Sunday Sorted Quotes

Coffee, she'd discovered, was tied to all sorts of memories, different for each person. Sunday mornings, friendly get-togethers, a favorite grandfather long since gone, the AA meeting that saved their life. Coffee meant something to people. Most found their lives were miserable without it. Coffee was a lot like love that way. And because Rachel believed in love, she believed in coffee, too.

On the whole, I do not find Christians, outside of the catacombs, sufficiently sensible of conditions. Does anyone have the foggiest idea what sort of power we so blithely invoke? Or, as I suspect, does no one believe a word of it? The churches are children playing on the floor with their chemistry sets, mixing up a batch of TNT to kill a Sunday morning. It is madness to wear ladies’ straw hats and velvet hats to church; we should all be wearing crash helmets. Ushers should issue life preservers and signal flares; they should lash us to our pews. For the sleeping god may wake someday and take offense, or the waking god may draw us out to where we can never return.

I think we all speak a different sort of language than one another, but boy you sound a whole lot like coffee on a Sunday morning.

Morrigan didn’t like the sound of the Goal-Setting and Achieving Club for Highly Ambitious Youth, which met on Monday, Tuesday, Wednesday, and Thursday evenings, and all day Sunday. But she thought she could probably get on board with Introverts Utterly Anonymous, which promised no meetings or gatherings of any sort, ever.

I have noticed that the Christianity of a certain class of respectable people begins when they open their prayer-books at eleven o'clock on Sunday morning, and ends when they shut them up again at one o'clock on Sunday afternoon. Nothing so astonishes and insults Christians of this sort as reminding them of their Christianity on a week-day.

It was one of those great spring days, it was Sunday, and you knew summer would be coming soon. And I remember that morning Dorrie and I had gone for a walk in the park and come back to the apartment. We were just sort of sitting around and I put on a record of Louie Armstrong, which was music I grew up with, and it was very, very pretty, and I happened to glance over and I saw Dorrie sitting there. And I remember thinking to myself how terrific she was and how much I loved her. And I don't know, I guess it was a combination of everything, the sound of the music, and the breeze, and how beautiful Dorrie looked to me and for one brief moment everything just seemed to come together perfectly and I felt happy, almost indestructible in a way.

The gift that isn't big enough to make a mark, but is too big to leave the possessor in peace. And so they can't be content to be Sunday painters, or poets who write for a few friends, or composers whose handful of delicate little settings of Emily Dickinson can't find a singer. It's a special sort of hell.

But as nearly every denomination in the United States faces declining membership and waning influence, Christians may need to get used to the idea of measuring significance by something other than money, fame, and power. No one ever said the fruit of the Spirit is relevance or impact or even revival. The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control—the sort of stuff that, let’s face it, doesn’t always sell.

One of the worst incidents of that era caused no complaints at all: this was a sort of good-natured firepower demonstration, which occured one Sunday morning about three-thirty. For reasons that were never made clear, I blew out my back windows with five blasts of a 12 gauge shotgun, followed moments later by six rounds from a .44 Magnum. It was a prolonged outburst of heavy firing, drunken laughter, and crashing glass. Yet the neighbors reacted with total silence. For a while I assumed that some freakish wind pocket had absorbed all the noise and carried it out to sea, but after my eviction I learned otherwise. Every one of the shots had been duly recorded on the gossip log. Another tenant in the building told me the landlord was convinced, by all the tales he'd heard, that the interior of my apartment was reduced to rubble by orgies, brawls, fires, and wanton shooting. He had even heard stories about motorcycles being driven in and out the front door.

Breakfast! My favorite meal- and you can be so creative. I think of bowls of sparkling berries and fresh cream, baskets of Popovers and freshly squeezed orange juice, thick country bacon, hot maple syrup, panckes and French toast - even the nutty flavor of Irish oatmeal with brown sugar and cream. Breaksfast is the place I splurge with calories, then I spend the rest of the day getting them off! I love to use my prettiest table settings - crocheted placemats with lace-edged napkins and old hammered silver. And whether you are inside in front of a fire, candles burning brightly on a wintery day - or outside on a patio enjoying the morning sun - whether you are having a group of friends and family, a quiet little brunch for two, or an even quieter little brunch just for yourself, breakfast can set the mood and pace of the whole day. And Sunday is my day. Sometimes I think we get caught up in the hectic happenings of the weeks and months and we forget to take time out to relax. So one Sunday morning I decided to do things differently - now it's gotten to be a sort of ritual! This is what I do: at around 8:30 am I pull myself from my warm cocoon, fluff up the pillows and blankets and put some classical music on the stereo. Then I'm off to the kitchen, where I very calmly (so as not to wake myself up too much!) prepare my breakfast, seomthing extra nice - last week I had fresh pineapple slices wrapped in bacon and broiled, a warm croissant, hot chocolate with marshmallows and orange juice. I put it all on a tray with a cloth napkin, my book-of-the-moment and the "Travel" section of the Boston Globe and take it back to bed with me. There I spend the next two hours reading, eating and dreaming while the snowflakes swirl through the treetops outside my bedroom window. The inspiring music of Back or Vivaldi adds an exquisite elegance to the otherwise unruly scene, and I am in heaven. I found time to get in touch with myself and my life and i think this just might be a necessity! Please try it for yourself, and someone you love.

I won’t trouble you long,” said Maricara. “No doubt you have all manner of pressing plans to consider. Spies to engage. Betrayals to enact. That sort of thing.” “Only on Sundays,” Kim replied. “It’s Tuesday. We’re discussing stealing sweetmeats from small children today.

I was the sort of kid who spent a Sunday afternoon prying little trees out of the foundation of his parents’ house. I should have given in to the inevitable truth that this was the sort of person I would become, in the end, but I kept fighting it.

The God of the legalistic Christian, on the other hand, is often unpredictable, erratic, and capable of all manner of prejudices. When we view God this way, we feel compelled to engage in some sort of magic to appease Him. Sunday worship becomes a superstitious insurance policy against His whims. This God expects people to be perfect and to be in perpetual control of their feelings and thoughts. When broken people with this concept of God fail—as inevitably they must—they usually expect punishment. So they persevere in religious practices as they struggle to maintain a hollow image of a perfect self. The struggle itself is exhausting. The legalists can never live up to the expectations they project on God.

It was Sunday, and Mumma had gone next door with Lena and the little ones. Under the pepper tree in the yard Pa was sorting, counting, the empty bottles he would sell back: the bottles going clink clink as Pa stuck them in the sack. The fowls were fluffing in the dust and sun: that crook-neck white pullet Mumma said she would hit on the head if only she had the courage to; but she hadn't.

Sunday is a fixed star," he said. "You shall see him a falling star," said Syme, and put on his hat. The decision of his gesture drew the Professor vaguely to his feet. "Have you any idea," he asked, with a sort of benevolent bewilderment, "exactly where you are going?" "Yes," replied Syme shortly, "I am going to prevent this bomb being thrown in Paris." "Have you any conception how?" inquired the other. "No," said Syme with equal decision.

This is true: if there was one thing my father taught me, it's that endings never work out the way you want them to--that they're terrible, and this one is no different. They're like the last drops of wine, the final puffs of a cigarette. They're Sunday nights, or the last afternoon of summer. They're flat tires and wet pairs of socks and cold dinners. They're the sort of thing that--no matter the effort, no matter the discipline--no one can get right.

There's something about evening service in a country church that makes a fellow feel drowsy and peaceful. Sort of end-of-a-perfect-day feeling. Old Heppenstall was up in the pulpit, and he has a kind of regular, bleating delivery that assists thought. They had left the door open, and the air was full of a mixed scent of trees and honeysuckle and mildew and villagers' Sunday clothes. As far as the eye could reach, you could see farmers propped up in restful attitudes, breathing heavily; and the children in the congregation who had fidgeted during the earlier part of the proceedings were now lying back in a surfeited sort of coma. The last rays of the setting sun shone through the stained-glass windows, birds were twittering in the trees, the women's dresses crackled gently in the stillness. Peaceful. That's what I'm driving at. I felt peaceful. Everybody felt peaceful.

In winter you wake up in this city, especially on Sundays, to the chiming of its innumerable bells, as though behind your gauze curtains a gigantic china teaset were vibrating on a silver tray in the pearl-gray sky. You fling the window open and the room is instantly flooded with this outer, peal-laden haze, which is part damp oxygen, part coffee and prayers. No matter what sort of pills, and how many, you've got to swallow this morning, you feel it's not over for you yet. No matter, by the same token, how autonomous you are, how much you've been betrayed, how thorough and dispiriting in your self-knowledge, you assume there is still hope for you, or at least a future. (Hope, said Francis Bacon, is a good breakfast but bad supper.) This optimism derives from the haze, from the prayer part of it, especially if it's time for breakfast. On days like this, the city indeed acquires a porcelain aspect, what with all its zinc-covered cupolas resembling teapots or upturned cups, and the tilted profile of campaniles clinking like abandoned spoons and melting in the sky. Not to mention the seagulls and pigeons, now sharpening into focus, now melting into air. I should say that, good though this place is for honeymoons, I've often thought it should be tried for divorces also - both in progress and already accomplished. There is no better backdrop for rapture to fade into; whether right or wrong, no egoist can star for long in this porcelain setting by crystal water, for it steals the show. I am aware, of course, of the disastrous consequence the above suggestion may have for hotel rates here, even in winter. Still, people love their melodrama more than architecture, and I don't feel threatened. It is surprising that beauty is valued less than psychology, but so long as such is the case, I'll be able to afford this city - which means till the end of my days, and which ushers in the generous notion of the future.

Perhaps we are not following Christ all the way or in the right spirit. We are likely, for example, to be a little sparing of the palms and hosannas. We are chary of wielding the scourge of small cords, lest we should offend somebody or interfere with trade. We do not furnish up our wits to disentangle knotty questions about Sunday observance and tribute money, nor hasten to sit at the feet of the doctors, both hearing them and asking them questions. We pass hastily over disquieting jests about making friends with the mammon of unrighteousness and alarming observations about bringing not peace but a sword; nor do we distinguish ourselves by the graciousness by which we sit at meat with publicans and sinners. Somehow or other, and with the best intentions, we have shown the world the typical Christian in the likeness of a crashing and rather ill-natured bore---and this in the name of the one who assuredly never bored a soul in those thirty-three years during which he passed through the world like a flame. Let us, in heaven's name, drag out the divine drama from under the dreadful accumulation of slipshod thinking and trashy sentiment heaped upon it, and set it on an open stage to startle the world into some sort of vigorous reaction. If the pious are the first to be shocked, so much worse for the pious---others will pass into the kingdom of heaven before them. If all men are offended because of Christ, let them be offended; but where is the sense of their being offended at something that is not Christ and is nothing like him? We do him singularly little honor by watering down his personality till it could not offend a fly. Surely it is not the business of the Church to adapt Christ to men, but to adapt men to Christ.

I think about the story of Job I heard in Carol Sharp's Sunday school. How he sort of learned to lean into feeling hurt at the end, the way you might lean into a heavy wind that almost winds up supporting you after a while.

