around through the (often unintentional) intervention of people who show kindness, support, or even just interest. I can say from experience that it doesn’t take much. Ressler’s theories on the childhoods of the worst killers in America have an unlikely ideological supporter, psychiatrist and child-advocate Alice Miller. Her emotionally evocative books (including The Drama Of The Gifted Child and The Untouched Key) make clear that if a child has some effective human contact at particularly significant periods, some recognition of his worth and value, some “witness” to his experience, this can make an extraordinary difference. I have learned that the kindness of a teacher, a coach, a policeman, a neighbor, the parent of a friend, is never wasted. These moments are likely to pass with neither the child nor the adult fully knowing the significance of the contribution. No ceremony attaches to the moment that a child sees his own worth reflected in the eyes of an encouraging adult. Though nothing apparent marks the occasion, inside that child a new view of self might take hold. He is not just a person deserving of neglect or violence, not just a person who is a burden to the sad adults in his life, not just a child who fails to solve his family’s problems, who fails to rescue them from pain or madness or addiction or poverty or unhappiness. No, this child might be someone else, someone whose appearance before this one adult revealed specialness or lovability, or value. This value might be revealed through appreciation of a child’s artistic talent, physical ability, humor, courage, patience, curiosity, scholarly skills, creativity, resourcefulness, responsibility, energy, or any of the many attributes that children bring us in such abundance. I had a fifth-grade teacher, Mr. Conway, who fought monsters in me. He showed kindness and recognized some talent in me at just the period when violence was consuming my family. He gave me some alternative designs for self-image, not just the one children logically deduce from mistreatment (“If this is how I am treated, then this is the treatment I am worthy of”). It might literally be a matter of a few hours with a person whose kindness reconnects the child to an earlier experience of self, a self that was loved and valued and encouraged.

South Carolina’s rulers did not “seek to replicate rural English manor life” like their Tidewater neighbors, “or to create a religious utopia in the American wilderness,” as settlers in New England attempted; “instead it was a near- carbon copy of the West Indian slave state these Barbadians had left behind, a place even then notorious for its inhumanity.”43 They brought their slaves to South Carolina and pushed them to the limits of human endurance. Slavery was South Carolina’s foundation, not an afterthought or later development: “No other Southern regime was as committed to eighteenth- century elitist principles or so resistant to nineteenth- century egalitarian republicanism. South Carolina’s balance of despotism and democracy, tipping unusually far toward old- fashioned imperiousness, gave its masters strong confidence in contained, hierarchical dominance, and special contempt for sprawling, leveling, ‘mobocracies.

But what if beauty is one of the greatest gifts I give my neighbors and my guests? What if my own choices give others the permission they need to forgo the plastic jug, to light the special candle, to sit quietly in the afternoon with milky tea in a bone china cup? I believe beauty reflects the truth about who God is and what this world is all about. What could be more important than cultivating beauty in little ways and large, however I am able?

If the meaning of the mountain range overlooking the home’s peace is called the Quteniqua Mountains, which is rally made up of the Langeberg Range (northeast of Worcester) and the Tsitsikamma Mountains (east-west along The Garden Route), and if the collective name of the mountain range references the idea of honey, the honey that can be found at Amanda and Lena’s home starts with kindness, a type of kindness the touches the world’s core understanding of compassion. “I want to give you a used copy of my favorite book that I think helps to explain what exactly I love about this area. Out of all of her books, this is probably one of the least favorite books based off readers’ choice, yet it is my favorite book because I think it truly understands the spirit of this area.” Amanda handed me the book. “Da-lene Mat-thee,” I said. “Is that correct…” Before I could finish, she had already answered my question. “Yes, the author that I had spoken about earlier today. Although she is an Afrikaans author, this book is in English. The Mulberry Forest. My favorite character is Silas Miggel, the headstrong Afrikaans man who didn’t want to have the Italian immigrants encroaching onto his part of the forest.” She paused for a second before resuming, “Yet, he’s the one who came to their rescue when the government turned a blind eye on the hardships of the Italian immigrants. He’s the one who showed kindness toward them even when he didn’t feel that way in his heart. That’s what kindness is all about, making time for our follow neighbors because it’s the right thing to do, full stop. Silas is the embodiment of what I love about the people of this area. It is also what I love about my childhood home growing up in the shantytown. The same thread of tenacity can be found in both places. So, when you read about Silas, think of me because he represents the heart of both Knysna and the Storms River Valley. This area contains a lot of clones just like him, the heartbeat of why this area still stands today.” That’s the kind of hope that lights up the sky. The Portuguese called the same mountain range Serra de Estrellla or Mountain of the Star… If we want to change the world, we should follow in the Quteniqua Mountain’s success, and be a reminder that human benevolence is a star that lights up the sky of any galaxy, the birthplace of caring. As we drove away, for a second, I thought I heard the quiet whispers from Dalene Matthee’s words when she wrote in Fiela’s Child: “If he had to wish, what would he wish for, he asked himself. What was there to wish for…a wish asked for the unattainable. The impossible.” And that’s what makes this area so special, a space grounded in the impossibility held together through single acts of human kindness, the heart of the Garden Route’s greatest accomplishment. A story for all times…simply called, Hospitality, the Garden Route way…

