Syracuse University Quotes

There is only one thing to do when you meet the Living God; you must fall on your face and repent of your sins. Repentance is bittersweet business; Repentance is not just a conversion exercise -- it is the posture of the Christian, much like 'tree' or 'full lotus' is the posture of the Yogi. Repentance is our daily fruit, our hourly washing, our minute by minute wake-up call; our reminder of God's creation, Jesus' blood, and the Holy Spirit's comfort. Repentance is the only no shame solution to a renewed Christian conscience, because it only proves the obvious: God was right all along.

When I was in school, I wanted to be W. Eugene Smith. He was a legendary staffer at Life, a consummate photojournalist, and an architect of the photo essay. He was also kinda crazy. That was obvious when he came to lecture at Syracuse University and put a glass of milk and a glass of vodka on the lectern. Both were gone at the end of the talk. He was taking questions and I was in the front row, hanging on every word. Mr. Smith, is the only good light available light?” came the question. He leaned into the microphone. “Yes,” he baritoned, and paused. A shudder ran through all of us. That was it! No more flash! God’s light or nothing! But then he leaned back into the mic, “By that, I mean, any &*%%@$ light that’s available.” Point taken.

Rosenfeld went to work for the Herald Tribune after his graduation from Syracuse University and has always been an editor, never a reporter. He was inclined to worry that too many reporters on the metropolitan staff were incompetent, and thought even the best reporters could be saved from self-destruction only by the skills of an editor. His natural distrust of reporters was particularly acute on the Watergate story, where the risks were very great, and he was in the uncomfortable position of having to trust Bernstein and Woodward more than he had ever trusted any reporters. -- Carl Bernstein, Bob Woodward

Liberals are more likely to see people as victims of circumstance and oppression, and doubt whether individuals can climb without governmental help. My own analysis using 2005 survey data from Syracuse University shows that about 90 percent of conservatives agree that “While people may begin with different opportunities, hard work and perseverance can usually overcome those disadvantages.” Liberals — even upper-income liberals — are a third less likely to say this.

Now the Alinskyites had their hands on the federal money spigot. Ohlin and his colleagues directed the very first CAP grant into a program at Syracuse University through which Alinsky personally trained community activists.23 The federal government spent more than $300 billion on War on Poverty programs in the first five years. Much of this money went to street radicals such as Alinsky. During the Sixties, Alinsky’s under-the-radar influence was

Five days before Richard Nixon’s would-be adversary, Robert Kennedy, was assassinated in Los Angeles, Mae Brussell handed a letter to Rose Kennedy, expressing her fear of imminent danger to his safety. A month before Mary Jo Kopechne died at Chappaquiddick, Mae warned Teddy Kennedy of “the nest of rattlesnakes” that wanted to abort his presidential possibilities. A few weeks before the SLA kidnapped the media as well as Patty Hearst, she told a Syracuse University audience that the SLA shooting of a black school superintendent in Oakland was merely the preliminary to a main event yet to come.

Stewart and his producers put their heads together and handpicked a roundtable of first responders to appear on a panel to tell their stories. A few days later, Congress ferried the bill through a vote and passed it. The local firemen were so thrilled that they threw a birthday party for Stewart’s daughter at the firehouse—complete with a fire truck–shaped birthday cake—and Robert J. Thompson, a professor at Syracuse University, instantly vaulted him to having the same status and influence as both Walter Cronkite and Edward R. Murrow, veteran newsmen who used their influence to turn around, respectively, a war and a government witch hunt.

[Farmer] had problems with groups that on the surface would have seemed like allies, that often were allies in fact, with for example what he called "WL's"- white liberals, some of whose most influential spokespeople were black and prosperous. 'I love WL's, love 'em to death. They're on our side,' he had told me some days ago, defining the term. 'But WL's think all the world's problems can be fixed without any cost to themselves. We don't believe that. There's a lot to be said for sacrifice, remorse, even pity. It's what separates us from roaches.

