Sustaining Grace Quotes

The will of God will not take us where the grace of God cannot sustain us.

Women without children are also the best of mothers,often, with the patience,interest, and saving grace that the constant relationship with children cannot always sustain. I come to crave our talk and our daughters gain precious aunts. Women who are not mothering their own children have the clarity and focus to see deeply into the character of children webbed by family. A child is fortuante who feels witnessed as a peron,outside relationships with parents by another adult.

God seldom calls us for an easier life, but always calls us to know more of him and drink more deeply of His sustaining grace.

Where lies the strangling fruit that came from the hand of the sinner I shall bring forth the seeds of the dead to share with the worms that gather in the darkness and surround the world with the power of their lives while from the dimlit halls of other places forms that never were and never could be writhe for the impatience of the few who never saw what could have been. In the black water with the sun shining at midnight, those fruit shall come ripe and in the darkness of that which is golden shall split open to reveal the revelation of the fatal softness in the earth. The shadows of the abyss are like the petals of a monstrous flower that shall blossom within the skull and expand the mind beyond what any man can bear, but whether it decays under the earth or above on green fields, or out to sea or in the very air, all shall come to revelation, and to revel, in the knowledge of the strangling fruit—and the hand of the sinner shall rejoice, for there is no sin in shadow or in light that the seeds of the dead cannot forgive. And there shall be in the planting in the shadows a grace and a mercy from which shall blossom dark flowers, and their teeth shall devour and sustain and herald the passing of an age. That which dies shall still know life in death for all that decays is not forgotten and reanimated it shall walk the world in the bliss of not-knowing. And then there shall be a fire that knows the naming of you, and in the presence of the strangling fruit, its dark flame shall acquire every part of you that remains.

Love isn't about what we did yesterday; it's about what we do today and tomorrow and the day after

Men will allow God to be everywhere but on his throne. They will allow him to be in his workshop to fashion worlds and make stars. They will allow Him to be in His almonry to dispense His alms and bestow his bounties. they will allow Him to sustain the earth and bear up the pillars thereof, or light the lamps of heaven, or rule the waves of the ever-moving ocean; but when God ascends Hes throne, His creatures then gnash their teeth. And we proclaim an enthroned God, and His right to do as He wills with His own, to dispose of His creatures as He thinks well, without consulting them in the matter; then it is that we are hissed and execrated, and then it is that men turn a deaf ear to us, for God on His throne is not the God they love. But it is God upon the throne that we love to preach. It is God upon His throne whom we trust.

Spirituality without a prayer life is no spirituality at all, and it will not last beyond the first defeats. Prayer is an opening of the self so that the Word of God can break in and make us new. Prayer unmasks. Prayer converts. Prayer impels. Prayer sustains us on the way. Pray for the grace it will take to continue what you would like to quit.

History is not the past. It is the stories we tell about the past. How we tell these stories - triumphantly or self-critically, metaphysically or dialectally - has a lot to do with whether we cut short or advance our evolution as human beings.

Movements are born of critical connections rather than critical mass.

Her beauty is not just—or even primarily—physical. In her face, I see her wisdom, her compassion, her courage, her eternal glory. This other beauty, this spiritual beauty—which is the deepest truth of her—sustains me in times of fear and despair, as other truths might sustain a priest enduring martyrdom at the hands of a tyrant. I see nothing blasphemous in equating her grace with the mercy of God, for the one is a reflection of the other. The selfless love that we give to others to the point of being willing to sacrifice our lives for them, is all the proof I need that human beings are not mere animals of self-interest; we carry within us a divine spark, and if we chose to recognize it, our lives have dignity, meaning, hope. In her it is spark is bright, a light that heals rather than wounds me.

Our greatest power as nations and individuals is not the ability to employ assault weapons, suicide bombers, and drones to destroy each other. The greater more creative powers with which we may arm ourselves are grace and compassion sufficient enough to love and save each other.

When you read Marx (or Jesus) this way, you come to see that real wealth is not material wealth and real poverty is not just the lack of food, shelter, and clothing. Real poverty is the belief that the purpose of life is acquiring wealth and owning things. Real wealth is not the possession of property but the recognition that our deepest need, as human beings, is to keep developing our natural and acquired powers to relate to other human beings.

The Avowal As swimmers dare to lie face to the sky and water bears them, as hawks rest upon air and air sustains them; so would I learn to attain freefall, and float into Creator Spirit's deep embrace, knowing no effort earns that all-surrounding grace.

Sustaining grace promises not the absence of struggle but the presence of God.

Real poverty is the belief that the purpose of life is acquiring wealth and owning things. Real wealth is not the possession of property but the recognition that our deepest need, as human beings, is to keep developing our natural and acquired powers to relate to other human beings.

When we allow the walls around our hearts to become rigid, and stay that way, we assign ourselves a slow death. Like the very air and water that flows through our physical body to sustain it, love must flow through our heart to keep it supple, and to keep us truly alive.

The difference between shallow happiness and a deep, sustaining joy is sorrow. Happiness lives where sorrow is not. When sorrow arrives, happiness dies. It can't stand pain. Joy, on the other hand, rises from sorrow and therefore can withstand all grief. Joy, by the grace of God, is the transfiguration of suffering into endurance, and of endurance into character, and of character into hope--and the hope that has become our joy does not (as happiness must for those who depend up on it) disappoint us.

activism can be the journey rather than the arrival;

At the different stages of recognition, reflection, and redress, practicing compassion provides potentially world-saving opportunities which otherwise likely would not exist.

We urgently need to bring to our communities the limitless capacity to love, serve, and create for and with each other. We urgently need to bring the neighbor back into our hoods, not only in our inner cities but also in our suburbs, our gated communities, on Main Street and Wall Street, and on Ivy League campuses.

Our challenge, as we enter the new millennium, is to deepen the commonalities and the bonds between these tens of millions, while at the same time continuing to address the issues within our local communities by two-sided struggles that not only say "No" to the existing power structure but also empower our constituencies to embrace the power within each of us to crease the world anew.

We are beginning to understand that the world is always being made fresh and never finished; that activism can be the journey rather than the arrival; that's struggle doesn't always have to be confrontational but can take the form of reaching out to find common ground with the many others in our society who are also seeking ways out from alienation, isolation, privatization, and dehumanization by corporate globalization.

With the end of empire, we are coming to an end of the epoch of rights. We have entered the epoch of responsibilities, which requires new, more socially-minded human beings and new, more participatory and place-based concepts of citizenship and democracy.

We must be willing to accept the bitter truth that, in the end, we may have to become a burden to those who love us. But it is necessary that we face this also. The full acceptance of our abjection and uselessness is the virtue that can make us and others rich in the grace of God. It takes heroic charity and humility to let others sustain us when we are absolutely incapable of sustaining ourselves. We cannot suffer well unless we see Christ everywhere, both in suffering and in the charity of those who come to the aid of our affliction.

The main reason why Western civilization lacks Spirituality, or an awareness of our interconnectedness with one another and the universe, according to Gandhi, is that it has given priority to economic and technological development over human and community development.

If we want to see change in our lives, we have to change things ourselves.

Grace is not an exemption from failure. It is, however, what makes it possible to sustain hope in the midst of failure.