Wouldn’t you like to see the dead, just as the most special children do? Wouldn’t you like to converse with the departed and learn their secrets? Odysseus managed it. So can all of us. We can all get on the black ship and sail across Oceanus to Cimmeria, where we will find the land of dreams and its astounding neighbor, the land of the dead. We are a divine species. Isn’t it about time we became gods? What are we waiting for?

Mr. Pelham’s house in Cambridge took fire in the dead of the night by the chimney. A neighbor’s wife hearing some noise among her hens, persuaded her husband to arise, which, being very cold, he was loth to do, yet through her great importunity he did, and so espied the fire, and came running in his shirt, and had much to do to awake anybody, but he got them up at last, and so saved all. The fire being ready to lay hold upon the stairs, they had all been burnt in their chambers, if God had not by his special providence sent help at that very instant.

By the following year, the rumor had been confirmed. Jefferson then spent much of 1802 contemplating the implications of neighboring a large French holding. His immediate concern was access to New Orleans, where the Mississippi River emptied into the Gulf of Mexico—small streams and rivers as far north as Pennsylvania and New York merged and flowed into the vital Mississippi. Jefferson decided to dispatch James Monroe as a special envoy to negotiate with France. Once in Paris, Monroe was to join the American minister to France, Robert R. Livingston, to negotiate the purchase of New Orleans and territories near it. Jefferson authorized up to $10 million. Monroe and Livingston, however, were shocked at the French willingness to cede the entirety of the French holding in North America. As transoceanic communication was only as fast as that of a sailing vessel, and relaying the message back to Washington raised the risk of Napoleon changing his mind, the American negotiators went beyond their mandate and agreed in principle to pay $15 million for the territory ranging from New Orleans up to Canada, with a natural western border ending at the foothills of the Rocky Mountains. The news of the agreement took well over a month to reach the president. With the details finalized through the remainder of 1803, the United States more than doubled in size.

In almost all traditional contexts—in Africa, America, Australia, Asia or Europe—we find belief in a God located in the sky (or on a high mountain) and almost always referred to with masculine language. This God creates the world (usually directly, although in a few stories through an agent such as a son). He provides standards of behavior, which he may enforce with lightning bolts. Particularly in later cultures, he stands apart from the routine worship of other gods and spirits. The stories about him demonstrate a memory of a time when this God was worshiped regularly, but something intervened. Many (but not all) cultures that refer to this interruption explain that it happened because this God did not receive the obedience due him. Depending on the specific culture, this God now receives varying amounts of recognition. In some cultures he is called on only in times of calamity; in some he is worshiped by a special group of people only; in a number of cultures he continues to be recognized. But, to come back to Schmidt’s conclusions, among all of these traditional cultures, it was the most ancient (that is, materially least developed) cultures that featured exclusive worship of God and almost no magic. These groups include African and Filipino Pygmies, Australian Aborigines and several Native American tribes. Each group strongly believes in a Creator God and practices little or no animism or magic. Thus Schmidt concluded that there is solid evidence for an original monotheism.[22

monarchy, if it was like the monarchies which governed Israel’s neighbors, was alien to the ideals which they had learned in the wilderness. Let Yahweh alone be acknowledged as King in Israel. Let him use as his agents not one particular family, but the men whom from time to time he might choose, giving them special powers, to rule his people and defend