When I became a Christian, I had to change everything—my life, my friends, my writing, my teaching, my advising, my clothes, my speech, my thoughts. I was tenured to a field that I could no longer work in. I was the faculty advisor to all of the gay and lesbian and feminist groups on campus. I was writing a book that I no longer believed in. And, I was scheduled in a few months to give the incoming address to all of Syracuse University’s graduate students. What in the world would I say to them? The lecture that I had written and planned to deliver—on Queer Theory—I threw in the trash. Thousands of new students would hear my first, fledgling attempts to speak about Christian hermeneutics at a postmodern university. I was flooded with doubt about my new life in Christ. Was I willing to suffer like Christ? Was I willing to be considered stupid by those who didn’t know Jesus? The world’s eyes register what a life in Christ takes away, but how do I communicate all that it gives? Do I really believe, in Charles Bridges’s words, “The very chains of Christ are glorious” (p. 33)?1 Peter, after being beaten for preaching the gospel, rejoiced that he was “counted worthy to suffer shame for [Christ’s] name” (Acts 5:41). I pondered this. To the world, this is masochism. To the Christian, this is freedom. Did I really believe this? Do I really believe this today?

Our Daily Epiphanies You shall be radiant at what you see… Isaiah 60:5 Two people can experience the same event very differently. One might “see” God’s hand at work while another may not. For example, one will curse his bad luck upon having a car accident, while the other will give thanks that God saved him from serious injury. In the end, some will have experienced their lives as a succession of little miracles, and they will count themselves blessed. Others will judge that life has been unfair and cheated them. The difference is typically in the eye of the beholder. If we have eyes to see the daily epiphanies in our lives, we will end up with grateful and joyful hearts. If we do not, we can easily become angry and dissatisfied. Let’s begin this day with a prayer: “Lord, give me the eyes today and every day to see your generous and merciful hand at work.” May every day be for us an epiphany of the Lord. Msgr. Stephen J. Rossetti Msgr. Rossetti is a priest of the Diocese of Syracuse, clinical associate professor at the Catholic University of America and visiting professor at the Gregorian University in Rome. He is author of numerous books, including his latest, Letters to My Brothers: Words of Hope and Challenge to Priests from Ave Maria Press.

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She received her public relations degree from Syracuse University five years ago, and the Heinrich Council offered her a substantial bonus to come to work for them after she won the Visionary Award for her public relations work on the U.S. Olympic Committee.” The

The Steiner brothers exposed more holes than anyone did in my first two years at Syracuse University. So, I knew I was in the right place in Iowa. Isn’t this what we desire? Don’t we need to see our blind spots so we can overcome them? In the days, weeks, and months to come, truths confronted me. If I cared enough, those truths would become my teachers. If I willingly chose to suffer, I’d transform into a better me. I craved that.

The conclusion is inescapable: Crick in Cambridge and Brenner in Johannesburg were thinking well ahead of the biochemical pack. But then, about fifteen minutes later in that same discussion, Walter Sampson Vincent, an instructor in anatomy from the State University of New York at Syracuse, got up to report some experiments with the RNA of unfertilized egg cells of starfish. “Both Dr. Borsook and Dr. Zamecnik have suggested that there should be two RNA fractions in the cell, with differing characteristics,” Vincent said. He had found the same thing himself, and proceeded to tell how, at length. His biological specimens—starfish eggs—were unfamiliar; his methods were the well-known ones of Torbjörn Caspersson and Jean Brachet (he had spent a year with Brachet as a postdoc); and worse than that, late in such a meeting, when scientist after scientist has risen to talk about his experiments, however tenuously related to the chief topic, the audience gets numb and drifts away. Vincent’s data suggested, he said in conclusion, that the nucleus contained two classes of RNA, “one a soluble, metabolically very active, fraction, representing only a small portion of the total.” His last words were about that fraction: “One exciting implication of the active, or labile, form would be that it is involved in the transfer of nuclear ‘information’ to the synthetic centers of the cytoplasm.” This astonishing suggestion went unnoticed.