Do you write every day?' 'Oh, no. Oh, I sort of try. I don't work very hard, really. Really I'm on vacation. All the time. Or you could say I work all the time, too. It comes to the same thing.' He'd said all this before, to others; he wondered if he'd said it to her. 'It's like weekend homework. Remember? There wasn't ever a time you absolutely had to do it - there was always Saturday, then Sunday - but then there wasn't ever a time when it wasn't there to do, too.' 'How awful.' ("Novelty")

Once I am sure there's nothing going on I step inside, letting the door thud shut. Another church: matting, seats, and stone, And little books; sprawlings of flowers, cut For Sunday, brownish now; some brass and stuff Up at the holy end; the small neat organ; And a tense, musty, unignorable silence, Brewed God knows how long. Hatless, I take off My cycle-clips in awkward reverence. Move forward, run my hand around the font. From where I stand, the roof looks almost new - Cleaned, or restored? Someone would know: I don't. Mounting the lectern, I peruse a few Hectoring large-scale verses, and pronounce 'Here endeth' much more loudly than I'd meant. The echoes snigger briefly. Back at the door I sign the book, donate an Irish sixpence, Reflect the place was not worth stopping for. Yet stop I did: in fact I often do, And always end much at a loss like this, Wondering what to look for; wondering, too, When churches will fall completely out of use What we shall turn them into, if we shall keep A few cathedrals chronically on show, Their parchment, plate and pyx in locked cases, And let the rest rent-free to rain and sheep. Shall we avoid them as unlucky places? Or, after dark, will dubious women come To make their children touch a particular stone; Pick simples for a cancer; or on some Advised night see walking a dead one? Power of some sort will go on In games, in riddles, seemingly at random; But superstition, like belief, must die, And what remains when disbelief has gone? Grass, weedy pavement, brambles, buttress, sky, A shape less recognisable each week, A purpose more obscure. I wonder who Will be the last, the very last, to seek This place for what it was; one of the crew That tap and jot and know what rood-lofts were? Some ruin-bibber, randy for antique, Or Christmas-addict, counting on a whiff Of gown-and-bands and organ-pipes and myrrh? Or will he be my representative, Bored, uninformed, knowing the ghostly silt Dispersed, yet tending to this cross of ground Through suburb scrub because it held unspilt So long and equably what since is found Only in separation - marriage, and birth, And death, and thoughts of these - for which was built This special shell? For, though I've no idea What this accoutred frowsty barn is worth, It pleases me to stand in silence here; A serious house on serious earth it is, In whose blent air all our compulsions meet, Are recognized, and robed as destinies. And that much never can be obsolete, Since someone will forever be surprising A hunger in himself to be more serious, And gravitating with it to this ground, Which, he once heard, was proper to grow wise in, If only that so many dead lie round.

If you are not in control of the development of your life, or aware that your life needs developing, and you are just waking up every morning, going to a job, going through the motions, getting your paycheck, then really it’s sort of like being the walking dead.

It was Charles who called us the parasites. The way he said it was surprising, and sudden; he was one of those quiet reserved sort of men, not given to talking much or stating his opinion, unless upon the most ordinary facts of day by day, so that his outburst—coming, as it did, towards the end of the long, wet Sunday afternoon, when we had none of us done anything but read the papers and yawn and stretch before the fire—had the force of an explosion.

Correct thinking provides a sense of certainty. Without it, we fear that faith is on life support at best, dead and buried at worst. And who wants a dead or dying faith? So this fear of losing a handle on certainty leads to a preoccupation with correct thinking, making sure familiar beliefs are defended and supported at all costs. How strongly do we hold on to the old ways of thinking? Just recall those history courses where we read about Christians killing other Christians over all sorts of disagreements about doctrines few can even articulate today. Or perhaps just think of a skirmish you’ve had at church over a sermon, Sunday-school lesson, or which candidate to vote into public office. Preoccupation with correct thinking. That’s the deeper problem. It reduces the life of faith to sentry duty, a 24/7 task of pacing the ramparts and scanning the horizon to fend off incorrect thinking, in ourselves and others, too engrossed to come inside the halls and enjoy the banquet. A faith like that is stressful and tedious to maintain. Moving toward different ways of thinking, even just trying it on for a while to see how it fits, is perceived as a compromise to faith, or as giving up on faith altogether. But nothing could be further from the truth. Aligning faith in God and certainty about what we believe and needing to be right in order to maintain a healthy faith—these do not make for a healthy faith in God. In a nutshell, that is the problem. And that is what I mean by the “sin of certainty.

When I was eleven or twelve, we had this real old guy as a Sunday school teacher. Mom said he'd been in some war: Iraq, Vietnam … I forget. Anyway, almost every class he'd say, "There are no atheists in foxholes, kids." At the time, it was just weird. What did we know about either atheists or foxholes? Nothing. But I sort of understood it now.

All sorts of darkness and evil are now hiding themselves under the umbrella of religion, Christianity, church etc.

Welsh Incident 'But that was nothing to what things came out From the sea-caves of Criccieth yonder.' What were they? Mermaids? dragons? ghosts?' Nothing at all of any things like that.' What were they, then?' 'All sorts of queer things, Things never seen or heard or written about, Very strange, un-Welsh, utterly peculiar Things. Oh, solid enough they seemed to touch, Had anyone dared it. Marvellous creation, All various shapes and sizes, and no sizes, All new, each perfectly unlike his neighbour, Though all came moving slowly out together.' Describe just one of them.' 'I am unable.' What were their colours?' 'Mostly nameless colours, Colours you'd like to see; but one was puce Or perhaps more like crimson, but not purplish. Some had no colour.' 'Tell me, had they legs?' Not a leg or foot among them that I saw.' But did these things come out in any order?' What o'clock was it? What was the day of the week? Who else was present? How was the weather?' I was coming to that. It was half-past three On Easter Tuesday last. The sun was shining. The Harlech Silver Band played Marchog Jesu On thrity-seven shimmering instruments Collecting for Caernarvon's (Fever) Hospital Fund. The populations of Pwllheli, Criccieth, Portmadoc, Borth, Tremadoc, Penrhyndeudraeth, Were all assembled. Criccieth's mayor addressed them First in good Welsh and then in fluent English, Twisting his fingers in his chain of office, Welcoming the things. They came out on the sand, Not keeping time to the band, moving seaward Silently at a snail's pace. But at last The most odd, indescribable thing of all Which hardly one man there could see for wonder Did something recognizably a something.' Well, what?' 'It made a noise.' 'A frightening noise?' No, no.' 'A musical noise? A noise of scuffling?' No, but a very loud, respectable noise --- Like groaning to oneself on Sunday morning In Chapel, close before the second psalm.' What did the mayor do?' 'I was coming to that.

ABOUT SENTIMENTALITY IN LITERATURE: "Sentimental fiction is a kind of pablum: Excessive amounts can spoil the appetite for reality, or at least for more fibrous forms of art. One reason, surely, why readers throw down books when they don't contain sufficiently "likable" characters is that their tolerance for any sort of moral challenge - for being asked, say, to sympathize with homeless little boys who are godless and truculent and a bit smelling - has been eroded by too many fairy tales masquerading as adult literature."~ wrote Zoe Heller for Bookends in the Sunday's NY Times Book Review interview

One of the biggest reasons I left Elkton Hills was because I was surrounded by phonies. That's all. They were coming in the goddam window. For instance, they had this headmaster, Mr. Haas, that was the phoniest bastard I ever met in my life. Ten times worse than old Thurmer. On Sundays, for instance, old Haas went around shaking hands with everybody's parents when they drove up to school. He'd be charming as hell and all. Except if some boy had little old funny-looking parents. You should've seen the way he did with my roommate's parents. I mean if a boy's mother was sort of fat or corny-looking or something, and if somebody's father was one of those guys that wear those suits with very big shoulders and corny black-and-white shoes, then old Haas would just shake hands with them and give them a phony smile and then he'd go talk, for maybe a half an hour, with somebody else's parents. I can't stand that stuff. It drives me crazy. It makes me so depressed I go crazy. I hated that goddam Elkton Hills

In some of the early northern European paintings, Christ looks like you flushed him out from under a bridge, but in Sunday-school books and the sorts of pictures they sell at Christian supply stores, he falls somewhere between Kenny Loggins and Jared Leto, always doe-eyed and, of course, white, with brown—not black—hair, usually wavy. And he always has a fantastic body, shown at its best on the cross, which—face it—was practically designed to make a man's stomach and shoulders look good. What would happen, I often wonder, if someone sculpted a morbidly obese Jesus with titties and acne scars, and hair on his back? On top of that, he should be short—five foot two at most. "Sacrilege!" people would shout. But why? Doing good deeds doesn't make you good-looking.

No one ever said the fruit of the Spirit is relevance or impact or even revival. The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control—the sort of stuff that, let’s face it, doesn’t always sell.

No worries" is the best thing to happen to sullen teenagers since I was one - even better than vampire sexting, GTL, or Call of Duty. When I was a sullen teenager, we had to make do wtih the vastly inferior "whatever". "No worries" beats "whatever" six ways to Sunday. I'ts a vaguely mystical way of saying "I hear your mouth make noise, saying something that I plan to ignore." It has a noble Rasta-man vibe, as if you're quoting some sort of timeless yet meaningless proverb on the nature of change - "Soon come," or "As the cloud is slow, the wind is quick." In terms of ignoring provocation, "no worries" is just about perfect.

Statements made by distant church bells remind me it is Sunday. Today the sky has become cloudy. I have been watching the clouds and it occurs to me that I have never done this in my life before, simply sit and watch clouds. As a child I would have been far too anxious to ‘waste time’ in this way. And my mother would have stopped me. As I write this I am sitting on my plot of grass behind the house where I have put a chair, cushions, rugs. It is evening. Thick lumpy slate-blue clouds, their bulges lit up to a lighter blue, move slowly across a sky of muddy and yet brilliant gold, a sort of dulled gilt effect. At the horizon there is a light glittering slightly jagged silver line, like modern jewellery. Beneath it the sea is a live choppy lyrical goldeny-brown, jumping with white flecks. The air is warm. Another happy day. (‘Whatever will you do down there?’ they asked.) In a quiet surreptitious way I am feeling very pleased with myself.