God sees everybody. I wanted to be special. I guess I thought it would be very fine if everybody said, ‘There goes Brother Gregory; he may only be a second son, but he’s really illuminated.’ But that just turns out to be Pride.” He sighed. “I guess you can’t find God by looking.” “I think—I think you can by asking. And—by listening …” She curled up in the covers and closed her eyes again. Gregory tucked his knees up, and put his elbows on them. Resting his chin on his cupped hands, he peered into the impenetrable darkness. He listened. First he heard his own breath coming evenly in the quiet, and the soft pulse of Margaret’s beside him as she returned to sleep. Then he heard the little uneven puffs of the baby in the cradle, and through the walls the children and old Mother Sarah and Cook and even the neighbors. The little thoughts that cluttered his mind like busy ships moving to and fro in the harbor had been swept away in the listening, and he no longer sensed himself as he listened. He wasn’t turning over old sins like moss-covered stones to see what was underneath; he wasn’t addressing prayers to the Virgin or imagining the Passion; he wasn’t naming the seven virtues or praising the mighty deeds of God. Not a thought of last night’s supper or tomorrow’s breakfast flitted past like a distracting moth. And still he listened, until he could hear the deep and ageless sound of the earth breathing. And beyond that, nothing. As he entered Nothing, a strange warmth sprang up in his breast, somewhere around the heart. And he didn’t say, Aha! this is described in the Incendium Amoris but not in the Scala Claustralium, but instead, Let it be. It kindled and sprang higher until he was ablaze with it. It reached high up, outward, and inward into the Nothing. Pure love, on fire. It blazed, for a fragment of a moment, all the way to God, like a spark rising in the darkness. And as it died down, he could sense that everything on earth was softly glowing with it. “Astonishing,” said Gregory to himself as it faded and he returned. “I must try this again sometime,” he mumbled, as he rolled over and sleep overtook him.

The kingdom of God is not advanced or defended through the sword of political power but through the Word of God and the faithful testimony of believers. As an act of love of neighbor, it is right to want biblical values to be reflected in public life. But we should not expect the state to defend the church or its doctrines. We should not expect it to afford us special privileges. Indeed, if we read the book of Revelation seriously, we should expect the state to persecute us. If we try to create Christendom then we deny the cross. The irony is that those who continue to cling most tenaciously to the remnants of Christendom are often from within evangelicalism when Christendom is so self-evidently an unevangelical model. Evangelicals are defined by their commitment to the centrality of the gospel. For them the sufficiency of God’s Word is central. But for some reason, when we engage in the political and social realm, many of us look to the state to defend Christianity. The Word is no longer sufficient to defend the name of Christ or the cause of his kingdom. We evoke the notion of a Christian society or Christian heritage when evangelicals of all people should know that people and communities are Christian only through faith in Christ. No amount of legislation can create a Christian society. The sad reality of this is that our political engagement becomes focused on self-centeredness. Kenneth Myers says: “Surely we ought to be more preoccupied with serving our neighbours than with ruling them. The involvement of Christians in cultural and civic life ought to be motivated by love of neighbour, not by self-interest—not even by the corporate self-interest of the evangelical movement.”20

Unfortunately, this insurance did not include the special blood donations, which Maggie needed due to her illness. There was a need to turn to other factors for blood donations, and so Isaac initiated contact with Ezer Mitzion Association, a volunteer organization that worked to help patients and their families. The organization offered help and expressed their willingness to recruit people for blood donations. Isaac settled for modest help. He asked them to send him warm meals during his stay with Maggie at the hospital. For the blood donations he enlisted his colleagues from Israel Electric Corporation. Employees traveled in small groups of up to five people, from Tiberias to Hadassah Hospital, and donated the blood needed. More volunteers were not lacking, among them were neighbors. Everyone chipped in and enlisted as one for the task. They had all the blood units needed, to be delivered to the hospital.

