Student Testimonial Quotes

Our purpose is to produce students who have that rare and precious combination of a superb secular education, complemented by faith in the Lord, a knowledge of the doctrines He has revealed, and a testimony that they are true.

Even a first-year law student knows how much personal bias can distort a testimony.

A few students who were being trained to analyze crime scenes, pore over witness testimony, and track serial killers. What trouble could we possibly get into?

We ought to preach the gospel, not as our views at all, but as the mind of God--the testimony of Jehovah concerning His own Son, and in reference to salvation for lost men. If we had been entrusted with the making of the gospel, we might have altered it to suit the taste of this modest century, but never having been employed to originate the good news, but merely to repeat it, we dare not stir beyond the record. What we have been taught of God we teach. If we do not do this, we are not fit for our position.

Like Baptists, Quakers, and many others, the gnostic is convinced that whoever receives the spirit communicates directly with the divine. One of Valentinus’ students, the gnostic teacher Heracleon (c. 160), says that “at first, people believe because of the testimony of others …” but then “they come to believe from the truth itself.”77 So his own teacher, Valentinus, claimed to have first learned Paul’s secret teaching; then he experienced a vision which became the source of his own gnosis: He saw a newborn infant, and when he asked who he might be, the child answered, “I am the Logos.”78

One of our Church educators published what he purports to be a history of the Church's stand on the question of organic evolution. His thesis challenges the integrity of a prophet of God. He suggests that Joseph Fielding Smith published his work, Man: His Origin and Destiny, against the counsel of the First Presidency and his own Brethren. This writer's interpretation is not only inaccurate, but it also runs counter to the testimony of Elder Mark E. Petersen, who wrote this foreword to Elder Smith's book, a book I would encourage all to read. Elder Petersen said: Some of us [members of the Council of the Twelve] urged [Elder Joseph Fielding Smith] to write a book on the creation of the world and the origin of man.... The present volume is the result. It is a most remarkable presentation of material from both sources [science and religion] under discussion. It will fill a great need in the Church and will be particularly invaluable to students who have become confused by the misapplication of information derived from scientific experimentation. When one understands that the author to whom I alluded is an exponent of the theory of organic evolution, his motive in disparaging President Joseph Fielding Smith becomes apparent. To hold to a private opinion on such matters is one thing, but when one undertakes to publish his views to discredit the work of a prophet, it is a very serious matter. It is also apparent to all who have the Spirit of God in them that Joseph Fielding Smith's writings will stand the test of time.

The accomplishment of the testimony was two-fold: It changed the death of Marshall from suicide to death by gunshot, and it brought into light bespectacled Johnson hit man, Malcolm “Mac” Wallace. At one point, Wallace, a former marine who had been the president of the University of Texas student body, had strong political aspirations. In 1946, Wallace was an organizer for Homer Rainey’s campaign for governor.44 Wallace eventually became indebted to Johnson, and the closest he would ever get to political office would be in administering of carnage for Johnson and his Texas business associates. Wallace was the Mr. X at the gas station asking Nolan Griffin for directions. Described as a “hatchet man”45 for Johnson by Lyndon’s mistress Madeleine Brown, Wallace was an important link in many of the murders connected to Johnson. Estes’s lawyer, Douglas Caddy, revealed Wallace’s and Johnson’s complicity in Texas-style justice in a letter to Stephan S. Trott at the US Department of Justice: My client, Mr. Estes, has authorized me to make this reply to your letter of May 29, 1984. Mr. Estes was a member of a four-member group, headed by Lyndon Johnson, which committed criminal acts in Texas in the 1960’s. The other two, besides Mr. Estes and LBJ, were Cliff Carter and Mack Wallace. Mr. Estes is willing to disclose his knowledge concerning the following criminal offenses: Murders 1.   The killing of Henry Marshall 2.   The killing of George Krutilek 3.   The killing of Ike Rogers and his secretary 4.   The killing of Coleman Wade 5.   The killing of Josefa Johnson 6.   The killing of John Kinser 7.   The killing of President J. F. Kennedy46

Because nobody brought that up to you?” “No, we had no idea that there were any problems that would suggest that.” Besides, as she pointed out later in her testimony, she was not an expert on poison. Dr. Henry testified that Peru was not mentioned in papers on tropical sprue, and that even where the disease was common, those who contracted it had lived in the area for a long time, at least a year. Typhoid fever didn’t fit either. “Even though it’s an acute infection, [it] does not cause a tremendous elevation of the white blood cell count.” Dr. Henry believed that Mike had been septic more than once during his three hospitalizations. Dr. Pam McCoy, the ER physician at the UK Medical Center, testified next. “I work with residents and medical students. I teach them how to work in an emergency department. And usually . . . I go see patients, they go see patients with me; we talk about how you see a patient in the emergency department, how you take care of people, how you put in stitches, that sort of thing.