I had at one time over forty scholars, and those of the right sort, ardently desiring to learn. They were of all ages, though mostly men and women. I look back to those Sundays with an amount of pleasure not to be expressed. They were great days to my soul. The work of instructing my dear fellow-slaves was the sweetest engagement with which I was ever blessed. We loved each other, and to leave them at the close of the Sabbath was a severe cross indeed. When I think that these precious souls are to-day shut up in the prison-house of slavery, my feelings overcome me, and I am almost ready to ask, "Does a righteous God govern the universe

You seem disappointed that I am not more responsive to your interest in "spiritual direction". Actually, I am more than a little ambivalent about the term, particularly in the ways it is being used so loosely without any sense of knowledge of the church's traditions in these matters. If by spiritual direction you mean entering into a friendship with another person in which an awareness and responsiveness to God's Spirit in the everydayness of your life is cultivated, fine. Then why call in an awkward term like "spiritual direction"? Why not just "friend"? Spiritual direction strikes me as pretentious in these circumstances, as if there were some expertise that can be acquired more or less on its own and then dispensed on demand. The other reason for my lack of enthusiasm is my well-founded fear of professionalism in any and all matters of the Christian life. Or maybe the right label for my fear is "functionalism". The moment an aspect of Christian living (human life, for that matter) is defined as a role, it is distorted, debased - and eventually destroyed. We are brothers and sisters with one another, friends and lovers, saints and sinners. The irony here is that the rise of interest in spiritual direction almost certainly comes from the proliferation of role-defined activism in our culture. We are sick and tired of being slotted into a function and then manipulated with Scripture and prayer to do what someone has decided (often with the help of some psychological testing) that we should be doing to bring glory to some religious enterprise or other. And so when people begin to show up who are interested in us just as we are - our souls - we are ready to be paid attention to in this prayerful, listening, non-manipulative, nonfunctional way. Spiritual direction. But then it begins to develop a culture and language and hierarchy all its own. It becomes first a special interest, and then a specialization. That is what seems to be happening in the circles you are frequenting. I seriously doubt that it is a healthy (holy) line to be pursuing. Instead, why don't you look over the congregation on Sundays and pick someone who appears to be mature and congenial. Ask her or him if you can meet together every month or so - you feel the need to talk about your life in the company of someone who believes that Jesus is present and active in everything you are doing. Reassure the person that he or she doesn't have to say anything "wise". You only want them to be there for you to listen and be prayerful in the listening. After three or four such meetings, write to me what has transpired, and we'll discuss it further. I've had a number of men and women who have served me in this way over the years - none carried the title "spiritual director", although that is what they have been. Some had never heard of such a term. When I moved to Canada a few years ago and had to leave a long-term relationship of this sort, I looked around for someone whom I could be with in this way. I picked a man whom I knew to be a person of integrity and prayer, with seasoned Christian wisdom in his bones. I anticipated that he would disqualify himself. So I pre-composed my rebuttal: "All I want you to do is two things: show up and shut up. Can you do that? Meet with me every six weeks or so, and just be there - an honest, prayerful presence with no responsibility to be anything other than what you have become in your obedient lifetime." And it worked. If that is what you mean by "spiritual director," okay. But I still prefer "friend". You can see now from my comments that my gut feeling is that the most mature and reliable Christian guidance and understanding comes out of the most immediate and local of settings. The ordinary way. We have to break this cultural habit of sending out for an expert every time we feel we need some assistance. Wisdom is not a matter of expertise. The peace of the Lord, Eugene

Let’s be honest: we prefer distraction. The more distracted we are, the less present we are to our souls’ various hurts, needs, disappointments, boredom, and fears. It’s a short-term relief with long-term consequences. What blows my mind is how totally normal this has become; it’s the new socially acceptable addiction. I’ve got a friend who decided to break with his; he now turns his phone off over the weekend. I text him, and he doesn’t reply until Sunday night or Monday morning. I’m embarrassed by my irritation: C’mon, man—you know the protocol. Everybody agrees to be totally available, anywhere, anytime, 24/7. It’s what we do. What does it say that you look like some sort of nut job when you turn your phone off?

Well, if it ain’t Mr. Rogers. What are you doing here?” I walked to Marlene and kissed her cheek. “You’re not trying to hit on my woman, are you?” Grouper waved me off and grumbled something. “It’s Sunday,” Marlene said. “We play checkers and watch TV. But there’s no football on today.” “I was in the neighborhood, so thought I’d stop in and check on things.” Grouper tried to play off his visit as casual. “He turns on my television every week before we play. I don’t really like football, but we play checkers, too, so I don’t say anything.” “Is that so? The old bastard even comes in on his day off, huh?” “That’s not nice. He’s not a bastard. He’s just old and moves sort of slow. And a little hard of hearing, too.

And what kind of sick and twisted impulse would cause a professional sportswriter to deliver a sermon from the Book of Revelations off his hotel balcony on the dawn of Super Sunday? I had not planned a sermon for that morning. I had not even planned to be in Houston, for that matter… . But now, looking back on that outburst, I see a certain inevitability about it. Probably it was a crazed and futile effort to somehow explain the extremely twisted nature of my relationship with God, Nixon and the National Football League: The three had long since become inseparable in my mind, a sort of unholy trinity that had caused me more trouble and personal anguish in the past few months than Ron Ziegler, Hubert Humphrey and Peter Sheridan all together had caused me in a year on the campaign trail.

Hail! natural desire! Hail! happiness! divine happiness! and pleasure of all sorts, flowers and wine, though one fades and the other intoxicates; and half-crown tickets out of London on Sundays, and singing in a dark chapel hymns about death, and anything, anything that interrupts and confounds the tapping of typewriters and filing of letters and forging of links and chains, binding the Empire together.

And this reminds me of my own village church where, during sermon-time on bright Sundays when the birds are very musical indeed, farmers’ boys patter out over the stone pavement, and the clerk steps out from his desk after them, and is distinctly heard in the summer repose to pursue and punch them in the churchyard, and is seen to return with a meditative countenance, making believe that nothing of the sort has happened. 

She is shocked, and also afraid to look at him. As he turns the page, he's describing a dessert whose name he cannot remember but which arrived at the table in flames. She feels utterly bewildered. This is who her father is: someone tickled by the existence of sushi. Someone who takes pictures inside a restaurant. Her father is cheesy. Even his handsomeness, she thinks, looking at one of the few photos in which he appears, is of a certain harmlessly generic sort, the handsomeness of a middle-aged male model in the department-store insert of the Sunday Inquirer. Has she only imagined him as a monster? His essential lesson, she always believed, was this: There are many ways for you to transgress, and most you will not recognize until after committing them. But is it she who invented this lesson? At the least, she met him halfway, she bought in to it. Not just as a child but all through adolescence and into adulthood--until this very moment. She realized now that Allison does not buy in to it, that she must not have for years, and that's why Allison doesn't fight with their father or refuse to talk to him for long stretches. Why bother? Hannah always assumed Allison was bullied into her paternal devotion, but no--it is Hannah who has seen his anger as much bigger than it ever was.

Let me tell you one story to illustrate what I mean. I remember a woman who was a spiritist, and even a medium, a paid medium employed by a spiritist society. She used to go every Sunday evening to a spiritist meeting and was paid three guineas for acting as a medium. This was during the thirties, and that was quite a large sum of money for a lower middle-class woman. She was ill one Sunday and could not go to keep her appointment. She was sitting in her house and she saw people passing by on their way to the church where I happened to be ministering in South Wales. Something made her feel a desire to know what those people had, and so she decided to go to the service, and did. She came ever afterwards until she died, and became a very fine Christian. One day I asked her what she had felt on that first visit, and this is what she said to me; and this is the point I am illustrating. She said, 'The moment I entered your chapel and sat down on a seat amongst the people I was conscious of a power. I was conscious of the same sort of power as I was accustomed to in our spiritist meetings, but there was one big difference; I had a feeling that the power in your chapel was a clean power.' The point I am making is simply this, that she was aware of a power. This is this mysterious element. It is the presence of the Spirit in the heart of God's children, God's people, and an outsider becomes aware of this. This is something you can never get if you just sit and read a book on your own. The Spirit can use a book, I know, but because of the very constitution of man's nature -our gregarious character, and the way in which we lean on one another, and are helped by one another even unconsciously- this is a most important factor. That is so in a natural sense, but when the Spirit is present, it is still more so. I am not advocating a mob or a mass psychology which I regard as extremely dangerous, particularly when it is worked up. All I am contending for is that when you enter a church, a society, a company of God' s people, there is a factor which immediately comes into operation, which is reinforced still more by the preacher expounding the Word in the pulpit; and that is why preaching can never be replaced by either reading or by watching television or anyone of these other activities.

Have you ever reflected on the fact that, despite the horrors of war, it is at least a big thing? I mean to say that in it one is brought face to face with realities. The follies, selfishness, luxury and general pettiness of the vile commercial sort of existence led by nine-tenths of the people of the world in peacetime are replaced in war by a savagery that is at least more honest and outspoken. Look at it this way: in peacetime one just lives one’s own little life, engaged in trivialities, worrying about one’s own comfort, about money matters, and all that sort of thing – just living for one’s own self. What a sordid life it is! In war, on the other hand, even if you do get killed you only anticipate the inevitable by a few years in any case, and you have the satisfaction of knowing that you have ‘pegged out’ in the attempt to help your country. You have, in fact, realised an ideal, which, as far as I can see, you very rarely do in ordinary life. The reason is that ordinary life runs on a commercial and selfish basis; if you want to ‘get on’, as the saying is, you can’t keep your hands clean.

Look! when I am in a drawing room, a church, a station; on the terrasse of a cafe, at the theatre or wherever crowds pass or loiter, I enjoy considering faces from a strictly homicidal point of view. For you may see by the glance, by the back of the neck, the shape of the skull, the jaw bone and zygoma of the cheeks, or by some part of their persons that they bear the stigmata of that psychological calamity known as murder. It is scarcely an aberration of my mind, but I can go nowhere without seeing it flickering beneath eyelids, or without feeling its mysterious contact in the touch of every hand held out to me. Last Sunday I went to a town on the festival day of its patron saint. In the public square, which was decorated with foliage, floral arches, and poles draped with flags, was grouped every kind of amusement common to that sort of public celebration—And beneath the paternal eye of the authorities, a swarm of good people were enjoying themselves. The wooden horses, the roller-coaster and the swings drew a very meagre crowd. The organs wheezed their gayest tunes and most bewitching overtures in vain. Other pleasures absorbed this festive throng. Some shot with rifles, pistols, or the good old crossbow at targets painted like human faces; others hurled balls, knocking over marionettes ranged pathetically on wooden bars. Still others, mallet in hand, pounded upon a spring which animated a French sailor who patriotically transfixed with his bayonet a poor hova or a mocking Dahomean. Everywhere, under tents or in the little lighted booths, I saw counterfeits of death, parodies of massacre, portrayals of hecatombs. And how happy these good people were!

One of the things that happened when the church moved from meetings in homes to having purpose-built buildings beginning before, but accelerated during, the Constantinian era, is that while the church itself was becoming less Jewish in character, it began to apply a more and more Old Testament hermeneutic to its discussions about church, ministry, and sacraments. The church began to be seen as a temple or basilica, the Lord’s Supper began to be seen as a sacrifice, and naturally enough the ones offering the sacrifices, just as in Leviticus, were seen to be priests. There was the further move in this direction when Sunday began to be seen as the Sabbath, another example of this same sort of hermeneutic. There were considerable problems with this whole hermeneutic from the start, since nowhere in the New Testament is there set up a class of priests or clerics to administer any sacraments. Indeed, nowhere was there a clear separation between life in the home and life in church. What has often been missed in the discussions of the effects of all this is that it ruled women out of ministry in the larger church and indeed ruled them out of celebrating the Lord’s Supper as well, since in the Old Testament only males were priests and only priests could offer sacrifices.

The very best thing about landing in that grave? Perspective. So I peer through this morning's prism: a science test looming in second period, an a-hole of a coach who probably could have used more childhood therapy than I got, and a tell-tale tampon under my foot. I consider the clawed tiger on the bed, the one wearing the zebra-printed sports bra - the same tiger that every Sunday transforms into the girl who voluntarily walks next door to help sort Miss Effie's medicine into her days-of-the-week pill container. The one who pretended her ankle hurt one day last week so the backup settler on her volleyball team would get to play on her birthday.

