Submit To Authority Quotes

These girls with old gents don't do it despite the age—they're drawn to the age, they do it for the age. Why? In Consuela's case, because the vast difference in age gives her permission to submit, I think. My age and my status give her, rationally, the license to surrender, and surrendering in bed is a not unpleasant sensation. But simultaneously, to give yourself over intimately to a much, much older man provides this sort of younger woman with authority of a kind she cannot get in a sexual arrangement with a younger man. She gets both the pleasures of submission and the pleasures of mastery.

My Father and my God, I submit myself to Your authority today and declare that my spirit will grow and become fruitful as You lead me by the virtue of Your flawless character. I submit to Your wisdom as You freely give to me my heart’s desires. I align my heart with Your heart and my will with Your will. May Your blessings overtake me and the boundary lines fall for me in pleasant places as You have decreed. In Jesus’s name I declare that this is so.

Many people confuse a Dom personality with a Dom's position of authority. The two are not exactly the same or interchangeable. A true Dom dominates. Plain and simple. And by dominate, we mean does what it takes to get a job done. Even if that means submit.

How can 5 judges decide the best book of the year without reading every book of the year? While some lucky authors can enter the contest, others may never get the chance to do so due to the tough nomination and selection processes. And how can the judges’ decision be right when we know that submitting the same books to different panels will result in different winners?

Authority has always attracted the lowest elements in the human race. All through history, mankind has been bullied by scum. Those who lord it over their fellows and toss commands in every direction and would boss the grass in the meadow about which way to bend in the wind are the most depraved kind of prostitutes. They will submit to any indignity, perform any vile act, do anything to achieve power. The worst off-sloughings of the planet are the ingredients of sovereignty. Every government is a parliament of whores. The trouble is, in a democracy the whores are us.

The novel cannot submit to authority.

What good does it do me, after all, if an ever-watchful authority keeps an eye out to ensure that my pleasures will be tranquil and races ahead of me to ward off all danger, sparing me the need even to think about such things, if that authority, even as it removes the smallest thorns from my path, is also absolute master of my liberty and my life; if it monopolizes vitality and existence to such a degree that when it languishes, everything around it must also languish; when it sleeps, everything must also sleep; and when it dies, everything must also perish? There are some nations in Europe whose inhabitants think of themselves in a sense as colonists, indifferent to the fate of the place they live in. The greatest changes occur in their country without their cooperation. They are not even aware of precisely what has taken place. They suspect it; they have heard of the event by chance. More than that, they are unconcerned with the fortunes of their village, the safety of their streets, the fate of their church and its vestry. They think that such things have nothing to do with them, that they belong to a powerful stranger called “the government.” They enjoy these goods as tenants, without a sense of ownership, and never give a thought to how they might be improved. They are so divorced from their own interests that even when their own security and that of their children is finally compromised, they do not seek to avert the danger themselves but cross their arms and wait for the nation as a whole to come to their aid. Yet as utterly as they sacrifice their own free will, they are no fonder of obedience than anyone else. They submit, it is true, to the whims of a clerk, but no sooner is force removed than they are glad to defy the law as a defeated enemy. Thus one finds them ever wavering between servitude and license. When a nation has reached this point, it must either change its laws and mores or perish, for the well of public virtue has run dry: in such a place one no longer finds citizens but only subjects.

...wherever there is society, there is authority and the temptation to disobedience because our individual wills refuse to submit...

I decree and declare in the name of Jesus that I am maturing in the faith and in character. I command my flesh to submit to the obedience of Christ. I command all barricades seeking to stunt my growth to be rendered powerless over my life. I put away the childish things and move to new levels of responsibility, competence, power, and authority. In Jesus's name, amen.

Many survivors have such profound deficiencies in self-protection that they can barely imagine themselves in a position of agency or choice. The idea of saying no to the emotional demands of a parent, spouse, lover or authority figure may be practically inconceivable. Thus, it is not uncommon to find adult survivors who continue to minister to the needs of those who once abused them and who continue to permit major intrusions without boundaries or limits. Adult survivors may nurse their abusers in illness, defend them in adversity, and even, in extreme cases, continue to submit to their sexual demands.

When you forgive, it does not mean that you have submitted, it simply means that you have made a choice to stop bearing any grudge.

Air travel reminds us who we are. It’s the means by which we recognize ourselves as modern. The process removes us from the world and sets us apart from each other. We wander in the ambient noise, checking one more time for the flight coupon, the boarding pass, the visa. The process convinces us that at any moment we may have to submit to the force that is implied in all this, the unknown authority behind it, behind the categories, the languages we don’t understand. This vast terminal has been erected to examine souls.

The source of irrational authority, on the other hand, is always power over people. This power can be physical or mental, it can be realistic or only relative in terms of the anxiety and helplessness of the person submitting to this authority. Power on the one side, fear on the other, are always the buttresses on which irrational authority is built. Criticism of the authority is not only required but forbidden. Rational authority is based upon the equality of both authority and subject, which differ only with respect to the degree of knowledge of skill in a praticular field. Irrational authority is by its very nature based on inequality, implying difference in value.

If repentance were perfection, none of those people repented. Repentance, however, means recognizing Jesus' authority and submitting to it, even though you know your heart is weak, divided, and pulled in conflicting directions. Repentance includes a plea for God to change your inconsistent divided heart. (Psalm 86:11; Mark 9:24)

The foundation of all free government and all social order must be laid in families and in the discipline of youth. Young persons must not only be furnished with knowledge, but they must be accustomed to subordination and subjected to the authority and influence of good principles. It will avail little that youths are made to understand truth and correct principles, unless they are accustomed to submit to be governed by them.

The authority of government, even such as I am willing to submit to— for I will cheerfully obey those who know and can do better than I, and in many things even those who neither know nor can do so well— is still an impure one: to be strictly just, it must have the sanction and consent of the governed. It can have no pure right over my person and property but what I concede to it.

Institutional wisdom tells us that children need school. Institutional wisdom tells us that children learn in school. But this institutional wisdom is itself the product of schools because sound common sense tells us that only children can be taught in school. Only by segregating human beings in the category of childhood could we ever get them to submit to the authority of a schoolteacher.

But our rulers can have authority over such natural rights only as we have submitted to them. The rights of conscience we never submitted, we could not submit. We are answerable for them to our God. The legitimate powers of government extend to such acts only as are injurious to others. But it does me no injury for my neighbour to say there are twenty gods, or no god. It neither picks my pocket nor breaks my leg. If it be said, his testimony in a court of justice cannot be relied on, reject it then, and be the stigma on him. Constraint may make him worse by making him a hypocrite, but it will never make him a truer man. It may fix him obstinately in his errors, but will not cure them. Reason and free enquiry are the only effectual agents against error.

My Venus is damaged, or in exile, that’s what you say of a Planet that can’t be found in the sign where it should be. What’s more, Pluto is in a negative aspect to Venus, and in my case Pluto rules the Ascendant. The result of this situation is that I have, as I see it, Lazy Venus syndrome. That’s what I call this Conformity. In this case we’re dealing with a Person whom fortune has gifted generously, but who has entirely failed to use their potential. Such People are bright and intelligent, but don’t apply themselves to their studies, and use their intelligence to play card games or patience instead. They have beautiful bodies, but they destroy them through neglect, poison themselves with harmful substances, and ignore doctors and dentists. This Venus induces a strange kind of laziness—lifetime opportunities are missed, because you overslept, because you didn’t feel like going, because you were late, because you were neglectful. It’s a tendency to be sybaritic, to live in a state of mild semiconsciousness, to fritter your life away on petty pleasures, to dislike effort and be devoid of any penchant for competition. Long mornings, unopened letters, things put off for later, abandoned projects. A dislike of any authority and a refusal to submit to it, going your own way in a taciturn, idle manner. You could say such people are of no use at all.

Submitted for your approval--the curious case of Colleen O’Brien and the gorgeous time traveling Scot who landed in her living room.” – Rod Serling

...if you're an artist, you've submitted to authority...

The principle, on which the war was waged by the North, was simply this: That men may rightfully be compelled to submit to, and support, a government that they do not want; and that resistance, on their part, makes them traitors and criminals.

Mentors have their own strengths and weaknesses. The good ones allow you to develop your own style and then to leave them when the time is right. Such types can remain lifelong friends and allies. But often the opposite will occur. They grow dependent on your services and want to keep you indentured. They envy your youth and unconsciously hinder you, or become overcritical. You must be aware of this as it develops. Your goal is to get as much out of them as possible, but at a certain point you may pay a price if you stay too long and let them subvert your confidence. Your submitting to their authority is by no means unconditional, and in fact your goal all along is eventually to find your way to independence, having internalized and adapted their wisdom.

A woman who wants to be the head of her home invites the Devil to take over her family. And the Devil has taken over many homes because the wife has refused to submit to the legitimate, biblical authority of her husband. The result is spiritual sickness and dysfunction.

We often miss the irony that the same Paul who writes “submit to the authorities” goes to jail and is condemned for subverting the authorities! He

Ladies, being able to submit to your future husband requires a deeper trust in God who created him.

God is only truly known in the soul as we yield ourselves to Him, submit to His authority, and regulate all the details of our lives by His holy precepts and commandments.

Adam’s rebellion was claiming God’s authority for himself, and Eve’s rebellion was submitting to Adam in place of God.37

Even the mild-mannered Sophia Western of Tom Jones and Richardson's annoyingly pious Clarissa Harlow distinguished themselves by saying no to the authority of their parents, their societies, and norms and demanding to marry the man they chose. Perhaps it was exactly because women were deprived of so much in their real lives that they became so subversive in the realm of fiction, refusing the authority imposed on them, breaking out of old structures, not submitting.

When someone joins a party, it is usually because he has perceived, in the activities and propaganda of this party, a number of things that appeared to him just and good. Still, he has probably never studied the position of the party on all the problems of public life. When joining the party, he therefore also endorses a number of positions which he does not know. In fact, he submits his thinking to the authority of the party. As, later on, little by little, he begins to learn these positions, he will accept them without further examination. This

Acknowledge God. Acknowledging God first thing every morning transforms my day. I often begin my day by reconfirming His authority over me and submitting to Him as Lord in advance of my daily circumstances. I try to accept the words of Joshua 24:15 as a personal daily challenge: “Choose for yourselves this day whom you will serve.

We feel, perhaps unconsciously, that learning from Masters and submitting to their authority is somehow an indictment of our own natural ability, Even if we have teachers in our lives, we tend not to pay full attention to their advice, often preferring to do things our own way. In fact, we come to believe that being critical of Masters or teachers is somehow a sign of our intelligence, and that being a submissive pupil is a sign of weakness.

God’s law required me to submit to male authority, and if I didn’t, I wouldn’t go to Heaven. Now that I was married I needed to yield to my husband’s will, even if that meant burying my own thoughts, feelings, and identity.

Whenever there is acute danger, the impulse of most people is to seek out Authority and submit to it; at such moments, few would dream of revolution. When war breaks out, people have similar feelings towards the Government.

The children are not obeying you, they are only submitting to authority. They do not entertain the slightest thought of understanding you. They just cover their ears and shut their eyes and wait for the storm of your rage to pass.

The people who refuse to submit to God’s authority will never really discover who they are and what God wants them to do. No matter how successful they may be in the eyes of the world, unless they change they will be failures in the eyes of God.

So long as human beings can gain sufficient co-operation from some to enable them to dominate others, they will use the forms of law as one of their instruments. Wicked men will enact wicked rules which others will enforce. What surely is most needed in order to make men clear sighted in confronting the official abuse of power, is that they should preserve the sense that the certification of something as legally valid is not conclusive of the question of obedience, and that, however great the aura of majesty or authority which the official system may have, its demands must in the end be submitted to a moral scrutiny.

Can you say the following? Jesus is my Prophet. I've taken His yoke of Truth upon me. Jesus is my Priest. I rely on His sacrifice for sin to give me forgiveness of sins... Jesus is my King. I trust Him to deliver me from evil I submit to His authority over me.

Remember again the principle: We will never be over those things that God has set under us until we learn to be under those things that God has placed over us. There is strength through surrender. Are you under the Word of God? Is the Bible your mandate for life? Are you loving it, reading it, obeying it, and living it? Are you consciously filled with the Holy Spirit? Have you yielded every part of the temple of your body to him? Are you grieving him in any way? Are you graciously submitting to those human authorities that God has set over you: in the home, in the church, in civil government, and in the workplace? Have you made Jesus Christ the absolute Lord over everything in your life?

The first twenty years of the young person’s life are spent functioning as a subordinate element in an authority system, and upon leaving school, the male usually moves into either a civilian job or military service. On the job, he learns that although some discreetly expressed dissent is allowable, an underlying posture of submission is required for harmonious functioning with superiors. However much freedom of detail is allowed the individual, the situation is defined as one in which he is to do a job prescribed by someone else. While structures of authority are of necessity present in all societies, advanced or primitive, modern society has the added characteristic of teaching individuals to respond to impersonal authorities. Whereas submission to authority is probably no less for an Ashanti than for an American factory worker, the range of persons who constitute authorities for the native are all personally known to him, while the modern industrial world forces individuals to submit to impersonal authorities, so that responses are made to abstract rank, indicated by an insignia, uniform or title.

In an isolated space, humans would submit to power and authority, while those in dominant positions would wield it without restriction. Analysis of this phenomenon, known as "obedience to authority," yielded shocking results. Surprisingly, this deference had nothing to do with a person's rationality, sensibility, or personality but instead the product of remarkable deindividuation triggered by the assignment of roles.

When those who have been placed in my life to lead me and train me betray me and turn against me, as Saul turned against David, I will follow the example of David and refuse to let hope die in my heart. Holy Spirit, empower me to be a spiritual father or mother to those who need me to disciple, love, support, and encourage them. Father, raise up spiritual leaders in our land who can lead others with justice, mercy, integrity, and love. Allow me to be one of these leaders. When I am cut off from my father [physical or spiritual] through his insecurity, jealousy, or pride, cause me to recognize that as You did with David, You want to complete Your work in my life. Holy Spirit, release me from tormenting thoughts or self-blame and striving for acceptance. Cause me to seek only Your acceptance and restoration. I refuse to allow the enemy to cause me to seek revenge against those who have wronged me. I will not raise my hand against the Lord’s anointed or seek to avenge myself. I will leave justice to You. Father, cause my heart to be pure as David’s was pure. Through Your power, O Lord, I will refuse to attack my enemies with my tongue, for I will never forget that both death and life are in the power of the tongue (Prov. 18:21). I will never seek to sow discord or separation between myself and my Christian brothers and sisters, for it is an abomination to my Lord. I will remain loyal to my spiritual leaders even when they have rejected me or wronged me. I choose to be a man [or woman] after the heart of God, not one who seeks to avenge myself. Holy Spirit, like David I will lead my Christian brother and sister to honor our spiritual leaders even in the face of betrayal. I refuse to sow discord among brethren. I will show kindness to others who are in relationship with the ones who have wronged me. Like David I will find ways to honor them and will not allow offense to cause me to disrespect them. Father, only You are worthy to judge the intents and actions of myself or of those around me. I praise You for Your wisdom, and I submit to Your leading. Lord, I choose to remain loyal to those in a position of authority over me. I choose to focus on the calling You have placed on my life and to refuse to be diverted by the actions of others, even when they have treated me wrongly. Father, may You be able to examine my life and know and see that there is neither evil nor rebellion in my heart toward others (1 Sam.24:11).

A true fear of God makes us respect more what God requires and commands than what our corrupt heart desires and suggests. It subdues or unruly passions, and brings them within the compass of duty. It makes us deny ourselves and our own desires, and, though through the corruption of our nature and inborn pride we are loath to submit, yet God's fear will bring down that proud mind and make us humble and gentle. It will keep those who are in authority from tyranny, cruelty, and too much severity, and it will keep those who are under subjection from giving half-truths, deceit, and conspiracies.

The gospel by which individuals come to personal faith, and so to that radical transformation of life spoken of so often in the new Testament, is the personalizing of the larger challenge just mentioned: the call to every child, woman, and man to submit in faith to the lordship of the crucified and risen Jesus and so to become, through baptism and membership in the body of Christ, a living, breathing anticipation of the final new creation itself

Democracies, as we know, are prone to every error from incompetence and corruption to misguided fetishes and gridlock. Therefore, it is astonishing, in a sense, that we would be willing to submit the direction of our societies to the collective wisdom of an imperfect and frequently disengaged public. How could we be so naïve? To that fair question, we must reply: how could anyone be so gullible as permanently to entrust power—an inherently corrupting force—to a single leader or party? When a dictator abuses his authority, there is no legal way to stop him. When a free society falters, we still have the ability--through open debate and the selection of new leaders--to remedy those shortcomings. We still have time to pick a better egg. That is democracy's comparative advantage, and it should be recognized and preserved.

The effect of our knowledge rather ought to be, first, to teach us reverence and fear; and, secondly, to induce us, under its guidance and teaching, to ask every good thing from him, and, when it is received, ascribe it to him. For how can the idea of God enter your mind without instantly giving rise to the thought, that since you are his workmanship, you are bound, by the very law of creation, to submit to his authority?--that your life is due to him?--that whatever you do ought to have reference to him?

