The Day The Revolution Began Quotes

We've searched our database for all the quotes and captions related to The Day The Revolution Began. Here they are! All 100 of them:

I was going to die, sooner or later, whether or not I had even spoken myself. My silences had not protected me. Your silences will not protect you.... What are the words you do not yet have? What are the tyrannies you swallow day by day and attempt to make your own, until you will sicken and die of them, still in silence? We have been socialized to respect fear more than our own need for language." I began to ask each time: "What's the worst that could happen to me if I tell this truth?" Unlike women in other countries, our breaking silence is unlikely to have us jailed, "disappeared" or run off the road at night. Our speaking out will irritate some people, get us called bitchy or hypersensitive and disrupt some dinner parties. And then our speaking out will permit other women to speak, until laws are changed and lives are saved and the world is altered forever. Next time, ask: What's the worst that will happen? Then push yourself a little further than you dare. Once you start to speak, people will yell at you. They will interrupt you, put you down and suggest it's personal. And the world won't end. And the speaking will get easier and easier. And you will find you have fallen in love with your own vision, which you may never have realized you had. And you will lose some friends and lovers, and realize you don't miss them. And new ones will find you and cherish you. And you will still flirt and paint your nails, dress up and party, because, as I think Emma Goldman said, "If I can't dance, I don't want to be part of your revolution." And at last you'll know with surpassing certainty that only one thing is more frightening than speaking your truth. And that is not speaking.
Audre Lorde
Some revolutions change the world in a day. Others take decades or centuries or more, and others still never come to fruition. Mine began with a moment and a choice.
Samantha Shannon (The Mime Order (The Bone Season, #2))
Jesus died for our sins not so that we could sort out abstract ideas, but so that we, having been put right, could become part of God’s plan to put his whole world right. That is how the revolution works.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
When God looks at sin, what he sees is what a violin maker would see if the player were to use his lovely creation as a tennis racquet.
Tom Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
It was the custom in those days for passengers leaving for America to bring balls of yarn on deck. Relatives on the pier held the loose ends. As the "Giulia" blew its horn and moved away from the dock, a few hundred strings of yarn stretched across the water. People shouted farewells, waved furiously, held up babies for last looks they wouldn't remember. Propellers churned; handkerchiefs fluttered, and, up on deck, the balls of yarn began to spin. Red, yellow, blue, green, they untangled toward the pier, slowly at first, one revolution every ten seconds, then faster and faster as the boat picked up speed. Passengers held the yarn as long as possible, maintaining the connection to faces disappearing onshore. But finally, one by one, the balls ran out. The strings of yarn flew free, rising on the breeze.
Jeffrey Eugenides (Middlesex)
It’s rare that a story begins at the beginning. In the grand scheme of things, I really turned up at the beginning of the end of this one. After all, the story of the Rephaim and Scion started almost two hundred years before I was born - and human lives, to Rephaim, are as fleeting as a single heartbeat. Some revolutions change the world in a day. Others take decades or centuries or more, and others still never come to fruition. Mine began with a moment and a choice. Mine began with the blooming of a flower in a secret city on the border between worlds. You’ll have to wait and see how it ends. Welcome back to Scion.
Samantha Shannon (The Mime Order (The Bone Season, #2))
since humans are made for the life that comes from God and God alone, to worship that which is not God is to fall in love with death. Here
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
What the Bible offers is not a “works contract,” but a covenant of vocation. The vocation in question is that of being a genuine human being, with genuinely human tasks to perform as part of the Creator’s purpose for his world.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
So what does Paul mean here? Doing it declares it: breaking the bread and sharing the cup in Jesus’s name declares his victory to the principalities and powers.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
According to the book of Revelation, Jesus died in order to make us not rescued nonentities, but restored human beings with a vocation to play a vital part in God’s purposes for the world.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
Most peasants did not miss the school. "What's the point?" they would say. "You pay fees and read for years, and in the end you are still a peasant, earning your food with your sweat. You don't get a grain of rice more for being able to read books. Why waste time and money? Might as well start earning your work points right away." The virtual absence of any chance of a better future and the near total immobility for anyone born a peasant took the incentive out of the pursuit of knowledge. Children of school age would stay at home to help their families with their work or look after younger brothers and sisters. They would be out in the fields when they were barely in their teens. As for girls, the peasants considered it a complete waste of time for them to go to school. "They get married and belong to other people. It's like pouring water on the ground." The Cultural Revolution was trumpeted as having brought education to the peasants through 'evening classes." One day my production team announced it was starting evening classes and asked Nana and me to be the teachers. I was delighted. However, as soon as the first 'class' began, I realized that this was no education. The classes invariably started with Nana and me being asked by the production team leader to read out articles by Mao or other items from the People's Daily. Then he would make an hour-long speech consisting of all the latest political jargon strung together in undigested and largely unintelligible hunks. Now and then he would give special orders, all solemnly delivered in the name of Mao.