When Tommy asked me to speak to the students, I immediately told him no. I was finally comfortable talking to people individually about my faith, but I still didn’t want anything to do with public speaking. But then I thought about the idea for three or four days and it was really nagging at me. I called Tommy back and told him to line it up. When I arrived at the classroom a few days later, there were about fifty kids there. I stood in the front of the class and told them I was a hunter and fisherman, but I loved the Lord, and I told them why. I went through my entire testimony and shared the Gospel with them. I was so nervous talking to them that every time I tried to turn a page in my Bible, I ripped about three pages! My hand was shaking so badly that I couldn’t stop ripping pages! I kept looking up to see if anyone had noticed how nervous I was. I couldn’t wait for my talk to end. But after I was finished talking, a young boy came up to me. He had tears in his eyes. “Thanks, mister,” he said. “I really needed to hear that.” I couldn’t believe God had used a simple guy like me to have this kind of impact on a kid.

The fact that at first glance a theory appears reasonable should not lead us hastily to accept it, and to attempt to twist the Bible into harmony with it. In a thousand ways we have proved the Bible, and know beyond peradventure that it contains a superhuman wisdom which makes its statements unerring. We should remember, too, that while scientific research is to be commended, and its suggestions considered, yet its conclusions are by no means infallible. And what wonder that it has proven its own theories false a thousand times, when we remember that the true scientist is merely a student attempting, under many unfavorable circumstances, and struggling against almost insurmountable difficulties, to learn from the great Book of Nature the history and destiny of man and his home. We would not, then, either oppose or hinder scientific investigation; but in hearing suggestions from students of the Book of Nature, let us carefully compare their deductions, which have so often proved in part or wholly erroneous, with the Book of Divine Revelation, and prove or disprove the teachings of scientists by 'the law and the testimony. If they speak not according to this word, it is because there is no light in them' (Isa 8:20). And accurate knowledge of both books will prove them to be harmonious; but until we have such knowledge, God's Revelation must take precedence, and must be the standard among the children of God, by which the supposed findings of fallible fellow-men shall be judged.

According to testimony from eye witnesses, the student had handed over his wallet and cell phone and was standing there with his hands in the air when he was shot in the face and killed. “Give them what they want and they’ll go away” may not be the best strategy. What if what they want is your life? If you wait to see if they’re really going to kill you, and they do, it’s too late to stop them from killing you.

Being accused of microaggression can be a harrowing experience. Manhattan Institute Fellow Heather Mac Donald relates in City Journal how an incident got out of hand at the University of California, Los Angeles, in 2013. Professor Emeritus Val Rust taught a dissertation preparation seminar in which arguments often erupted among students, such as over which victim ideologies deserved precedence. In one such discussion, white feminists were criticized for making "testimonial-style" claims of oppression to which Chicana feminists felt they were not entitled. In another, arguments over the political implications of word capitalization got out of hand. In a paper he returned to a student, Rust had changed the capitalization of "indigenous" to lowercase as called for in the Chicago Manual Style. The student felt this showed disrespect for her point of view. During the heated discussion that followed, Professor Rust leaned over and touched an agitated student's arm in a manner, Rust claims, that was meant to reassure and calm him down. It ignited a firestorm instead. The student, Kenjus Watston, jerked his arm away from Rust as if highly offended. Later, he and other "students of color", accompanied by reporters and photographers from UCLA's campus newspaper, made a surprise visit to Rust's classroom and confronted him with a "collective statement of Resistance by Graduate Students of Color". Then the college administration got involved. Dean Marcelo Suarez-Orozco sent out an e-mail citing "a series of troubling racial climate incidents" on campus, "most recently associated with [Rust's class]". Administrative justice was swift. Professor Rust was forced to teach the remainder of his class with three other professors, signaling that he was no longer trusted to teach "students of color". When Rust tried to smooth things over with another student who had criticized him for not apologizing to Watson, he reached out and touched him in a gesture of reconciliation. Again it backfired. That student filed criminal charges against Rust, who was suspended for the remainder of the academic year. As if to punctuate the students' victory and seal the professor's humiliation, UCLA appointed Watson as a "student researcher" to the committee investigating the incident. Watson turned the publicity from these events into a career, going on to codirect the Intergroup Dialogue Program at Occidental College in Los Angeles. As for the committee report, it recommended that UCLA create a new associate dean for equity and enhance the faculty's diversity training program. It was a total victory for the few students who had acted like bullies and the humiliating end of a career for a highly respected professor. It happened because the university could not appear to be unsympathetic to students who were, in the administration's worldview, merely following the university's official policies of diversity and multiculturalism.