We subconsciously submit to what Seth Godin, author and entrepreneur, refers to as the “tyranny of being picked.

To keep under, that is to submit. The Soul can submit to God at the time when it can send itself under the power and authority and dominion that God has over it.

A precursor to the Social Darwinists, Hobbes argued from th premise that the primordial human condition was a war fought by each against each, so brutal and incesssant that it was impossible to develop industry or even agriculture or the arts while that condition persisted. It's this description that culmintes in his famous epithet "And the life of man, solitary, poor, brutish, and short." It was a fiction to which he brought to bear another fiction, that of the social contract by which men agree to submit to rules and a presiding authority, surrendering their right to ravage each other for the sake of their own safety. The contract was not a bond of affection or identification, bot a culture or religion binding togetehr a civilization, only a convenience. Men, in his view, as in that of many other European writers of the period, are stark, mechanical creatures, windup soldiers social only by strategy and not by nature...

Our truth-allergic, experience-addicted populace wants transformation but doesn’t want the loss of freedom and control associated with submitting to authority within a committed community.

For, until men feel that they owe everything to God, that they are cherished by his paternal care, and that he is the author of all their blessings, so that nought is to be looked for away from him, they will never submit to him in voluntary obedience; nay, unless they place their entire happiness in him, they will never yield up their whole selves to him in truth and sincerity.

Trump's dictatorial tendencies and mendacity, negative attributes for many voters, poised him perfectly to manipulate the evangelical mind. Like the biblical god evangelicals worship, Trump is a thin-skinned authoritarian with totalitarian tendencies. He craves love and punishes any disloyalty or slight. Evangelicals have been taught to worship and adore that type of being above all others. This strain of religion cultivates a veneration for extreme authority. Studies bear this out: religious fundamentalism and a tendency to submit to authoritarianism are highly correlated. Trump acted like the character evangelicals worship and benefited from their ingrained adulation. Evangelicals were simply seeing in Trump a character they'd been taught to revere. As if to prove the point, Ann Coulter called Trump her "Emperor God".

In order to be a disciple we must deny ourselves—this is to exercise authority over our own spirit. We must take up the cross—this is to submit to Christ’s authority. And we must follow—this is continued obedience. This is the road not to confinement, to bondage, to a stunted or arrested development, but to total personal freedom. It means not death but life, not a narrowly circumscribed life but “abundant” life.

Our basic human institutions - religion, matrimony, and burial, also law, language, literature, and whatever else relies on the transmission of legacy - are authored, always and from the very start, by those who cam before. The awareness of death that defines human nature is inseparable from - indeed, it arises from, our awareness that we are not self-authored, that we follow in the footsteps of the dead. . . . Nonhuman species obey the law of vitality, but humanity in its distinctive features is through and through necrocratic. Whether we are conscious of it or not we do the will of the ancestors; their precedents are our law; we submit to their dictates, even when we rebel against them. Our diligence, hardihood, rectitude, and heroism, but also our folly, spite, rancor, and pathologies, are so many signatures of the dead on the contracts that seal our identities. We inherit their obsessions; assume their burdens; carry on their causes; promote their mentalities, ideologies, and very often their superstitions; and often we die trying to vindicate their humiliations. Why this servitude? We have no choice. Only the dead can grant us legitimacy. Left to ourselves we all bastards.

Let what I here set down meet with correction or applause, it shall be of equal welcome and utility to me [...]And yet, always submitting to the authority of their censure, which has an absolute power over me, I thus rashly venture at everything.

At first the creative mind submits to its entry into the symbolic register and gets itself structured like everyone else. Then he balks at a fateful moment which becomes a turning point in the history of his mental growth. From the entry into the imaginary order where he acknowledges his ego and then to the symbolic order where he recognizes his place in the society and finally in his de-symbolization or a refusal to obey the Law that is the rules of the world of symbols, a creative genius is born.

I did infer, however, that submitting to melancholy would undo the labors of those who had come before me, that I had an obligation to resist instead of giving in. I rose unsteadily to my feet, aware of my shackles, but determined to somehow overcome them.

AUTHORITY intoxicates, And makes mere sots of magistrates; The fumes of it invade the brain, And make men giddy, proud, and vain By this the fool commands the wise, The noble with the base complies, The sot assumes the rule of wit, And cowards make the base submit

In addition to the kind of critical reflection on one's previous assumptive or tacit system of values we saw Jack undertake, there must be, for Stage 4, a relocation of authority within the self. While others and their judgments will remain important to the Individuative-Reflective person, their expectations, advice and counsel will be submitted to an internal panel of experts who reserve the right to choose and who are prepared to take responsibility for their choices. I sometimes call this the emergence of the executive ego. The two essential features of the emergence of Stage 4, then, are the critical distancing from one's previous assumptive value system and the emergence of the executive ego. . . . We find that sometimes many persons complete half of this double movement, but do not complete the other.

It was “the duty of every subject, for conscience’s sake, to submit to his authority, while he acts according to the law.” Should he imperil the natural right and liberties of his subjects, however, “he overthrows the very design of government, and the people are discharged from all obedience.

To submit to the authority of Scripture is to submit to its king and the gospel word of its king. It is to repent, believe, and be saved. As such, “the church” can be alive and well on planet earth even though no ecclesial authority recognizes it as such. People hear the Word of God, repent, trust, and so become “the church” (see Rom 10:17). The Word precedes the church. Theologian Christoph Schwöbel observes, “As the creature of the divine Word the Church is constituted by divine action.”689 God’s Word creates God’s people.690 This is a bedrock principle of Protestant ecclesiology.

Under Protestantism, religion is left entirely to the control of the individual, who selects his own creed, or makes a creed to suit himself, devises his own worship and discipline and submits to no restraints but such as are self-imposed. When this stage is reached, disintegration of the religious spirit is imminent; for man is not sufficient unto himself, reason unaided cannot sustain faith, and Authority is required to preserve Christianity from degenerating into a congeries of fanatic sects and egotistical professions. Under Protestantism, the sect governs religion, rather than submitting to governance; the congregation bully their ministers and insist upon palatable sermons, flattering to their vanity; Protestantism cannot sustain popular Liberty because it is itself subject to popular control, and must follow in all things the popular will, passion, interest, prejudice, or caprice.

My mother’s problem is that she can’t submit to any authority. She lost her parents years ago, and she lost her husband. She takes no account of her relatives’ views—she never has—and especially not her children’s. There’s no human or spiritual discipline to which she’ll subject her will. She just has her own opinions, and they’re the only tribunal that’s permitted to judge her when she makes a mistake. Can you imagine what you would be like if you didn’t have anyone close who was capable of influencing you? Anyone to point out your flaws, to confront you when you went too far, to correct you when you did something wrong?” Miss

Dispute resolution is too important to be entrusted to governments. When we accept arbitrary authority from a violent monopoly protection racket, the authority is soon used to make us submit. Then that authority is for sale to the highest bidder and courts are used to get us to go along with all kinds of disastrous policies.

Part of the miracle of the resurrection is that it so empowered a ragtag band of fishermen and tax collectors that they were emboldened to stand against all earthly authority and power, and ultimately would upend the once inviolable order of the mighty Roman Empire. History tells us that this happened. So what better explanation can be offered for how it happened? Unless we have missed something, there exists none. And if there exists none, we are invited to submit to the logic of what we now know: that this most celebrated and most scorned miracle of miracles actually happened—and, perhaps most miraculously of all, can even be understood to have happened.

Here in Tibet live the people my mother taught me to love before I met them. We are family, and love has undetermined aptitude and great hunger. I wander around town with a heavy heart. You can love a place as you love a person and it is especially easy to feel that way here, where man and nature are intertwined deeply. I commit to memory little things: the thin film of dust incited by the ends of chubas dragging on the earth; the gentle contours of the mountains; the steady gaze of a yak; the alacrity with which children submit to authority; the patience of women who sit in the main square with bottles of milk and yogurt for sale; the songs on the streets.

Describing the relationship between the biblical witnesses and the theologians who come after, the author challenges that the theologian is not to correct the notebooks of the biblical writers like some high school teacher. Instead, our theology is always subject to what THEY say, as we willingly submit our notebooks for their approval.

Praise and blame alike mean nothing. No, delightful as the pastime of measuring may be, it is the most futile of all occupations, and to submit to the decrees of the measurers the most servile of attitudes. So long as you write what you wish to write, that is all that matters; and whether it matters for ages or only for hours, nobody can say.

All governments, even these precious “democracies,” derive all their power by force. Do something the government doesn’t want, like, say, cross the street against the light, refuse to submit to its authority, and it won’t be long before they’ll use some form of force, usually a weapon and the threat of death or injury, to compel you to comply.

So long as there is a desire for self-continuance in any form, there must be fear, which creates authority, and from this there come the subtle cruelty and stupidity of submitting oneself to exploitation. This exploitation is so subtle, so refined, that one becomes enamored of it, calling it spiritual progress and advancement toward perfection.

If he were alive today, Plato—to take him as an example, because along with a dozen others he is regarded as the greatest thinker who ever lived—would certainly be ecstatic about a news industry capable of creating, exchanging, refining a new idea every day; where information keeps pouring in from the ends of the earth with a speediness he never knew in his own lifetime, while a staff of demiurges is on hand to check it all out instantaneously for its content of reason and reality. He would have supposed a newspaper office to be that topos uranios, that heavenly realm of ideas, which he has described so impressively that to this day all the better class of people are still idealists when talking to their children or employees. And of course if Plato were to walk suddenly into a news editor’s office today and prove himself to be indeed that great author who died over two thousand years ago he would be a tremendous sensation and would instantly be showered with the most lucrative offers. If he were then capable of writing a volume of philosophical travel pieces in three weeks, and a few thousand of his well-known short stories, perhaps even turn one or the other of his older works into film, he could undoubtedly do very well for himself for a considerable period of time. The moment his return had ceased to be news, however, and Mr. Plato tried to put into practice one of his well-known ideas, which had never quite come into their own, the editor in chief would ask him to submit only a nice little column on the subject now and then for the Life and Leisure section (but in the easiest and most lively style possible, not heavy: remember the readers), and the features editor would add that he was sorry, but he could use such a contribution only once a month or so, because there were so many other good writers to be considered. And both of these gentlemen would end up feeling that they had done quite a lot for a man who might indeed be the Nestor of European publicists but still was a bit outdated, and certainly not in a class for current newsworthiness with a man like, for instance, Paul Arnheim.

The revolutionary movements of the left, which fought for a radical change of social conditions, had never directly touched this supreme political authority. They had challenged only the power of the bourgeoisie and its influence upon the state, and were therefore always ready to submit to government guidance in foreign affairs, where the interests of an assumedly unified nation were at stake. The numerous programs of the antisemitic groups, on the other hand, were, from the beginning, chiefly concerned with foreign affairs; their revolutionary impulse was directed against the government rather than a social class, and they actually aimed to destroy the political pattern of the nation-state by means of a party organization.

The author’s economy, and happy life, among the Houyhnhnms. His great improvement in virtue by conversing with them. Their conversations. The author has notice given him by his master, that he must depart from the country. He falls into a swoon for grief; but submits. He contrives and finishes a canoe by the help of a fellow-servant, and puts to sea at a venture. I

The Kingdom of God is His kingship, His rule, His authority. When this is once realized, we can go through the New Testament and find passage after passage where this meaning is evident, where the Kingdom is not a realm or a people but God’s reign. Jesus said that we must “receive the kingdom of God” as little children (Mark 10:15). What is received? The Church? Heaven? What is received is God’s rule. In order to enter the future realm of the Kingdom, one must submit himself in perfect trust to God’s rule here and now. We must also “seek first his kingdom and his righteousness” (Matt. 6: 33). What is the object of our quest? The Church? Heaven? No; we are to seek God’s righteousness—His sway, His rule, His reign in our lives.

Acceptance of the divinely ordered hierarchy means acceptance of authority—first of all, God’s authority and then those lesser authorities which He has ordained. A husband and wife are both under God, but their positions are not the same. A wife is to submit herself to her husband. The husband’s “rank” is given to him by God, as the angels’ and animals’ ranks are assigned, not chosen or earned. The mature man acknowledges that he did not earn or deserve his place by superior intelligence, virtue, strength, or amiability. The mature woman acknowledges that submission is the will of God for her, and obedience to this will is no more a sign of weakness in her than it was in the Son of Man when He said, “Lo, I come—to do Thy will, O God.

The individual psychotherapy patient comes to the therapist with an almost automatic deference, a sense of dependence and compliance. The role pattern is old and established: the dependent child seeking guidance from a parent figure. There is no such traditional image for the family, no established pattern in which an entire family submits to the guidance of an individual. And the family structure is simply too powerful and too crucial for the members to go trustingly into an experience that threatens to change the entire matrix of their relationships. If the family therapist is to acquire that initial "authority figure" or "parent" role that is so necessary if therapy is to be more powerful than an ordinary social experience, he has to earn it.

The Traveling Tradesman dangled a triangular stone on a string over her pregnant belly and studied the movement very closely. Red watched the Tradesman like he was a lunatic. "What are you doing?" Red asked. "I'm predicting the child's gender," the Traveling Tradesman said. "If the stone swings in a circle, it's a girl. If it moves back and forth, it's a boy." "And what if it gets ripped out of your hand and thrown across the mine?" "It's all right. I already know it's going to be a boy," Goldilocks said. "How could you possibly know that?" Red asked. "Mother's intuition," Goldilocks said. "It's the one perk that comes with the bloating, the back pain, and the unstable emotions." "A niece would be better for me," Red said. "I could dress her up in little dresses, apply blush to her tiny cheeks, and put dainty bows in her hair! I suppose I could do that with a nephew, too, but he might resent me for it later." Goldilocks rolled her eyes. "Your request has been submitted," Red grabbed the string of the Tradesman's triangular stone and forced it to swing in a circle above Goldilocks's stomach, as if that would do the trick.

Oh, we shall convince them that only in surrendering their freedom to us and submitting to us can they be free. Well, shall we be right or shall we be lying? They will see for themselves that we are right, for they will remember to what horrors of slavery and confusion Your freedom led them. Freedom, science, and independence of spirit will lead them into such a labyrinth and confront them with such miracles and such insoluble mysteries that some of them, intractable and savage, will destroy themselves, while others, intractable but less strong, will destroy one another; and those who remain, feeble and unhappy, will crawl up to our feet and will cry out to us, ‘Yes, you were right, you alone held his secret, and we are returning to you: save us from ourselves.

This great book,” “this worthless book,” the same book is called by both names. Praise and blame alike mean nothing. No, delightful as the pastime of measuring may be, it is the most futile of all occupations, and to submit to the decrees of the measurers the most servile of attitudes. So long as you write what you wish to write, that is all that matters; and whether it matters for ages or only for hours, nobody can say. But to sacrifice a hair of the head of your vision, a shade of its colour, in deference to some Headmaster with a silver pot in his hand or to some professor with a measuring-rod up his sleeve, is the most abject treachery, and the sacrifice of wealth and chastity which used to be said to be the greatest of human disasters, a mere flea-bite in comparison.

There is little discipline in government, in school, in the home, or in most individuals. The rebellion against authority is also alive in the apostate church that has thrown discipline overboard and no longer mentions the necessity of submitting to spiritual and civil leadership. The alternative to discipline is mayhem where the nation has become an asylum, and the inmates are in charge.

It’s always good to give respect, even when you might not feel it’s due. It serves two purposes in particular: one, you’ll soothe the angry beast, should the person have a temper—by visually and verbally submitting to their imagined authority, and; two, by displaying that you acknowledge their authority (especially if others don’t), you are likely to gain favor which can be used to your advantage.

Jews use the baptism of John to this day.  Look into ancient authors, and thou wilt find that John only revived this practice; and that it had been used by the Hebrews, long before his time, in like manner as the Mahometans imitated the Ishmaelites in their pilgrimages to Mecca.  Jesus indeed submitted to the baptism of John, as He had suffered Himself to be circumcised; but circumcision and the washing

Now Brutus had deliberately assumed a mask to hide his true character.  When he learned of the murder by Tarquin of the Roman aristocrats, one of the victims being his own brother, he had come to the conclusion that the only way of saving himself was to appear in the king's eyes as a person of no account. If there were nothing in his character for Tarquin to fear, and nothing in his fortune to covet, then the sheer contempt in which he was held would be a better protection than his own rights could ever be.  Accordingly he pretended to be a half-wit and made no protest at the seizure by Tarquin of everything he possessed. He even submitted to being known publicly as the 'Dullard' (which is what his name signifies), that under cover of that opprobrious title the great spirit which gave Rome her freedom might be able to bide its time. On this occasion he was taken by Arruns and Titus to Delphi less as a companion than as a butt for their amusement; and he is said to have carried with him, as his gift to Apollo, a rod of gold inserted into a hollow stick of cornel-wood - symbolic, it may be, of his own character. The three young men reached Delphi, and carried out the king's instructions.  That done, Titus and Arruns found themselves unable to resist putting a further question to the oracle.  Which of them, they asked, would be the next king of Rome? From the depths of the cavern came the mysterious answer: 'He who shall be the first to kiss his mother shall hold in Rome supreme authority.' Titus and Arruns were determined to keep the prophecy absolutely secret, to prevent their other brother, Tarquin, who had been left in Rome, from knowing anything about it. Thus he, at any rate, would be out of the running. For themselves, they drew lots to determine which of them, on their return, should kiss his mother first. Brutus, however, interpreted the words of Apollo's priestess in a different way. Pretending to trip, he fell flat on his face, and his lips touched the Earth - the mother of all living things.