Jung Chang (Wild Swans: Three Daughters of China)
The first is to embrace—as a matter of philosophy and public policy—the insights of science, in particular the fields that descend from the great Darwinian revolution that began only a matter of years after Snow’s death: genetics, evolutionary theory, environmental science. Our safety depends on being able to predict the evolutionary path that viruses and bacteria will take in the coming decades, just as safety in Snow’s day depended on the rational application of the scientific method to public-health matters. Superstition, then and now, is not just a threat to the truth. It’s also a threat to national security.
Steven Johnson (The Ghost Map: The Story of London's Most Terrifying Epidemic--and How It Changed Science, Cities, and the Modern World)
Whether we believe in Jesus, whether we approve of his teaching, let alone whether we like the look of the movement that still claims to follow him, we are bound to see his crucifixion as one of the pivotal moments in human history.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
The Provisional Government had lost effective military control of the capital a full two days before the armed uprising began. This was the essential fact of the whole insurrection: without it one cannot explain the ease of the Bolshevik victory.
Orlando Figes (A People's Tragedy: The Russian Revolution, 1891 - 1924)
There was a sudden silence from the combo in the smoke. One of the trolls picked up a small rock and started to pound it gently, producing a slow, sticky rhythm that clung to the walls like smoke. And from the smoke, Ruby emerged like a galleon out of the fog with a ridiculous feather boa around her neck. It was continental drift with words. She began to sing. The trolls stood in respectful silence. After a while Victor heard a sob. Tears were rolling down Rock's face. "What's the song about?" he whispered. Rock leaned down. "Is ancient folklorique troll song," he said. "Is about Amber and Jasper. They were—" he hesitated, and waved his hands about vaguely. "Friends. Good friends?" "I think I know what you mean," said Victor. "And one day Amber takes her troll’s dinner down to the cave and finds him—" Rock waved his hands in vague yet thoroughly descriptive motions "—with another lady troll. So she go home and get her club and come back and beat him to death, thump, thump, thump. ’Cos he was her troll and he done her wrong. Is very romantic song.
Terry Pratchett (Moving Pictures (Discworld, #10; Industrial Revolution, #1))
The diagnosis of the human plight is then not simply that humans have broken God’s moral law, offending and insulting the Creator, whose image they bear—though that is true as well. This lawbreaking is a symptom of a much more serious disease. Morality is important, but it isn’t the whole story. Called to responsibility and authority within and over the creation, humans have turned their vocation upside down, giving worship and allegiance to forces and powers within creation itself. The name for this is idolatry. The result is slavery and finally death.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
The point of trying to understand the cross better is not so that we can congratulate ourselves for having solved an intellectual crossword puzzle, but so that God’s power and wisdom may work in us, through us, and out into the world that still regards Jesus’s crucifixion as weakness and folly.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
A new sort of power will be let loose upon the world, and it will be the power of self-giving love. This is the heart of the revolution that was launched on Good Friday. You cannot defeat the usual sort of power by the usual sort of means. If one force overcomes another, it is still “force” that wins. Rather, at the heart of the victory of God over all the powers of the world there lies self-giving love, which, in obedience to the ancient prophetic vocation, will give its life “as a ransom for many.” Exactly
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
The aim, as in all theological and biblical exploration, is not to replace love with knowledge. Rather, it is to keep love focused upon its true object. We
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
the biblical texts themselves might suggest that there were better questions to be asking, which are actually screened out by concentrating on the wrong ones.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
The second great change in human fitness began around 1850. It marked the start of the Industrial Revolution, and today just 13.7 percent of jobs require the same heavy work as our past days of farming.
Michael Easter (The Comfort Crisis: Embrace Discomfort To Reclaim Your Wild, Happy, Healthy Self)
The strategies were often based on the idea that prices tend to revert after an initial move higher or lower. Laufer would buy futures contracts if they opened at unusually low prices compared with their previous closing price, and sell if prices began the day much higher than their previous close. Simons made his own improvements to the evolving system, while insisting that the team work together and share credit.
Gregory Zuckerman (The Man Who Solved the Market: How Jim Simons Launched the Quant Revolution)
The problem, then, with the idea of Jesus as a nationalistic, Jewish revolutionary is that it’s way too small a picture: his revolution was far greater than that, and the rebellion he began was aimed at a far, far greater power.