Love is soul work. Love can be met and joined with attraction and infatuation and all of that, but love will not fade when those things do. You can choose to close your heart to love, and run away, and avoid it for as long as you can in every way you can think of but if it was really, truly, the other-worldly, almost supernatural kind of love that we can only hope to be graced with at least once in this life experience, it will not leave you. You can love many people, but at the end of the day, the love you need to choose is the love that, even if you close your heart to, still moves you. The love you still write about. The love you can’t face. The love you’re still not okay with losing, that you’re angry about; the love that uprooted your life and contorted your being. The love you ran away from because it showed you who you are without the guise of worth given from someone else. This is love because these are all signs that you are closing your heart and to be doing so, there has to be something going through you for you to be able to close off. Real love will be the love you realize that remains even after you close your heart to it, because it sustains itself. It drives you forward. It brings up all the unhealed parts of you that you have to reconcile.

If the push towards life sustaining technology were balanced with options for comfort care in both medical school training and the healthcare culture, more people would have the chance to transition to death with dignity and grace.

At the core of the problem is an obsolete factory model of schooling that sorts, tracks, tests, and rejects or certifies working-class children as if they were products on an assembly line. The purpose of education, I said, cannot be only to increase the earning power of the individual or to supply workers for the ever-changing slots of the corporate machine. Children need to be given a sense of the 'unique capacity of human beings to shape and create reality in accordance with conscious purposes and plans.

We are all trophies of God’s grace, some more dramatically than others; Jesus came for the sick and not the well, for the sinner and not the righteous. He came to redeem and transform, to make all things new. May you go forth more committed than ever to nourish the souls who you touch, those tender lives who have sustained the enormous assaults of the universe. (pp.88)

When he heard light, rushing footfalls, he turned his head. Someone was racing along the second-floor balcony. Then laughter drifted down from above. Glorious feminine laughter. He leaned out the archway and glanced at the grand staircase. Bella appeared on the landing above, breathless, smiling, a black satin robe gathered in her hands. As she slowed at the head of the stairs, she looked over her shoulder, her thick dark hair swinging like a mane. The pounding that came next was heavy and distant, growing louder until it was like boulders hitting the ground. Obviously, it was what she was waiting for. She let out a laugh, yanked her robe up even higher, and started down the stairs, bare feet skirting the steps as if she were floating. At the bottom, she hit the mosaic floor of the foyer and wheeled around just as Zsadist appeared in second-story hallway. The Brother spotted her and went straight for the balcony, pegging his hands into the rail, swinging his legs up and pushing himself straight off into thin air. He flew outward, body in a perfect swan dive--except he wasn't over water, he was two floors up over hard stone. John's cry for help came out as a mute, sustained rush of air-- Which was cut off as Zsadist dematerialized at the height of the dive. He took form twenty feet in front of Bella, who watched the show with glowing happiness. Meanwhile, John's heart pounded from shock...then pumped fast for a different reason. Bella smiled up at her mate, her breath still hard, her hands still gripping the robe, her eyes heavy with invitation. And Zsadist came forward to answer her call, seeming to get even bigger as he stalked over to her. The Brother's bonding scent filled the foyer, just as his low, lionlike growl did. The male was all animal at the moment....a very sexual animal. "You like to be chased, nalla, " Z said in a voice so deep it distorted. Bella's smile got even wider as she backed up into a corner. "Maybe." "So run some more, why don't you." The words were dark and even John caught the erotic threat in them. Bella took off, darting around her mate, going for the billiards room. Z tracked her like prey, pivoting around, his eyes leveled on the female's streaming hair and graceful body. As his lips peeled off his fangs, the white canines elongated, protruding from his mouth. And they weren't the only response he had to his shellan. At his hips, pressing into the front of his leathers, was an erection the size of a tree trunk. Z shot John a quick glance and then went back to his hunt, disappearing into the room, the pumping growl getting louder. From out of the open doors, there was a delighted squeal, a scramble, a female's gasp, and then....nothing. He'd caught her. ......When Zsadist came out a moment later, he had Bella in his arms, her dark hair trailing down his shoulder as she lounged in the strength that held her. Her eyes locked on Z's face while he looked where he was going, her hand stroking his chest, her lips curved in a private smile. There was a bite mark on her neck, one that had very definitely not been there before, and Bella's satisfaction as she stared at the hunger in her hellren's face was utterly compelling. John knew instinctively that Zsadist was going to finish two things upstairs: the mating and the feeding. The Brother was going to be at her throat and in between her legs. Probably at the same time. God, John wanted that kind of connection.

When I can stand in mystery (not knowing and not needing to know and being dazzled by such freedom), when I don’t need to split, to hate, to dismiss, to compartmentalize what I cannot explain or understand, when I can radically accept that “I am what I am what I am,” then I am beginning to stand in divine freedom (Galatians 5:1). We do not know how to stand there on our own. Someone Else needs to sustain us in such a deep and spacious place. This is what the saints mean by our emptiness, our poverty and our nothingness. They are not being negative or self-effacing, but just utterly honest about their inner experience. God alone can sustain me in knowing and accepting that I am not a saint, not at all perfect, not very loving at all—and in that very recognition I can fall into the perfect love of God. Remember Jesus’ first beatitude: “How happy are the poor in spirit, theirs is the kingdom of God” (Matthew 5:3). How amazing is that? I think this might just be the description of salvation and perfect freedom. They are the same, you know.

You survived as a child because others helped to maintain your life. It continues to be true today, even when you think you are abandoned, rejected, neglected, and unloved: the tomatoes you eat sustain you, the crossing guard stops the traffic so you can get to the other side of the street, the dinner offered to you on clean white plates nourishes you, the paper on which these words are printed informs you. Noticed or ignored, this web of others protects and holds you and makes it possible for you to make a difference: to take what came to you as seed and pass it on as blossom, and what came as blossom and ripen it to fruit.

As Jimmy Boggs used to remind us, revolutions are made out of love for people and for place. He often talked about loving America enough to change it. 'I love this country,' he used to say, 'not only because my ancestors' blood is in the soil but because of what I believe it can become.' Love isn't just something you feel. It's something you do everyday when you go out and pick the paper and bottles scattered the night before on the corner, when you stop and talk to a neighbor, when you argue passionately for what you believe in with whoever will listen, when you call a friend to see how they're doing, when you write a letter to the newspaper, when you give a speech and give 'em hell, when you never stop believing that we can all be more than what we are. In other words, Love isn't about what we did yesterday; it's about what we do today and tomorrow and the day after.

Seek awe and nature daily... show kindness; practise grace; eschew vanity; be bold; embrace friends, family, faith and doubt, imperfection and mess; and live deliberately.

And the greatest grace God can give such a man is to send him a trial he cannot bear with his own powers—and then sustain him with his grace so he may endure to the end and be saved.

When the church amplifies stories of healing and overcoming without also elevating stories of sustaining grace, she is not adequately forming souls to hold on to hope. If the majority of stories we hear are tales of triumph, we will question the worth of our stories when healing doesn’t come. God, in his wisdom, in his hidden purposes, allows some of our suffering to linger, and the church unintentionally turns hearts away from the heart of God when she does not hold space for the sacred mystery that weakness reveals God’s strength.

we’ve forgotten that God showers his extraordinary gifts through ordinary means of grace, loves us through ordinary fellow image bearers, and sends us out into the world to love and serve others in ordinary callings.