Thieving was not a sheer absurdity. It was a form of human industry, perverse indeed, but still an industry exercised in an industrious world; it was work undertaken for the same reason as the work in potteries, in coal mines, in fields, in tool-grinding shops. It was labour, whose practical difference from the other forms of labour consisted in the nature of its risk, which did not lie in ankylosis, or lead poisoning, or fire-damp, or gritty dust, but in what may be briefly defined in its own special phraseology as "Seven years' hard". Chief Inspector Heat was, of course, not insensible to the gravity of moral differences. But neither were the thieves he had been looking after. They submitted to the severe sanction of a morality familiar to Chief Inspector Heat with a certain resignation. They were his fellow citizens gone wrong because of imperfect education, Chief Inspector Heat believed; but allowing for that difference, he could understand the mind of a burglar, because, as a matter of fact, the mind and the instincts of a burglar are of the same kind as the mind and the instincts of a police officer. Both recognize the same conventions, and have a working knowledge of each other's methods and of the routine of their respective trades. They understand each other, which is advantageous to both, and establishes a sort of amenity in their relations. Products of the same machine, one classed as useful and the other as noxious, they take the machine for granted in different ways, but with a seriousness essentially the same. The mind of Chief Inspector Heat was inaccessible to ideas of revolt. But his thieves were not rebels. His bodily vigour, his cool, inflexible manner, his courage, and his fairness, had secured for him much respect and some adulation in the sphere of his early successes. He had felt himself revered and admired. And Chief Inspector Heat, arrested within six paces of the anarchist nicknamed the Professor, gave a thought of regret to the world of thieves--sane, without morbid ideals, working by routine, respectful of constituted authorities, free from all taint of hate and despair.

LEXICOGRAPHER, n. A pestilent fellow who, under the pretense of recording some particular stage in the development of a language, does what he can to arrest its growth, stiffen its flexibility and mechanize its methods. For your lexicographer, having written his dictionary, comes to be considered "as one having authority," whereas his function is only to make a record, not to give a law. The natural servility of the human understanding having invested him with judicial power, surrenders its right of reason and submits itself to a chronicle as if it were a statue. Let the dictionary (for example) mark a good word as "obsolete" or "obsolescent" and few men thereafter venture to use it, whatever their need of it and however desirable its restoration to favor — whereby the process of improverishment is accelerated and speech decays. On the contrary, recognizing the truth that language must grow by innovation if it grow at all, makes new words and uses the old in an unfamiliar sense, has no following and is tartly reminded that "it isn't in the dictionary" — although down to the time of the first lexicographer (Heaven forgive him!) no author ever had used a word that was in the dictionary. In the golden prime and high noon of English speech; when from the lips of the great Elizabethans fell words that made their own meaning and carried it in their very sound; when a Shakespeare and a Bacon were possible, and the language now rapidly perishing at one end and slowly renewed at the other was in vigorous growth and hardy preservation — sweeter than honey and stronger than a lion — the lexicographer was a person unknown, the dictionary a creation which his Creator had not created him to create.

From the start, the German princes who supported Luther were not going to allow themselves to be exploited or commanded by religious leaders again. Henceforth, they would rule both Church and state. In this they were vigorously supported by Martin Luther, whose ‘advice to the German princes who embraced Protestantism was that they compel their subjects to submit to religious instruction and allow them to hear only authorized preachers’.

One of the most ordinary weaknesses of the human intellect is to seek to reconcile contrary principles, and to purchase peace at the expense of logic. Thus there have ever been, and will ever be, men who, after having submitted some portion of their religious belief to the principle of authority, will seek to exempt several other parts of their faith from its influence, and to keep their minds floating at random between liberty and obedience.

The flattening of language is a flattening of meaning. Language which is not taut with a sense of its own significance, which is apologetic in its desire to be acceptable to a modern consciousness, language in other words which submits to its audience, rather than instructing, informing, moving, challenging and even entertaining them, is no longer a language which can carry the freight the Bible requires. It has, in short, lost all authority.

I have rights that you don't. You must do as I say, submit to my commands, and treat me as your superior, because I am not a mere human being. I have risen above that. Through my unquestioning obedience and loyalty to my masters, I have become a piece of the superhuman entity called 'government' and act on its ‘authority.’ As a result, the rules of human morality do not apply to me, and my actions should not be judged by the usual standards of human behavior.

Nearly everywhere---often even when dealing with purely technical problems---instead of thinking, one merely takes sides: for or against. Such a choice replaces the activity of the mind. This is an intellectual leprosy; it originated in the political world and then spread through the land, contaminating all forms of thinking. This leprosy is killing us; it is doubtful whether it can be cured without first starting with the abolition of all political parties. . . . When joining the party, [man] therefore also endorses a number of positions which he does not know. In fact, he submits his thinking to the authority of the party. . . . If a man were to say, as he applied for his party membership card, 'I agree with the party on this and that question; I have not yet studied its other positions and thus I entirely reserve my opinion, pending further information,' he would probably be advised to come back at a later date.

While people will submit to suffering which may hit anyone, they will not so easily submit to suffering which is the result of the decision of authority. It may be bad to be just a cog in an impersonal machine; but it is infinitely worse if we can no longer leave it, if we are tied to our place and to the superiors who have been chosen for us. Dissatisfaction of everybody with his lot will inevitably grow with the consciousness that it is the result of deliberate human decision.

Only a leader who has followed well knows how to lead others well. Good leadership requires an understanding of the world that followers live in. Connecting with your people becomes possible because you have walked in their shoes. You know what it means to be under authority and thus have a better sense of how authority should be exercised. In contrast, leaders who have never followed well or submitted to authority tend to be prideful, unrealistic, rigid, and autocratic. “Civilization

Authority does not have to be a person or institution which says: you have to do this, or you are not allowed to do that. While this kind of authority may be called external authority, authority can appear as internal authority, under the name of duty, conscience, or super-ego. As a matter of fact, the development of modern thinking from Protestantism to Kant's philosophy, can be characterized as the substitution of internalized authority for an external one. With the political victories of the rising middle class, external authority lost prestige and man's own conscience assumed the place which external authority once had held. This change appeared to many as the victory of freedom. To submit to orders from the outside (at least in spiritual matters) appeared to be unworthy of a free man; but the conquest of his natural inclinations, and the establishment of the domination of one part of the individual, his nature, by another, his reason, will or conscience, seemed to be the very essence of freedom. Analysis shows that conscience rules with a harshness as great as external authorities, and furthermore that frequently the contents of the orders issued by man's conscience are ultimately not governed by demands of the individual self but by social demands which have assumed the dignity of ethical norms. The rulership of conscience can be even harsher than that of external authorities, since the individual feels its orders to be his own; how can he rebel against himself? In recent decades "conscience" has lost much of its significance. It seems as though neither external nor internal authorities play any prominent role in the individual's life. Everybody is completely "free", if only he does not interfere with other people's legitimate claims. But what we find is rather that instead of disappearing, authority has made itself invisible. Instead of overt authority, "anonymous" authority reigns.It is disguised as common sense, science, psychic health, normality, public opinion. It does not demand anything except the self-evident. It seems to use no pressure but only mild persuasion. Whether a mother says to her daughter, "I know you will not like to go out with that boy", or an advertisement suggests, "Smoke this brand of cigarettes--you will like their coolness", it is the same atmosphere of subtle suggestion which actually pervades our whole social life. Anonymous authority is more effective than overt authority, since one never suspects that there is any order which one is expected to follow. In external authority it is clear that there is an order and who gives it; one can fight against the authority, and in this fight personal independence and moral courage can develop.But whereas in internalized authority the command, though an internal one, remains visible, in anonymous authority both command and commander have become invisible.It is like being fired at by an invisible enemy. There is nobody and nothing to fight back against.

It has been noted in various quarters that the half-illiterate Italian violin maker Antonio Stradivari never recorded the exact plans or dimensions for how to make one of his famous instruments. This might have been a commercial decision (during the earliest years of the 1700s, Stradivari’s violins were in high demand and open to being copied by other luthiers). But it might also have been because, well, Stradivari didn’t know exactly how to record its dimensions, its weight, and its balance. I mean, he knew how to create a violin with his hands and his fingers but maybe not in figures he kept in his head. Today, those violins, named after the Latinized form of his name, Stradivarius, are considered priceless. It is believed there are only around five hundred of them still in existence, some of which have been submitted to the most intense scientific examination in an attempt to reproduce their extraordinary sound quality. But no one has been able to replicate Stradivari’s craftsmanship. They’ve worked out that he used spruce for the top, willow for the internal blocks and linings, and maple for the back, ribs, and neck. They’ve figured out that he also treated the wood with several types of minerals, including potassium borate, sodium and potassium silicate, as well as a handmade varnish that appears to have been composed of gum arabic, honey, and egg white. But they still can’t replicate a Stradivarius. The genius craftsman never once recorded his technique for posterity. Instead, he passed on his knowledge to a number of his apprentices through what the philosopher Michael Polyani called “elbow learning.” This is the process where a protégé is trained in a new art or skill by sitting at the elbow of a master and by learning the craft through doing it, copying it, not simply by reading about it. The apprentices of the great Stradivari didn’t learn their craft from books or manuals but by sitting at his elbow and feeling the wood as he felt it to assess its length, its balance, and its timbre right there in their fingertips. All the learning happened at his elbow, and all the knowledge was contained in his fingers. In his book Personal Knowledge, Polyani wrote, “Practical wisdom is more truly embodied in action than expressed in rules of action.”1 By that he meant that we learn as Stradivari’s protégés did, by feeling the weight of a piece of wood, not by reading the prescribed measurements in a manual. Polyani continues, To learn by example is to submit to authority. You follow your master because you trust his manner of doing things even when you cannot analyze and account in detail for its effectiveness. By watching the master and emulating his efforts in the presence of his example, the apprentice unconsciously picks up the rules of the art, including those which are not explicitly known to the master himself. These hidden rules can be assimilated only by a person who surrenders himself to that extent uncritically to the imitation of another.

Obedience is freedom. Better to follow the Master’s plan than to do what you weren’t wired to do—master yourself. It is true that the thing that you and I most need to be rescued from is us! The greatest danger that we face is the danger that we are to ourselves. Who we think we are is a delusion and what we all tend to want is a disaster. Put together, they lead to only one place—death. If you’re a parent, you see it in your children. It didn’t take long for you to realize that you are parenting a little self-sovereign, who thinks at the deepest level that he needs no authority in his life but himself. Even if he cannot yet walk or speak, he rejects your wisdom and rebels against your authority. He has no idea what is good or bad to eat, but he fights your every effort to put into his mouth something that he has decided he doesn’t want. As he grows, he has little ability to comprehend the danger of the electric wall outlet, but he tries to stick his fingers in it precisely because you have instructed him not to. He wants to exercise complete control over his sleep, diet, and activities. He believes it is his right to rule his life, so he fights your attempts to bring him under submission to your loving authority. Not only does your little one resist your attempts to bring him under your authority, he tries to exercise authority over you. He is quick to tell you what to do and does not fail to let you know when you have done something that he does not like. He celebrates you when you submit to his desires and finds ways to punish you when you fail to submit to his demands. Now, here’s what you have to understand: when you’re at the end of a very long parenting day, when your children seemed to conspire together to be particularly rebellious, and you’re sitting on your bed exhausted and frustrated, you need to remember that you are more like your children than unlike them. We all want to rule our worlds. Each of us has times when we see authority as something that ends freedom rather than gives it. Each of us wants God to sign the bottom of our personal wish list, and if he does, we celebrate his goodness. But if he doesn’t, we begin to wonder if it’s worth following him at all. Like our children, each of us is on a quest to be and to do what we were not designed by our Creator to be or to do. So grace comes to decimate our delusions of self-sufficiency. Grace works to destroy our dangerous hope for autonomy. Grace helps to make us reach out for what we really need and submit to the wisdom of the Giver. Yes, it’s true, grace rescues us from us.

In the democratic, egalitarian spirit of our day, we hold in suspicion positions of social authority, yet we submit to the power of peers. Social anxiety, peer group pressure, and competition all dictate our lives. Many are more afraid of offending their friends than they are of offending figures of authority. We have moved from a culture based upon hierarchy to a peerarchy. Ironically we flee from relational distinctions and boundaries, yet without these traditions and boundaries we become mired in codependency.

Virtually all Enlightenment thinkers supported the idea that reason was efficacious and that it was man’s only means of acquiring knowledge. By confidently promoting the unaided reason of each and every man, Bacon, Newton, and Locke were saying that knowledge and objective truth were open to all men and not the preserve of a special few. Enlightenment reason was a social solvent that encouraged a deep-seated suspicion of authority. Men would no longer submit docilely to those whom Locke referred to as the “dictator[s] of principles.

The Protestant does not submit to any authority, he is dependent only on himself. The Catholic receives Christ, with all that He has taught and founded. Christianity is, in practice, submission to Christ in the person of the Sovereign Pontiff and the pastors united to him; submission of the intellect to their teachings, submission of the the will to what they command.This way is sure, for Our Lord is with His Apostles “all days, even unto the consummation of the world,” and He has prayed for Peter and Peter’s successors that their faith “fail not".

What are the common wages of labour, depends everywhere upon the contract usually made between those two parties, whose interests are by no means the same. The workmen desire to get as much, the masters to give as little as possible. The former are disposed to combine in order to raise, the latter in order to lower the wages of labour. It is not, however, difficult to foresee which of the two parties must, upon all ordinary occasions, have the advantage in the dispute, and force the other into a compliance with their terms. The masters, being fewer in number, can combine much more easily; and the law, besides, authorizes, or at least does not prohibit their combinations, while it prohibits those of the workmen. We have no acts of parliament against combining to lower the price of work; but many against combining to raise it. In all such disputes the masters can hold out much longer. A landlord, a farmer, a master manufacturer, a merchant, though they did not employ a single workman, could generally live a year or two upon the stocks which they have already acquired. Many workmen could not subsist a week, few could subsist a month, and scarce any a year without employment. In the long run the workman may be as necessary to his master as his master is to him; but the necessity is not so immediate. We rarely hear, it has been said, of the combinations of masters, though frequently of those of workmen. But whoever imagines, upon this account, that masters rarely combine, is as ignorant of the world as of the subject. Masters are always and everywhere in a sort of tacit, but constant and uniform combination, not to raise the wages of labour above their actual rate. To violate this combination is everywhere a most unpopular action, and a sort of reproach to a master among his neighbours and equals. We seldom, indeed, hear of this combination, because it is the usual, and one may say, the natural state of things, which nobody ever hears of. Masters, too, sometimes enter into particular combinations to sink the wages of labour even below this rate. These are always conducted with the utmost silence and secrecy, till the moment of execution, and when the workmen yield, as they sometimes do, without resistance, though severely felt by them, they are never heard of by other people. Such combinations, however, are frequently resisted by a contrary defensive combination of the workmen; who sometimes too, without any provocation of this kind, combine of their own accord to raise the price of their labour. Their usual pretences are, sometimes the high price of provisions; sometimes the great profit which their masters make by their work. But whether their combinations be offensive or defensive, they are always abundantly heard of. In order to bring the point to a speedy decision, they have always recourse to the loudest clamour, and sometimes to the most shocking violence and outrage. They are desperate, and act with the folly and extravagance of desperate men, who must either starve, or frighten their masters into an immediate compliance with their demands. The masters upon these occasions are just as clamorous upon the other side, and never cease to call aloud for the assistance of the civil magistrate, and the rigorous execution of those laws which have been enacted with so much severity against the combinations of servants, labourers, and journeymen. The workmen, accordingly, very seldom derive any advantage from the violence of those tumultuous combinations, which, partly from the interposition of the civil magistrate, partly from the necessity superior steadiness of the masters, partly from the necessity which the greater part of the workmen are under of submitting for the sake of present subsistence, generally end in nothing, but the punishment or ruin of the ringleaders. But though in disputes with their workmen, masters must generally have the advantage, there is, however, a certain rate be.

Crazy wisdom is, of course, the opposite of conventional wisdom. It is wisdom that deliberately swims against the current in order to avoid being swept along in the numbing wake of bourgeois compromise, wisdom that flouts taboos in order to undermine their power; wisdom that evolves when one, while refusing to avert one's gaze from the sorrows and injustices of the world, insists on joy in spite of everything; wisdom that embraces risk and eschews security, wisdom that turns the tables on neurosis by lampooning it, the wisdom of those who neither seek authority nor willingly submit to it.