It is not quite true that the Swiss do not have a government. What they do not have is a large central government, or what the common discourse describes as “the” government— what governs them is entirely bottom-up, municipal of sorts, regional entities called cantons, near-sovereign mini-states united in a confederation. There is plenty of volatility, with enmities between residents that stay at the level of fights over water fountains or other such uninspiring debates. This is not necessarily pleasant, since neighbors are transformed into busybodies— this is a dictatorship from the bottom, not from the top, but a dictatorship nevertheless. But this bottom-up form of dictatorship provides protection against the romanticism of utopias, since no big ideas can be generated in such an unintellectual atmosphere— it suffices to spend some time in cafés in the old section of Geneva, particularly on a Sunday afternoon, to understand that the process is highly unintellectual, devoid of any sense of the grandiose, even downright puny (there is a famous quip about how the greatest accomplishment of the Swiss was inventing the cuckoo clock while other nations produced great works— nice story except that the Swiss did not invent the cuckoo clock). But the system produces stability— boring stability— at every possible level.

It is said that when Martin Luther would slip into one of his darker places (which happened a lot, the dude was totally bipolar), he would comfort himself by saying, “Martin, be calm, you are baptized.” I suspect his comfort came not from recalling the moment of baptism itself, or in relying on baptism as a sort of magic charm, but in remembering what his baptism signified: his identity as a beloved child of God. Because ultimately, baptism is a naming. When Jesus emerged from the waters of the Jordan, a voice from heaven declared, “This is my Son, whom I love; with him I am well pleased.” Jesus did not begin to be loved at the moment of his baptism, nor did he cease to be loved when his baptism became a memory. Baptism simply named the reality of his existing and unending belovedness. As my friend Nadia puts it, “Identity. It’s always God’s first move.”9 So, too, it is with us. In baptism, we are identified as beloved children of God, and our adoption into the sprawling, beautiful, dysfunctional family of the church is celebrated by whoever happens to be standing on the shoreline with a hair dryer and deviled eggs. This is why the baptism font is typically located near the entrance of a church. The central aisle represents the Christian’s journey through life toward God, a journey that begins with baptism. The good news is you are a beloved child of God; the bad news is you don’t get to choose your siblings.

YOU’RE NO ANGEL, you know how this stuff comes to happen: Friday is payday and it’s been a gray day sogged by a slow ugly rain and you seek company in your gloom, and since you’re fresh to West Table, Mo., and a new hand at the dog-food factory, your choices for company are narrow but you find some finally in a trailer court on East Main, and the coed circle of bums gathered there spot you a beer, then a jug of tequila starts to rotate and the rain keeps comin’ down with a miserable bluesy beat and there’s two girls millin’ about that probably can be had but they seem to like certain things and crank is one of those certain things, and a fistful of party straws tumble from a woven handbag somebody brung, the crank gets cut into lines, and the next time you notice the time it’s three or four Sunday mornin’ and you ain’t slept since Thursday night and one of the girl voices, the one you want most and ain’t had yet though her teeth are the size of shoe-peg corn and look like maybe they’d taste sort of sour, suggests something to do, ’cause with crank you want something, anything, to do, and this cajoling voice suggests we all rob this certain house on this certain street in that rich area where folks can afford to wallow in their vices and likely have a bunch of recreational dope stashed around the mansion and goin’ to waste since an article in The Scroll said the rich people whisked off to France or some such on a noteworthy vacation. That’s how it happens. Can’t none of this be new to you.

There is a lovely old-fashioned pearl set in the treasure chest, but Mother said real flowers were the prettiest ornament for a young girl, and Laurie promised to send me all I want," replied Meg. "Now, let me see, there's my new gray walking suit, just curl up the feather in my hat, Beth, then my poplin for Sunday and the small party, it looks heavy for spring, doesn't it? The violet silk would be so nice. Oh, dear!" "Never mind, you've got the tarlaton for the big party, and you always look like an angel in white," said Amy, brooding over the little store of finery in which her soul delighted. "It isn't low-necked, and it doesn't sweep enough, but it will have to do. My blue housedress looks so well, turned and freshly trimmed, that I feel as if I'd got a new one. My silk sacque isn't a bit the fashion, and my bonnet doesn't look like Sallie's. I didn't like to say anything, but I was sadly disappointed in my umbrella. I told Mother black with a white handle, but she forgot and bought a green one with a yellowish handle. It's strong and neat, so I ought not to complain, but I know I shall feel ashamed of it beside Annie's silk one with a gold top," sighed Meg, surveying the little umbrella with great disfavor. "Change it," advised Jo. "I won't be so silly, or hurt Marmee's feelings, when she took so much pains to get my things. It's a nonsensical notion of mine, and I'm not going to give up to it. My silk stockings and two pairs of new gloves are my comfort. You are a dear to lend me yours, Jo. I feel so rich and sort of elegant, with two new pairs, and the old ones cleaned up for common." And Meg took a refreshing peep at her glove box. "Annie Moffat has blue and pink bows on her nightcaps. Would you put some on mine?" she asked, as Beth brought up a pile of snowy muslins, fresh from Hannah's hands. "No, I wouldn't, for the smart caps won't match the plain gowns without any trimming on them. Poor folks shouldn't rig," said Jo decidedly. "I wonder if I shall ever be happy enough to have real lace on my clothes and bows on my caps?" said Meg impatiently. "You said the other day that you'd be perfectly happy if you could only go to Annie Moffat's," observed Beth in her quiet way. "So I did! Well, I am happy, and I won't fret, but it does seem as if the more one gets the more one wants, doesn't it?

In this country faith is absolute and universal. The choice, if there is a choice, is made at birth. Everyone believes. For these people, God is a near neighbour. I thought of Sundays at home when I was a child, buttoned up in an uncomfortable tweed jacket and forced to go to Sunday communion. I remember mouthing the hymns without really singing, peering between my fingers at the rest of the congregation when I was supposed to be praying, twisting in my seat during the sermon, aching with impatience for the whole boring ritual to be over. I can’t remember when I last went to church. I must have been since Mary and I were married but I can’t remember when. I don’t know anyone who does go to church now. It’s extraordinary, isn’t it? I know I live amongst scientists and civil servants, and Mary’s friends are all bankers or economists, so perhaps we are not typical. You still see people coming out of church on Sunday morning, chatting on the steps, shaking hands with the vicar, as you drive past on your way to get the Sunday papers, relieved you are too old now to be told to go. But no one I know goes any more. We never talk about it. We never think about it. I cannot easily remember the words of the Lord’s Prayer. We have moved on from religion. Instead of going to church, which would never occur to us, Mary and I go to Tesco together on Sundays. At least, that is what we did when she still lived in London. We never have time to shop during the week and Saturdays are too busy. But on Sunday our local Tesco is just quiet enough to get round without being hit in the ankles all the time by other people’s shopping carts. We take our time wheeling the shopping cart around the vast cavern, goggling at the flatscreen TVs we cannot afford, occasionally tossing some minor luxury into the trolley that we can afford but not justify. I suppose shopping in Tesco on Sunday morning is in itself a sort of meditative experience: in some way a shared moment with the hundreds of other shoppers all wheeling their shopping carts, and a shared moment with Mary, come to that. Most of the people I see shopping on Sunday morning have that peaceful, dreamy expression on their faces that I know is on ours. That is our Sunday ritual. Now, I am in a different country, with a different woman by my side. But I feel as if I am in more than just a different country; I am in another world, a world where faith and prayer are instinctive and universal, where not to pray, not to be able to pray, is an affliction worse than blindness, where disconnection from God is worse than losing a limb.

I don’t feel right about money. Remember, Anisim brought me new roubles and half roubles before the wedding, on St. Thomas’s Sunday? I stashed one package away then, and the rest I mixed in with my own … When my uncle Dmitri Filatych, God rest his soul, was still alive, he used to go for goods all the time, now to Moscow, now to the Crimea. He had a wife, and that same wife, while he went for goods, as I said, used to play around with other men. There were six children. So my uncle would have a drink and start laughing: ‘I just can’t sort out which are mine and which aren’t.’ An easygoing character, that is. And so now I can’t figure out which coins are real and which are false. And it seems like they’re all false.” “Ah, no, God help you!” “I’m buying a ticket at the station, I hand over three roubles, and I think to myself, maybe they’re false. And it scares me. I must be sick.

In my experiences, the common critic of Christianity, when he thinks of Christianity, imagines a sort of elementary, Sunday School blunder of elements: fiery Hell, an angry God, 'try not to sin', 'be good so that you can go to Heaven', absurd miracles, hyper-fundamentalist tales, religious hypocrites, and Jesus telling people not to judge. There is no horse more dead than such. I maintain that understanding Christianity and the Bible is quite like painting a piece of art. Let a toddler paint a puppy; then let an adult who is a long-time painter paint the very same puppy. They are both paintings of the puppy, but one is far more detailed, rational, realistic, and believable than the other. One is distorted and comical; the other is proportional and lively. One can write off Theology if he so pleases, but he might not be very wise in using the toddler's painting when it comes time to identify the real puppy or when trying to confront actual men of the Faith.

A curious colony of mountaineers has long been enclosed within that small flat London district of Soho.  Swiss watchmakers, Swiss silver-chasers, Swiss jewellers, Swiss importers of Swiss musical boxes and Swiss toys of various kinds, draw close together there.  Swiss professors of music, painting, and languages; Swiss artificers in steady work; Swiss couriers, and other Swiss servants chronically out of place; industrious Swiss laundresses and clear-starchers; mysteriously existing Swiss of both sexes; Swiss creditable and Swiss discreditable; Swiss to be trusted by all means, and Swiss to be trusted by no means; these diverse Swiss particles are attracted to a centre in the district of Soho.  Shabby Swiss eating-houses, coffee-houses, and lodging-houses, Swiss drinks and dishes, Swiss service for Sundays, and Swiss schools for week-days, are all to be found there.  Even the native-born English taverns drive a sort of broken-English trade; announcing in their windows Swiss whets and drams, and sheltering in their bars Swiss skirmishes of love and animosity on most nights in the year.

On Sunday, get ready to have two million people cheering you on,” Jessie said. “Laney is making you a shirt with your name on it so people will know to yell your name out.” Mr. Beiderman groaned. “I was hoping she had forgotten about that shirt.” “You’re going to love it,” Orlando said. “It will give you a boost when you’re running. And it will help the cross-country team find you when we join you on the course.” “I want to wear this,” Mr. Beiderman said, gesturing to his all-black workout clothes. “No, no,” Jessie said, wagging a finger at him. “Laney’s heart would be broken.” “C’mon,” Orlando said. “It’ll be fun. People wear all sorts of funny things when they run the marathon. Chicken costumes. Superhero outfits complete with fake muscles. Business suits. A T-shirt with your name on it will look tame in comparison.” “Laney has been excited about making your marathon shirt for weeks,” Jessie reminded him. “Fine,” Mr. B grumbled. “I’ll wear it.” Jessie smiled. “Good. Also, this might be a good time for me to warn you that she’s putting a lot of glitter on it.” Mr. Beiderman sighed, and Jessie and Orlando laughed.