Today, evangelical Christians, Catholics, and other conservative students are routinely subjected to programs on campuses that amount to little less than overt intolerance and intellectual persecution. For example, recently at the University of Pennsylvania, Cornell University, and Dartmouth College, campus activists stole and burned conservative student newspapers without facing any significant penalty from administrators. The idea expressed in these newspapers and by these students were obviously unwelcome by the thieves in question, but they also were, apparently, not deemed worthy of toleration by the schools' presidents, provosts, and deans. At Purdue, Vanderbilt, and Syracuse, as well as smaller universities like Castleton in Vermont, many Christian campus organizations cannot operate without violating expansive "non-discrimination" policies. Administrators at many colleges now require all student organizations to draft constitutions on the basis of sexual morality. All lifestyles and worldviews are acceptable except those of orthodox Catholics, Evangelicals, and other conservatives who want to live their lives in a manner consistent with the biblical standards of sexual fidelity and the traditional morality prescribed in Scripture. Such missional clarity is simply not tolerable in these bastions of tolerance.

The Syracuse University Lava Project, which produces artificial lava for both geologic research and art projects, uses billion-year-old basalt from Wisconsin. The basalt formed when the core of the North American continent developed a crack down the middle and large amounts of magma bubbled through. The crack eventually healed up, but it left a crescent-shaped scar of dense basalt buried beneath the soil of the Midwest.

Reardon, Colleen. Holy Concord Within Sacred Walls: Nuns and Music in Siena, 1575–1700. Oxford University Press. Rose, Mary Beth, editor. Women in the Middle Ages and the Renaissance. Syracuse University Press. Ruggiero, Guido. The Boundaries of Eros. Oxford University Press. Schutte, Anne Jacobson. Aspiring Saints. Johns Hopkins University Press. Siraisi, Nancy G. Medieval and Early Renaissance Medicine. University of Chicago Press. Sobel, Dava. To Father: The Letters of Sister Maria Celeste to Galileo. Fourth Estate. Sperling, Jutta Gisela. Convents and the Body Politic in Late Renaissance Venice. University of Chicago Press. Trexler, Richard C. Public Life in Renaissance Florence. Academic Press. ________. The Women of Renaissance Florence. Pegasus Press.

On 14 September 1869, one hundred years after his birth, Alexander von Humboldt’s centennial was celebrated across the world. There were parties in Europe, Africa and Australia as well as the Americas. In Melbourne and Adelaide people came together to listen to speeches in honour of Humboldt, as did groups in Buenos Aires and Mexico City. There were festivities in Moscow where Humboldt was called the ‘Shakespeare of sciences’, and in Alexandria in Egypt where guests partied under a sky illuminated with fireworks. The greatest commemorations were in the United States, where from San Francisco to Philadelphia, and from Chicago to Charleston, the nation saw street parades, sumptuous dinners and concerts. In Cleveland some 8,000 people took to the streets and in Syracuse another 15,000 joined a march that was more than a mile long. President Ulysses Grant attended the Humboldt celebrations in Pittsburgh together with 10,000 revellers who brought the city to a standstill. In New York City the cobbled streets were lined with flags. City Hall was veiled in banners, and entire houses had vanished behind huge posters bearing Humboldt’s face. Even the ships sailing by, out on the Hudson River, were garlanded in colourful bunting. In the morning thousands of people followed ten music bands, marching from the Bowery and along Broadway to Central Park to honour a man ‘whose fame no nation can claim’ as the New York Times’s front page reported. By early afternoon, 25,000 onlookers had assembled in Central Park to listen to the speeches as a large bronze bust of Humboldt was unveiled. In the evening as darkness settled, a torchlight procession of 15,000 people set out along the streets, walking beneath colourful Chinese lanterns. Let us imagine him, one speaker said, ‘as standing on the Andes’ with his mind soaring above all. Every speech across the world emphasized that Humboldt had seen an ‘inner correlation’ between all aspects of nature. In Boston, Emerson told the city’s grandees that Humboldt was ‘one of those wonders of the world’. His fame, the Daily News in London reported, was ‘in some sort bound up with the universe itself’. In Germany there were festivities in Cologne, Hamburg, Dresden, Frankfurt and many other cities. The greatest German celebrations were in Berlin, Humboldt’s hometown, where despite torrential rain 80,000 people assembled. The authorities had ordered offices and all government agencies to close for the day. As the rain poured down and gusts chilled the air, the speeches and singing nonetheless continued for hours.