Should any one make so perverse an use of God's blessings poured on him with a liberal hand; should any one be cruel and uncharitable to that extremity; yet all this would not prove that propriety in land, even in this case, gave any authority over the persons of men, but only that compact might; since the authority of the rich proprietor, and the subjection of the needy beggar, began not from the possession of the lord, but the consent of the poor man, who preferred being his subject to starving. And the man he thus submits to, can pretend to no more power over him than he has consented to, upon compact.

language in other words which submits to its audience, rather than instructing, informing, moving, challenging and even entertaining them, is no longer a language which can carry the freight the Bible requires. It has, in short, lost all authority. The language of the King James Bible is the language of Hatfield, of patriarchy, of an instructed order, of richness as a form of beauty, of authority as a form of good; the New English Bible is motivated by the opposite, an anxiety not to bore or intimidate. It is driven, in other words, by the desire to please and, in that way, is a form of language which has died.

in the field of ethics, of moral knowledge, it was approached by Kant with his principle of autonomy. This principle expresses his realization that we must not accept the command of an authority, however exalted, as the basis of ethics. For whenever we are faced with a command by an authority, it is for us to judge, critically, whether it is moral or immoral to obey. The authority may have power to enforce its commands, and we may be powerless to resist. But if we have the physical power of choice, then the ultimate responsibility remains with us. It is our own critical decision whether to obey a command; whether to submit to an authority.

When our Lord is about to fashion a vessel unto honour, meet for His use, whether it be of gold and silver, or of wood and earth, He has to establish His absolute authority and right to command. There can be no parleying or argument, no hesitancy or holding back. Spirit, soul, and body must be absolutely submitted to Him, at whatever cost. The disciple must leave all and follow Him. Just as He was prepared to suffer obediently even unto death, so He requires of those whom He takes into the sacred circle of inward companionship that they should arm themselves with the same mind, so that they should no longer live the rest of their time to the will of the flesh, but to the will of God.

The concern is so acute that the political scientist Jacqueline Stevens has even suggested that research and even emails discussing biological differences across populations should be banned, and that the United States “should issue a regulation prohibiting its staff or grantees…from publishing in any form—including internal documents and citations to other studies—claims about genetics associated with variables of race, ethnicity, nationality, or any other category of population that is observed or imagined as heritable unless statistically significant disparities between groups exist and description of these will yield clear benefits for public health, as deemed by a standing committee to which these claims must be submitted and authorized.

Patriotism comes from the same Latin word as father. Blind patriotism is collective transference. In it the state becomes a parent and we citizens submit our loyalty to ensure its protection. We may have been encouraged to make that bargain from our public school education, our family home, religion, or culture in general. We associate safety with obedience to authority, for example, going along with government policies. We then make duty, as it is defined by the nation, our unquestioned course. Our motivation is usually not love of country but fear of being without a country that will defend us and our property. Connection is all-important to us; excommunication is the equivalent of death, the finality we can’t dispute. Healthy adult loyalty is a virtue that does not become blind obedience for fear of losing connection, nor total devotion so that we lose our boundaries. Our civil obedience can be so firm that it may take precedence over our concern for those we love, even our children. Here is an example: A young mother is told by the doctor that her toddler is allergic to peanuts and peanut oil. She lets the school know of her son’s allergy when he goes to kindergarten. Throughout his childhood, she is vigilant and makes sure he is safe from peanuts in any form. Eighteen years later, there is a war and he is drafted. The same mother, who was so scrupulously careful about her child’s safety, now waves goodbye to him with a tear but without protest. Mother’s own training in public school and throughout her life has made her believe that her son’s life is expendable whether or not the war in question is just. “Patriotism” is so deeply ingrained in her that she does not even imagine an alternative, even when her son’s life is at stake. It is of course also true that, biologically, parents are ready to let children go just as the state is ready to draft them. What a cunning synchronic-ity. In addition, old men who decide on war take advantage of the timing too. The warrior archetype is lively in eighteen-year-olds, who are willing to fight. Those in their mid-thirties, whose archetype is being a householder and making a mark in their chosen field, will not show an interest in battlefields of blood. The chiefs count on the fact that young braves will take the warrior myth literally rather than as a metaphor for interior battles. They will be willing to put their lives on the line to live out the collective myth of societies that have not found the path of nonviolence. Our collective nature thus seems geared to making war a workable enterprise. In some people, peacemaking is the archetype most in evidence. Nature seems to have made that population smaller, unfortunately. Our culture has trained us to endure and tolerate, not to protest and rebel. Every cell of our bodies learned that lesson. It may not be virtue; it may be fear. We may believe that showing anger is dangerous, because it opposes the authority we are obliged to appease and placate if we are to survive. This explains why we so admire someone who dares to say no and to stand up or even to die for what he believes. That person did not fall prey to the collective seduction. Watching Jeopardy on television, I notice that the audience applauds with special force when a contestant risks everything on a double-jeopardy question. The healthy part of us ardently admires daring. In our positive shadow, our admiration reflects our own disavowed or hidden potential. We, too, have it in us to dare. We can stand up for our truth, putting every comfort on the line, if only we can calm our long-scared ego and open to the part of us that wants to live free. Joseph Campbell says encouragingly, “The part of us that wants to become is fearless.” Religion and Transference Transference is not simply horizontal, from person to person, but vertical from person to a higher power, usually personified as God. When

In fact, however, an act of civil disobedience, like any move towards reform, is more like the first push up a hill. Society's tendency is to maintain what has been. Rebellion is only an occasional reaction to suffering in human history; we have infinitely more instances of forbearance to exploitation, and submission to authority, then we have examples of revolt. Measure the number of peasant insurrections against the centuries of serfdom in Europe--the millennia of landlordism in the East; match the number of slave revolts in America with the record of those millions who went through their lifetimes of toil without outward protest. What we should be most concerned about is not some natural tendency towards violent uprising, but rather the inclination of people, faced with an overwhelming environment, to submit to it.

Sin in the conventional theological and secular sense is a concept within the authoritarian structure, and this structure belongs to the having mode of existence. Our human center does not lie in ourselves, but in the authority to which we submit. We do not arrive at well-being by our own productive activity, but by passive obedience and the ensuing approval by the authority. We have a leader (secular or spiritual, king/ queen or God) in whom we have faith; we have security … as long as we are—nobody. That the submission is not necessarily conscious as such, that it can be mild or severe, that the psychic and social structure need not be totally authoritarian, but may be only partially so, must not blind us to the fact that we live in the mode of having to the degree that we internalize the authoritarian structure of our society.

Israel’s claim to be a thriving democracy in the heart of the Middle East is challenged by the facts. All media outlets in Israel, along with publishers and authors, must submit stories related to foreign affairs and security to the Israeli Defense Forces (IDF) chief military censor before publication. No other Western country has such a system. It’s an archaic regulation that began soon after Israel was born. The censor has the power to entirely block the story or partially redact it.3 What’s deemed valid is highly questionable, since the priorities of the national security establishment will be very different to what’s required for a healthy, democratic state. This contradiction was clear when Israel’s chief censor, Ariella Ben Avraham, left her position in 2020 and took a job with the country’s leading cyber-surveillance company, NSO Group.

To drive the point home, Tocqueville stressed the need for individual initiatives in democracy. Tocqueville had shown in his central theoretical part that democracy had severed the aristocratic chain and, with it, social hierarchies. But in concluding, he saw a multitude of atomized individuals lacking in energy and initiative. He blamed widespread popular indolence on the supervisory grip of the state on citizens' lives that amounted to soft despotism. Democratic men submitted to the authority of 'an immense tutelary power, which assumes sole responsibility for securing their pleasure and watching over their fate. It is absolute, meticulous, regular, provident, and mild. It would resemble paternal authority if only its purpose were the same, namely, to prepare men for manhood. But on the contrary, it seeks only to keep them in childhood irrevocably.

God calls his creatures to live under authority. He is our authority and has vested authority in people within the institutions he has established (home, church, state, and business). You must not be embarrassed to be authorities for your children. You exercise authority as God's agent. You may not direct your children for your own agenda or convenience. You must direct your children on God's behalf for their good. Our culture tends toward the extreme poles on a continuum. In the area of authority, we tend either toward a crass kind of John Wayne authoritarianism or toward being a wimp. God calls you by His Word and his example to be authorities who are truly kind. God calls you to exercise authority, not in making your children do what you want, but in being true servants - authorities who lay down your lives. The purpose for your authority in the lives of your children is not to hold them under your power, but to empower them to be self-controlled people living freely under the authority if God. Jesus is an example of this. The One who commands you, the One who possesses all authority, came as a servant. He is a ruler who serves; he is also a servant who rules. He exercises sovereign authority that is kind - authority exercised on behalf of his subjects. In John 13, Jesus, who knew that the Father had put all things under his authority, put on a towel and washed the disciples' feet. As his people submit to his authority, they are empowered to live freely in the freedom of the gospel. As a parent, you must exercise authority. You must require obedience of your children because they are called by God to obey and honor you. You must exercise authority, not as a cruel taskmaster, but as one who truly loves them.

Rebellion One of the most dangerous spirits in the body of Christ is rebellion, or any act of open resistance. The Bible says, “For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry” (1 Samuel 15:23). The Bible equates rebellion with witchcraft because the rebel is always attempting to manipulate God’s Word and will to fit his or her own will and desires. Rebels refuse to submit to God and to any God-ordained authority over their lives. Those who operate in a spirit of rebellion tend to refuse to obey God, and they incite the same disobedience in others. They generally lack a vital prayer life, because sincere prayer requires submission to God. The truth is, all of us have a tendency to walk in rebellion, at times. We must ask the Lord to uproot any spirit of rebellion in our hearts so that we may receive His gracious plans for our lives.

God is not the author of evil; we are. G. K. Chesterton was invited by a London paper in the early 1900s to submit an essay in response to the question, “What’s wrong with the world?” He humorously, and wisely, responded with a simple four-word essay: “Dear sirs, I am.”10 One of the problems with the ways we tend to talk about the power of hell is that we shift the blame for the cruelty that is ours in the world away from ourselves and toward the heart of the God who is good. Our problem is not that we are good and God is evil. The gospel flips this illusion on its head: God is good and we are evil. Our healing begins with our repentant acknowledgment of this fact; then we can fall into the arms of mercy that are waiting to receive us. But what if we will not repentantly acknowledge this truth? What if we will not fall into mercy? What if we will not receive and be healed?

The cruel chisel destroys a stone with each cut. But what the stone suffers by repeated blows is no less than the shape the mason is making of it. And should a poor stone be asked, ‘What is happening to you?’ it might reply, ‘Don’t ask me. All I know is that for my part there is nothing for me to know or do, only to remain steady under the hand of my master and to love him and suffer him to work out my destiny. It is for him to know how to achieve this. I know neither what he is doing nor why. I only know that he is doing what is best and most perfect, and I suffer each cut of the chisel as though it were the best thing for me, even though, to tell the truth, each one is my idea of ruin, destruction and defacement. But, ignoring all this, I rest contented with the present moment. Thinking only of my duty to it, I submit to the work of this skillful master without caring to know what it is.

The first moment, while the idea was still a dream of vague outline, was decidedly the happiest in Herzl’s short life. As soon as he began to fix his aims in actual space, and to unite the forces, he was made to realize how divided his people had become among various races and destinies—the religious on the one hand, the free thinkers on the other, here the socialist, there the capitalistic Jews—all competing eagerly with one another in all languages, and all unwilling to submit to a unified authority. In the year 1901, when I saw him for the first time, he stood in the midst of this struggle and perhaps he was even struggling with himself; he did not have sufficient faith in its success to relinquish the position that fed him and his family. He still had to divide himself between his petty journalistic duties and the task which was his true life. It was still the feuilleton editor Theodor Herzl who received me in the beginning of 1901.

This depiction is complete and applicable in all aspects. Sin, as Semiramis, struggles through various methods to gain a person’s consent. As soon as it accomplishes this desire, it conquers man, it captures and kills logic, it erects its throne upon man’s heart and remains in control for the remainder of his life. Such is sin; such are its characteristics. Therefore, let us never give in to its tactics, let us not deliver to it the authority over our heart. Let us not carry out what the inner man does not desire. Let us not submit our free will to the will of sin. Let us not consent to whatever is contrary to the moral law. Let nothing soften our heart. May the most caressing words prove our heart to be tougher than steel. May the tears, sighs, promises, and threats make no impression on us. Let us stand firm and unshakable in our mindset, so that we do not—after a short period—wet our dismal cheeks with tears of fruitless, unproductive regret.

Nor would I have you to mistake in the point of your own liberty. There is a liberty of corrupt nature, which is affected both by men and beasts, to do what they list; and this liberty is inconsistent with authority, impatient of all restraint; by this liberty, Sumus Omnes Deteriores;[109] ’tis the grand enemy of truth and peace, and all the ordinances of God are bent against it But there is a civil, a moral, a federal liberty, which is the proper end and object of authority; it is a liberty for that only which is just and good; for this liberty you are to stand with the hazard of your very lives; and whatsoever crosses it is not authority, but a distemper thereof. This liberty is maintained in a way of subjection to authority; and the authority set over you will in all administrations for your good be quietly submitted unto, by all but such as have a disposition to shake off the yoke, and lose their true liberty, by their murmuring at the honour and power of authority.

But since we’re on the topic of identity and narrative voice - here’s an interesting conundrum. You may know that The Correspondence Artist won a Lambda Award. I love the Lambda Literary Foundation, and I was thrilled to win a Lammy. My book won in the category of “Bisexual Fiction.” The Awards (or nearly all of them) are categorized according to the sexual identity of the dominant character in a work of fiction, not the author. I’m not sure if “dominant” is the word they use, but you get the idea. The foregrounded character. In The Correspondence Artist, the narrator is a woman, but you’re never sure about the gender of her lover. You’re also never sure about the lover’s age or ethnicity - these things change too, and pretty dramatically. Also, sometimes when the narrator corresponds with her lover by email, she (the narrator) makes reference to her “hard on.” That is, part of her erotic play with her lover has to do with destabilizing the ways she refers to her own sex (by which I mean both gender and naughty bits). So really, the narrator and her lover are only verifiably “bisexual” in the Freudian sense of the term - that is, it’s unclear if they have sex with people of the same sex, but they each have a complex gender identity that shifts over time. Looking at the various possible categorizations for that book, I think “Bisexual Fiction” was the most appropriate, but better, of course, would have been “Queer Fiction.” Maybe even trans, though surely that would have raised some hackles. So, I just submitted I’m Trying to Reach You for this year’s Lambda Awards and I had to choose a category. Well. As I said, the narrator identifies as a gay man. I guess you’d say the primary erotic relationship is with his boyfriend, Sven. But he has an obsession with a weird middle-aged white lady dancer on YouTube who happens to be me, and ultimately you come to understand that she is involved in an erotic relationship with a lesbian electric guitarist. And this romance isn’t just a titillating spectacle for a voyeuristic narrator: it turns out to be the founding myth of our national poetics! They are Emily Dickinson and Walt Whitman! Sorry for all the spoilers. I never mind spoilers because I never read for plot. Maybe the editor (hello Emily) will want to head plot-sensitive readers off at the pass if you publish this paragraph. Anyway, the question then is: does authorial self-referentiality matter? Does the national mythos matter? Is this a work of Bisexual or Lesbian Fiction? Is Walt trans? I ended up submitting the book as Gay (Male) Fiction. The administrator of the prizes also thought this was appropriate, since Gray is the narrator. And Gray is not me, but also not not me, just as Emily Dickinson is not me but also not not me, and Walt Whitman is not my lover but also not not my lover. Again, it’s a really queer book, but the point is kind of to trip you up about what you thought you knew about gender anyway.

When Jesus tells the healed leper to go and show himself to the priest and to make the offering Moses commanded for a proof of the cure, the reason should be obvious. It is not that Jesus was submitting to the superior authority of the Temple. The cure had already been effected. But the leper needed to be readmitted into ordinary social life in the village, and if he simply told his family and friends that he had been pronounced “cured” by a strange wandering would-be prophet, they might well have remained unconvinced. What he needed for reintegration into his social world was the official rubber stamp of the recognized authorities. But in the other cases—the blind receiving their sight, the lame being cured, and so on—there was no need for anything further to be done. The cure was obvious. These actions and the forgiveness and welcome that they symbolized were part of the wider total ministry of Jesus. His kingdom-announcement, which we looked at in chapters two and three, carried at its heart the claim that Israel’s God was even now present and active

It is absolutely fascinating to see how far educated, intelligent, self-proclaimed feminist women end up submitting to the authority of psychotic and mediocre men. It is as if these highly evolved women struggled intellectually with machismo but, in their daily life, end up submitting to a man. Women who have been beaten, even raped, forgive their attackers. One must ask whether they do not love them because of their brutality. Cases of men submitting to women exist, but are far more rare. What is extraordinary is that many of these submissive women who allow their lives to be degraded are economically independent and have no need of a man. The explanation of female submission by violence or economic dependence (as in traditional societies) does not hold water, since mistreated women today could easily take off. One explanation could be that women tolerate loneliness less well than men, and that they end, even after a free and emancipated youth, by needing a guardian — even if a disagreeable and hateful one. One often gets the impression that the idea of freedom is less important for women than the fear of loneliness.