The compulsion to keep a pure, homogeneous table is an old one, reflective of ingrained social customs and taboos that surround communal eating. The English word companion is derived from the Latin com (“with”) and panis (“bread”).53 A companion, therefore, is someone with whom you share your bread. When we want to know about a person’s friends and associates, we look at the people with whom she eats, and when we want to measure someone’s social status against our own, we look at the sort of dinner parties to which he gets invited. Most of us prefer to eat with people who are like us, with shared background, values, socioeconomic status, ethnicity, beliefs, and tastes, or perhaps with people we want to be like, people who make us feel important and esteemed. Just as a bad ingredient may contaminate a meal, we often fear bad company may contaminate our reputation or our comfort. This is why Jesus’ critics repeatedly drew attention to the fact that he dined with tax collectors and sinners. By eating with the poor, the despised, the sick, the sinners, the outcasts, and the unclean, Jesus was saying, “These are my companions. These are my friends.” It was just the sort of behavior that got him killed. The

With the heady scent of yeast in the air, it quickly becomes clear that Langer's hasn't changed at all. The black-and-white-checked linoleum floor, the tin ceiling, the heavy brass cash register, all still here. The curved-front glass cases with their wood counter, filled with the same offerings: the butter cookies of various shapes and toppings, four kinds of rugelach, mandel bread, black-and-white cookies, and brilliant-yellow smiley face cookies. Cupcakes, chocolate or vanilla, with either chocolate or vanilla frosting piled on thick. Brownies, with or without nuts. Cheesecake squares. Coconut macaroons. Four kinds of Danish. The foil loaf pans of the bread pudding made from the day-old challahs. And on the glass shelves behind the counter, the breads. Challahs, round with raisins and braided either plain or with sesame. Rye, with and without caraway seeds. Onion kuchen, sort of strange almost-pizza-like bread that my dad loves, and the smaller, puffier onion rolls that I prefer. Cloverleaf rolls. Babkas. The wood-topped cafe tables with their white chairs, still filled with the little gossipy ladies from the neighborhood, who come in for their mandel bread and rugelach, for their Friday challah and Sunday babka, and take a moment to share a Danish or apple dumpling and brag about grandchildren.

In the chapter entitled “You Can’t Pray a Lie” in Twain’s beloved novel Adventures of Huckleberry Finn, Huck Finn has helped hide Miss Watson’s runaway slave, Jim. But Huck thought he was committing a sin in helping a runaway slave. Huck had learned in Sunday school “that people that acts as I’d been acting … goes to everlasting fire.” So in an act of repentance in order to save his soul, Huck wrote a note to Miss Watson and told her where she could find her runaway slave. Now Huck was ready to pray his “sinner’s prayer” and “get saved.” I felt good and all washed clean of sin for the first time I had ever felt so in my life, and I knowed I could pray now. But I didn’t do it straight off but laid the paper down and set there thinking—thinking how good it was all this happened so, and how near I come to being lost and going to hell. And went on thinking. And got to thinking over our trip down the river; and I see Jim before me all the time: in the day and in the night-time, sometimes moonlight, sometimes storms, and we a-floating along, talking and singing and laughing. But somehow I couldn’t seem to strike no places to harden me against him, but only the other kind. I’d see him standing my watch on top of his’n, ‘stead of calling me, so I could go on sleeping; and see how glad he was when I come back out of the fog; and when I come to him again in the swamp, up there where the feud was; and such-like times; and would always call me honey and pet me and do everything he could think of for me, and how good he always was; and at last I struck the time I saved him by telling the men we had smallpox aboard, and he was so grateful, and said I was the best friend old Jim ever had in the world and the only he’s got now; and then I happened to look around and see the paper. It was a close place. I took it up, and held it in my hand. I was a-trembling, because I’d got to decide, forever, betwixt two things, and I knowed it. I studied a minute, sort of holding my breath, and then says to myself: “All right, then, I’ll go to hell”—and tore it up. It was awful thoughts and awful words but they was said. And I let them stay said; and never thought no more about reforming.1 Huck Finn had been shaped by the Christianity he’d found in his Missouri Sunday school—a Christianity focused on heaven in the afterlife while preserving the status quo of the here and now. Huck thought that helping Jim escape from slavery was a sin, because that’s what he had been taught. He knew he couldn’t ask God to forgive him until he was ready to “repent” and betray Jim. Huck didn’t want to go to hell; he wanted to be saved. But Huck loved his friend more, so he was willing to go to hell in order to save his friend from slavery.

One Sunday in the fall of 1898, thirty-three years after the end of the Civil War, the Reverend Francis Grimké stood before his church in Washington, DC, and preached a sermon titled “The Negro Will Never Acquiesce as Long as He Lives.” After a period of federal intervention in the South, Jim Crow violence had returned with a vengeance, and Grimké, like so many other black Christians, looked on in horror as a white, supposedly Christian, nation violently oppressed its African-American citizens. After describing the discouragement and horrors faced by black people, the pastor turned his attention to white churches, saying, “Another discouraging circumstance is to be found in the fact that the pulpits of the land are silent on these great wrongs. The ministers fear to offend those to whom they minister.” He then noted the sorts of sins that white Christians were comfortable calling out—alcohol, gambling, breaking the sabbath—before wondering at their silence in response to so much visible racial terror. I can almost hear the anger and confusion in his voice as he revealed the hypocrisy of the white churches and their pastors. “They are eloquent in their appeals to wipe out these great wrongs, but when it comes to Southern brutality, to the killing of Negroes and despoiling them of their civil and political rights, they are, to borrow an expression from Isaiah, ‘dumb dogs that cannot bark.

Kay suffered from a congenital lack of energy, and after taking books out of W.H. Smith's lending libraries in Swindon and Marlborough she would succumb to a mysterious, destructive lassitude which prevented her from returning them until long after the dates written on the little tickets dangling reproachfully from their spines. Conscious of having incurred a debt which mounted terrifyingly with every day that went by, and unable to compute with even approximate accuracy the sum of the fines to which she might eventually be liable, she would postpone their settlement yet further. When at last Kay feared that some river of no return had been fatally crossed, she judged it too much to much of a risk to be seen passing W.H. Smith's shop windows in either town, and to escape notice, recognition and exposure she would condemn herself to inconvenient detours, dodging down side alleys or hiding behind traffic in the main streets except on safe Sundays and early-closing afternoons. Most of the borrowed books did in the end find their way back to the libraries(sometimes conveyed there by me) but one of her favourites - Without My Cloak by Kate O'Brien - still remained in her possession. Kay's sense of guilt at having in effect stolen Without My Cloak had become so overwhelming that she now refused to visit Marlborough or Swindon at all unless she was covered up in some sort of wrap as a token disguise - in fact(I made myself laugh at the thought as I waited for the hours to pass in my lonely dark hilltop watch) in those places she was never without her cloak!

The other thing preferable about the weekday services is that no one is there against his will. That’s another distraction on Sundays. Who hasn’t suffered the experience of having an entire family seated in the pew in front of you, the children at war with each other and sandwiched between the mother and father who are forcing them to go to church? An aura of stale arguments almost visibly clings to the hasty clothing of the children. “This is the one morning I can sleep in!” the daughter’s linty sweater says. “I get so bored!” says the upturned collar of the son’s suit jacket. Indeed, the children imprisoned between their parents move constantly and restlessly in the pew; they are so crazy with self-pity, they seem ready to scream. The stern-looking father who occupies the aisle seat has his attention interrupted by fits of vacancy—an expression so perfectly empty accompanies his sternness and his concentration that I think I glimpse an underlying truth to the man’s churchgoing: that he is doing it only for the children, in the manner that some men with much vacancy of expression are committed to a marriage. When the children are old enough to decide about church for themselves, this man will stay home on Sundays. The frazzled mother, who is the lesser piece of bread to this family sandwich—and who is holding down that part of the pew from which the most unflattering view of the preacher in the pulpit is possible (directly under the preacher’s jowls)—is trying to keep her hand off her daughter’s lap. If she smooths out her daughter’s skirt only one more time, both of them know that the daughter will start to cry. The son takes from his suit jacket pocket a tiny, purple truck; the father snatches this away—with considerable bending and crushing of the boy’s fingers in the process. “Just one more obnoxious bit of behavior from you,” the father whispers harshly, “and you will be grounded—for the rest of the day.” “The whole rest of the day?” the boy says, incredulous. The apparent impossibility of sustaining unobnoxious behavior for even part of the day weighs heavily on the lad, and overwhelms him with a claustrophobia as impenetrable as the claustrophobia of church itself. The daughter has begun to cry. “Why is she crying?” the boy asks his father, who doesn’t answer. “Are you having your period?” the boy asks his sister, and the mother leans across the daughter’s lap and pinches the son’s thigh—a prolonged, twisting sort of pinch. Now he is crying, too. Time to pray! The kneeling pads flop down, the family flops forward. The son manages the old hymnal trick; he slides a hymnal along the pew, placing it where his sister will sit when she’s through praying. “Just one more thing,” the father mutters in his prayers. But how can you pray, thinking about the daughter’s period? She looks old enough to be having her period, and young enough for it to be the first time. Should you move the hymnal before she’s through praying and sits on it? Should you pick up the hymnal and bash the boy with it? But the father is the one you’d like to hit; and you’d like to pinch the mother’s thigh, exactly as she pinched her son. How can you pray?

Do you think we love each other enough to marry?" he asked, definitely. It made her tremble. "No," she answered, truthfully. "I don't think so - we're too young." "I thought perhaps," he went on miserably, "that you, with your intensity in things, might have given more - than I could ever make up to you. - And even now - if you think it better - we'll be engaged." Now Miriam wanted to cry. And she was angry too. He was always such a child, for people to do as they liked with. "No, I don't think so," she said firmly. He pondered a minute. "You see," he said, "with me - I don't think one person would ever monopolise me - be everything to me - I think never." This she did not consider... "You stop away, will you?" She did not answer. By this time she was very angry. "Well, what shall we do?" she said shortly. "I suppose I'd better drop French. I was just beginning to get on with it. - But I suppose I can go alone." "I don't see that we need," he said. "I can give you a French lesson, surely." "Well - and there are Sunday nights. I shan't stop coming to chapel, because I enjoy it, and it's all the social life I get. But you've no need to come home with me. I can go alone." "All right," he answered, rather taken aback... "And you won't think about it, and let it trouble you, will you?" he asked. "Oh no," replied Miriam, without looking at him. He was silent. She thought him unstable. He had no fixity of purpose, no anchor of righteousness that held him. "Because," he continued, "a man gets across his bicycle - and goes to work - and does all sorts of things. But a woman broods." "No, I shan't bother," said Miriam. And she meant it.