Nick Page (The Longest Week: The truth about Jesus' last days)
This meant, inevitably, that the victory would have to be implemented in the same way, proceeding by the slow road of love rather than the quick road of sudden conquest. That is part of what the Sermon on the Mount was all about.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
I was extremely curious about the alternatives to the kind of life I had been leading, and my friends and I exchanged rumors and scraps of information we dug from official publications. I was struck less by the West's technological developments and high living standards than by the absence of political witch-hunts, the lack of consuming suspicion, the dignity of the individual, and the incredible amount of liberty. To me, the ultimate proof of freedom in the West was that there seemed to be so many people there attacking the West and praising China. Almost every other day the front page of Reference, the newspaper which carded foreign press items, would feature some eulogy of Mao and the Cultural Revolution. At first I was angered by these, but they soon made me see how tolerant another society could be. I realized that this was the kind of society I wanted to live in: where people were allowed to hold different, even outrageous views. I began to see that it was the very tolerance of oppositions, of protesters, that kept the West progressing. Still, I could not help being irritated by some observations. Once I read an article by a Westerner who came to China to see some old friends, university professors, who told him cheerfully how they had enjoyed being denounced and sent to the back end of beyond, and how much they had relished being reformed. The author concluded that Mao had indeed made the Chinese into 'new people' who would regard what was misery to a Westerner as pleasure. I was aghast. Did he not know that repression was at its worst when there was no complaint? A hundred times more so when the victim actually presented a smiling face? Could he not see to what a pathetic condition these professors had been reduced, and what horror must have been involved to degrade them so? I did not realize that the acting that the Chinese were putting on was something to which Westerners were unaccustomed, and which they could not always decode. I did not appreciate either that information about China was not easily available, or was largely misunderstood, in the West, and that people with no experience of a regime like China's could take its propaganda and rhetoric at face value. As a result, I assumed that these eulogies were dishonest. My friends and I would joke that they had been bought by our government's 'hospitality." When foreigners were allowed into certain restricted places in China following Nixon's visit, wherever they went the authorities immediately cordoned off enclaves even within these enclaves. The best transport facilities, shops, restaurants, guest houses and scenic spots were reserved for them, with signs reading "For Foreign Guests Only." Mao-tai, the most sought-after liquor, was totally unavailable to ordinary Chinese, but freely available to foreigners. The best food was saved for foreigners. The newspapers proudly reported that Henry Kissinger had said his waistline had expanded as a result of the many twelve-course banquets he enjoyed during his visits to China. This was at a time when in Sichuan, "Heaven's Granary," our meat ration was half a pound per month, and the streets of Chengdu were full of homeless peasants who had fled there from famine in the north, and were living as beggars. There was great resentment among the population about how the foreigners were treated like lords. My friends and I began saying among ourselves: "Why do we attack the Kuomintang for allowing signs saying "No Chinese or Dogs" aren't we doing the same? Getting hold of information became an obsession. I benefited enormously from my ability to read English, as although the university library had been looted during the Cultural Revolution, most of the books it had lost had been in Chinese. Its extensive English-language collection had been turned upside down, but was still largely intact.
Jung Chang (Wild Swans: Three Daughters of China)
Love will always suffer. If the church tries to win victories either all in a rush or by steps taken in some other spirit, it may appear to succeed for a while. Think of the pomp and “glory” of the late medieval church. But the “victory” will be hollow and will leave all kinds of problems in its wake.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
The face that Moses had begged to see – was forbidden to see – was slapped bloody (Exodus 33:19-20) The thorns that God had sent to curse the earth’s rebellion now twisted around his brow… “On your back with you!” One raises a mallet to sink the spike. But the soldier’s heart must continue pumping as he readies the prisoner’s wrist. Someone must sustain the soldier’s life minute by minute, for no man has this power on his own. Who supplies breath to his lungs? Who gives energy to his cells? Who holds his molecules together? Only by the Son do “all things hold together” (Colossians 1:17). The victim wills that the soldier live on – he grants the warrior’s continued existence. The man swings. As the man swings, the Son recalls how he and the Father first designed the medial nerve of the human forearm – the sensations it would be capable of. The design proves flawless – the nerves perform exquisitely. “Up you go!” They lift the cross. God is on display in his underwear and can scarcely breathe. But these pains are a mere warm-up to his other and growing dread. He begins to feel a foreign sensation. Somewhere during this day an unearthly foul odor began to waft, not around his