In America the magazines in which one can frequently publish stories or poems about Negroes are very few, and most of these do not pay, since they are of a social service or proletarian nature. The big American bourgeois publications are very careful about what they publish by or about colored people. Exotic or humorous tales they will occasionally use. Stories that show Negroes as savages, fools, or clowns, they will often print. And once in a blue moon there may be a really sound and serious literary picture of black life in a big magazine--but it doesn't happen often enough to feed an author. They can't live on blue moons. Most colored writers find their work turned down with a note that the files are already full of "Negro material," or that the subject is not suitable, or, as happened to me recently when I submitted a story about a more or less common situation in American interracial life--the manuscript was returned with regrets since the story was "excellently written, but it would shock our good middle-class audience to death." And thus our American publications shy away from the Negro problem and the work of Negro writers.

For some reason newspapers are not the laboratories and experimental stations of the mind that they could be, to the public's great benefit, but usually only its warehouses and stock exchanges. If he were alive today, Plato—to take him as an example, because along with a dozen others he is regarded as the greatest thinker who ever lived—would certainly be ecstatic about a news industry capable of creating, exchanging, refining a new idea every day; where information keeps pouring in from the ends of the earth with a speediness he never knew in his own lifetime, while a staff of demiurges is on hand to check it all out instantaneously for its content of reason and reality. He would have supposed a newspaper office to be that topos uranios, that heavenly realm of ideas, which he has described so impressively that to this day all the better class of people are still idealists when talking to their children or employees. And of course if Plato were to walk suddenly into a news editor’s office today and prove himself to be indeed that great author who died over two thousand years ago he would be a tremendous sensation and would instantly be showered with the most lucrative offers. If he were then capable of writing a volume of philosophical travel pieces in three weeks, and a few thousand of his well-known short stories, perhaps even turn one or the other of his older works into film, he could undoubtedly do very well for himself for a considerable period of time. The moment his return had ceased to be news, however, and Mr. Plato tried to put into practice one of his well-known ideas, which had never quite come into their own, the editor in chief would ask him to submit only a nice little column on the subject now and then for the Life and Leisure section (but in the easiest and most lively style possible, not heavy: remember the readers), and the features editor would add that he was sorry, but he could use such a contribution only once a month or so, because there were so many other good writers to be considered. And both of these gentlemen would end up feeling that they had done quite a lot for a man who might indeed be the Nestor of European publicists but still was a bit outdated, and certainly not in a class for current newsworthiness with a man like, for instance, Paul Arnheim.

So you’re saying,” I interjected, “that there is no organized, conspiratorial evil in the world, no satanic plot to which we fall prey?” “None. There is only human fear and the bizarre ways that humans try to ward it off.” “What about the many references in sacred texts and scriptures to Satan?” “This idea is a metaphor, a symbolic way of warning people to look to the divine for security, not to their sometimes tragic ego urges and habits. Blaming an outside force for everything bad was perhaps important at a certain stage in human development. But now it obscures the truth, because blaming our behavior on forces outside ourselves is a way of avoiding responsibility. And we tend to use the idea of Satan to project that some people are inherently evil so we can dehumanize the ones we disagree with and write them off. It is time now to understand the true nature of human evil in a more sophisticated way and then to deal with it.” “If there is no satanic plot,” I said, “then ‘possession’ doesn’t exist.” “That’s not so,” Wil said emphatically. “Psychological ‘possession’ does exist. But it is not the result of a conspiracy of evil; it is just energy dynamics. Fearful people want to control others. That’s why certain groups try to pull you in and convince you to follow them, and ask you to submit to their authority, or fight you if you try to leave.” “When I was first drawn into that illusory town, I thought I had been possessed by some demonic force.” “No, you were drawn in because you made the same mistake you made earlier: you didn’t just open up and listen to those souls; you gave yourself over to them, as if they automatically had all the answers, without checking to see if they were connected and motivated by love. And unlike the souls who are divinely connected, they didn’t back away from you. They just pulled you into their world, the same way some crazy group or cult might do in the physical dimension if you don’t discriminate.” Wil paused as if in thought, then continued. “All this is more of the Tenth Insight; that’s why we’re seeing it. As communication between the two dimensions increases, we’ll begin to have more encounters with souls in the Afterlife. This part of the Insight is that we must discern between those souls who are awake and connected with the spirit of love and those who are fearful and stuck in an obsessive trance of some kind. But we must do so without invalidating and dehumanizing those caught in such fear dramas by thinking they are demons or devils. They are souls in a growth process, just like us.

The modern world had lost the thing which informs every act and gesture of Hatfield, of the King James Bible, and of that incomparable age: a sense of encompassing richness which stretches unbroken from the divine to the sculptural, from theology to cushions, from a sense of the beauty of the created world to the extraordinary capabilities of language to embody it. This is about more than mere sonority or the beeswaxed heritage-appeal of antique vocabulary and grammar. The flattening of language is a flattening of meaning. Language which is not taut with a sense of its own significance, which is apologetic in its desire to be acceptable to a modern consciousness, language in other words which submits to its audience, rather than instructing, informing, moving, challenging and even entertaining them, is no longer a language which can carry the freight the Bible requires. It has, in short, lost all authority. The language of the King James Bible is the language of Hatfield, of patriarchy, of an instructed order, of richness as a form of beauty, of authority as a form of good; the New English Bible is motivated by the opposite, an anxiety not to bore or intimidate. It is driven, in other words, by the desire to please and, in that way, is a form of language which has died.

My father’s hopes were high for his return to Jaffa when the Swedish nobleman Count Folke Bernadotte was appointed on May 20, 1948 as the UN mediator in Palestine, the first official mediation in the UN’s history. He seemed the best choice for the mission. During the Second World War Bernadotte had helped save many Jews from the Nazis and was committed to bringing justice to the Palestinians. His first proposal of June 28 was unsuccessful, but on September 16 he submitted his second proposal. This included the right of Palestinians to return home and compensation for those who chose not to do so. Any hope was short-lived. Just one day after his submission he was assassinated by the Israeli Stern Gang. Bernadotte’s death was a terrible blow to my father and other Palestinians, who had placed their hopes in the success of his mission. Three months later, on December 11, the UN General Assembly passed Resolution 194, which states that: refugees wishing to return to their homes and live at peace with their neighbors should be permitted to do so at the earliest practicable date, and that compensation should be paid for the property of those choosing not to return and for loss of or damage to property which, under principles of international law or equity, should be made good by the Governments or authorities responsible.

Lot of questions came up during that struggle between life and death. Are such bonds, with a husband and sons, necessary for women? I thought they were not, so I moved away from them. I am living with my art. I give the same advice to my students. I don’t make a sand pot often. I make it occasionally so that I don’t forget the fragile nature of paativratyam.’ ‘Does a woman have a world other than her husband’s? Is there a higher meaning to a woman’s life than motherhood? Your experience may have been different. But to preach everyone on the basis of your experience …’ ‘A woman thinks she doesn’t have a world other than that of her husband’s. True. But some day that very husband will tell her that there is no place for her in his world. Then what’s left for her? She thinks giving birth to sons is the ultimate goal of her life. But those sons become heirs to their father, and even before we realize it, they leave her hands and go under the wing of their father. They submit to his authority. Or they begin to legislate our lives. Why bear such sons? Nobody will experience this as harshly as I have. Having realized this bitter truth, isn’t it my responsibility to share it with other women? But you Brahmins give no value for my words anyway. I teach my skills to people of different tribes in this forest and give them the essence of my experience.

George Clooney spent his first years in Hollywood getting rejected at auditions. He wanted the producers and directors to like him, but they didn’t and it hurt and he blamed the system for not seeing how good he was. This perspective should sound familiar. It’s the dominant viewpoint for the rest of us on job interviews, when we pitch clients, or try to connect with an attractive stranger in a coffee shop. We subconsciously submit to what Seth Godin, author and entrepreneur, refers to as the “tyranny of being picked.” Everything changed for Clooney when he tried a new perspective. He realized that casting is an obstacle for producers, too—they need to find somebody, and they’re all hoping that the next person to walk in the room is the right somebody. Auditions were a chance to solve their problem, not his. From Clooney’s new perspective, he was that solution. He wasn’t going to be someone groveling for a shot. He was someone with something special to offer. He was the answer to their prayers, not the other way around. That was what he began projecting in his auditions—not exclusively his acting skills but that he was the man for the job. That he understood what the casting director and producers were looking for in a specific role and that he would deliver it in each and every situation, in preproduction, on camera, and during promotion. The

George Clooney spent his first years in Hollywood getting rejected at auditions. He wanted the producers and directors to like him, but they didn’t and it hurt and he blamed the system for not seeing how good he was. This perspective should sound familiar. It’s the dominant viewpoint for the rest of us on job interviews, when we pitch clients, or try to connect with an attractive stranger in a coffee shop. We subconsciously submit to what Seth Godin, author and entrepreneur, refers to as the “tyranny of being picked.” Everything changed for Clooney when he tried a new perspective. He realized that casting is an obstacle for producers, too—they need to find somebody, and they’re all hoping that the next person to walk in the room is the right somebody. Auditions were a chance to solve their problem, not his. From Clooney’s new perspective, he was that solution. He wasn’t going to be someone groveling for a shot. He was someone with something special to offer. He was the answer to their prayers, not the other way around. That was what he began projecting in his auditions—not exclusively his acting skills but that he was the man for the job. That he understood what the casting director and producers were looking for in a specific role and that he would deliver it in each and every situation, in preproduction, on camera, and during promotion. The difference between the right and the wrong perspective is everything.

Jesus Christ came to this earth, struggled, suffered, and died so that you might die. Let that sink in. It was not His death that gave you life—His death gave you death in Him. But what happened after His death? His victory over death. The resurrection. Jesus Christ died so that you might die, and He lives so that you might live. Your life in Christ is what happens after your death in Him. There will be no resolution to these struggles in your life if you do not willingly give your self-fashioned identity to Christ that it might die. It will die anyway, so let it be in Him. And when you live, it will be in Him, too. Friends, there is no hope for you that is not Jesus. There is nothing interesting about you if it is not resurrected in Him. There is nothing defining about you that cannot live in Christ. Your selfishness is dead. Your lust is dead. Your need to be unique is dead. Your envy, greed, obsessions, guilts—they are all dead. Dead and gone in Christ. Stop trying to tidy them up and make them mean something, because they never will. Total submission to Christ is total life in Christ. This is because without dying in Him you cannot live in Him. When you submit your life to Him fully, you can live in Him, fully. There is no going halfsies with death for Christians. You can’t try to keep living the life that should have died in Christ. You can’t arrange all your little ideas about yourself in some compatible way with your idea of Christ. Let Him have it all—what remains after that death is only life. You are no longer the author of your own identities, but rather you live in the Author and He lives in you.

In Kafka’s works the family table locks the child into a site where Father presides; it offers one of the prime occasions for paternity to enthrone itself, conducting prescriptive raids on the child’s bearing—invading his plate, entering and altering his body, adjusting his manner of being. The table becomes the metonymy for all law, the place where sovereign exceptionalism asserts itself: Father does not have to obey his own law, he can pick his teeth or clean his ears while the eaters submit to the severity of his rule. The children, in Kafka at least, and in the simulacrum of home in which many others were grown, are consistently downgraded to the status of unshakable refugees, parasites, those who quiver under the thickness of anxiety while laws, like platters, are passed and forced down one’s delicate throat. Give us this day our daily dread: it is difficult to imagine the Kafka family going out to eat, though that is what it would have taken for the death grip of mealtime to loosen, let go. At home, at the table, little Franz Kafka was eaten alive. By the time of the famous “Letter to Father,” he was vaporized. He says so himself: A good deal of the damage done to the young psyche occurred at table. The neighborhood restaurant might have rerouted the oppressive domesticity of home rule—it might have introduced a hiatus or suspensive regime change that would allow for hunger’s pacing. Part of a spectacle of public generality, the theater of ingestion—possibly also of incorporation—the restaurant causes the hold on the child to slacken, if only because there are witnesses and waiters whose work consists in diminishing the intensities of paternal law and the sacrificial rites that underlie their daily distribution—the daily apportionment of dread.

In 1932 Pravda published a short story by Ilf and Petrov, titled 'How Robinson Was Created,' about a magazine editor who commissions a Soviet Robinson Crusoe from a writer named Moldavantsev. The writer submits a manuscript about a Soviet young man triumphing over nature on a desert island. The editor likes the story, but says that a Soviet Robinson would be unthinkable without a trade union committee consisting of a chairman, two permanent members, and a female activist to collect membership dues. The committee, in its turn, would be unthinkable without a safe deposit box, a chairman's bell, a pitcher of water, and a tablecloth ('red or green, it doesn't matter; I don't want to limit your artistic imagination'), and broad masses of working people. The author objects by saying that so many people could not possible be washed ashore by a single ocean wave: 'Why a wave?' asked the editor, suddenly surprised. 'How else would the masses end up on the island? It is a a desert island, after all!' 'Who said it was a desert island? You're getting me confused. Okay, so there's an island, or, even better, a peninsula. It's safer that way. And that's where a series of amusing, original, and interesting adventures will take place. There'll be some trade union work going on, but not enough. The female activist will expose certain deficiencies - in the area of due collection, for example. She'll be supported by the broad masses. And then there be the repentant chairman. At the end you could have a general meeting. That would be quite effective artistically. I guess that's about it.' 'But - what about Robinson?' stammered Moldavantsev. 'Oh yeah ..., thank for reminding me. I'm not wild about Robinson. Just drop him. He's a silly, whiny, totally unnecessary character.

The mid-seventeenth-century conflict is usually presented as a war between king and Parliament, the latter representing the rising merchant and manufacturing classes. The final “glorious revolution” established the primacy of Parliament. And also registered victories for the rising bourgeoisie. One not inconsiderable achievement was to break the royal monopoly on the highly lucrative slave trade. The merchants were able to gain a large share of this enterprise, a substantial part of the basis for British prosperity. But there also were wild men in the wings—much of the general public. They were not silent. Their pamphlets and speakers favored universal education, guaranteed health care, and democratization of the law. They developed a kind of liberation theology, which, as one critic ominously observed, preached “seditious doctrine to the people” and aimed “to raise the rascal multitude … against all men of best quality in the kingdom, to draw them into associations and combinations with one another … against all lords, gentry, ministers, lawyers, rich and peaceable men.” Particularly frightening were the itinerant workers and preachers calling for freedom and democracy, the agitators stirring up the rascal multitude, and the authors and printers distributing pamphlets questioning authority and its mysteries. Elite opinion warned that the radical democrats had “cast all the mysteries and secrets of government … before the vulgar (like pearls before swine),” and have “made the people thereby so curious and so arrogant that they will never find humility enough to submit to a civil rule.” It is dangerous, another commentator ominously observed, to “have a people know their own strength”—to learn that power is “in the hands of the governed,” in Hume’s words.

and Flatheads are wicked people or my enemies. Perhaps they would be good and listen to reason." "Dorothy is right, your Majesty," asserted the Sorceress. "It is true we know nothing of these faraway subjects, except that they intend to fight one another, and have a certain amount of magic power at their command. Such folks do not like to submit to interference and they are more likely to resent your coming among them than to receive you kindly and graciously, as is your due." "If you had an army to take with you," added Dorothy, "it wouldn't be so bad; but there isn't such a thing as an army in all Oz." "I have one soldier," said Ozma. "Yes, the soldier with the green whiskers; but he's dreadful 'fraid of his gun and never loads it. I'm sure he'd run rather than fight. And one soldier, even if he were brave, couldn't do much against two hundred and one Flatheads and Skeezers." "What then, my friends, would you suggest?" inquired Ozma. "I advise you to send the Wizard of Oz to them, and let him inform them that it is against the laws of Oz to fight, and that you command them to settle their differences and become friends," proposed Glinda. "Let the Wizard tell them they will be punished if they refuse to obey the commands of the Princess of all the Land of Oz." Ozma shook her head, to indicate that the advice was not to her satisfaction. "If they refuse, what then?" she asked. "I should be obliged to carry out my threat and punish them, and that would be an unpleasant and difficult thing to do. I am sure it would be better for me to go peacefully, without an army and armed only with my authority as Ruler, and plead with them to obey me. Then, if they prove obstinate I could resort to other means to win their obedience." "It's a ticklish thing, anyhow you look at it," sighed Dorothy.