One day I was having lunch with two students who were talking about whatever they were talking about - the weather, the movies - when without warning one of them asked the other as naturally as he would have asked the time of day what God was doing in his life. If there is anything in this world I believe, it is that God is indeed doing all kinds of things in the lives of all of us including those who do not believe in God and would have nothing to do with him if they did, but in the part of the East where I live, if anybody were to ask a question like that, even among religious people the sky would fall, the walls would cave in, the grass would wither I think the very air would stop my mouth if I opened it to speak such words among just about any group of people I can think of in the East because their faith itself, if they happen to have any, is one of the secrets that they have kept so long that it might almost as well not exist. The result was that to find myself at Wheaton among people who, although they spoke about it in different words from mine and expressed it in their lives differently, not only believed in Christ and his Kingdom more or less as I did but were also not ashamed or embarrassed to say so was like finding something which, only when I tasted it, I realized I had been starving for for years.

Today any serious student will agree that the history of the Soviet Union under Stalin is first and foremost testimony to human resilience.

The adult author finds that by inadvertently violating the school's alcohol policy, she breaks down some part of the barrier between her and the younger students who are subject to more rules.

I HAVE WRITTEN LARGELY with reference to students spending an unreasonably long time in gaining an education; but I hope I shall not be misunderstood in regard to what is essential education. I do not mean that a superficial work should be done, that may be illustrated by the way in which some portions of the land are worked in Australia. The plow was put into the soil to the depth of only a few inches, the ground was not prepared for the seed, and the harvest was meager, corresponding to the superficial preparation that was given to the land. God has given inquiring minds to youth and children. Their reasoning powers are entrusted to them as precious talents. It is the duty of parents to keep the matter of their education before them in its true meaning: for it comprehends many lines. They should be used in the service of Christ for the uplifting of fallen humanity. Our schools are the Lord’s special instrumentality to fit up the children and the youth for missionary work. Parents should understand their responsibility, and help their children to appreciate the great blessings and privileges that God has provided for them in educational advantages. But their domestic education should keep pace with their education in literary lines. In childhood and youth, practical and literary training should be combined, and the mind stored with knowledge. Parents should feel that they have solemn work to do, and should take hold of it earnestly. They are to train and mold the characters of their children. They should not be satisfied with doing a surface work. Before every child is opened up a life involved with highest interests; for they are to be made complete in Christ through the instrumentalities which God has furnished. The soil in the heart should be preoccupied, the seeds of truth should be sown there in the earliest years. If parents are careless in this matter, they will be called to account for their unfaithful stewardship. Children should be dealt with tenderly and lovingly, and taught that Christ is {10} their personal Saviour, and that by the simple process of giving their hearts and minds to Him, they become His disciples.

Here are a few ways you can encourage students to share, although I bet you can get with them and come up with creative ideas of your own. • Post their testimony as a Facebook note or on their blog or Tumblr, and link to that with Twitter or status updates. Or, send a message to friends and ask them to read it and give their feedback. • Tweet or post key verses, maybe a series noting the narrative of the gospel. • Set aside an hour a week online just for the gospel, like “virtual visitation” where they take that time to talk to a friend about Christ.