God is too great to be glorified only through the lives of His victorious children. He is glorified by our suffering and even by our sin. His sustaining strength is glorified when we walk through the furnace of affliction.

The pursuit of holiness requires sustained and vigorous effort. It allows for no indolence, no lethargy, no halfhearted commitment, and no laissez faire attitude toward even the smallest sins. In short, it demands the highest priority in the life of a Christian, because to be holy is to be like Christ — God’s goal for every Christian.

But dignity is also corroded by poverty no matter how poetically we invest the humble with simple graces and charm. No worker can maintain his morale or sustain his spirit if in the market place his capacities are declared to be worthless to society. The

For most of my life I have thought of grace as a hope of a bright tomorrow in spite of the darkness of today--and this is true. In this way we are all like Pamela, walking a road to grace--hoping for mercy. What we fail to realize is that grace is more than our destination, it is the journey itself, manifested in each breath and with each step we take. Grace surrounds us, whirls about us like the wind, falls on us like rain. Grace sustains us on our journeys, no matter how perilous they may be and, make no mistake, they are all perilous. We need not hope for grace, we merely need to open our eyes to its abundance. Grace is all around us, not just in the hopeful future but in the miracle of now.

Sabbath is more than the absence of work; it is not just a day off, when we catch up on television or errands. It is the presence of something that arises when we consecrate a period of time to listen to what is most deeply beautiful, nourishing, or true. It is time consecrated with our attention, our mindfulness, honoring those quiet forces of grace or spirit that sustain and heal us.

There is no question of doing is purely on our own. But we must act. Grace is opposed to earning, not to effort. And it is well-directed, decisive, and sustained effort that is the key to the keys of the kingdom and to the life of restful power in ministry and life that those keys open to us.

May Wisdom’s light bespoke my mind, May Grace’s charity provoke my care; May Heaven’s bounty sustain my soul; May Godly Reason make calm myself.”
 Prayer of St Francis - Azlander/Second Chances

To ripen into an elder, into a being that is more than simply elderly and more than only self, is a deliberate, thoughtful, sustained choice that arises from the intention to see things as they are. There

In an economy of grace, there is enough to go around. The Father’s love and generosity are not scarce. His table is brimming with luxurious fare. That is why we invite those who cannot repay us. After all, it is not our table, but his.

The true god has no beginning and has no end, it was not begotten and cannot beget, it cannot die and resurrect. He is responsible of everything good and evil and he is the sustainer of life. If he can save he saves all without distinction

I want you to know that finding God's grace laced through the seasons of your heart.... begins with RESTING in who HE is builds by REHEARSING the truth He says about you blossoms as we RESPOND in faith to those truths and is sustained by REMEMBERING His provision

Civil and voting rights for blacks didn’t come from the White House or from masses demonstrating in front of the White House. They came after the Montgomery Bus Boycott of 1955–56, the Freedom Rides in 1961, the Children’s Crusade in Birmingham in 1963, the Mississippi Freedom Summer and Freedom Schools in 1964, and the Selma-to-Montgomery march in 1965. In other words, they came only after hundreds of thousands of black Americans and their white supporters had accepted the challenge and risks of ourselves making or becoming the changes we want to see in the world. Women’s leadership in the public sphere didn’t come from the White House or from CEOs. It came only after millions of women came together in small consciousness-raising groups to share stories of our “second sex” lives. Today’s good news is that Americans in all walks of life have begun to create another America from the ground up in many unforeseen ways. In our bones we sense that this is no ordinary time. It is a time of deep change, not just of social structure and economy but also of ourselves.

CNN will not be showing up at a church that is simply trusting God to do extraordinary things through his ordinary means of grace delivered by ordinary servants. But God will. Week after week. These means of grace and the ordinary fellowship of the saints that nurtures and guides us throughout our life may seem frail, but they are jars that carry a rich treasure: Christ with all of his saving benefits.

various identity struggles... have also had a shadow side in the sense that they have encouraged us to think of ourselves more as determined than as self-determining, more of victims of 'isms' (racism, sexism, capitalism, ableism) than as human beings who have the power of choice.

The Louis XIII style in perfumery, composed of the elements dear to that period - orris-powder, musk, civet and myrtle-water, already known by the name of angel-water - was scarcely adequate to express the cavalierish graces, the rather crude colours of the time which certain sonnets by Saint-Amand have preserved for us. Later on, with the aid of myrrh and frankincense, the potent and austere scents of religion, it became almost possible to render the stately pomp of the age of Louis XIV, the pleonastic artifices of classical oratory, the ample, sustained, wordy style of Bossuet and the other masters of the pulpit. Later still, the blase, sophisticated graces of French society under Louis XV found their interpreters more easily in frangipane and marechale, which offered in a way the very synthesis of the period. And then, after the indifference and incuriosity of the First Empire, which used eau-de-Cologne and rosemary to excess, perfumery followed Victor Hugo and Gautier and went for inspiration to the lands of the sun; it composed its own Oriental verses, its own highly spiced salaams, discovered intonations and audacious antitheses, sorted out and revived forgotten nuances which it complicated, subtilized and paired off, and in short resolutely repudiated the voluntary decrepitude to which it had been reduced by its Malesherbes, its Boileaus, its Andrieux, its Baour-Lormians, the vulgar distillers of its poems.

Such was the Arab of the desert, the dweller in tents, in whom was fulfilled the prophetic destiny of his ancestor Ishmael. "He will be a wild man; his hand will be against every man, and every man's hand against him." Nature had fitted him for his destiny. His form was light and meagre, but sinewy and active, and capable of sustaining great fatigue and hardship. He was temperate and even abstemious, requiring but little food, and that of the simplest kind. His mind, like his body, was light and agile. He eminently possessed the intellectual attributes of the Shemitic race, penetrating sagacity, subtle wit, a ready conception, and a brilliant imagination. His sensibilities were quick and acute, though not lasting; a proud and daring spirit was stamped on his sallow visage and flashed from his dark and kindling eye. He was easily aroused by the appeals of eloquence, and charmed by the graces of poetry. Speaking a language copious in the extreme, the words of which have been compared to gems and flowers, he was naturally an orator; but he delighted in proverbs and apothegms, rather than in sustained flights of declamation, and was prone to convey his ideas in the oriental style, by apologue and parable.

Decay is renewal--a perhaps contradictory sentence that nevertheless characterizes the aesthetically sustainable product, which ages gracefully and which possesses the germ of aesthetic decay as process. Decay equals renewal in the sense that aesthetic decay ensures the continued interest and fascination of the recipient.

It is true that God can be known and enjoyed in every legitimate vocation; but when he deploys you from one place to the next, he offers fresh and deeper drinking at the fountain of his fellowship. God seldom calls us to an easier life, but always calls us to know more of him and drink more deeply of his sustaining grace.