While people will submit to suffering which may hit anyone, they will not so easily submit to suffering which is the result of the decision of authority. It may be bad to be just a cog in an impersonal machine; but it is infinitely worse if we can no longer leave it, if we are tied to our place and to the superiors who have been chosen for us. Dissatisfaction of everybody with his lot will inevitably grow with the consciousness that it is the result of deliberate human decision. Once government has embarked upon planning for the sake of justice, it cannot refuse responsibility for anybody’s fate or position. In a planned society we shall all know that we are better or worse off than others, not because of circumstances which nobody controls, and which it is impossible to foresee with certainty, but because some authority wills it. And all our efforts directed toward improving our position will have to aim, not at foreseeing and preparing as well as we can for the circumstances over which we have no control, but at influencing in our favor the authority which has all the power. The nightmare of English nineteenth-century political thinkers, the state in which “no avenue to wealth and honor would exist save through the government,” would be realized in a completeness which they never imagined — though familiar enough in some countries which have since passed to totalitarianism. As soon as the state takes upon itself the task of planning the whole economic life, the problem of the due station of the different individuals and groups must indeed inevitably become the central political problem. As the coercive power of the state will alone decide who is to have what, the only power worth having will be a share in the exercise of this directing power. There will be no economic or social questions that would not be political questions in the sense that their solution will depend exclusively on who wields the coercive power, on whose are the views that will prevail on all occasions.

Who really benefited from the death of President Kennedy? Oswald only served as a straw man.[86] Unbeknownst to him, he was being prepared by the CIA and the FBI for his role as a scapegoat. Do not forget that there are often mind control elements at work in these kinds of political assassinations (See chapter 44, Josef Mengele and Monarch Mind Control). Lyndon B. Johnson had foreknowledge of the plan to kill Kennedy. His longtime lover, Madeleine Brown, wrote about Johnson’s foreknowledge of the assassination in her book Texas in the Morning (see also Benjamin Bradlee, Conversations with Kennedy 1975). One day before Kennedy was killed, Johnson said: “Tomorrow those goddamn Kennedys will never embarrass me again. That’s no threat, that’s a promise.” Why John Kennedy choosed Lyndon Johnson as his running mate is unknown. He and his brother Robert did not like Johnson at all. They knew that Johnson stole the election that put him in the US Senate. There were also many scandals swirled around Johnson as vice president and a string of murders that may be associated with him. To his assistant Hyman Raskin, Kennedy once said: “You know, we had never considered Lyndon. But I was left with no choice. Those bastards were trying to frame me. They threatened me with problems.” Who were those bastards? Did he refer to the Illuminati? There is no doubt that Kennedy had been submitted to blackmail. Kennedy excused his choice of Johnson several times: “The whole story will never be known. And it’s just as well that it won’t be.” Lyndon Johnson, who was an Illuminati mole, was up to his neck into the conspiracy. He had orders to cover everything up. Within hours of the killing, he placed all the weight of his newly acquired authority to obstruct the quest for the truth. He received the full support of the CIA and FBI director Edgar Hoover, who circulated a memo asserting his conviction that Oswald had acted on his own initiative. Harvey Oswald fired just three bullets from above and behind. Did he really wound all the limousine’s occupants with these shots? The killing of Kennedy is more complex than is usually admitted. Officially, one of Oswald´s bullets hit Kennedy twice and Governor John Connally who was sitting in the front seat of the limousine, three times!

My identity as Jewish cannot be reduced to a religious affiliation. Professor Said quoted Gramsci, an author that I’m familiar with, that, and I quote, ‘to know thyself is to understand that we are a product of the historical process to date which has deposited an infinity of traces, without leaving an inventory’. Let’s apply this pithy observation to Jewish identity. While it is tempting to equate Judaism with Jewishness, I submit to you that my identity as someone who is Jewish is far more complex than my religious affiliation. The collective inventory of the Jewish people rests on my shoulders. This inventory shapes and defines my understanding of what it means to be Jewish. The narrative of my people is a story of extraordinary achievement as well as unimaginable horror. For millennia, the Jewish people have left their fate in the hands of others. Our history is filled with extraordinary achievements as well as unimaginable violence. Our centuries-long Diaspora defined our existential identity in ways that cannot be reduced to simple labels. It was the portability of our religion that bound us together as a people, but it was our struggle to fit in; to be accepted that identified us as unique. Despite the fact that we excelled academically, professionally, industrially, we were never looked upon as anything other than Jewish. Professor Said in his book, Orientalism, examined how Europe looked upon the Orient as a dehumanized sea of amorphous otherness. If we accept this point of view, then my question is: How do you explain Western attitudes towards the Jews? We have always been a convenient object of hatred and violent retribution whenever it became convenient. If Europe reduced the Orient to an essentialist other, to borrow Professor Said’s eloquent language, then how do we explain the dehumanizing treatment of Jews who lived in the heart of Europe? We did not live in a distant, exotic land where the West had discursive power over us. We thought of ourselves as assimilated. We studied Western philosophy, literature, music, and internalized the same culture as our dominant Christian brethren. Despite our contribution to every conceivable field of human endeavor, we were never fully accepted as equals. On the contrary, we were always the first to be blamed for the ills of Western Europe. Two hundred thousand Jews were forcibly removed from Spain in 1492 and thousands more were forcibly converted to Christianity in Portugal four years later. By the time we get to the Holocaust, our worst fears were realized. Jewish history and consciousness will be dominated by the traumatic memories of this unspeakable event. No people in history have undergone an experience of such violence and depth. Israel’s obsession with physical security; the sharp Jewish reaction to movements of discrimination and prejudice; an intoxicated awareness of life, not as something to be taken for granted but as a treasure to be fostered and nourished with eager vitality, a residual distrust of what lies beyond the Jewish wall, a mystical belief in the undying forces of Jewish history, which ensure survival when all appears lost; all these, together with the intimacy of more personal pains and agonies, are the legacy which the Holocaust transmits to the generation of Jews who have grown up under its shadow. -Fictional debate between Edward Said and Abba Eban.

If the claims of the papacy cannot be proven from what we know of the historical Peter, there are, on the other hand, several undoubted facts in the real history of Peter which bear heavily upon those claims, namely: 1. That Peter was married, Matt. 8:14, took his wife with him on his missionary tours, 1 Cor. 9:5, and, according to a possible interpretation of the "coëlect" (sister), mentions her in 1 Pet. 5:13. Patristic tradition ascribes to him children, or at least a daughter (Petronilla). His wife is said to have suffered martyrdom in Rome before him. What right have the popes, in view of this example, to forbid clerical marriage?  We pass by the equally striking contrast between the poverty of Peter, who had no silver nor gold (Acts 3:6) and the gorgeous display of the triple-crowned papacy in the middle ages and down to the recent collapse of the temporal power. 2. That in the Council at Jerusalem (Acts 15:1–11), Peter appears simply as the first speaker and debater, not as president and judge (James presided), and assumes no special prerogative, least of all an infallibility of judgment. According to the Vatican theory the whole question of circumcision ought to have been submitted to Peter rather than to a Council, and the decision ought to have gone out from him rather than from "the apostles and elders, brethren" (or "the elder brethren," 15:23). 3. That Peter was openly rebuked for inconsistency by a younger apostle at Antioch (Gal. 2:11–14). Peter’s conduct on that occasion is irreconcilable with his infallibility as to discipline; Paul’s conduct is irreconcilable with Peter’s alleged supremacy; and the whole scene, though perfectly plain, is so inconvenient to Roman and Romanizing views, that it has been variously distorted by patristic and Jesuit commentators, even into a theatrical farce gotten up by the apostles for the more effectual refutation of the Judaizers! 4. That, while the greatest of popes, from Leo I. down to Leo XIII. never cease to speak of their authority over all the bishops and all the churches, Peter, in his speeches in the Acts, never does so. And his Epistles, far from assuming any superiority over his "fellow-elders" and over "the clergy" (by which he means the Christian people), breathe the spirit of the sincerest humility and contain a prophetic warning against the besetting sins of the papacy, filthy avarice and lordly ambition (1 Pet. 5:1–3). Love of money and love of power are twin-sisters, and either of them is "a root of all evil." It is certainly very significant that the weaknesses even more than the virtues of the natural Peter—his boldness and presumption, his dread of the cross, his love for secular glory, his carnal zeal, his use of the sword, his sleepiness in Gethsemane—are faithfully reproduced in the history of the papacy; while the addresses and epistles of the converted and inspired Peter contain the most emphatic protest against the hierarchical pretensions and worldly vices of the papacy, and enjoin truly evangelical principles—the general priesthood and royalty of believers, apostolic poverty before the rich temple, obedience to God rather than man, yet with proper regard for the civil authorities, honorable marriage, condemnation of mental reservation in Ananias and Sapphira, and of simony in Simon Magus, liberal appreciation of heathen piety in Cornelius, opposition to the yoke of legal bondage, salvation in no other name but that of Jesus Christ.

In Romans 12:4-8, Paul writes about gifts: “For as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another. Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; or ministry, let us use it in our ministering; he who teaches, in teaching; he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.” “Having then gifts differing according to the grace that is given to us, let us use them.” Recognize that the gifts inside you are not only for you; just as the gifts inside other people around you are not only for them. We are meant to help each other. God designed us this way on purpose! All being members of one body, our successes are shared — there is no need to be threatened by another person’s gift. Use your gifts, and encourage the people in your life to use their gifts as well. You will be blessed as a result! Unfortunately, one thing that keeps us from asking for help or taking advantage of the talents in people around us is pride. Never allow pride to keep you from asking for counsel when it is needed! 1 Corinthians 12:20 is another passage about gifts: “now indeed there are many members, yet one body. And the eye cannot say to the hand, ‘I have no need of you’; nor again the head to the feet, ‘I have no need of you.’ ” We need each other, and joining our gifts together will result in a much stronger body. If you have time, read 1 Corinthians 12:4-20. Reflect on how there can be unity in the diversity of gifts if we use our different gifts properly. Determine that you will not be threatened by anyone else’s gifts! Esther was not afraid of the gifts in the people around her. Let’s see how she responds to the wisdom of others today. And every day Mordecai paced in front of the court of the women’s quarters, to learn of Esther’s welfare and what was happening to her. Esther 2:11 Every day, Mordecai goes to the palace gates to inquire after Esther and learn of what was happening to her. He goes to the palace gates with purpose. He paces in front of the women’s court until he has learns the day’s news about Esther. Even though she is no longer under his roof, he stills feels a strong responsibility toward her, and acts accordingly. He is a faithful man, and has set a great example before Esther. The news that he hears concerning Esther daily must be good: her inward beauty and submission to authority are two of the many wonderful traits that God placed in her so that she will be effective in Persia. Even though Esther is in an unfamiliar place and experiencing “firsts” every day in the palace, God is making sure she has what she needs. Esther did not need to feel nervous! She needed wise counsel; it has been provided for her in Mordecai and Hegai. She needs a pleasant and patient personality; that has been being developed in her by the Lord for many years. In your own life, you are constantly undergoing change and growth as you are submitting to the Lord. Whether or not you can see it, God is continually preparing you for what lies ahead so that you will have what you need when you need it. The God who loves you so much knows your future, and He is preparing you today for what you will experience tomorrow. Esther is receiving what she needs as well. She is in the palace undergoing her beauty preparations — a twelve month process! Even through this extended period of time, Mordecai is still at the palace gates every day (the Bible does not say that he stopped his concern for her at any point). It is an entire

But Luther did more than bring out the feeling of insignificance which already pervaded the social classes to whom he preached—he offered them a solution. By not only accepting his own insignificance but by humiliating himself to the utmost, by giving up on every vestige of individual will, by renouncing and denouncing his individual strength, the individual could hope to be acceptable to God. Luther's relationship to God was one of complete submission. In psychological terms his concept of faith means: if you completely submit, if you accept your individual insignificance, then the all-powerful God may be willing to love you and save you. If you get rid of your individual self with all its shortcomings and doubts by utmost self-effacement, you free yourself from the feeling of your own nothingness and can participate in God's glory. Thus, while Luther freed people from the authority of the Church, he made them submit to a much more tyrannical authority, that of a God who insisted on complete submission of man and annihilation of the individual self as the essential condition to his salvation. Luther's "faith" was the conviction of being loved upon the condition of surrender, a solution which has much in common with the principle of complete submission of the individual to the state and the "leader.

It contradicts our normal thinking, but the doorway to freedom is submission. When I acknowledge that I am a danger to myself and submit to the authority, wisdom, and grace of God, I am not killing any hope I have for freedom. The opposite is true.

What is this leadership test? It’s a test of submission, and it revolves around one question: “Will I submit to authority?” Why is this test so critical? Because the willingness to submit to authority reveals a person’s true character, and I believe that successful spiritual leadership is all about character.

Reflection does not coincide with what is constituted but grasps only the essence of it...it does not take the place of inten tional life in an act of pure production but only reproduces the outline of it. Husserl always presents the "return to absolute consciousness" as a title for a multitude of operations which are learned, gradually effected, and never completed. We are never wholly one with constitutive genesis; we barely manage to accompany it for short segments. What is it then which responds to our reconstitution from (if these words have a meaning ) the other side of things? From our own side, there is nothing but convergent but discontinuous intentions, moments of clarity. We constitute constituting consciousness by dint of rare and difficult efforts. It is the presumptive or alleged subject of our attempts. The author, Valery said, is the instantaneous thinker of works which were slow and laborious—and this thinker is nowhere. As the author is for VaIery the impostor of the writer, constituting consciousness is the philosopher's professional impostor. In any case, for Husserl it is the artifact the teleology of intentional life ends up at—and not the Spinozist attribute of Thought. Originally a project to gain intellectual possession of the world, constitution becomes increasingly, as Husserl's thought matures, a means of unveiling a back side of things that we have not constituted. This senseless effort to submit everything to the proprieties of "consciousness" (to the limpid play of its attitudes, intentions, and impositions of meaning) was necessary—the picture of a well-behaved World left to us by classical philosophy had to be pushed to the limit--in order to reveal all that was left over: these beings beneath our idealizations and objectifications which secretly nourish them and in which we have difficulty recognizing noema... Willy-nilly, against his plans and according to his essential audacity, Husserl awakens a wild-flowering world and mind. Things are no longer there simply according to their projective appearances and the requirements of the panorama, as in Renaissance perspective; but on the contrary upright, insistent, flaying our glance with their edges, each thing claiming an absolute presence which is not compossible with the absolute presence of other things, and which they nevertheless have all together by virtue of a configurational meaning which is in no way indicated by its 'theoretical meaning.

If our belief in the authority of the Bible means anything, it means that we must submit to what the Bible teaches and bring our own perceptions and ideas into line with Scripture.

A shame culture is one in which the source of moral sanctions and authority is perceived to reside in other people, in their ridicule, criticism, or contempt (so that one is shamed in other people's eyes). The feeling of shame actually occurs in oneself, of course, and can occur when one is alone, but it characteristically perceived as something that occurs before an audience, an external judge in whose eyes (and by comparison with whom) one appears weak, failed, foolish, incompetent, ridiculous, rejected, inferior, contemptible — in short, shameful. Thus, shame motivates concealment of those traits in oneself of which one is ashamed, since shame is only intensified by exposure to others. A guilt culture is one in which the source of moral sanctions and authority is oneself, one's own internalized conscience and the moral law one imposes on oneself, violation of which leaves one feeling guilty and sinful in one's own eyes. By contrast with shame, the feeling of guilt or sin is actually relieved by exposure, which is why guilt cultures institutionalize the practice of confession of sins. This is understandable, since the person who feels guilty perceives his sin (evil) as being "inside" himself, so to speak, so letting it "out" through confession can feel like draining a moral abscess, bringing a relief of painful pressure. But why would the perceived source of moral sanctions and disapproval affect either the likelihood or the direction of violent impulses? The answer, I believe, is that what the feeling of shame motivates most directly is the wish to eliminate the feeling of shame, since it is a very painful feeling; and since shame is seen as emanating from other people, that can be done most directly by eliminating other people. It is true that one could also eliminate the feeling of shame, at lower cost to oneself and others, by means of achievements of which one could feel proud, and which would elicit approval, admiration, respect and honors from others. But that is not always possible, and when it is not, eliminating others may be seen as the only alternative. What the feeling of guilt motivates, correspondingly, is the wish to eliminate the feeling of guilt, since it is a very painful feeling; and since the feeling of guilt emanates from the self, the only way to eliminate it may be by eliminating the self (as in suicide, or by provoking or passively submitting to martyrdom). Another way to understand why shame motivates anger and violence toward others, and why guilt directs those same feelings and behaviors toward the self, is to remember that in a shame ethic the worse evil is shame, the source of which is perceived as other people (the audience in whose "evil eyes" one is shamed). Therefore evil resides in other people, and to the degree that one feels shame, it is other people who deserve punishment. Punishing others alleviates feelings of shame because it replaces the image of oneself as a weak, passive, helpless, and therefore shameful victim of their punishment (i.e. their shaming) with the contrasting image of oneself as powerful, active, self-reliant, and therefore admirable, and unshameable. In a guilt ethic, by contrast, the worst evil is to be guilty or sinful, and guilt and sin (to the degree that one feels guilty and sinful) are perceived as residing within oneself. Thus, people who feel guilty see themselves as deserving punishment. And receiving punishment, whether from oneself or from others, relieves guilt by expiating it. Indeed, that is the purpose of punishment, both in the criminal law (in which punishment is the means by which the criminal "pays his debt" to society and thus discharges his guilt) and in the religious sacrament of penance (the self-punishment by which the sinner expiates his sins, that is, relieves his guilt-feelings). Thus, whereas punishment intensifies feelings of shame, it relieves feelings of guilt.