If your feeding on the Word of God is only happening when the pastor preaches, then you will suffer from malnourishment. When people become so focused on teaching lessons rather than teaching students, churches can become places where lessons are delivered, but no real change comes about. When members are taught how to budget and manage their money wisely they are more capable of supporting the church’s ministries. When individuals take on leadership roles, they need to be accountable, not only to God, but also to others at the church. The success or failure of your ministry depends on this. So many people would have a better opinion of Christians if they felt that the believers did not have a “holier than thou” attitude. Attract unbelievers; be honest and open. If you have experienced tough problems, and you know that God made a way for you, don’t keep this good news to yourself. Share your testimony; it just might change someone’s life. People like to know that others care about them. You may never know how much a kind word, a discussion, a visit, a brief note, a birthday card or some much needed friendship can influence someone who is not used to thoughtful gestures. It is hard to motivate people to act if they do not see the person leading them setting the proper example. Whenever only one person is responsible for making all of the major decisions for an organization, problems can arise; this is true of churches as well.

Do not let the Christians around you wonder when souls are saved, but urge them to believe in the undiminished power of the glad tidings, and teach them to marvel if no saving result follows the delivery of the testimony of Jesus.

To the Teachers in Our Schools My Dear Brethren and Sisters: The Lord will work in behalf of all who will walk humbly with Him. He has placed you in a position of trust. Walk carefully before Him. God’s hand is on the wheel. He will guide the ship past the rocks into the haven. He will take the weak things of this world to confound the things that are mighty. I pray that you will make God your Counselor. You are not amenable to any man, but are under God’s direction. Keep close to Him. Do not take worldly ideas as your criterion. Let there be no departure from the Lord’s methods of working. Use not common fire, but the sacred fire of the Lord’s kindling. Be of good courage in your work. For many years I have kept before our people the need, in the education of the youth, of an equal taxation of the physical and mental powers. But for those who have never proved the value of the instruction given to combine manual training with the study of books, it is hard to understand and carry out the directions given. Do your best to impart to your students the blessings God has given you. With a deep, earnest desire to help them, carry them over the ground of knowledge. Come close to them. Unless teachers have the love and gentleness of Christ abounding in their hearts, they will manifest too much of the spirit of a harsh, domineering master. The Lord wishes you to learn how to use the gospel net. That you may be successful in your work, the meshes of your net must be close. The application of the Scriptures must be such that the meaning shall be easily discerned. Then make the most of drawing in [268] the net. Come right to the point. However great a man’s knowledge, it is of no avail unless he is able to communicate it to others. Let the pathos of your voice, its deep feeling, make an impression on hearts. Urge your students to surrender themselves to God. “Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. And of some have compassion, making a difference: and others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.” Jude 1:21-23. As you follow Christ’s example you will have the precious reward of seeing your students won to Him.

And indeed, much of the evidence presented in this book so far would appear to confirm this. From the Boeing executives who built faulty planes, to the Goldman Sachs analysts who lied to their clients before being bailed out by the taxpayer, the capitalist class seems to provide the best evidence that society is made up of innately selfish individuals whose cooperative impulses extend, at best, to their immediate family and friends. But this view is highly one-sided. As we will see in this chapter, people are capable of amazing feats of ingenuity, compassion, and cooperation -even in a social order as brutal and competitive as our own. Capitalism, of course, rewards the opposite behavior: ruthlessness, competitiveness, and self-interest. No wonder these are the behaviors we see most prominently on display at the top of our society. And those at the top are precisely those who benefit from the belief that everyone is just like them. You don't have to look particularly hard to find the view of humanity as inherently selfish repeated by those in positions of authority. The managers at Lucas Aerospace certainly shared this view. And it is no coincidence that Golding was a schoolmaster -he was probably quite used to being disobeyed by his students, and likely saw this as an indication of man's inherent selfishness. But disobedience to authority is not an indication of selfishness; it's an assertion of an individual's autonomy. In fact, the willingness to disobey is precisely what separates genuinely civilized societies from barbarous ones. One only has to listen to the testimony at the Nuremberg trials to see what can happen when people unquestionably obey their superiors.