Here is part of the problem, girls: we’ve been sold a bill of goods. Back in the day, women didn’t run themselves ragged trying to achieve some impressively developed life in eight different categories. No one constructed fairy-tale childhoods for their spawn, developed an innate set of personal talents, fostered a stimulating and world-changing career, created stunning homes and yardscapes, provided homemade food for every meal (locally sourced, of course), kept all marriage fires burning, sustained meaningful relationships in various environments, carved out plenty of time for “self care,” served neighbors/church/world, and maintained a fulfilling, active relationship with Jesus our Lord and Savior. You can’t balance that job description. Listen to me: No one can pull this off. No one is pulling this off. The women who seem to ride this unicorn only display the best parts of their stories. Trust me. No one can fragment her time and attention into this many segments.

Valor in the leader is often an expression of the leader's character, fortitude, grace, vulnerability, openness, and honesty.

A human being,” Einstein concluded, “is a part of the whole, called by us ‘Universe,’ a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest—a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.”6

What God has given me is sustainable. It isn’t God’s nature to give us more responsibilities than grace. He doesn’t give us more to do than we can get done in the time He has provided.

Over the past seventy years the various identity struggles have to some degree remediated the great wrongs that have been done to workers, people of color, Indigenous Peoples, women, gays and lesbians, and the disabled, while helping to humanize our society overall. But they have also had a shadow side in the sense that they have encouraged us to think of ourselves more as determined than as self-determining, more as victims of 'isms' (racism, sexism, capitalism, ableism) than as human beings who have the power of choice. For our own survival we must assume individual and collective responsibility for creating a new nation—one that is loved rather than feared and one that does not have to bribe and bully other nations to win support.

This is how God has designed the Scriptures to work for human transformation and for the glory of God: the Scriptures reveal God’s glory. This glory, God willing, is seen by those who read the Bible. This seeing gives rise, by God’s grace, to savoring God above all things—treasuring him, hoping in him, feeling him as our greatest reward, tasting him as our all-satisfying good. And this savoring transforms our lives—freeing us from the slavery of selfishness and overflowing in love to others. This joy-sustained, God-exalting transformation of love is then seen by others, who, by God’s grace, glorify God because of it.

I have learned to savor every minute of time with my four year old daughter not only because I know how quickly children grow up but also because I have no idea what state the world will be in when she is my age.

Holy Sonnets: Thou hast made me, and shall thy work decay?" Thou hast made me, and shall thy work decay? Repair me now, for now mine end doth haste, I run to death, and death meets me as fast, And all my pleasures are like yesterday; I dare not move my dim eyes any way, Despair behind, and death before doth cast Such terror, and my feebled flesh doth waste By sin in it, which it towards hell doth weigh. Only thou art above, and when towards thee By thy leave I can look, I rise again; But our old subtle foe so tempteth me, That not one hour I can myself sustain; Thy grace may wing me to prevent his art, And thou like adamant draw mine iron heart.

The more believers pursue holiness out of hope for the final outcome, the more they will be persecuted and troubled and the greater will be their hope as they see themselves sustained through it all by God’s powerful grace.

Being with other people was, to me, the feeling of being realised. This was why I wanted to be in love. In love, you don't need the minute-to-minute physical presence of the beloved to realise you. Love itself sustains and validates the rotten moments you would otherwise be wasting while you practise being a person, pacing back and forth in your shitty apartment, holding off till seven to open the wine. Being in love blesses you with a sort of grace. A friend once told me he imagined his father or God watching him while he works, to help force productivity. Being in love was like that to me, a shield, a higher purpose, a promise to something outside of yourself.

Unsure how to find grace and security in the complex world we’ve inherited, we try to fill up the spaces in our children’s lives with stuff: birthday entertainments, lessons, rooms full of toys and equipment, tutors and therapists. But material pleasures can’t buy peace of mind, and all the excess leads to more anxiety—parents fear that their children will not be able to sustain this rarefied lifestyle and will fall off the mountain the parents have built for them.

They drew their net to shore, and there was a fire of coals, and fish laid thereon, another fish. When they had enough, one that was better than all was added. Have you not sometimes wished that you could have had that hundred and fifty-fourth fish? This was Christ's way all the while, and is His way still. He fills the net as full as it will hold, that our life may be sustained, and then He adds more, that His love may be gratified, and that which He adds is the "royal bounty.

Good powerlessness (because there is also a bad powerlessness) allows you to “fall into the hands of the living God” (Hebrews 10:31). You stop holding yourself up, so you can be held. There, wonderfully, you are not in control and only God needs to be right. That is always the very special space of any positive powerlessness and vulnerability, but it is admittedly rare. Faith can only happen in this very special threshold space. You don’t really do faith, it happens to you when you give up control and all the steering of your ship. Frankly, we often do it when we have no other choice. Faith hardly ever happens when we rush to judgment or seek too-quick resolution of anything. Thus you see why faith will invariably be a minority and suspect position. And you also see why the saints always said that faith is a gift. You fall into it more than ever fully choosing it, and only then do you know how grace, love, and God can sustain you and strengthen you at very deep levels.

The physical threat posed by climate change represents a crisis that is not only material but also profoundly spiritual at its core because it challenges us to think seriously about the future of the human race and what it means to be a human being.

With the end of empire, we are coming to an end of the epoch of rights. We have entered the epoch of responsibilities, which requires new, socially-minded human beings and new, more participatory and place-based concepts of citizenship and democracy.

The difference between shallow happiness and a deep, sustaining joy is sorrow. Happiness lives where sorrow is not. When sorrow arrives, happiness dies. It can’t stand pain. Joy, on the other hand, rises from sorrow and therefore can withstand all grief. Joy, by the grace of God, is the transfiguration of suffering into endurance, and of endurance into character, and of character into hope—and the hope that has become our joy does not (as happiness must for those who depend upon it) disappoint us.

But I’ve come to the point where I’m not sure anymore just what God counts as radical. And I suspect that for me, getting up and doing the dishes when I’m short on sleep and patience is far more costly and necessitates more of a revolution in my heart than some of the more outwardly risky ways I’ve lived in the past. And so this is what I need now: the courage to face an ordinary day — an afternoon with a colicky baby where I’m probably going to snap at my two-year old and get annoyed with my noisy neighbor — without despair, the bravery it takes to believe that a small life is still a meaningful life, and the grace to know that even when I’ve done nothing that is powerful or bold or even interesting that the Lord notices me and is fond of me and that that is enough.

We often forget that the Author of our faith must be the Preserver of it also. The lamp which was burning in the temple was never allowed to go out, but it had to be daily replenished with fresh oil; in like manner, our faith can only live by being sustained with the oil of grace,

is a prince even human? If you add him up, does the total make a man? He is made of shards and broken fragments of the past, of prophecies and of the dreams of his ancestral line. The tides of history break inside him, their current threatens to carry him away. His blood is not his own, but ancient blood. His dreams are not his own, but the dreams of all England: the dark forest, deserted heath; the stir in the leaves, the dragon’s footprint; the hand breaking the waters of a lake. His forefathers interrupt his sleep to castigate, to warn, to shake their heads in mute disappointment. At a prince’s coronation, God transfigures him, his human faults falling away, his human capacities increased; but that burst of light has to last him. That instant’s transfusion of grace must sustain him for thirty years, forty years, for the rest of his mortal life.