Trademark Trademark is fundamentally exceptional of a licensed innovation comprising plans, logos, and imprints. Organizations utilize different plans, logos, or words to recognize their items and administrations from others. Those imprints which help in distinctive the item or administrations from others and help the clients in distinguishing their image, quality, and even source of the item is known as Trademark. In contrast to licenses, a brand name is enlisted for a very long time, and from that point, it tends to be recharged for an additional 10 years after an additional installment of reestablishment expenses. Trademark Objection After the enrollment of the brand name, an Examiner/Registrar or outsider can set a trademark objection. As per Section(s) 9 (Absolute Grounds of Refusal) and 11 (Relative Grounds of Refusal) of the Act, these two can be the ground of a complaint:- The application contains wrong data, or Comparable or indistinguishable brand names exist. At whatever point a Trademark enlistment center mentions a criticism, a candidate has an occasion to send a composed answer alongside the strong proof, realities, and reasons why the imprint ought to be assigned to him within 30 days of the protest. On the off chance that the analyst/enlistment center discovers the answer to be adequate and addresses the entirety of his interests in the assessment report and there is no contention, at that point he may give authorization to the candidate to distribute the application in the Trademark diary before enrollment. How to respond to an objection A Trademark assessment report is set up on the Trademark office site alongside the subtleties of the brand name application and a candidate or a specialist has the occasion to send a composed answer which ought to be known as a trademark objection reply. The answer can be submitted as "Answer to the assessment report" either on the web or it tends to be submitted through a post or individual alongside supporting archives or a sworn statement. When the application gets recorded a candidate ought to be given a notification about the protest and ground of the complaint. Different grounds are:- There ought to be a counter assertion of the application, It ought to be recorded within 2 months of the application, On the off chance that the analyst neglects to record a complaint inside the time, at that point the status of the application will be deserted. After recording the counter of a complaint, the enlistment center will call a candidate for the meeting. On the off chance that it rules in the courtesy, at that point, the candidate will get it enrolled, and on the off chance that the answer isn't agreeable, at that point, the application for the enlistment will get dismissed. Trademark Objection Reply Fees Although I have gone through various sites, finding a perfect formal reply is quite difficult. But Professional Utilities provides a perfect reply through experts, also the trademark objection reply fees are really affordable. They provide services for just 1,499/- only.

Battle Hymn of The Public (The Humanist Sonnet) Mine eyes have seen the glory, Of the rising of the Gods. We are fighting all the worry, Trampling authority of the frauds. We are awakening ourselves, Breaking the spell of tradition. Finally we are breathing free, Devoid of all segregation. We still have our prejudices, But we no longer bow to them. Biases may still prevail in us, No more do we submit to them. God ain't up there but here in you and me. Awake, Arise O Mighty Gods to die for the unfree.

Stack Overflow devotees write responses in anticipation of rewards of the tribe. Each time a user submits an answer, other members have the opportunity to vote the response up or down. The best responses percolate upward, accumulating points for their authors (figure 19). When they reach certain point levels, members earn badges, which confer special status and privileges.

When Moses, along with the authority of God, visited Pharaoh, Pharaoh didn’t want to hear what Moses and the Lord had to say.  He ignored God’s message and disobeyed.  The Lord wants you to submit to those in authority on earth.  Just remember that God is our ultimate Lawgiver and our Heavenly Father’s rules always come first.

A mystic is a man who surrendered his mind at its first encounter with the minds of others. Somewhere in the distant reaches of his childhood, when his own understanding of reality clashed with the assertions of others, with their arbitrary orders and contradictory demands, he gave in to so craven a fear of independence that he renounced his rational faculty. At the crossroads of the choice between ‘I know’ and ‘They say,’ he chose the authority of others, he chose to submit rather than to understand, to believe rather than to think. Faith in the supernatural begins as faith in the superiority of others. His surrender took the form of the feeling that he must hide his lack of understanding, that others possess some mysterious knowledge of which he alone is deprived, that reality is whatever they want it to be, through some means forever denied to him.

To learn by example is to submit to authority. You follow your master because you trust his manner of doing things even when you cannot analyze and account in detail for its effectiveness

The professional elite also values hard work, of course—but it’s different. To working-class members of all races, valuing hard work means having the rigid self-discipline to do a menial job you hate for 40 years, and reining yourself in so you don’t “have an attitude” (i.e., so that you can submit to authority). Hard work for elites is associated with self-actualization; “disruption” means founding a successful start-up. Disruption, in working-class jobs, just gets you fired.

I was trying to challenge the Sydney Anglican Church’s oppression of women, a church I had begun attending with my family when I was ten. This was a church that still told women to be silent, to not speak when men were present, to submit to male authority. A church that tried to rebrand and prettify patriarchy, to pretend it was not ancient but countercultural, resisting the sinful pull of modern feminism. A church many of my friends fled. For those who stayed, there was comfort and community but often a cost — one uniquely talented friend told me when she accepted her husband’s proposal that she had somehow prayed away her sin of ambition.

To be successful, you need talent (work your craft, create strong characters and interesting stories, and never publish or submit anything subpar), perseverance (don’t give up, take risks, be bold), and luck (right place, right time for your story). But I believe you make your own luck by always improving your craft (no matter how many bestsellers you’ve written) and never giving up. Successful writers are successful because they love what they do with a passion so strong they refuse to stop even when faced with obstacles.” —Allison Brennan, New York Times Best-Selling Author

For humans are so easily overcome—very quickly they forget their true purpose entirely. The lurking demonic Kingdoms have for generations harassed us. They do not hesitate to wreak havoc upon the free and the chaste. They have refused to submit to the Lord’s supreme authority—and they refuse to be silent!” the old man said bitterly.

God has given us authority over all the power of the devil. Oh, that we may live in the place where we realize this always, and that were completely submitted to that authority! Smith - When you stay still, the devil will not disturb you.

A mystic is a man who surrendered his mind at its first encounter with the minds of others. Somewhere in the distant reaches of his childhood, when his own understanding of reality clashed with the assertions of others, with their arbitrary orders and contradictory demands, he gave in to so craven a fear of independence that he renounced his rational faculty. At the crossroads of the choice between ‘I know’ and ‘They say,’ he chose the authority of others, he chose to submit rather than to understand, to believe rather than to think. Faith in the supernatural begins as faith in the superiority of others. His surrender took the form of the feeling that he must hide his lack of understanding, that others possess some mysterious knowledge of which he alone is deprived, that reality is whatever they want it to be, through some means forever denied to him. “From then on, afraid to think, he is left at the mercy of unidentified feelings. His feelings become his only guide, his only remnant of personal identity, he clings to them with ferocious possessiveness—and whatever thinking he does is devoted to the struggle of hiding from himself that the nature of his feelings is terror. “When a mystic declares that he feels the existence of a power superior to reason, he feels it all right, but that power is not an omniscient super-spirit of the universe, it is the consciousness of any passer-by to whom he has surrendered his own. A mystic is driven by the urge to impress, to cheat, to flatter, to deceive, to force that omnipotent consciousness of others. ‘They’ are his only key to reality, he feels that he cannot exist save by harnessing their mysterious power and extorting their unaccountable consent. ‘They’ are his only means of perception and, like a blind man who depends on the sight of a dog, he feels he must leash them in order to live. To control the consciousness of others becomes his only passion; power-lust is a weed that grows only in the vacant lots of an abandoned mind.

A mystic is a man who surrendered his mind at its first encounter with the minds of others. Somewhere in the distant reaches of his childhood, when his own understanding of reality clashed with the assertions of others, with their arbitrary orders and contradictory demands, he gave in to so craven a fear of independence that he renounced his rational faculty. At the crossroads of the choice between ‘I know’ and ‘They say,’ he chose the authority of others, he chose to submit rather than to understand, to believe rather than to think. Faith in the supernatural begins as faith in the superiority of others. His surrender took the form of the feeling that he must hide his lack of understanding, that others possess some mysterious knowledge of which he alone is deprived, that reality is whatever they want it to be, through some means forever denied to him. “From then on, afraid to think, he is left at the mercy of unidentified feelings. His feelings become his only guide, his only remnant of personal identity, he clings to them with ferocious possessiveness—and whatever thinking he does is devoted to the struggle of hiding from himself that the nature of his feelings is terror. “When a mystic declares that he feels the existence of a power superior to reason, he feels it all right, but that power is not an omniscient super-spirit of the universe, it is the consciousness of any passer-by to whom he has surrendered his own. A mystic is driven by the urge to impress, to cheat, to flatter, to deceive, to force that omnipotent consciousness of others. ‘They’ are his only key to reality, he feels that he cannot exist save by harnessing their mysterious power and extorting their unaccountable consent. ‘They’ are his only means of perception and, like a blind man who depends on the sight of a dog, he feels he must leash them in order to live. To control the consciousness of others becomes his only passion; power-lust is a weed that grows only in the vacant lots of an abandoned mind. “Every dictator is a mystic, and every mystic is a potential dictator. A mystic craves obedience from men, not their agreement. He wants them to surrender their consciousness to his assertions, his edicts, his wishes, his whims—as his consciousness is surrendered to theirs. He wants to deal with men by means of faith and force—he finds no satisfaction in their consent if he must earn it by means of facts and reason. Reason is the enemy he dreads and, simultaneously, considers precarious: reason, to him, is a means of deception, he feels that men possess some power more potent than reason—and only their causeless belief or their forced obedience can give him a sense of security, a proof that he has gained control of the mystic endowment he lacked. His lust is to command, not to convince: conviction requires an act of independence and rests on the absolute of an objective reality.

Israel’s claim to be a thriving democracy in the heart of the Middle East is challenged by the facts. All media outlets in Israel, along with publishers and authors, must submit stories related to foreign affairs and security to the Israeli Defense Forces (IDF) chief military censor before publication. No other Western country has such a system. It’s an archaic regulation that began soon after Israel was born. The censor has the power to entirely block the story or partially redact it.

Why does God want us to submit to unreasonable authority? Following the principle of submitting to all authority helps us learn to respect legitimate authority in spite of their personal blind spots.

Lord, I recognize You as the Owner of my temple. I willingly submit to the authority of Your Word. I confess that I have allowed the corruption of ______________________ to take up space that is reserved for worshiping You. I freely admit that I do not have the power to remove it on my own.

Did she want to be a bride of Maracoor? To learn to submit to the authority of routine? To bully her own feet into bleeding, to give up choice, to take up a mission in which she couldn't yet believe? Even put that way, Rain wasn't sure. Perhaps she did. Perhaps this was what she had been seeking. Passivity. Regularity. A dulling of other pains. Distraction. A further shedding of her identity, even deeper than amnesia had yet achieved. The animal unblinking stillness of a hare in a trap, as the poacher draws near. The paralysis before the inevitable. Choosing death before death chooses you.

MILF Token: What Is It and What Are the Prospects? Why MILF symbols? Whoever had actually the intense suggestion of producing a MILF token has actually located a cutting-edge means of touching into 2 distinctive yet similarly eye-catching streams. On the one hand, here's a fresh cryptocurrency including distinctively collectible characters, with evidence of possession saved in a blockchain. On the various other hand, when it concerns those characters, it likewise ventures a fixation among several songs in the very early 21st-century: fully grown, sexually knowledgeable ladies looking for daring times with their suitors. Any kind of speculator wanting to explore the idea behind these extravagant as well as attractive characters can conveniently acquaint themselves with a few of the very best sites concentrating on dating MILFs. These systems provide an algorithm-based solution, where brand-new consumers can surely join, as well as the details offered throughout this enrollment procedure - inspirations, kind of MILF they are brought in to, and so on. - can surely be as compared to the information they currently carry submit. This way, the liaison can surely be easily organized without the individual enquiring also needing to make up a candid message. The computer system software application will certainly give a shortlist of ideal dating prospects. Comparable character-driven symbols MILF symbols are top on from formerly prominent characters that have actually gripped the focus of crypto investors, such as CryptoPunks. These were a collection of 10,000 characters, each distinct, that exposed evidence of possession on the Ethereum blockchain. MILF symbols operate similarly. Due to the fact that no 2 characters are alike, each token can surely ended up being the authorities residential building of a solitary proprietor on this blockchain. Those 10,000 CryptoPunk symbols were quickly purchased, immediately providing the specific characters boosted worth. The presumption is that the MILF symbols will certainly go similarly, so any individual wanting to obtain their practical a certain MILF personality will certainly need to buy this through the market-place that's likewise installed in the Ethereum blockchain. Presently, the most affordable offered rate for MILF symbols is $0.00004078, standing for a 0.61% increase over the previous 24-hour. Shade coding Generally, these characters will certainly have actually a condition when they show up in the crypto markets. Where the CrytoPunks are worried, a blue history suggested that punk was except sale, neither exist energetic quotes. Punks that were offered offer for sale would certainly have actually a red history. Those with an energetic quote would certainly have actually a purple history. MILFs have actually built such a solid track record for desirability, their incorporation as

Both of these parenting styles have their advantages, Lareau found (although I should note that she did not look at families that used corporal punishment as severe as in my family after my parents split). The middle-class way was not, as some might expect, superior all around. The working-class children were often happier and better behaved. They were much closer to their extended families and were full of energy. They mostly did as they were told. They knew how to entertain themselves and were rarely bored. They were more adept at relationships. The middle-class youth, however, were much more prepared for school and far better situated to deal with adult authorities. They could speak up for themselves and use well-crafted arguments to come to conclusions more skillfully. This elaborated way of thinking also helped them better make plans that required multiple steps. Essentially, they were more prepared for success in the American mainstream than the working-class children were. And this was true regardless of whether they were black or white. Through this parenting style, middle-class children were being trained to lead, whether intentionally or not. Meanwhile, the poor and working class were being trained for life on the bottom. Middle-class children were constantly being taught explicitly to advocate for themselves with authorities, while the lower classes were taught to submit without question. Or, if they were going to resist, the poor learned by experience to do so covertly, not openly.

Submit to love, not to authority.

In any chain of command, the leadership must always present a united front to the troops. A public display of discontent or disagreement with the chain of command undermines the authority of leaders at all levels. This is catastrophic to the performance of any organization. As a leader, if you don’t understand why decisions are being made, requests denied, or support allocated elsewhere, you must ask those questions up the chain. Then, once understood, you can pass that understanding down to your team. Leaders in any chain of command will not always agree. But at the end of the day, once the debate on a particular course of action is over and the boss has made a decision—even if that decision is one you argued against—you must execute the plan as if it were your own. When leading up the chain of command, use caution and respect. But remember, if your leader is not giving the support you need, don’t blame him or her. Instead, reexamine what you can do to better clarify, educate, influence, or convince that person to give you what you need in order to win. The major factors to be aware of when leading up and down the chain of command are these: • Take responsibility for leading everyone in your world, subordinates and superiors alike. • If someone isn’t doing what you want or need them to do, look in the mirror first and determine what you can do to better enable this. • Don’t ask your leader what you should do, tell them what you are going to do. APPLICATION TO BUSINESS “Corporate doesn’t understand what’s going on out here,” said the field manager. “Whatever experience those guys had in the field from years ago, they have long forgotten. They just don’t get what we are dealing with, and their questions and second-guessing prevents me and my team from getting the job done.” The infamous they. I was on a visit to a client company’s field leadership team, the frontline troops that executed the company’s mission. This was where the rubber met the road: all the corporate capital initiatives, strategic planning sessions, and allocated resources were geared to support this team here on the ground. How the frontline troops executed the mission would ultimately mean success or failure for the entire company. The field manager’s team was geographically separated from their corporate headquarters located hundreds of miles away. He was clearly frustrated. The field manager had a job to do, and he was angry at the questions and scrutiny from afar. For every task his team undertook he was required to submit substantial paperwork. In his mind, it made for a lot more work than necessary and detracted from his team’s focus and ability to execute. I listened and allowed him to vent for several minutes. “I’ve been in your shoes,” I said. “I used to get frustrated as hell at my chain of command when we were in Iraq. They

The following year a famous English author, Captain Frederick Marryat, visited Fort Snelling. In the book he published later, A Diary in America, with Remarks on Its Institutions, he refers to the voyageur hamlet:23 “The French Canadians, who are here employed by the Fur Company, are a strange set of people. There is no law here, or appeal to law; yet they submit to authority, and are managed with very little trouble. They bind themselves for three years, and during that time … they work diligently and faithfully; ready at all seasons and at all hours, and never complaining, although the work is often extremely hard. Occasionally they return to Canada with their earnings, but the major part have connected themselves with Indian women and have numerous families; for children in this fine climate are so numerous, that they almost appear to spring from the earth.