nose, but his heart. He feels dirty. Human wickedness starts to crawl upon his spotless being – the living excrement from our souls. The apple of his Father’s eye turns brown with rot. His Father! He must face his Father like this! From heaven the Father now rouses himself like a lion disturbed, shakes His mane, and roars against the shriveling remnant of a man hanging on a cross.Never has the Son seen the Father look at him so, never felt even the least of his hot breath. But the roar shakes the unseen world and darkens the visible sky. The Son does not recognize these eyes. “Son of Man! Why have you behaved so? You have cheated, lusted, stolen, gossiped – murdered, envied, hated, lied. You have cursed, robbed, over-spent, overeaten – fornicated, disobeyed, embezzled, and blasphemed. Oh the duties you have shirked, the children you have abandoned! Who has ever so ignored the poor, so played the coward, so belittled my name? Have you ever held a razor tongue? What a self-righteous, pitiful drunk – you, who moles young boys, peddle killer drugs, travel in cliques, and mock your parents. Who gave you the boldness to rig elections, foment revolutions, torture animals, and worship demons? Does the list never end! Splitting families, raping virgins, acting smugly, playing the pimp – buying politicians, practicing exhortation, filming pornography, accepting bribes. You have burned down buildings, perfected terrorist tactics, founded false religions, traded in slaves – relishing each morsel and bragging about it all. I hate, loathe these things in you! Disgust for everything about you consumes me! Can you not feel my wrath? Of course the Son is innocent He is blamelessness itself. The Father knows this. But the divine pair have an agreement, and the unthinkable must now take place. Jesus will be treated as if personally responsible for every sin ever committed. The Father watches as his heart’s treasure, the mirror image of himself, sinks drowning into raw, liquid sin. Jehovah’s stored rage against humankind from every century explodes in a single direction. “Father! Father! Why have you forsaken me?!” But heaven stops its ears. The Son stares up at the One who cannot, who will not, reach down or reply. The Trinity had planned it. The Son had endured it. The Spirit enabled Him. The Father rejected the Son whom He loved. Jesus, the God-man from Nazareth, perished. The Father accepted His sacrifice for sin and was satisfied. The Rescue was accomplished.
Joni Eareckson Tada (When God Weeps Kit: Why Our Sufferings Matter to the Almighty)
Since sin, the consequence of idolatry, is what keeps humans in thrall to the nongods of the world, dealing with sin has a more profound effect than simply releasing humans to go to heaven. It releases humans from the grip of the idols, so they can worship the living God and be renewed according to his image.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
To me, the ultimate proof of freedom in the West was that there seemed to be so many people there attacking the West and praising China. Almost every other day the front page of Reference, the newspaper which carded foreign press items, would feature some eulogy of Mao and the Cultural Revolution.  At first I was angered by these, but they soon made me see how tolerant another society could be.  I realized that this was the kind of society I wanted to live in: where people were allowed to hold different, even outrageous views.  I began to see that it was the very tolerance of oppositions, of protesters, that kept the West progressing.
Jung Chang (Wild Swans: Three Daughters of China)
It has forgotten that the gospels are replete with atonement theology, through and through—only they give it to us not as a neat little system, but as a powerful, sprawling, many-sided, richly revelatory narrative in which we are invited to find ourselves, or rather to lose ourselves and to be found again the other side.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
Think for a moment about the Agricultural Revolution from the viewpoint of wheat. Ten thousand years ago wheat was just a wild grass, one of many, confined to a small range in the Middle East. Suddenly, within just a few short millennia, it was growing all over the world. According to the basic evolutionary criteria of survival and reproduction, wheat has become one of the most successful plants in the history of the earth. In areas such as the Great Plains of North America, where not a single wheat stalk grew 10,000 years ago, you can today walk for hundreds upon hundreds of miles without encountering any other plant. Worldwide, wheat covers about 870,000 square miles of the globe’s surface, almost ten times the size of Britain. How did this grass turn from insignificant to ubiquitous? Wheat did it by manipulating Homo sapiens to its advantage. This ape had been living a fairly comfortable life hunting and gathering until about 10,000 years ago, but then began to invest more and more effort in cultivating wheat. Within a couple of millennia, humans in many parts of the world were doing little from dawn to dusk other than taking care of wheat plants. It wasn’t easy. Wheat demanded a lot of them. Wheat didn’t like rocks and pebbles, so Sapiens broke their backs clearing fields. Wheat didn’t like sharing its space, water and nutrients with other plants, so men and women laboured long days weeding under the scorching sun. Wheat got sick, so Sapiens had to keep a watch out for worms and blight. Wheat was attacked by rabbits and locust swarms, so the farmers built fences and stood guard over the fields. Wheat was thirsty, so humans dug irrigation canals or lugged heavy buckets from the well to water it. Sapiens even collected animal faeces to nourish the ground in which wheat grew.