Every crisis, actual or impending, needs to be viewed as an opportunity to bring about profound changes in our society. Going beyond protest organizing, visionary organizing begins by creating images and stories of the future that help us imagine and create alternatives to the existing system.

There is a fantasy that sustains you when you’re on active service. It’s the dream that sustains every soldier when he's stuck in some godforsaken dustbowl being shot at and shouted at. It’s the fantasy that there’s something better waiting for you at home. In this fantasy, your girl is keeping the home fires burning, hankering for your return.

Still, it becomes clearer every day that organizing or joining massive protests and demanding new policies fail to sufficiently address the crisis we face. They may demonstrate that we are on the right side politically, but they are not transformative enough. They do not change the cultural images or the symbols that play such a pivotal role in molding us into who we are.

Let's press ahead a little further by sketching out a few variations among short shorts: ONE THRUST OF INCIDENT. (Examples: Paz, Mishima, Shalamov, Babel, W. C. Williams.) In these short shorts the time span is extremely brief, a few hours, maybe even a few minutes: Life is grasped in symbolic compression. One might say that these short shorts constitute epiphanies (climactic moments of high grace or realization) that have been tom out of their contexts. You have to supply the contexts yourself, since if the contexts were there, they'd no longer be short shorts. LIFE ROLLED UP. (Examples: Tolstoy's 'Alyosha the Pot,' Verga's 'The Wolf,' D. H. Lawrence's 'A Sick Collier.') In these you get the illusion of sustained narrative, since they deal with lives over an extended period of time; but actually these lives are so compressed into typicality and paradigm, the result seems very much like a single incident. Verga's 'Wolf' cannot but repeat her passions, Tolstoy's Alyosha his passivity. Themes of obsession work especially well in this kind of short short. SNAP-SHOT OR SINGLE FRAME. (Examples: Garda Marquez, Boll, Katherine Anne Porter.) In these we have no depicted event or incident, only an interior monologue or flow of memory. A voice speaks, as it were, into the air. A mind is revealed in cross-section - and the cut is rapid. One would guess that this is the hardest kind of short short to write: There are many pitfalls such as tiresome repetition, being locked into a single voice, etc. LIKE A FABLE. (Examples: Kafka, Keller, von Kleist, Tolstoy's 'Three Hermits.') Through its very concision, this kind of short short moves past realism. We are prodded into the fabulous, the strange, the spooky. To write this kind of fable-like short short, the writer needs a supreme self-confidence: The net of illusion can be cast only once. When we read such fable-like miniatures, we are prompted to speculate about significance, teased into shadowy parallels or semi allegories. There are also, however, some fables so beautifully complete (for instance Kafka's 'First Sorrow') that we find ourselves entirely content with the portrayed surface and may even take a certain pleasure in refusing interpretation. ("Introduction")

Union with God is not something we acquire by a technique but the grounding truth of our lives that engenders the very search for God. Because God is the ground of our being, the relationship between creature and Creator is such that, by sheer grace, separation is not possible. God does not know how to be absent. The fact that most of us experience throughout most of our lives a sense of absence or distance from God is the great illusion that we are caught up in; it is the human condition. The sense of separation from God is real, but the meeting of stillness reveals that this perceived separation does not have the last word. This illusion of separation is generated by the mind and is sustained by the riveting of our attention to the interior soap opera, the constant chatter of the cocktail party going on in our heads. For most of us this is what normal is, and we are good at coming up with ways of coping with this perceived separation (our consumer-driven entertainment culture takes care of much of it). But some of us are not so good at coping, and so we drink ourselves into oblivion or cut or burn ourselves “so that the pain will be in a different place and on the outside.” The grace of salvation, the grace of Christian wholeness that flowers in silence, dispels this illusion of separation. For when the mind is brought to stillness, and all our strategies of acquisition have dropped, a deeper truth presents itself: we are and have always been one with God and we are all one in God (Jn 17:21).

IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE: (1) CONSIDER the bright morning hours, (2) and the night when it grows still and dark.5242 (3) Thy Sustainer has not forsaken thee, nor does He scorn thee:5243 (4) for, indeed, the life to come will be better for thee than this earlier part [of thy life]! (5) And, indeed, in time will thy Sustainer grant thee [what thy heart desires], and thou shalt be well-pleased. (6) Has He not found thee an orphan, and given thee shelter?5244 (7) And found thee lost on thy way, and guided thee? (8) And found thee in want, and given thee sufficiency? (9) Therefore, the orphan shalt thou never wrong, (10) and him that seeks [thy] help shalt thou never chide,5245 (11) and of thy Sustainer’s blessings shalt thou [ever] speak.5246

What, in fact, do we know about the peak experience? Well, to begin with, we know one thing that puts us several steps ahead of the most penetrating thinkers of the 19th century: that P.E’.s are not a matter of pure good luck or grace. They don’t come and go as they please, leaving ‘this dim, vast vale of tears vacant and desolate’. Like rainbows, peak experiences are governed by definite laws. They are ‘intentional’. And that statement suddenly gains in significance when we remember Thorndike’s discovery that the effect of positive stimuli is far more powerful and far reaching than that of negative stimuli. His first statement of the law of effect was simply that situations that elicit positive reactions tend to produce continuance of positive reactions, while situations that elicit negative or avoidance reactions tend to produce continuance of these. It was later that he came to realise that positive reactions build-up stronger response patterns than negative ones. In other words, positive responses are more intentional than negative ones. Which is another way of saying that if you want a positive reaction (or a peak experience), your best chance of obtaining it is by putting yourself into an active, purposive frame of mind. The opposite of the peak experience—sudden depression, fatigue, even the ‘panic fear’ that swept William James to the edge of insanity—is the outcome of passivity. This cannot be overemphasised. Depression—or neurosis—need not have a positive cause (childhood traumas, etc.). It is the natural outcome of negative passivity. The peak experience is the outcome of an intentional attitude. ‘Feedback’ from my activities depends upon the degree of deliberately calculated purpose I put into them, not upon some occult law connected with the activity itself. . . . A healthy, perfectly adjusted human being would slide smoothly into gear, perform whatever has to be done with perfect economy of energy, then recover lost energy in a state of serene relaxation. Most human beings are not healthy or well adjusted. Their activity is full of strain and nervous tension, and their relaxation hovers on the edge of anxiety. They fail to put enough effort—enough seriousness—into their activity, and they fail to withdraw enough effort from their relaxation. Moods of serenity descend upon them—if at all—by chance; perhaps after some crisis, or in peaceful surroundings with pleasant associations. Their main trouble is that they have no idea of what can be achieved by a certain kind of mental effort. And this is perhaps the place to point out that although mystical contemplation is as old as religion, it is only in the past two centuries that it has played a major role in European culture. It was the group of writers we call the romantics who discovered that a man contemplating a waterfall or a mountain peak can suddenly feel ‘godlike’, as if the soul had expanded. The world is seen from a ‘bird’s eye view’ instead of a worm’s eye view: there is a sense of power, detachment, serenity. The romantics—Blake, Wordsworth, Byron, Goethe, Schiller—were the first to raise the question of whether there are ‘higher ceilings of human nature’. But, lacking the concepts for analysing the problem, they left it unsolved. And the romantics in general accepted that the ‘godlike moments’ cannot be sustained, and certainly cannot be re-created at will. This produced the climate of despair that has continued down to our own time. (The major writers of the 20th century—Proust, Eliot, Joyce, Musil—are direct descendants of the romantics, as Edmund Wilson pointed out in Axel’s Castle.) Thus it can be seen that Maslow’s importance extends far beyond the field of psychology. William James had asserted that ‘mystical’ experiences are not mystical at all, but are a perfectly normal potential of human consciousness; but there is no mention of such experiences in Principles of Psychology (or only in passing).