Sophie thinks you were offering her a less than honorable proposition before we came to collect her, and modified your proposal only when her station became apparent.” Windham took a casual sip of his drink while Vim’s brain fumbled for a coherent thought. “She thinks what ?” “She thinks you offered to set her up as your mistress and changed your tune, so to speak, when it became apparent you were both titled. I know she is in error in this regard.” Vim cocked his head. “How could you know such a thing?” “Because if you propositioned my sister with such an arrangement, it’s your skull I’d be using that splitting ax on.” “If Sophie thinks this, then she is mistaken.” Windham remained silent, reinforcing Vim’s sense the man was shrewd in the extreme. “You will please disabuse her of her error.” Windham shook his head slowly, right to left, left to right. “It isn’t my error, and it isn’t Sophie’s error. She’s nothing if not bright, and you were probably nothing if not cautious in offering your suit. The situation calls for derring-do, old sport. Bended knee, flowers, tremolo in the strings, that sort of thing.” He gestured as if stroking a bow over a violin, a lyrical, dramatic rendering that ought to have looked foolish but was instead casually beautiful. “Tremolo in the strings?” “To match the trembling of her heart. A fellow learns to listen for these things.” Windham set his mug down with a thump and speared Vim with a look. “I’m off to do battle with the treble register. Wish me luck, because failure on my part will be apparent every Sunday between now and Judgment Day.” “Windham, for God’s sake, you don’t just accuse a man of such a miscalculation and then saunter off to twist piano wires.” Much less make references to failure being eternally apparent. “Rather thought I was twisting your heart strings. Must be losing my touch.” Vim

The man at the desk in the library had seen Martin there so often that he had become quite cordial, always greeting him with a smile and a nod when he entered. It was because of this that Martin did a daring thing. Drawing out some books at the desk, and while the man was stamping the cards, Martin blurted out: "Say, there's something I'd like to ask you." The man smiled and paid attention. "When you meet a young lady an' she asks you to call, how soon can you call?" Martin felt his shirt press and cling to his shoulders, what of the sweat of the effort. "Why I'd say any time," the man answered. "Yes, but this is different," Martin objected. "She - I - well, you see, it's this way: maybe she won't be there. She goes to the university." "Then call again." "What I said ain't what I meant," Martin confessed falteringly, while he made up his mind to throw himself wholly upon the other's mercy. "I'm just a rough sort of a fellow, an' I ain't never seen anything of society. This girl is all that I ain't, an' I ain't anything that she is. You don't think I'm playin' the fool, do you?" he demanded abruptly. "No, no; not at all, I assure you," the other protested. "Your request is not exactly in the scope of the reference department, but I shall be only too pleased to assist you." Martin looked at him admiringly. "If I could tear it off that way, I'd be all right," he said. "I beg pardon?" "I mean if I could talk easy that way, an' polite, an' all the rest." "Oh," said the other, with comprehension. "What is the best time to call? The afternoon? - not too close to meal-time? Or the evening? Or Sunday?" "I'll tell you," the librarian said with a brightening face. "You call her up on the telephone and find out." "I'll do it," he said, picking up his books and starting away. He turned back and asked: "When you're speakin' to a young lady - say, for instance, Miss Lizzie Smith - do you say 'Miss Lizzie'? or 'Miss Smith'?" "Say 'Miss Smith,'" the librarian stated authoritatively. "Say 'Miss Smith' always until you come to know her better." So it was that Martin Eden solved the problem. "Come down any time; I'll be at home all afternoon," was Ruth's reply over the telephone to his stammered request as to when he could return the borrowed books.

The man at the desk in the library had seen Martin there so often that he had be- come quite cordial, always greeting him with a smile and a nod when he entered. It was because of this that Martin did a daring thing. Drawing out some books at the desk, and while the man was stamping the cards, Martin blurted out:- "Say, there's something I'd like to ask you." The man smiled and paid attention. "When you meet a young lady an' she asks you to call, how soon can you call?" Martin felt his shirt press and cling to his shoulders, what of the sweat of the ef- fort. "Why I'd say any time," the man answered. "Yes, but this is different," Martin objected. "She - I - well, you see, it's this way: maybe she won't be there. She goes to the university." "Then call again." "What I said ain't what I meant," Martin confessed falteringly, while he made up his mind to throw himself wholly upon the other's mercy. "I'm just a rough sort of a fellow, an' I ain't never seen anything of society. This girl is all that I ain't, an' I ain't anything that she is. You don't think I'm playin' the fool, do you?" he de- manded abruptly. "No, no; not at all, I assure you," the other protested. "Your request is not ex- actly in the scope of the reference department, but I shall be only too pleased to as- sist you." Martin looked at him admiringly. "If I could tear it off that way, I'd be all right," he said. "I beg pardon?" "I mean if I could talk easy that way, an' polite, an' all the rest." "Oh," said the other, with comprehension. "What is the best time to call? The afternoon? - not too close to meal-time? Or the evening? Or Sunday?" "I'll tell you," the librarian said with a brightening face. "You call her up on the telephone and find out." "I'll do it," he said, picking up his books and starting away. He turned back and asked:- "When you're speakin' to a young lady - say, for instance, Miss Lizzie Smith - do you say 'Miss Lizzie'? or 'Miss Smith'?" "Say 'Miss Smith,'" the librarian stated authoritatively. "Say 'Miss Smith' always - until you come to know her better." So it was that Martin Eden solved the problem. "Come down any time; I'll be at home all afternoon," was Ruth's reply over the telephone to his stammered request as to when he could return the borrowed books.

Well, those who mean to escape their catching must get ready. I’m getting ready. Mind you, it isn’t all of us that are made for wild beasts; and that’s what it’s got to be. That’s why I watched you. I had my doubts. You’re slender. I didn’t know that it was you, you see, or just how you’d been buried. All these—the sort of people that lived in these houses, and all those damn little clerks that used to live down that way—they’d be no good. They haven’t any spirit in them—no proud dreams and no proud lusts; and a man who hasn’t one or the other—Lord! What is he but funk and precautions? They just used to skedaddle off to work—I’ve seen hundreds of ’em, bit of breakfast in hand, running wild and shining to catch their little season-ticket train, for fear they’d get dismissed if they didn’t; working at businesses they were afraid to take the trouble to understand; skedaddling back for fear they wouldn’t be in time for dinner; keeping indoors after dinner for fear of the back streets, and sleeping with the wives they married, not because they wanted them, but because they had a bit of money that would make for safety in their one little miserable skedaddle through the world. Lives insured and a bit invested for fear of accidents. And on Sundays—fear of the hereafter. As if hell was built for rabbits! Well, the Martians will just be a godsend to these. Nice roomy cages, fattening food, careful breeding, no worry. After a week or so chasing about the fields and lands on empty stomachs, they’ll come and be caught cheerful. They’ll be quite glad after a bit. They’ll wonder what people did before there were Martians to take care of them. And the bar loafers, and mashers, and singers—I can imagine them. I can imagine them,” he said, with a sort of sombre gratification. “There’ll be any amount of sentiment and religion loose among them. There’s hundreds of things I saw with my eyes that I’ve only begun to see clearly these last few days. There’s lots will take things as they are—fat and stupid; and lots will be worried by a sort of feeling that it’s all wrong, and that they ought to be doing something. Now whenever things are so that a lot of people feel they ought to be doing something, the weak, and those who go weak with a lot of complicated thinking, always make for a sort of do-nothing religion, very pious and superior, and submit to persecution and the will of the Lord. Very likely you’ve seen the same thing. It’s energy in a gale of funk, and turned clean inside out. These cages will be full of psalms and hymns and piety. And those of a less simple sort will work in a bit of—what is it?—eroticism.

If I talk about the Loud family now, will all of you know who I mean? I mean a family of prosperous human beings in California, whose last name is Loud. I suggest to you that the Louds were healthy Earthlings who had everything but a religion in which they could believe. There was nothing to tell them what they should want, what they should shun, what they should do next. Socrates told us that the unexamined life wasn’t worth living. The Louds demonstrated that the morally unstructured life is a clunker, too. Christianity could not nourish the Louds. Neither could Buddhism or the profit motive of participation in the arts, or any other nostrum on America’s spiritual smorgasbord. So the Louds were dying before our eyes. Now is as good a time as any to mention White House Prayer Breakfasts, I guess. I think we all know now that religion of that sort is about as nourishing to the human spirit as potassium cyanide. We have been experimenting with it. Every guinea pig died. We are up to our necks in dead guinea pigs. The lethal ingredient in those breakfasts wasn’t prayer. And it wasn’t the eggs or the orange juice or the hominy grits. It was a virulent new strain of hypocrisy which did everyone in. If I have offended anyone here by talking of the need of a new religion, I apologize. I am willing to drop the word religion, and substitute three other words for it. Three other words are heartfelt moral code. We sure need such a thing, and it should be simple enough and reasonable enough for anyone to understand. The trouble with so many of the moral codes we have inherited is that they are subject to so many interpretations. We require specialists, historians and archaeologists and linguists and so on, to tell us where this or that idea may have come from, to suggest what this or that statement might actually mean. This is good news for hypocrites, who enjoy feeling pious, no matter what they do. It may be that moral simplicity is not possible in modern times. It may be that simplicity and clarity can come only from a new Messiah, who may never come. We can talk about portents, if you like. I like a good portent as much as anyone. What might be the meaning of the Comet Kahoutek, which was to make us look upward, to impress us with the paltriness of our troubles, to cleanse our souls with cosmic awe. Kahoutek was a fizzle, and what might this fizzle mean? I take it to mean that we can expect no spectacular miracles from the heavens, that the problems of ordinary human beings will have to be solved by ordinary human beings. The message of Kahoutek is: “Help is not on the way. Repeat: help is not on the way.

I became expert at making myself invisible. I could linger two hours over a coffee, four over a meal, and hardly be noticed by the waitress. Though the janitors in Commons rousted me every night at closing time, I doubt they ever realized they spoke to the same boy twice. Sunday afternoons, my cloak of invisibility around my shoulders, I would sit in the infirmary for sometimes six hours at a time, placidly reading copies of Yankee magazine ('Clamming on Cuttyhunk') or Reader's Digest (Ten Ways to Help That Aching Back!'), my presence unremarked by receptionist, physician, and fellow sufferer alike. But, like the Invisible Man in H. G. Wells, I discovered that my gift had its price, which took the form of, in my case as in his, a sort of mental darkness. It seemed that people failed to meet my eye, made as if to walk through me; my superstitions began to transform themselves into something like mania. I became convinced that it was only a matter of time before one of the rickety iron steps that led to my room gave and I would fall and break my neck or, worse, a leg; I'd freeze or starve before Leo would assist me. Because one day, when I'd climbed the stairs successfully and without fear, I'd had an old Brian Eno song running through my head ('In New Delhi, 'And Hong Kong,' They all know that it won't be long...'), I now had to sing it to myself each trip up or down the stairs. And each time I crossed the footbridge over the river, twice a day, I had to stop and scoop around in the coffee-colored snow at the road's edge until I found a decent-sized rock. I would then lean over the icy railing and drop it into the rapid current that bubbled over the speckled dinosaur eggs of granite which made up its bed - a gift to the river-god, maybe, for safe crossing, or perhaps some attempt to prove to it that I, though invisible, did exist. The water ran so shallow and clear in places that sometimes I heard the dropped stone click as it hit the bed. Both hands on the icy rail, staring down at the water as it dashed white against the boulders, boiled thinly over the polished stones, I wondered what it would be like to fall and break my head open on one of those bright rocks: a wicked crack, a sudden limpness, then veins of red marbling the glassy water. If I threw myself off, I thought, who would find me in all that white silence? Might the river beat me downstream over the rocks until it spat me out in the quiet waters, down behind the dye factory, where some lady would catch me in the beam of her headlights when she pulled out of the parking lot at five in the afternoon? Or would I, like the pieces of Leo's mandolin, lodge stubbornly in some quiet place behind a boulder and wait, my clothes washing about me, for spring?