In an ironic counterpoint to God’s voice, Mark next uses the speech of a demon to reveal Jesus’ hidden identity. When driven from a man he has possessed, the demon angrily declares: “I know who you are—the Holy One of God” (1: 25). Whereas Mark’s human characters fail to recognize Jesus’ true nature until after his death, supernatural entities, including “unclean spirits,” know and fear him. In a typically Markan paradox, human opponents accuse Jesus of being an agent of Beelzebub, “the prince of demons”—allegedly the source of his supernatural power—while the demons themselves testify that Jesus is “the Son of God” (3: 11, 22–28). Mark draws further on the questionable testimony of evil spirits when describing the Gerasene demoniac: The satanic “Legion” boldly announces that Jesus is “son of the Most High God” (5: 1–13).

Maybe you can explain how you figured out the time of death.” He flips through his report. It’s an act. He can recite verbatim the contents of his reports from twenty years ago. “In both cases, I put the time of death between one and four in the morning.” “I’ve wondered how you figured that out.” Actually, I already know. He knows I know. I still want to hear it from him. It’s a free preview of his testimony. “We look at a number of factors. First, we look at body temperature, which drops by about one and a half degrees per hour after death. Second, we look at lividity. When you die, your blood pressure goes down to zero, and your body begins to discolor. We can calculate the time of death based upon the amount of discoloration. We look at food in the victim’s stomach. We see how far the digestive process has gone. We know Mr. Holmes and Ms. Kennedy ate dinner around ten o’clock. There was undigested food in their stomachs. Mr. Holmes had crab cakes. Ms. Kennedy ate a cheeseburger. We do a number of other tests.” I try to sound like an earnest high-school student. “And from this evidence, you concluded the time of death was between one and four in the morning

At this time, rumors of student drug use and sexual indiscretions at RVA…appeared to be confirmed as the number of students being suspended or expelled abruptly increased. At the peak of the crisis the school board expressed the belief that “twenty-five to thirty-five students (were) using drugs, possibly including some girls.” Based on student testimony and confiscations the board added that, “seven or eight different types of drugs, including opium, (are) apparently being used.” Added up, this number meant that anywhere from ten to twenty percent of the High School students were experimenting extensively with drugs – a shocking figure at any school, let alone this isolated and seemingly pristine missionary school. The fears of the school board and parents were confirmed when between December of 1973 and January of 1974 thirteen boys were expelled or suspended indefinitely or drug use or tobacco use… The response of the missionary parents to this rash of bad behavior was at once expected and ironic…when missionary children began to make bad decisions, parental affection often overwhelmed parental theology. Common to parents everywhere, this chosen blindness meant that because “my child is basically good” the cause of bad behavior must be found outside of the child…Thus, with the two most likely suspects exempted from blame (the children themselves and the American cultural revolution) many drew the next natural conclusion. The school was to blame.” p157, 158

Stories of black learners developed into a critical black memory—a visual narrative comprising individual yet interrelated historical events. These accumulated accounts of black student witness formed a vantage point from the view of the black pupil: first, outside the American schoolhouse; then, inside on contingent and probationary terms. These memories prefigured the oppositional gaze of black students as a historically situated group of learners. The oppositional gaze of black students was made and remade through shared testimonies and personal experiences, and these memories were called on in black students’ educational journeys.

In all, 22 former SS members appeared in the dock to answer charges before a packed court, including the world’s press, although only 17 were ultimately convicted and received nominal sentences. But the trial was not just about the fate of the guilty individuals. It was to put on record what had taken place at Auschwitz and other concentration camps and to give surviving victims a voice. German schoolchildren and students were among the 20,000 attendees who heard harrowing testimony from eyewitnesses, and so over the course of the trial – which ran from 20 December 1963 until 19 August 1965 – the conspiracy of silence was finally broken and the German public forced to confront it past.

Tom Durrie (b. 1931) is a school critic, a nonagenarian giant, and a poster boy for longevity and vitality of a happy brain. His biography is rich beyond description, and reflects Durrie's infinite passion for life. His CV would suffice to fill in a few lifetimes, and is the best testimony that a rich and productive life is a self-sustaining process. Inspired by A.S. Neill (Summerhill 1960), Durrie found his own formula for free learning. Durrie has tried teaching in traditional and in alternative schools (for a sum total of over a decade). He was also a headmaster of a free school for a while. In 1966, the analysis of his teaching experience provides a unique insight into the impact of freedom on behavior and mental health of students. His text, published 54 years late (2020), can be found here: "Free learning in a public school". Durrie's three successful children received minimal schooling. None attended high school. Over decades of his analysis and interests, Durrie noticed cyclical processes, in which the school system tightens its grip on children and then enters a period of rebellion, and seeking new solutions only to fall back again into its hungry propensity for limiting child freedoms.