You are right in your consciousness that we are all echoes and reverberations of the same, and you are noble when your interest and pity as to everything that surrounds you appears to have a sustaining and harmonizing power. Only don’t, I beseech you, generalize too much in these sympathies and tendernesses — remember that every life is a special problem which is not yours but another’s, and content yourself with the terrible algebra of your own. Don’t melt too much into the universe, but be as solid and dense and fixed as you can. Sorrow comes in great waves—no one can know that better than you—but it rolls over us, and though it may almost smother us it leaves us on the spot and we know that if it is strong we are stronger, inasmuch as it passes and we remain. It wears us, uses us, but we wear it and use it in return; and it is blind, whereas we after a manner see. My dear Grace, you are passing through a darkness in which I myself in my ignorance see nothing but that you have been made wretchedly ill by it; but it is only a darkness, it is not an end, or the end. Don't think, don't feel, any more than you can help, don't conclude or decide—don't do anything but wait. Everything will pass, and serenity and accepted mysteries and disillusionments, and the tenderness of a few good people, and new opportunities and ever so much of life, in a word, will remain. You will do all sorts of things yet, and I will help you. The only thing is not to melt in the meanwhile. I insist upon the necessity of a sort of mechanical condensation—so that however fast the horse may run away there will, when he pulls up, be a somewhat agitated but perfectly identical G. N. left in the saddle. Try not to be ill—that is all; for in that there is a future.

IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE: (1) HAVE WE NOT opened up thy heart,5247 (2) and lifted from thee the burden (3) that had weighed so heavily on thy back?5248 (4) And [have We not] raised thee high in dignity?5249 (5) And, behold, with every hardship comes ease: (6) verily, with every hardship comes ease! (7) Hence, when thou art freed [from distress], remain steadfast, (8) and unto thy Sustainer turn with love.

The human mother can suckle the child with her milk. But our beloved Mother Jesus can feed us with himself. This is what he does when he tenderly and graciously offers us the blessed sacrament, which is the precious food of true life. In mercy and grace he sustains us with all the sweet sacraments. This is what he meant when he said that he was the one that holy church preaches and teaches us. In other words, Christ the Mother is entwined with the wholeness of life which includes all the sacraments, all the virtues, all the virtues of the word-made-flesh, all the goodness that holy church ordains for our benefit. The human mother can tenderly lay the child on her breast, but our tender Mother Jesus can lead us directly into his own tender breast through his sweet broken-open side. Here, he reveals a glimpse of the godhead and some of the joys of paradise with the implicit promise of eternal bliss.

It may be the reason behind the apostolic prayer for the disciples to be filled with a dimension of the Holy Spirit beyond the original baptism. This conceptual crisis may account for the falling away of the Galatians; the sustained immaturity of the Hebrews; the lawlessness of the Corinthians; and the mixture among the Colossians. It becomes obvious that the apostolic exhortations to “grow in grace and in the knowledge of the Lord,” and to be “steadfast and immovable” are invitations to a sphere of intelligence that promote productive stewardship in the Kingdom of God.

God does not give beforehand the grace with which to bear His blows; He does not heal before he smites. In your terror at the thought of parting with Horace, you left entirely out of account the sustaining power that would hold you up and bear you through those awful moments; you suffered in advance, and wholly in your own strength. But how many, how many persons I have heard say, ‘I am a marvel to myself! This blow, so long dreaded, has not slain me, as I ever believed it would; I stagger under it, but I live to wonder at the strength God gives me, and in which I bear it.

In times of crisis you either deepen democracy, or you go to the other extreme and become totalitarian. Our struggles for democracy have taught us some important and valuable lessons. Over a million citizen activists of all ethnic groups, mostly young people, made history by going door to door, urging voters to go to the polls and send Barack Obama to the White House in 2008. We did this because we believed and hoped that this charismatic black man could bring about the transformational changes we urgently need at this time on the clock of the world, when the U.S. empire is unraveling and the American pursuit of unlimited economic growth has reached its social and ecological limits. We have since witnessed the election of our first black president stir increasingly dangerous counterrevolutionary resentments in a white middle class uncertain of its future in a country that is losing two wars and eliminating well-paying union jobs. We have watched our elected officials in DC bail out the banks while wheeling and dealing with insurance company lobbyists to deliver a contorted version of health care reform. We have been stunned by the audacity of the Supreme Court as it reaffirmed the premise that corporations are persons and validated corporate financing of elections in its Citizens United decision.

What the most advanced researchers and theoreticians in all of science now comprehend is that the Newtonian concept of a universe driven by mass force is out of touch with reality, for it fails to account for both observable phenomena and theoretical conundrums that can be explained only by quantum physics: A quantum view explains the success of small efforts quite differently. Acting locally allows us to be inside the movement and flow of the system, participating in all those complex events occurring simultaneously. We are more likely to be sensitive to the dynamics of this system, and thus more effective. However, changes in small places also affect the global system, not through incrementalism, but because every small system participates in an unbroken wholeness. Activities in one part of the whole create effects that appear in distant places. Because of these unseen connections, there is potential value in working anywhere in the system. We never know how our small activities will affect others through the invisible fabric of our connectedness. In what Wheatley calls “this exquisitely connected world,” the real engine of change is never “critical mass”; dramatic and systemic change always begins with “critical connections.”14 So by now the crux of our preliminary needs should be apparent. We must open our hearts to new beacons of Hope. We must expand our minds to new modes of thought. We must equip our hands with new methods of organizing. And we must build on all of the humanity-stretching movements of the past half century: the Montgomery Bus Boycott; the civil rights movement; the Free Speech movement; the anti–Vietnam War movement; the Asian American, Native American, and Chicano movements; the women’s movement; the gay and lesbian movement; the disability rights/pride movement; and the ecological and environmental justice movements. We must find ourselves amid the fifty million people who as activists or as supporters have engaged in the many-sided struggles to create the new democratic and life-affirming values that are needed to civilize U.S. society.

This age is truly crooked, perverse, and adulterous; it is full of fornication and immorality. People talk about immorality without one bit of shame. Who can stand in such a generation? Not one of us is able to stand. We all have a fallen nature within us, the same evil nature that all men have. We need grace. We must come to the throne of grace boldly and say, “Lord, I am here. I need Your grace. I am not coming to ask You to give me good things. I am coming to find grace to meet my need. Lord, I cannot go to work or to school without Your presence. Lord, I cannot go to a department store without Your presence. Lord, I need You to stand with me. Come to be my strength. Lord, uphold me and sustain me.