NBC News reporter David Gregory was on a tear. Lecturing the NRA president—and the rest of the world—on the need for gun restrictions, the D.C. media darling and host of NBC’s boring Sunday morning gabfest, Meet the Press, Gregory displayed a thirty-round magazine during an interview. This was a violation of District of Columbia law, which specifically makes it illegal to own, transfer, or sell “high-capacity ammunition.” Conservatives demanded the Mr. Gregory, a proponent of strict gun control laws, be arrested and charged for his clear violation of the laws he supports. Instead the District of Columbia’s attorney general, Irv Nathan, gave Gregory a pass: Having carefully reviewed all of the facts and circumstances of this matter, as it does in every case involving firearms-related offenses or any other potential violation of D.C. law within our criminal jurisdiction, OAG has determined to exercise its prosecutorial discretion to decline to bring criminal charges against Mr. Gregory, who has no criminal record, or any other NBC employee based on the events associated with the December 23, 2012 broadcast. What irked people even more was the attorney general admitted that NBC had willfully violated D.C. law. As he noted: No specific intent is required for this violation, and ignorance of the law or even confusion about it is no defense. We therefore did not rely in making our judgment on the feeble and unsatisfactory efforts that NBC made to determine whether or not it was lawful to possess, display and broadcast this large capacity magazine as a means of fostering the public policy debate. Although there appears to have been some misinformation provided initially, NBC was clearly and timely advised by an MPD employee that its plans to exhibit on the broadcast a high capacity-magazine would violate D.C. law. David Gregory gets a pass, but not Mark Witaschek. Witaschek was the subject of not one but two raids on his home by D.C. police. The second time that police raided Witaschek’s home, they did so with a SWAT team and even pulled his terrified teenage son out of the shower. They found inoperable muzzleloader bullets (replicas, not live ammunition, no primer) and an inoperable shotgun shell, a tchotchke from a hunting trip. Witaschek, in compliance with D.C. laws, kept his guns out of D.C. and at a family member’s home in Virginia. It wasn’t good enough for the courts, who tangled him up in a two-year court battle that he fought on principle but eventually lost. As punishment, the court forced him to register as a gun offender, even though he never had a firearm in the city. Witaschek is listed as a “gun offender”—not to be confused with “sex offender,” though that’s exactly the intent: to draw some sort of correlation, to make possession of a common firearm seem as perverse as sexual offenses. If only Mark Witaschek got the break that David Gregory received.

If we follow Jesus, our status before God is righteous. The gavel has come down and our righteousness is secure in the work of Jesus Christ. God’s verdict is not subject to change based on our performance. We didn’t become righteous because of our performance, and we can’t lose our righteousness because of our performance. We don’t have to worry about getting escorted off God’s premises. We have access, we have resources, and we have blessings because of Jesus. It is easy to hear this sort of message and get excited about it. We hear a preacher talking about God’s forgiveness and grace on Sunday, and we’re like, “Woohoo! I’m in! This is great!” But then Monday comes around, and it’s really hard to apply this reality when we’re having one of those moments when we lose our minds, or make dumb decisions, or go off on somebody, or do that stupid, ridiculous thing we swore we’d never do again. Suddenly, here comes the negative emotion. Here come the bad feelings. Here comes that sense that our status cannot possibly be the same as it was in church yesterday. That’s what the Bible calls condemnation. It’s a very real phenomenon. If you are a follower of Jesus, a Christian, and have never experienced condemnation, you might be God. For the rest of us mortals, we’ve all experienced it. Guilt. Shame. A sense that our status has changed. I’m going to take this a step further. This might sound weird at first, but I think we actually, in a very sadistic way, enjoy condemnation. Why? Because condemnation is logical; and in a weird, twisted, dark sense, it gratifies our flesh. It actually feels right to feel horrible, to feel depressed, to feel dejected, to feel despair. “I messed up. I did something so stupid. This serves me right.” But in fact, condemnation doesn’t serve us at all. In the verses above, the Bible says that condemnation should have no part in our existence on this planet if we belong to Jesus. As humans, we are experts at confusing our feelings with reality. We take our negative emotions and thoughts at face value, and we think, I feel bad, so I must be bad. I feel guilty, so I must be guilty. And if I’m disappointed and mad at myself, God must be way more disappointed and mad at me. Since we feel condemned, we think we are condemned. And since we think we are condemned, we work harder to regain our lost status. Instead of going confidently to God and asking for his grace to get back up and move forward in life, we try to patch ourselves up and put ourselves back together so we can attain the status of righteous before God again. Ironically, since we will never measure up to perfection, the more we try to earn our righteousness, the worse we feel. It’s the cycle of condemnation. I find it’s far easier to believe we are sinners than to believe we are righteous. But we are already righteous through Jesus. It’s a gift, and it’s called grace. How much time do we waste as Jesus followers trying to recover what we have had all along?

I see us sort of as a modern day Fred and Barney.” Dylan answered in all seriousness. Bo must have made a face because Dylan reached over and squeezed his knee. “Okay no, Scooby and Shaggy? But I’m not sure if I’m comfortable with being either one. How about Ken and GI Joe. You’re my Ken doll. When Ken let his hair grow out long and played football and realized that cheerleader Barbie was all boobs and no dick.

Passover enables us to pause and observe His death in preparation for Easter Sunday. Good Friday and Easter – or Resurrection Sunday – is the crux of our Christian faith and heritage. However, over time this season has been downgraded in our culture to a “Happy Spring,” “Easter Bunny,” and candy-egg sort of event. While the church still emphasizes Easter (hopefully), Americans in general have lost sight of its true meaning. While these other practices may be harmless, they distract from the very reason for the Easter celebration, which is the bodily resurrection of our Savior, Jesus Christ, the Son of God. It is time to recapture the wonder and rich tradition of this season, beginning with Passover, a purposeful meal around the dinner table.

When Harry woke up on Sunday morning, it took him a moment to remember why he felt so miserable and worried. Then the memory of the previous night rolled over him. He sat up and ripped back the curtains of his own four-poster, intending to talk to Ron, to force Ron to believe him — only to find that Ron’s bed was empty; he had obviously gone down to breakfast. Harry dressed and went down the spiral staircase into the common room. The moment he appeared, the people who had already finished breakfast broke into applause again. The prospect of going down into the Great Hall and facing the rest of the Gryffindors, all treating him like some sort of hero, was not inviting; it was that, however, or stay here and allow himself to be cornered by the Creevey brothers, who were both beckoning

I’d attend church meetings on Sunday and hang out with my Christian friends. I’d go to a Bible study on Tuesday night and hang out with my Christian friends — again. Then, I’d go out Friday night and hang out—once again—with my Christian friends. This new world of Churchland was sort of like a retreat into some sort of cozy Christian cocoon. We did good things for other people sometimes, like an annual trip to Mexico to build homes for needy families. A couple of times each year, we helped out at the local homeless shelter, serving meals and cleaning and painting the facility. We were also involved in getting help for local families each Christmas, providing meals and gifts for the parents to give to their children. But after we had finished these projects, we headed back to the suburbs to hang out with our Christian friends again. It happened so subtly, but the more I was immersed in Churchland, the more disconnected I felt from the world around me.

It’s strange that Christians so rarely talk about failure when we claim to follow a guy whose three-year ministry was cut short by his crucifixion. Stranger still is our fascination with so-called celebrity pastors whose personhood we flatten out and consume like the faces in the tabloid aisle. But as nearly every denomination in the United States faces declining membership and waning influence, Christians may need to get used to the idea of measuring significance by something other than money, fame, and power. No one ever said the fruit of the Spirit is relevance or impact or even revival. The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control - the sort of stuff that, let's face it, doesn't always sell.

Let me tell you one story to illustrate what I mean. I remember a woman who was a spiritist, and even a medium, a paid medium employed by a spiritist society. She used to go every Sunday evening to a spiritist meeting and was paid three guineas for acting as a medium. Thi s was during the thirties, and that was quite a large sum of money for a lower middle-class woman. She was ill one Sunday and could not go to keep her appointment. She was sitting in her house and she saw people passing by on their way to the church where I happened to be ministering in South Wales. Something made her feel a desire to know what those people had, and so she decided to go to the service, and did 80. She came ever afterwards until she died, and became a very fine Christian. One day I asked her what she had felt on that first visit, and this is what she said to me; and this is the point I am illustrating. She said, 'The moment I entered your chapel and sat down on a seat amongst the people I was conscious of a power. I was conscious of the same sort of power as I was accustomed to in our spiritist meetings, but there was one big difference; I had a feeling that the power in your chapel was a clean power.' The point I am making is simply this, tha t she was aware of a power. Thi s is this mysterious element. I t is the presence of the Spirit in the heart of God's children, God's people, and an outsider becomes aware of this. Thi s is something you can never get if you jus t sit and read a book on your own. The Spirit can use a book, I know, but because of the very constitution of man' s na tur e -our gregarious character, and the way in which we lean on one another, and are helped by one another even uncons c ious ly- thi s is a most important factor. Tha t is so in a natural sense, but when the Spirit is present, it is still more so. I am not advocating a mob or a mass psychology which I regard as extremely dangerous, particularly when it is worked up. All I am contending for is tha t when you enter a church, a society, a company of God' s people, there is a factor which immediately comes into operation, which is reinforced still more by the preacher expounding the Word in the pulpit; and tha t is why preaching can never be replaced by either reading or by watching television or anyone of these other activities. 44

For him wine had always been a pleasure, not a necessity, and his former Sunday attendance at church with Helen had been a weekly affirmation of his Englishness and of acceptable behaviour, a mildly agreeable obligation devoid of religious fervour. His parents had distrusted religious enthusiasm, and any wild clerical innovations which threatened their comfortable orthodoxy had been summed up by his mother: “We’re C of E, darling, we don’t do that sort of thing.” He found it odd that Boyde should resign because of recently acquired doubts about dogma; a loss of faith in dogma was an occupational hazard for priests of the Church of England, judging from the public utterances of some of the bishops.

What they do not have is a large central government, or what the common discourse describes as “the” government— what governs them is entirely bottom-up, municipal of sorts, regional entities called cantons, near-sovereign mini-states united in a confederation. There is plenty of volatility, with enmities between residents that stay at the level of fights over water fountains or other such uninspiring debates. This is not necessarily pleasant, since neighbors are transformed into busybodies— this is a dictatorship from the bottom, not from the top, but a dictatorship nevertheless. But this bottom-up form of dictatorship provides protection against the romanticism of utopias, since no big ideas can be generated in such an unintellectual atmosphere— it suffices to spend some time in cafés in the old section of Geneva, particularly on a Sunday afternoon, to understand that the process is highly unintellectual, devoid of any sense of the grandiose, even downright puny [....]. But the system produces stability— boring stability— at every possible level.

the immediate man… his self or he himself is a something included along with “the other” in the compass of the temporal and the worldly…. Thus the self coheres immediately with “the other,” wishing, desiring, enjoying, etc., but passively;… he manages to imitate the other men, noting how they manage to live, and so he too lives after a sort. In Christendom he too is a Christian, goes to church every Sunday, hears and understands the parson, yea, they understand one another; he dies; the parson introduces him into eternity for the price of $10—but a self he was not, and a self he did not become…. For the immediate man does not recognize his self, he recognizes himself only by his dress,… he recognizes that he has a self only by externals.

These were people who wore their brokenness on the outside, people whose indiscretions were so other, so uncommon, their entire personhood was relegated to the category of sinner. They were the people the religious loved to hate, for they provided a convenient sorting mechanism for externalizing sin...It's the oldest religious shortcut in the book: the easiest way to make oneself righteous is to make someone else a sinner.