Dear friends and enemies, Season’s greetings! It’s me, Serge! Don’t you just hate these form letters people stuff in Christmas cards? Nothing screams “you’re close to my heart” like a once-a-year Xerox. Plus, all the lame jazz that’s going on in their lives. “Had a great time in Memphis.” “Bobby lost his retainer down a storm drain.” “I think the neighbors are dealing drugs.” But this letter is different. You are special to me. I’m just forced to use a copy machine and gloves because of advancements in forensics. I love those TV shows! Has a whole year already flown by? Much to report! Let’s get to it! Number one: I ended a war. You guessed correct, the War on Christmas! When I first heard about it, I said to Coleman, “That’s just not right! We must enlist!” I rushed to the front lines, running downtown yelling “Merry Christmas” at everyone I saw. And they’re all saying “Merry Christmas” back. Hmmm. That’s odd: Nobody’s stopping us from saying “Merry Christmas.” Then I did some research, and it turns out the real war is against people saying “Happy holidays.” The nerve: trying to be inclusive. So, everyone … Merry Christmas! Happy Hannukah! Good times! Soul Train! Purple mountain majesties! The Pompatus of Love! There. War over. And just before it became a quagmire. Next: Decline of Florida Roundup. —They tore down the Big Bamboo Lounge near Orlando. Where was everybody on that one? —Remember the old “Big Daddy’s” lounges around Florida with the logo of that bearded guy? They’re now Flannery’s or something. —They closed 20,000 Leagues. And opened Buzz Lightyear. I offered to bring my own submarine. Okay, actually threatened, but they only wanted to discuss it in the security office. I’ve been doing a lot of running lately at theme parks. —Here’s a warm-and-fuzzy. Anyone who grew up down here knows this one, and everyone else won’t have any idea what I’m talking about: that schoolyard rumor of the girl bitten by a rattlesnake on the Steeplechase at Pirate’s World (now condos). I’ve started dropping it into all conversations with mixed results. —In John Mellencamp’s megahit “Pink Houses,” the guy compliments his wife’s beauty by saying her face could “stop a clock.” Doesn’t that mean she was butt ugly? Nothing to do with Florida. Just been bugging me. Good news alert! I’ve decided to become a children’s author! Instilling state pride in the youngest residents may be the only way to save the future. The book’s almost finished. I’ve only completed the first page, but the rest just flows after that. It’s called Shrimp Boat Surprise. Coleman asked what the title meant, and I said life is like sailing on one big, happy shrimp boat. He asked what the surprise was, and I said you grow up and learn that life bones you up the ass ten ways to Tuesday. He started reading and asked if a children’s book should have the word “motherfucker” eight times on the first page. I say, absolutely. They’re little kids, after all. If you want a lesson to stick, you have to hammer it home through repetition…In advance: Happy New Year! (Unlike 2008—ouch!)

When you think of me, you must think of me as one who is truly happy. It is true, I want a great many things I haven't got, but I don't want them enough to be discontented and not enjoy the many blessings that are mine. I have my home among the blue mountains, my healthy, well-formed children, my clean, honest husband, my kind, gentle milk cows, my garden which I make myself. I have loads and loads of flowers which I tend myself. There are lots of chickens, turkeys, and pigs which are my own special care. I have some slow old gentle horses and an old wagon. I can load up the kiddies and go where I please any time. I have the best, kindest neighbors and I have my dear absent friends. Do you wonder I am so happy? When I think of it all, I wonder how I can crowd all my joy into one short life.

We trust that the God who specializes in bringing good out of evil will make something beautiful out of our efforts to love him and our neighbors in creation.