Surrendering to Christ is not a one-time event but an ongoing process of yielding every area of our lives to His control. It also involves submitting to His authority, allowing Him to have the final say in our decisions, acknowledging that His plans and purposes are greater than our own and recognizing Him as the rightful Lord and King over our lives.

Alan Jacobs, author of The Narnian, said this about Lewis: Lewis’s mind was above all characterized by a willingness to be enchanted, and it was this openness to enchantment that held together the various strands of his life —his delight in laughter, his willingness to accept a world made by a good and loving God, and (in some ways above all) his willingness to submit to the charms of a wonderful story

At its roots, the theology of Baptistland is a theology of domination. It focuses not on human flourishing but on the controlling of human beings through hierarchies of power and oppression. It proclaims as divinely ordered that some should hold dominion over those deemed lesser, and it invokes religion to rationalize categorizations of who should exercise authority and who should submit. No one should ever forget that the Southern Baptist Convention has its very origins in a grotesquely depraved theology that sanctified the enslavement of human beings, consecrated the Confederacy, and birthed a bloody civil war.

This is why so many people are so confused when it comes to the Bible. They were taught by their pastor or parents or authority figures to submit to the authority of the bible, but that's impossible to do without submitting first to whoever is deciding what the Bible is even saying. And that requires trust. Because authority is a relational reality. Someone told you, This is how it is. The problem, of course, is that the folks who talk the most about the authority of the Bible also seem to talk the most about things like objective and absolute truth, truth that exists independent of relational realities.

This is the glory that the angels bend down to get a glimpse of (1 Peter 1:12). This glory is the foundation of the church (Matt. 16:16–19). Yet we can’t explain it to our children. We run short of words and analogies. Here we have to fall down and worship the Author of this wonderful mystery and, submitting our understanding to the obedience of faith, humbly adore what we can’t comprehend.

How to Use the Biker Service for CNIC Applications In an effort to streamline the application process for CNICs (Computerized National Identity Cards) and make government services more accessible, the Biker Service has been introduced as a part of Pakistan’s initiative to modernize its registration systems. This service allows citizens to complete their CNIC applications from the comfort of their homes through mobile service officers who assist in the process. Here’s a guide on how to effectively use the Biker Service for your CNIC application. 1. What is the Biker Service? The Biker Service is an outreach program that sends mobile registration officers directly to applicants’ homes. This service is especially beneficial for individuals who face difficulties visiting local NADRA (National Database and Registration Authority) centers due to health, age, or mobility issues. It provides doorstep assistance to ensure all parts of the CNIC application, including biometric verification and photo capture, are done seamlessly. 2. Key Benefits Convenience: Eliminates the need to visit physical centers. Time-Saving: Reduces waiting times associated with in-person visits. Accessibility: Helps those in remote or underserved areas complete their applications. Professional Assistance: Ensures the application is correctly filled and all necessary steps are completed. 3. Steps to Use the Biker Service for CNIC Applications Booking an Appointment: Contact NADRA’s helpline or visit their online service portal to schedule a biker appointment. Provide your personal details and address to confirm the visit. Prepare Required Documents: Ensure that you have all necessary documents ready, such as your old CNIC (if renewing), a copy of your birth certificate, or any relevant supporting paperwork for a new CNIC application. The Biker Visit: On the scheduled day, a NADRA officer on a motorcycle will arrive at your address. The officer will verify your identity, take your photograph, and collect your biometric data (fingerprints and thumb impressions) directly at your home. Completion and Confirmation: The mobile officer submits your application to the NADRA system. You will receive a receipt or application tracking number for follow-up. Payment and Fees: The cost of the Biker Service includes standard CNIC processing fees plus an additional convenience charge. Ensure you have the means to make a payment, whether via cash or through any payment method recommended during the booking. 4. Tracking Your Application Once your application is submitted, you can track its progress using NADRA’s online tracking system. Enter your application or tracking number to check the status and receive updates on when your CNIC will be ready for collection or delivery. Final Thoughts The Biker Service by NADRA is a major advancement in making government services more user-friendly and accessible to a broader population. It saves applicants from the hassle of traveling and long queues, making it especially useful for senior citizens, individuals with disabilities, and those living in remote areas. If you’re eligible and looking for a hassle-free way to apply for a CNIC, this service is a great option to consider.

The Spirit works in the church so that men might see Jesus as Lord, recognizing His authority and submitting to His will (1 Cor. 12:3; Phil. 2:9–13).18 Thus, a true work of the Spirit directs people first and foremost to exalt Christ as Lord of all and give their attention and affection to Him. The Spirit is most glorified when we honor the Son.

What theological conservatives need to guard against, though, is thinking that because we affirm the Bible to be God’s inerrant and authoritative word, we have therefore submitted to the Bible. We can be conservatively confessional and functionally liberal. In other words, submitting to the Bible is far more than affirming an orthodox statement of Scripture. Affirming such a statement is crucial and essential. We should never minimize that. But affirming a high view of Scripture is only the first step of submission. We fully submit to God’s Word when we accept its authority over our lives as we read it.

From the perpetual necessity of consulting the animal faculties, in our provision for the present life, arises the difficulty of withstanding their impulses, even in cases where they ought to be of no weight; for the motions of sense are instantaneous, its objects strike unsought, we are accustomed to follow its directions, and therefore often submit to the sentence without examining the authority of the judge.

In general, according to theologian Carolyn Custis James, egalitarians “believe that leadership is not determined by gender but by the gifting and calling of the Holy Spirit, and that God calls all believers to submit to one another.” In contrast, complementarians “believe the Bible establishes male authority over women, making male leadership the biblical standard.”5 Both sides can treat the Bible like a weapon. On both sides, there are extremists and dogmatists. We attempt to outdo each other with proof texts and apologetics, and I’ve heard it said that there is no more hateful person than a Christian who thinks you’ve got your theology wrong. In our hunger to be right, we memorize arguments, ready to spit them out at a moment’s notice. Sadly, we reduce each other, brothers and sisters, to straw men arguments, and brand each other “enemies of the gospel.

As the activity culture of modernity constitutes itself against heteronomy, however, it will seek and find methods to place the commanding authority inside the hearer of the command themselves, so that they seem only to be obeying their inner voice when they submit. In this way, the fact of ‘subjectivity’ is demanded, created and fulfilled. What is meant, then, is the individual's co-determination of the authority that can give them commands.

There are two ways to submit to authority, then. One is by obeying the good laws; the other is by openly suffering the consequences of disobeying the bad laws—that is,

The biggest thing for aspiring writers I would say is that writing is hard work. You can’t sustain the fantasy that it should somehow be otherwise for you because you are more special or more committed than other aspiring writers. You aren’t sitting down to be entertained by the gods or to entertain yourself. At times it can be a thrill and it feels more like play, but we are easily deceived by whatever pleasures or rewards writing can offer. Exhilarating work is still work. Is it work, or is it play? And the answer is “yes.” Does it sometimes feel like it comes easily or naturally? Yes. But did it really come easily? No. Writing doesn’t offer the rhythmic endorphin hit you get scrolling down the screen clicking on memes. Are you up for the work it is going to take to become successful as a writer? It is going to be harder than you think. You are submitting to forces and to a process that you can’t fully control. There is maybe a tiny bit more control if you self-publish, and there is no shame in doing that, but even that is going to introduce hard work. Probably harder than you think. If my next novel can’t find a home, I’m not above self-publishing it in some capacity and then moving on to the next project.

Laws are effective only when authorities enforce them and society submits.

Scripture says God has given us the power to enjoy our work. Quit telling yourself, I can’t be happy here. I don’t like my job. I don’t like the people. I can’t wait till God opens up something new. You are making yourself miserable. Start telling yourself, I have the power to enjoy this job. I’ll have a great day. I’ll enjoy the people. I’ll be productive. I’ll bloom right here where God has planted me. Sometimes the reason you are not happy on the job is that you are being asked to do things you don’t want to do. But this is important: The person paying you may like things done a certain way. You may not agree. You may think you can do something better another way, but since the boss is approving the check, you’ll need to do what the boss wants you to do. You have to be big enough to submit to the authority and do what you are asked with a good attitude, without always questioning, without walking away mumbling under your breath, “They just don’t know what they’re talking about.

submitting to authority is never for evil, but always for blessing.

Is there not also, perhaps, besides an innate desire for freedom, an instinctive wish for submission? If there is not, how can we account for the attraction which submission to a leader has for so many today? Is submission always to an overt authority, or is there also submission to internalized authorities, such as duty or conscience, to inner compulsions or to anonymous authorities like public opinion? Is there a hidden satisfaction in submitting, and what is its essence? What is it that creates in men an insatiable lust for power?

But what was the right thing? Letting the show go on, as written? Or stepping in, hoping that I could—in a respectful way—point out how things could be different? It would be a mistake to remind producers what they already knew—that a TV series has an unspoken agreement with its audience to be what it has been from the beginning. A sitcom shouldn’t become a drama. Nobody wants to see a homicide investigation on Mr. Belvedere. (On Murphy Brown, maybe.) A show about a middle-class suburban family shouldn’t suddenly focus on illegal immigrants and their struggle to cross the border. My inner voice kept reminding me that I was just a kid, while the producers were authority figures—albeit odd authority figures. As a child actor, I had learned early that I wielded more power than most adults, yet my parents instilled within me a respect and a desire to submit to authority. My parents never put up with the typical child-star behavior.

If the abuser is a Christian, his church has a responsibility to confront his sin, promote genuine repentance and confession, support counseling, and require him to submit to necessary legal consequences. This involvement can and should be carried out in cooperation with actions that civil authorities must take to deal with the abuse. At the same time, the church should be ministering lovingly and diligently to the victim of abuse. This calls for compassion and understanding, acknowledging any role the church may have played in failing to properly protect the victim, providing needed counseling, and changing policies and practices to prevent similar abuse in the future.

Study Guide for Chapter 1 The Way to Freedom Overview Everything around us operates on the principle of submission, and to the extent that submission is heeded, to the same extent that way is prospered. Submission is a choice toward life. Adam chose death, and we are born into this curse. Submission to God includes submission to delegated authority.* It is out of God’s love for us that He asks us to submit. Authority is and flows from God Himself, and the principle of submission to authority is eternal, sacred and foundational.* Where is your heart? Are you fighting, or are you surrendered? Adam’s curse is broken as we surrender and choose the way of the cross as Christ did.* Just as Christ manifests absolute submission and surrender, Satan manifests absolute rebellion.* God created us to depend on Him, and only what is done in His Spirit will last. Through the mystery of submission to authority, God is restoring creation back to innocence. When we submit, we become part of that work.* * These topics are developed more fully in later chapters. Reflection and Action 1. Reflect on your day. Write down some of the many different ways you saw the principle of submission to authority at work in nature, in society and in your personal life. How might your day have been different if the response in each of those cases was defying submission? What was the result of submission in each of those cases? 2. Note each time that the words “choice” or “choose” were used in this chapter. What are we choosing between? And what is the outcome of the choices made? In the Garden of Eden, what did the two trees represent? What was God’s purpose in allowing Adam and Eve to choose between them? Can you recall an incident recently in which you were faced with the same kind of choice? How did you respond? 3. Prayerfully review all of the Scripture passages related to submission within the Trinity itself. How does this glimpse into the very heart of God change the way you think about submission? Meditate on Isaiah 43:10–11. How would you explain to someone else the concept of God and authority? Why is this principle so important and holy? 4. It can be painful to admit, even to ourselves, that we may imitate Lucifer, rather than Christ, in our attitude toward authority. However, by allowing God to reveal truth to us, we are taking our first steps toward godliness. With that perspective, review these questions from the text and ask the Lord to speak to you through them in any way He chooses. 5. What are the reasons why we find it difficult to submit to authority? And how is it possible for us to remain in rebellion for years after having received Jesus as our Savior? Write down specific times you can look back and see how you remained in rebellion. How would you want to handle those times now? 6. The author writes: “Nothing will remain in eternity that is not of the Spirit.” Explain what this means to you and how it applies to your own ministry. 7. What does God want to accomplish through giving us the freedom to choose submission? Write down any changes in your thoughts and attitude toward submission as you’ve studied this chapter. Close your time by thanking God for His kindness to open your eyes to the things He showed you through this chapter.

They are equal in nature (that is, they are both boys). Yet they are separate persons. In most cases one will submit to the other’s expertise, insight or perceived authority in the relationship. In this sense one might be described as subservient in duty to the other, at least in certain areas.

A policy of accommodation was adopted in order to secure the continued existence of the Baptist churches. The argument was that it was the duty of every Christian to submit to those who are in authority134 (Romans

The covert message of institutions is: 'Submit to that which you psychologically construe as authority.

TRUTHALITY! Facts are Temporal Truth is Eternal! What is real? The TRUTH that, Nothing is too hard for God!

Most Christians do not understand the true meaning of submission to authority. The Bible teaches that all authority has been instituted by God Himself, so to refuse to submit to God's delegated authority is to refuse to submit to God.

Always remember this: God will never establish you as an authority until you have first learned to submit to authority.

Cops target minorities or anyone who doesn’t blindly submit to their authority.

Section One Summary Here’s what you should take away from this section about on-page optimization:         On-page optimization is what you do on your website to influence SERPs on Google.         Doing proper keyword research is the first step to a successful SEO campaign.         Having proper meta tags is essential. Always include your keyword phrase(s) in your meta tags.         The proper meta tags include your title tag, description tag, keywords tag, and robots tag.         Choose your URL carefully. Your URL doesn’t have to have your keyword included but it helps when other sites link to your site. Avoid exact match domains.         How you format your page is important for optimization purposes.         Make sure you design your web pages so Google is forced to read your on-page content first.         Verify that your code is W3C compliant.         Don’t forget to include your keyword phrase(s) in , , and header tags. This signifies the importance of your content to Google.         Label each graphic with an alt tag that includes your keyword phrase.         Place your keyword(s) in the first twenty-five words on your web page and the last twenty-five words on your web page.         Eliminate Flash if it’s the main presentation of your website. Google does not view this favorably.         If you’re going to use JavaScript to enhance the overall visitor experience of your website, place the code in an external file.         Include a sitemap that’s easily accessible by Google. Submit an XML version of your sitemap through Google Webmaster Tools.          Never underestimate the power of internal linking. A good internal linking structure can improve your SERPs.          Keyword development is one of the most important on-page optimization strategies.          Research keywords and competing websites to select ideal keywords.          Research the strength of competing websites before selecting your final keywords using Google PR and authority (ex: number of inbound links).          Page load speed is a significant factor in Google rankings. Ensure that your home page loads more quickly than those of competing

May we men dare to rediscover the power God has given us to raise the sword of truth against the unbridled stallion within us. That is, may we submit our male sexuality to Jesus, who offers us the “yoke” (Matt. 11:29) needed to harness it for the good of ourselves and our nation— that we might then celebrate this biblical benediction: To him who is able to keep you from falling and to bring you faultless and joyful before his glorious presence—to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, might, and authority, from all ages past, and now, and forever and ever! Amen. (Jude 24)

DECEMBER 4 Use Your Authority Well Whoever wishes to be great among you must be your servant, and whoever desires to be first among you must be your slave—just as the Son of Man came not to be waited on but to serve, and to give His life as a ransom for many [the price paid to set them free]. MATTHEW 20:26- 28 God desires to restore us to our rightful position of authority in Christ. But first, we must learn to respect authority before we are fit to be in authority. We all have authorities to whom God expects us to submit. Our government, our law officers, and even our merchants have the right to set rules for us to follow. If we are not submitting to God’s appointed authority, it will soon be revealed. Keep a submissive attitude in your heart, and enjoy the authority you have been given to spend time in God’s presence today.

When we submit to the Word of God as our authority, we are submitting to the Spirit Himself, since He inspired every word it contains. No true work of the Spirit will contradict, devalue, or add new revelation to the Scriptures (cf. Rev. 22:17–19). Instead it will elevate biblical truth in the hearts and minds of believers.

Local authorities keep an eye on proceedings. The Saigon Protestant Church in Ho Chi Minh City, for instance, one of the biggest in the country, has to submit a list of its event schedules, financial records and appointments of Church leaders to government officials for their prior approval.

A similar raging abhorrence of Authority was more eloquently expressed in the speech of denunciation that pirate captain Charles Bellamy directed toward the merchant master who had scorned his invitation to join the outlaw brotherhood. After extolling his own free life, Bellamy switched gears to excoriate a hypocritical society, crying out: “Damn you! You are a squeaking puppy, and so are all those who will submit to be governed by laws which rich men have made for their own security. For the cowardly whelps have not the courage otherwise to defend what they get by their knavery. But damn ye, altogether! Damn them for a pack of crafty rascals, and you, who serve them, for a parcel of hen-hearted numbskulls! They villify us, the scoundrels do, when there is only this difference: they rob the poor under the cover of law, forsooth, and we plunder the rich under the protection of our own courage; had ye not better make one of us, than sneak after the arses of those villains for employment?” Some

The sinful mind is hostile to God. It does not submit to God's law, nor can it do so" (Romans 8:7). If