How are we going to bring about these transformations? Politics as usual—debate and argument, even voting—are no longer sufficient. Our system of representative democracy, created by a great revolution, must now itself become the target of revolutionary change. For too many years counting, vast numbers of people stopped going to the polls, either because they did not care what happened to the country or the world or because they did not believe that voting would make a difference on the profound and interconnected issues that really matter. Now, with a surge of new political interest having give rise to the Obama presidency, we need to inject new meaning into the concept of the “will of the people.” The will of too many Americans has been to pursue private happiness and take as little responsibility as possible for governing our country. As a result, we have left the job of governing to our elected representatives, even though we know that they serve corporate interests and therefore make decisions that threaten our biosphere and widen the gulf between the rich and poor both in our country and throughout the world. In other words, even though it is readily apparent that our lifestyle choices and the decisions of our representatives are increasing social injustice and endangering our planet, too many of us have wanted to continue going our merry and not-so-merry ways, periodically voting politicians in and out of office but leaving the responsibility for policy decisions to them. Our will has been to act like consumers, not like responsible citizens. Historians may one day look back at the 2000 election, marked by the Supreme Court’s decision to award the presidency to George W. Bush, as a decisive turning point in the death of representative democracy in the United States. National Public Radio analyst Daniel Schorr called it “a junta.” Jack Lessenberry, columnist for the MetroTimes in Detroit, called it “a right-wing judicial coup.” Although more restrained, the language of dissenting justices Breyer, Ginsberg, Souter, and Stevens was equally clear. They said that there was no legal or moral justification for deciding the presidency in this way.3 That’s why Al Gore didn’t speak for me in his concession speech. You don’t just “strongly disagree” with a right-wing coup or a junta. You expose it as illegal, immoral, and illegitimate, and you start building a movement to challenge and change the system that created it. The crisis brought on by the fraud of 2000 and aggravated by the Bush administration’s constant and callous disregard for the Constitution exposed so many defects that we now have an unprecedented opportunity not only to improve voting procedures but to turn U.S. democracy into “government of the people, by the people, and for the people” instead of government of, by, and for corporate power.

You think of the prince as living on an exalted plane, finer and higher than other men. But perhaps Gregory has a point: is a prince even human? If you add him up, does the total make a man? He is made of shards and broken fragments of the past, of prophecies and of the dreams of his ancestral line. The tides of history break inside him, their current threatens to carry him away. His blood is not his own, but ancient blood. His dreams are not his own, but the dreams of all England: the dark forest, deserted heath; the stir in the leaves, the dragon’s footprint; the hand breaking the waters of a lake. His forefathers interrupt his sleep to castigate, to warn, to shake their heads in mute disappointment. At a prince’s coronation, God transfigures him, his human faults falling away, his human capacities increased; but that burst of light has to last him. That instant’s transfusion of grace must sustain him for thirty years, forty years, for the rest of his mortal life.

A Prayer for Grace and Illumination Stay with me, Lord, for it is necessary to have You present so that I do not forget You. You know how easily I abandon You. Stay with me, Lord, because I am weak and I need Your strength, that I may not fall so often. Stay with me, Lord, for You are my life, and without You, I am without fervor. Stay with me, Lord, for You are my light, and without You, I am in darkness. Stay with me, Lord, to show me Your will. Stay with me, Lord, so that I hear Your voice and follow You. Stay with me, Lord, for I desire to love You very much, and always be in Your company. Stay with me, Lord, if You wish me to be faithful to You. Stay with me, Lord, for as poor as my soul is, I wish it to be a place of consolation for You, a nest of Love. Stay with me, Jesus, for it is getting late and the day is coming to a close, and life passes, death, judgment, eternity approaches. It is necessary to renew my strength, so that I will not stop along the way and for that, I need You. It is getting late and death approaches. I fear the darkness, the temptations, the dryness, the cross, the sorrows. O how I need You, my Jesus, in this night of exile! Stay with me tonight, Jesus, in life with all its dangers, I need You. Let me recognize You as Your disciples did at the breaking of bread, so that the Eucharistic Communion be the light which disperses the darkness, the force which sustains me, the unique joy of my heart. Stay with me, Lord, because at the hour of my death, I want to remain united to You, if not by Communion, at least by grace and love. Stay with me, Jesus, I do not ask for divine consolation, because I do not merit it, but, the gift of Your Presence, oh yes, I ask this of You! Stay with me, Lord, for it is You alone I look for. Your Love, Your Grace, Your Will, Your Heart, Your Spirit, because I love You and ask no other reward but to love You more and more. With a firm love, I will love You with all my heart while on earth and continue to love You perfectly during all eternity. Amen. —Saint Padre Pio of Pietrelcina

We can’t will it or gut it out through some kind of clenched-teeth self-discipline. But neither is it possible without our sincere, sustained effort, as Elder D. Todd Christofferson explained: “Through the Atonement of Jesus Christ and His grace, our failures to live the celestial law perfectly and consistently in mortality can be erased and we are enabled to develop a Christlike character. Justice demands, however, that none of this happen without our willing agreement and participation. It has ever been so. Our very presence on earth as physical beings is the consequence of a choice each of us made to participate in our Father’s plan. Thus, salvation is certainly not the result of divine whim, but neither does it happen by divine will alone.”55 Thus, if we are willing to yield to “the enticings of the Holy Spirit,” to stay on the covenant path, to hold tightly to the iron rod, and to partake of the fruit again and again, it is possible to put “off the natural man and [become] a saint through the atonement of Christ”56 and be transformed from fallen men and women riddled with faults into true disciples.

The nations whose chief support was in the chase, whose chief interest was in the battle, whose chief pleasure was in the banquet, would take small care respecting the shapes of leaves and flowers; and notice little in the forms of the forest trees which sheltered them, except the signs indicative of the wood which would make the toughest lance, the closest roof, or the clearest fire. The affectionate observation of the grace and outward character of vegetation is the sure sign of a more tranquil and gentle existence, sustained by the gifts, and gladdened by the splendour, of the earth. In that careful distinction of species, and richness of delicate and undisturbed organisation, which characterise the Gothic design, there is the history of rural and thoughtful life, influenced by habitual tenderness, and devoted to subtle inquiry; and every discriminating and delicate touch of the chisel, as it rounds the petal or guides the branch, is a prophecy of the development of the entire body of the natural sciences, beginning with that of medicine, of the recovery of literature, and the establishment of the most necessary principles of domestic wisdom and national peace.