He and others like him have been determined from the beginning to restore Russia as a world power, as a force to be reckoned with.” One conclusion, in Gates's view, was that Putin believes he has a special responsibility to protect all Russians living in neighboring countries, even if

We were pretty certain that the British wouldn’t be celebrating the 4th of July; it wouldn’t be one of their favorite days.  However, we were surprised to learn that the “Summer Ball” would be held on Saturday the 5th of July.  We’d jokingly said that it was nice of them to hold that ball on the 4th of July weekend and it seemed as if not only the whole squadron but damned near the whole base had picked up on our attempt at humor and received it very well.  Several of our friends and neighbors joked how nice it was of the Royal Navy to hold a ball for the Yanks on “Their Special Holiday Weekend.

•    Be an intentional blessing to someone. Devote yourself to caring for others. Even when your own needs begin to dominate your attention, set aside time daily to tune in to others. Pray for their specific needs and speak blessings to those you encounter each day. Make them glad they met you.     •    Seek joy. Each morning ask yourself, “Where will the joy be today?” and then look for it. Look high and low—in misty sunbeams, your favorite poem, the kind eyes of your caretaker, dew-touched spiderwebs, fluffy white clouds scuttling by, even extra butterflies summoned by heaven just to make you smile.     •    Prepare love notes. When energy permits, write, videotape, or audiotape little messages of encouragement to children, grandchildren, and friends for special occasions in their future. Reminders of your love when you won’t be there to tell them yourself. Enlist the help of a friend or family member to present your messages at the right time, labeled, “For my granddaughter on her wedding day,” “For my beloved friend’s sixty-fifth birthday,” or “For my dear son and daughter-in-law on their golden anniversary.”     •    Pass on your faith. Purchase a supply of Bibles and in the front flap of each one, write a personal dedication to the child or grandchild, friend, or neighbor you intend to give it to. Choose a specific book of the Bible (the Gospels are a great place to start) and read several chapters daily, writing comments in the margin of how this verse impacted your life or what that verse means to you. Include personal notes or prayers for the recipient related to highlighted scriptures. Your words will become a precious keepsake of faith for generations to come. (*Helpful hint: A Bible with this idea in mind might make a thoughtful gift for a loved one standing at the threshold of eternity. Not only will it immerse the person in the comforting balm of scripture, but it will give him or her a very worthwhile project that will long benefit those he or she loves.)     •    Make love your legacy. Emily Dickinson said, “Unable are the loved to die. For love is immortality.” Ask yourself, “What will people remember most about me?” Meditate on John 15:12: “Love each other as I have loved you” (NIV). Tape it beside your bed so it’s the last thing you see at night and the first thing you see in the morning.     •    “Remember that God loves you and will see you through it.

Let your light shine before others, so that they may see your good works and give glory to your Father in heaven.” —Matthew 5:16 (NRSV) For more than a year, I’ve dedicated an hour a day to an eight-year-old neighbor with special needs. She’s afraid of my cat, so we play outside. Last spring I stood at the bottom of the front steps and waved my hands like a choir director. “This Little Light of Mine,” she belted from the landing. Then, “Miss Evelyn, now you!” We switched roles. Later I donned her backpack, and she walked me to the bus stop. Oh, what are the neighbors thinking? On summer days, in the only available shade, we strewed the public sidewalk with puzzles and pencils. Like a gatekeeper, she asked every pedestrian, “Where are you going?” Most people smiled; everyone gave us a wide berth. In the fall, we crossed the street to collect acorns and rake leaves before the maintenance crew swooped in. Over the seasons, it’s become increasingly obvious that the neighborhood sees her need and notices our routine. Late August, as I walked around the block, a man I hardly knew handed me a bagful of school supplies “for that girl you work with.” Remembering the kindness, she and I signed a handmade Christmas card to “Mr. and Mrs. Neighbor” and slipped it inside their mail slot. A few days later I found a package at my door. “Miss Evelyn, Merry Christmas.” The signature on the card cited the house number of the strangers. I unwrapped a selection of fruits and a necklace that left me speechless: a delicate gold cross. So this is what the neighbors think. Lord, my neighborhood needs this little light of mine. Help me to let it shine. —Evelyn Bence Digging Deeper: Mt 5:13–16; Lk 8:16–17

moved to Sunny Oaks, a beautiful and expensive suburb outside of Troy, NY, they vowed it would be a new beginning for their marriage. The last five years had taken their toll. They’d been living in an adorable little apartment overlooking Ferry Street. Ben was a lawyer who worked for a firm specializing in commercial real estate. Janey was a teacher at the local school. They thought they had everything a young couple needed to be happy. They had good