A student of Old Testament theology must be alert to the problem of conventional thinking about ontology, thinking that is essentially alien to Old Testament testimony.

Most students started out pretty interested in chemistry. Yet over the semester, something happened. Students with the fixed mindset stayed interested only when they did well right away. Those who found it difficult showed a big drop in their interest and enjoyment. If it wasn’t a testimony to their intelligence, they couldn’t enjoy it. “The harder it gets,” reported one student, “the more I have to force myself to read the book and study for the tests. I was excited about chemistry before, but now every time I think about it, I get a bad feeling in my stomach.” In contrast, students with the growth mindset continued to show the same high level of interest even when they found the work very challenging. “It’s a lot more difficult for me than I thought it would be, but it’s what I want to do, so that only makes me more determined. When they tell me I can’t, it really gets me going.” Challenge and interest went hand in hand.

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Hiba S. is one of the pioneer Iraqi women academics and authors in the field of media and journalism, currently exiled in Amman. During a visit to her office in summer 2014, Hiba shared that the early days of the occupation in 2003 were the most difficult she had ever experienced. She recollected: ‘I was sitting in my garden smoking when I suddenly saw a huge American tank driving through the street. I saw a Black soldier on the top of the tank. He looked at me and did the victory sign with his fingers. Had I had a pistol in my hand, I would have immediately shot myself in the head right then and there. The pain I felt upon seeing that image is indescribable. I felt as though all the years we had spent building our country, educating our students to make them better humans were gone with the wind.’ Hiba’s description carries strong feelings of loss, defeat, and humiliation. Also significant in her narrative is that the first American soldier she encountered in post-invasion Iraq was a Black soldier making the victory sign. This is perhaps one of the most ironic and paradoxical images of the occupation. A Black soldier from a historically and consistently oppressed group in American society, who, one might imagine had no choice but to join the military, coming to Iraq and making the victory sign to a humiliated Iraqi academic whose country was ravaged by war. In a way, this image is worthy of a long pause. It is an encounter of two oppressed and defeated groups of people—Iraqis and African Americans meeting as enemies in a warzone. But, if one digs deeper, are these people really 'enemies' or allies struggling against the same oppressors? Do the real enemies ever come to the battlefield? Or do they hide behind closed doors planning wars and invasions while sending other 'oppressed' and 'diverse' faces to the battlefield to fight wars on their behalf? Hiba then recalled the early months of the occupation at the University of Baghdad where she taught. She noted that the first thing the Coalition Provisional Authority (CPA) tried to do was to change the curriculum Iraqi academics had designed, taught, and improved over the decades. While the Americans succeeded in doing this at the primary and high school levels, Hiba believed that they did not succeed as much at the university level. Iraqi professors knew better than to allow the 'Americanization of the curriculum' to take place. 'We knew the materials we were teaching were excellent even compared to international standards,' she said. 'They [the occupiers] tried to immediately inject subjects like "democracy" and "human rights" as if we Iraqis didn’t know what these concepts meant.' It is clear from Hiba’s testimony, also articulated by several other interviewees, that the Iraqi education system was one of the occupying forces’ earliest targets in their desire to reshape and restructure Iraqi society and peoples’ collective consciousness.

We realized too late that we never taught our students what ducks know without knowing, that “we must love life before loving its meaning,” as Dostoyevsky told us. We must love life, and some meaning may grow from that love…What is it all for, this magnifying-glass-in-the-sun focus on being, this marshland, this wetness, this stewpot, this great splashing…the colors, the plumage, the effort, the noise, the complexity? Nothing, I think, except to continue. This is the testimony of the marsh: Life directs all its power to one end, and that is to continue to be. A marsh at nightfall is life loving itself. Nothing more. But nothing less, either, and we should not be fooled in to thinking this is a small thing.

What they display, these students who don't arrive in the reading room until nine, or even later, is a kind of daring. They play with life, with possibilities. For me my studies are like a tightrope I'm balancing on, life will begin only when I've reached the other side. Only when I'm standing there triumphantly, with a glowing testimonial and glittering results, only then, I think to myself, will I be free.