There is surely no reason for Western civilization to have guilt trips laid on it by champions of cultures based on despotism, superstition, tribalism, and fanaticism. In this regard the Afrocentrists are especially absurd. The West needs no lectures on the superior virtue of those "sun people" who sustained slavery until Western imperialism abolished it (and sustain it to this day in Mauritania and the Sudan), who keep women in subjection, marry several at once, and mutilate their genitals, who carry out racial persecutions not only against Indians and other Asians but against fellow Africans from the wrong tribes, who show themselves either incapable of operating a democracy or ideologically hostile to the democratic idea, and who in their tyrannies and massacres, their Idi Amins and Boukassas, have stamped with utmost brutality on human rights. Keith B. Richburg, a black newspaperman who served for three years as the Washington Post's bureau chief in Africa, saw bloated bodies floating down a river in Tanzania from the insanity that was Rwanda and thought: "There but for the grace of God go I . . . Thank God my nameless ancestor, brought across the ocean in chains and leg irons, made it out alive . . . Thank God I am an American".

we have much to learn from the struggles in Alabama and Mississippi in the early 1960s. In the spring of 1963 the Southern Christian Leadership Conference led by Dr. King launched a “fill the jails” campaign to desegregate downtown department stores and schools in Birmingham. But few local blacks were coming forward. Black adults were afraid of losing their jobs, local black preachers were reluctant to accept the leadership of an “Outsider,” and city police commissioner Bull Connor had everyone intimidated. Facing a major defeat, King was persuaded by his aide, James Bevel, to allow any child old enough to belong to a church to march. So on D-day, May 2, before the eyes of the whole nation, thousands of schoolchildren, many of them first graders, joined the movement and were beaten, fire-hosed, attacked by police dogs, and herded off to jail in paddy wagons and school buses. The result was what has been called the “Children’s Miracle.” Inspired and shamed into action, thousands of adults rushed to join the movement. All over the country rallies were called to express outrage against Bull Connor’s brutality. Locally, the power structure was forced to desegregate lunch counters and dressing rooms in downtown stores, hire blacks to work downtown, and begin desegregating the schools. Nationally, the Kennedy administration, which had been trying not to alienate white Dixiecrat voters, was forced to begin drafting civil rights legislation as the only way to forestall more Birminghams. The next year as part of Mississippi Freedom Summer, activists created Freedom Schools because the existing school system (like ours today) had been organized to produce subjects, not citizens. People in the community, both children and adults, needed to be empowered to exercise their civil and voting rights. A mental revolution was needed. To bring it about, reading, writing, and speaking skills were taught through discussions of black history, the power structure, and building a movement. Everyone took this revolutionary civics course, then chose from more academic subjects such as algebra and chemistry. All over Mississippi, in church basements and parish halls, on shady lawns and in abandoned buildings, volunteer teachers empowered thousands of children and adults through this community curriculum. The Freedom Schools of 1964 demonstrated that when Education involves young people in making community changes that matter to them, when it gives meaning to their lives in the present instead of preparing them only to make a living in the future, young people begin to believe in themselves and to dream of the future.

One morning he read to her at breakfast, something he had written during the night "Very rough," he said. "Half of it I've crossed out. And this was supposed to be the clean copy." He cleared his throat. "So.'Things happen for reasons that are hidden from us, utterly hidden for as long as we think they must proceed from what has come before, our guilt or our deserving, rather than coming to us from a future that God in his freedom offers to us.' My meaning here is that you really can't account for what happens by what has happened in the past, as you understand it anyway, which may be very different from the past itself. If there is such a thing. 'The only true knowledge of God is borne of obedience,' that's Calvin, 'and obedience has to be constantly attentive to the demands that are made of it, to a circumstance that is always new and particular to its moment.' Yes. 'Then the reasons that things happen are still hidden in the mystery of God.' I can't read my own writing. No matter. 'Of course misfortunes have opened the way to blessing you would never have thought to hope for, that you would not have been ready to understand as blessings if they had come to you in your youth, when you were uninjured, innocent. The future always finds us damaged.' So then it is part of the providence of God, as I see it, the blessing or happiness can have very different meanings from one time to another. 'This is not to say that joy is a compensation for loss, but that each of them, joy and loss, exists in its own right and must be recognized for what it is. Sorrow is very real, and loss feels very final to us. Life on earth is difficult and grave, and marvelous. Our experience is fragmentary. Its parts don't add up. They don't even belong in the same calculation. Sometimes it is hard to believe they are all parts of one one thing. Nothing makes sense until we understand that experience does not accumulate like money, or memory, or like years and frailties. Instead, it is presented to us by God who is not under any obligation to the past except in His eternal, freely given constancy.' Because I don't mean to suggest that experience is random or accidental, you see. 'When I say that much the greater part of our existence is unknowable by us because it rests with God, who is unknowable, I acknowledge His grace in allowing us to feel that we know any slightest part of it. Therefore we have no way to reconcile its elements, because they are what we are given out of no necessity at all except God's grace in sustaining us as creatures we can recognize as ourselves.' That's always seemed remarkable to me, that we can do that. That we can't help but do it.'So joy can be joy and sorrow can be sorrow, with neither of them casting either light or shadow on the other.

THE INSTRUCTION OF PTAHHOTEP Part III Report your commission without faltering, Give your advice in your master’s council. If he is fluent in his speech, It will not be hard for the envoy to report, Nor will he be answered, "Who is he to know it ?” As to the master, his affairs will fail If he plans to punish him for it. He should be silent upon (hearing): "I have told.” If you are a man who leads. Whose authority reaches wide, You should do outstanding things, Remember the day that comes after. No strife will occur in the midst of honors, But where the crocodile enters hatred arises. If you are a man who leads. Listen calmly to the speech of one who pleads; Don’t stop him from purging his body Of that which he planned to tell. A man in distress wants to pour out his heart More than that his case be won. About him who stops a plea One says: “Why does he reject it ?” Not all one pleads for can be granted, But a good hearing soothes the heart. If you want friendship to endure In the house you enter As master, brother, or friend, In whatever place you enter, Beware of approaching the women! Unhappy is the place where it is done. Unwelcome is he who intrudes on them. A thousand men are turned away from their good: A short moment like a dream, Then death comes for having known them. Poor advice is “shoot the opponent,” When one goes to do it the heart rejects it. He who fails through lust of them, No affair of his can prosper. If you want a perfect conduct, To be free from every evil, Guard against the vice of greed: A grievous sickness without cure, There is no treatment for it. It embroils fathers, mothers, And the brothers of the mother, It parts wife from husband; It is a compound of all evils, A bundle of all hateful things. That man endures whose rule is rightness, Who walks a straight line; He will make a will by it, The greedy has no tomb. Do not be greedy in the division. Do not covet more than your share; Do not be greedy toward your kin. The mild has a greater claim than the harsh. Poor is he who shuns his kin, He is deprived of 'interchange' Even a little of what is craved Turns a quarreler into an amiable man. When you prosper and found your house, And love your wife with ardor, Fill her belly, clothe her back, Ointment soothes her body. Gladden her heart as long as you live, She is a fertile held for her lord. Do not contend with her in court, Keep her from power, restrain her — Her eye is her storm when she gazes — Thus will you make her stay in your house. Sustain your friends with what you have, You have it by the grace of god; Of him who fails to sustain his friends One says, “a selfish ka". One plans the morrow but knows not what will be, The ( right) ka is the ka by which one is sustained. If praiseworthy deeds are done, Friends will say, “welcome!” One does not bring supplies to town, One brings friends when there is need. Do not repeat calumny. Nor should you listen to it, It is the spouting of the hot-bellied. Report a thing observed, not heard, If it is negligible, don’t say anything. He who is before you recognizes worth. lf a seizure is ordered and carried out, Hatred will arise against him who seizes; Calumny is like a dream against which one covers the face. If you are a man of worth, Who sits in his master’s council. Concentrate on excellence, Your silence is better than chatter. Speak when you know you have a solution, It is the skilled who should speak in council; Speaking is harder than all other work. He who understands it makes it serve.