Could it be that our dynamic and “non-threatening” evangelistic events at church have had the unintended consequence of Christian families and Christian individuals not being evangelistic in their own homes and neighborhoods? The evangelistic call to the Christian has changed from “Invite your neighbors into your home. Share your life with them. Pray for God to give you an opportunity to share the Gospel” to “We have an incredible outreach event here at church next month. Pray about who you can invite to church so they can hear the gospel from our special speaker.” Is it possible that the more pastors and church leaders focus on running outreach events at church, the less Christians share their faith in their neighborhoods and workplaces?

At the very beginning of The Wealth of Nations, Smith explains the power of specialization in creating prosperity. Ideally, we specialize and get good at something, relying on the opportunity to get the rest of what we desire from others. But if we are all self-interested, why will my neighbor or a stranger help me out, providing the goods I cannot provide for myself? Smith’s answer is a simple one—my neighbor will help me if there’s something in it for my neighbor. Trading—offering something in return for my neighbor’s help—is how we sustain the power of specialization.

The Bears waited nervously while the judges studied, measured, and weighed, and then studied, measured, and weighed some more. Finally, they made their announcement: “THE FIRST-PRIZE WINNER--AND STILL CHAMPION…” Of course, that meant Farmer Ben had won. It was close--it turned out that Ben’s Monster was just a little bigger, rounder, and oranger than Papa’s Giant. But that wasn’t the worst of it. The Giant didn’t even come in second. A beautiful pumpkin grown by Miz McGrizz won second prize. The Giant came in third. Papa and the cubs were crushed…crushed and very quiet as they pushed their third-prize winner home. It wasn’t until they reached the crest of a hill that overlooked Bear Country that Mama decided to have her say. “I know you’re disappointed. But third prize is nothing to be ashamed of. Besides, Thanksgiving isn’t about contests and prizes. It’s about giving thanks. And it seems to me that we have a lot of be thankful for.” Perhaps it was Mama’s lecture, or maybe it was how beautiful Bear Country looked in the sunset’s rosy glow. But whatever the reason, Papa and the cubs began to understand what Mama was talking about. Even more so on Thanksgiving Day. After the Bears gave thanks for the wonderful meal they were about to enjoy, Sister Bear gave her own special thanks. “I’m thankful,” she said, “that we didn’twin first prize: if we had, The Giant would be on display in front of City Hall instead of being part of the yummy pies we’re going to have for dessert!” As the laughter faded and the Bears thought about the blessings of family, home, friends, and neighbors, they knew deep down in their hearts that there was no question about it--indeed they did have a great deal to be thankful for.

Jessie reached into the box and took out an envelope. On the front was printed THE ALDEN CHILDREN. She opened the envelope, took out a piece of paper, read it, and gasped. “What does it say?” Henry asked. Jessie handed the letter to Henry. He read, “Aldens: Go home and stay home.” “I’ll bet Mr. Carter wrote it. He said he didn’t like neighbors,” Benny said. Henry said firmly, “We certainly aren’t going to let whoever wrote it scare us away. Are we?” “No!” Jessie said. “We aren’t,” Benny agreed. “I guess not,” Violet said. The Mystery of the Singing Ghost

In these circumstances, our lives had taken a sharp turn towards grave uncertainties. Sali, too, lost her citizenship and possessed no valid passport to return. In those times, only a fool would have considered returning to Romania. In the West, Hitler had started to engulf his neighbors: Austria, Czechoslovakia. Whoever could find a country of refuge left for faraway lands like Chile, Venezuela, Cuba and others. We just lived from day to day, in the knowledge that a noose might tighten around our necks. The family in the U.S.A. wrote that we should try to emigrate, yet it would take many years to obtain an American visa. In order to go to Palestine, one needed a special certificate. The British, under Arab pressure, had issued a White Paper limiting drastically the settling of Jews in the Mandate territory. We felt powerless.