Embarrassed by her generosity, I sent a quick thank-you in response and resolved to return the favor sometime. If I owed her, maybe I wouldn't have to let her in. I was in possession of my friend's gift long before I received it, on a gray day when its stubborn, irresponsible beauty could not be ignored. Until then, I didn't want to admit how badly I needed her kindness, how helpless I was at sorting all this out on my own. She knew God would unclench my fists and unfurl my fingers and that grace would eventually get through. When I finally opened my hands, when I received grace the way I receive communion, with nothing to offer back but thanks.

When we want to know about a person's friends and associates, we look at the people with whom she eats, and when we want to measure someone's social status against our own, we look at the sort of dinner parties to which he gets invited...Just as a bad ingredient may contaminate a meal, we often fear bad company may contaminate our reputation or our comfort.

This is what's most annoying and beautiful about the windy Spirit and why we so often miss it. It has this habit of showing in all the wrong places and among all the wrong people, defying our categories and refusing to take direction. Today, some of us struggle to see the Spirit within the religious institution, often for good reason. But God is present both inside and outside the traditional church, working all sorts of everyday miracles to inspire and change us if only we pay attention. Sometimes I wonder how much I've missed because I haven't bothered to look, because I wrote off that church or that person or that denomination because I assumed God to be absent when there is not a corner of this world that God has not abandoned.

What Is True Prayer? Spiritual exercises are the way to become more aware of this life. Spiritual exercises, contemplation, and prayer of the right kind are all the same. Basically, it’s opening your heart to God or the Holy Spirit and listening. Correct prayer is listening to God. If a person is going to err in prayer, it’s through too much telling or talking to God. There’s nothing wrong with telling or asking; there’s nothing wrong with talking to God. But after you’ve asked your question, listen. Be quiet and listen. Listening is true prayer, prayer of the highest sort. Even prayer where you’re asking God something is of a high sort, or it can be. But sometimes people carry it to extremes. When I was a child, my parents had us say our childhood prayers at bedtime. As I grew up and went to divinity school, I would still say my prayers at night. Not that those of us at divinity school were very righteous. A very small percentage were truly pious, and the rest of us were about average. We got along. We knew God was there. We did our lessons; we did our Bible study and science and math. There were also those in divinity school who were quite nonpious. I used to say my prayers nightly, but away from home I could try out my wings a little bit. Some nights I’d just lie there and ask God for all kinds of things. I’d ask God for riches. I’d ask God to get rid of my toothaches. They came from all the sugar I ate; I hadn’t made the connection between sugar and tooth decay. Every Sunday I’d go to the bakery and buy all this wonderful chocolate, all these jelly-filled rolls—I’d just stuff myself. I’d buy enough for my friends too. It took me years to figure out what I was doing, and I think the toothaches helped. Life has a way of teaching us better. This is what I learned about prayer, that sometimes there is a wrong sort of prayer: you ask God to take away a toothache when basically you should stop eating the things that give you the toothache. But that’s how we learn. People ask God to make them rich, and at the same time they squander their money. They have done this their whole lives. What kind of a prayer is that? It’s a prayer of irresponsibility. You’re not taking responsibility for your own welfare. I’m not talking about people who through the circumstances of life find themselves in a bad situation or after being retired for twenty years find that inflation has eaten into their savings and it’s very difficult for them to take care of themselves. These are very real problems. If these people ask God for help, you would expect that. But mostly, true prayer is listening to God.

In the afternoon we all repaired to the orchard, Bibles and hymn books in hand. We did not think it necessary to inform the grown-ups of what was in the wind. You could never tell what kink a grown-up would take. They might not think it proper to play any sort of a game on Sunday, not even a Christian game. Least said was soonest mended where grown-ups were concerned.

Benedict XVI often recalled that the liturgy is not supposed to be a work of personal creativity. If we make the liturgy for ourselves, it moves away from the divine; it becomes a ridiculous, vulgar, boring theatrical game. We end up with liturgies that resemble variety shows, an amusing Sunday party at which to relax together after a week of work and cares of all sorts. Once that happens, the faithful go back home, after the celebration of the Eucharist, without having encountered God personally or having heard him in the inmost depths of their heart. What is missing is this silent, contemplative, face-to-face meeting with God that transforms us and restores our energies, which allows us to reveal him to a world that is increasingly indifferent to spiritual questions. The heart of the eucharistic mystery is the celebration of the Passion and tragic death of Christ and of his Resurrection; if this mystery is submerged in long, noisy, elaborate ceremonies, we have to fear the worst. Some Masses are so hectic that they are no different from a county fair. We have to rediscover the fact that the essence of the liturgy will eternally be characterized by care in seeking God as his sons and daughters. Finally,

Dear Jacob, Maybe it was none of those reasons. Maybe your ads were torn down because someone needs a room badly and doesn’t want any competition. Might I suggest your brainless fuck might actually be a smart little cookie? Perhaps you will even hear from the perpetrator themselves very soon. ;-) Have a good one, Jacob, –X Shaking his head, Jacob read it again. The nerve! He took out his limp pen once more and wrote a new note. X? I sincerely hope you’re not deluded enough to think I’d accept your kiss. I’m not the kiss and make up sort of guy. Kudos for trying though. –Jacob

As we know it today, discipleship is mostly about that first kind of learning: the classroom experience. And really, that’s about it. We learn from the pastor’s teaching on Sunday. We learn from Bible studies. We go to Sunday School. We learn from small group discussion guides and DVDs. We learn from reading books. We learn from taking classes at church. Notice that all of this is completely information driven, in some sort of classroom-esque experience. There is virtually no apprenticing happening in our churches.

Do not just be an information ‘garbage pit’ collecting all sorts of junk information

I think about the story of Job I heard in Carol Sharp’s Sunday school. How he sort of learned to lean into feeling hurt at the end, the way you might lean into a heavy wind that almost winds up supporting you after a while. People can get behind pain that way, if they think it derives from powers larger than themselves.

What is so comical about religious people in modern times? They believe so many things which science has proved to be unknowable or absolutely wrong. “How on earth can religious people believe in so much arbitrary, clearly invented balderdash? For one thing, I guess, the balderdash is usually beautiful—and therefore echoes excitingly in the more primitive lobes of our brains, where knowledge counts for nothing. “More important, though: the acceptance of a creed, any creed, entitles the acceptor to membership in the sort of artificial extended family we call a congregation. It is a way to fight loneliness. Any time I see a person fleeing from reason and into religion, I think to myself, There goes a person who simply cannot stand being so goddamned lonely anymore.

How is it different from Grandfather God sending the African children to hell for being born too far from a Baptist Church? I should like to stand up in Sunday school now and ask: May Africa talk back? Might those pagan babies send us to hell for living too far from a jungle? Because we have not tasted the sacrament of palm nuts? Or. Might the tall, thin man rise up and declare: we don't like Ike. So sorry, but Ike should perhaps be killed now with a poisoned arrow. Oh, the magazines would have something to say about that all right. What sort of man would wish to murder the president of another land? None but a barbarian. A man with a bone in his hair.

As for why the three Keeley brothers were running around their neighborhood on a Sunday afternoon like crazed lunatics, grabbing all sorts of wacky stuff, well, it was their mother’s fault. She was the one who had suggested, “If you boys are bored, play a board game!” So Kyle had gone down into the basement and dug up one of his all-time favorites: Mr. Lemoncello’s Indoor-Outdoor Scavenger Hunt. It had been a huge hit for Mr. Lemoncello, the master game maker.

As it turns out, this desire to be loved and to belong is not unique to emotionally needy writers spoiled by their parents. It is inherent to us all. It helps make us human. You'll find evidence of this in Brene Brown's research. She has spent the last twenty years studying the characteristics of people who, regardless of life circumstances, exhibit resilience. Using a qualitative research method known as grounded theory research, Brown conducted thousands of interviews with hundreds of people spanning all sorts of cultural and socioeconomic backgrounds to conclude that "a deep sense of love and belonging is an irreducible need for all women, men, and children." "We are biologically, cognitively, physically, and spiritually wired to love, to be loved, and to belong," Brown writes in The Gifts of Imperfection. "When those needs are not met, we don't function as we are meant to. We break. We fall apart. We hurt others. We get sick." Her research concluded that the key to connection is no mystery: "I realized that only one thing separated the men and women who felt a deep sense of love and belonging from the people who seemed to be struggling for it. That one thing was the belief in their worthiness. If we want to fully experience love and belonging, we must believe that we are worthy of love and belonging." In fact, Brown defines wholehearted living as "a way of engaging with the world from a place of worthiness." It's important to note that Brown uncovered these findings while researching the corrosive effects of shame. Shame is the ultimate connection killer, for it tells us that our flaws make us unworthy of love. Like many researchers and psychologists, Brown draws a distinction between shame and guilt, noting that the former focuses on being while the latter focuses on behavior. While guilt says, "I did something bad," shame says, "I am bad." Studies suggest a healthy dose of guilt can actually inspire us to make healthier choices, but shame, as a rule, proves counterproductive. For people of faith, and especially for Christians, this research raises some important questions. Does any claim to our inherent worthiness contradict religious teaching and the witness of our sacred texts? Can we deal honestly with our sins without internalizing shame? Does our belief system require that we see ourselves as nothing more than loathsome insects, deserving only to be swept by tsunami waves into the fires of hell? Or can we, too, engage the world from a place of worthiness? Many of us have been talked out of that hope by a parent, a Sunday school teacher, a pastor, or perhaps even our very own fragile selves. In some way or another, many of us have become convinced that we will never be worthy of love- because of our sin, because of our humanity, and because of something that happened in a mysterious garden a long time ago.

Now that books had poisoned my feverish brain, his most dreaded nightmare was that I should fall in love with the worst sort of creature in the universe, the most treacherous, cruel, and malevolent ever to have set foot on earth, whose main purpose in life, aside from satisfying his infinite vanity, was to cast unhappiness on those poor souls who commit the serious mistake of loving him: a writer. And for that matter, not even a poet, a variety my father thought of as more or less a harmless daydreamer, who could be persuaded to find an honest job in a grocery store and leave his verses for Sunday afternoons after church. No, it would be the worst variety of that species: a novelist. Those were beyond repair, not welcome even in hell.

I, meanwhile, was an in-your-face sort of person—brought up on Sunday dinners at Southside’s, where you sometimes had to shout to be heard.

I would always show up on Sunday morning, looking like hell after having partied all through the weekend without sleep. When I arrived, they would prime my inebriated carcass for church and drag me with them. And I’d prime myself by taking some sort of upper. Sometimes I’d still fall asleep on the pew, but luckily, I was not the only one. After church, I would smile and strut my charm with the doting church mothers. I was so cunning about my addiction that most of them didn’t have a clue, other than the occasional rumor of an arrest, but those could easily be blamed on bad company. When I got home, I would sleep through the rest of the day and night until I finally awoke for school on Monday.

11am I plan to sort out my books and record collection, which I've been trying to do since about 1959 and, of course, I never really do because then the newspapers arrive and my determination to do something constructive is wiped out by the fact it takes so long to read them. ['My Saturday', Sunday Telegraph, December 2023]

On December 2 this sort of bull session ended abruptly. The day before, the imperial council had decided on war, and now Admiral Yamamoto radioed the task force: “Climb Mount Niitaka.” It was code for “Proceed with the attack.” Another message later that day confirmed the date: “X-Day will be 8 December” — which was, of course, Sunday, December 7, in Hawaii.