Yuval Noah Harari (Sapiens: A Brief History of Humankind)
Romans 4 is all about the covenant that God made with Abraham in Genesis 15. It is not a detached statement about someone in the ancient scriptures who was “justified by faith.” It is not simply a “proof from scripture” of the “doctrine” that Paul has stated in Romans 3. Abraham is not simply an “example” of either the way God’s grace operates or the way some humans have faith.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
And with all this we lift up our eyes and realize that when the New Testament tells us the meaning of the cross, it gives us not a system, but a story; not a theory, but a meal and an act of humble service; not a celestial mechanism for punishing sin and taking people to heaven, but an earthly story of a human Messiah who embodies and incarnates Israel’s God and who unveils his glory in bringing his kingdom to earth as in heaven.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
The worker began to wheeze, choking with anger and malicious joy. “That’s too little! That’s way too little!” he said. Of course, for him the Bolsheviks were the genuine “worker-peasant force.” They “were realizing the most cherished hopes of the people.” Everyone knows what kind of “hopes” these “people” have, for they have been called upon to rule the world and to take charge of all culture, law, honor, conscience, religion, and art.
Ivan Alekseyevich Bunin (Cursed Days: Diary of a Revolution)
In 1917 I went to Russia. I was sent to prevent the Bolshevik Revolution and to keep Russia in the war. The reader will know that my efforts did not meet with success. I went to Petrograd from Vladivostok, .One day, on the way through Siberia, the train stopped at some station and the passengers as usual got out, some to fetch water to make tea, some to buy food and others to stretch their legs. A blind soldier was sitting on a bench. Other soldiers sat beside him and more stood behind. There were from twenty to thirty.Their uniforms were torn and stained. The blind soldier, a big vigorous fellow, was quite young. On his cheeks was the soft, pale down of a beard that has never been shaved. I daresay he wasn't eighteen. He had a broad face, with flat, wide features, and on his forehead was a great scar of the wound that had lost him his sight. His closed eyes gave him a strangely vacant look. He began to sing. His voice was strong and sweet. He accompanied himself on an accordion. The train waited and he sang song after song. I could not understand his words, but through his singing, wild and melancholy, I seemed to hear the cry of the oppressed: I felt the lonely steppes and the interminable forests, the flow of the broad Russian rivers and all the toil of the countryside, the ploughing of the land and the reaping of the wild corn, the sighing of the wind in the birch trees, the long months of dark winter; and then the dancing of the women in the villages and the youths bathing in shallow streams on summer evenings; I felt the horror of war, the bitter nights in the trenches, the long marches on muddy roads, the battlefield with its terror and anguish and death. It was horrible and deeply moving. A cap lay at the singer's feet and the passengers filled it full of money; the same emotion had seized them all, of boundless compassion and of vague horror, for there was something in that blind, scarred face that was terrifying; you felt that this was a being apart, sundered from the joy of this enchanting world. He did not seem quite human. The soldiers stood silent and hostile. Their attitude seemed to claim as a right the alms of the travelling herd. There was a disdainful anger on their side and unmeasurable pity on ours; but no glimmering of a sense that there was but one way to compensate that helpless man for all his pain.
W. Somerset Maugham
Does this mean you’re against the revolution?” How all these revolutions are the same! During the French Revolution an entire abyss of new administrative institutions suddenly appeared. A whole flood of decrees and instructions sprang forth. The number of commissars—why were they called precisely commissars?—and all kinds of other authorities in general went on without end; committees, unions, and parties grew like mushrooms; and everyone “began devouring everyone else.
Ivan Alekseyevich Bunin (Cursed Days: Diary of a Revolution)
In peace, what had been suppressed by anxiety and fear began to reawaken. Ye found that the real pain had just begun. Nightmarish memories, like embers coming back to life, burned more and more fiercely, searing her heart. For most people, perhaps time would have gradually healed these wounds. After all, during the Cultural Revolution, many people suffered fates similar to hers, and compared to many of them, Ye was relatively fortunate. But Ye had the mental habits of a scientist, and she refused to forget. Rather, she looked with a rational gaze on the madness and hatred that had harmed her. Ye’s rational consideration of humanity’s evil side began the day she read Silent Spring. As she grew closer to Yang Weining, he was able to get her many classics of foreign-language philosophy and history under the guise of gathering technical research materials. The bloody history of humanity shocked her, and the extraordinary insights of the philosophers also led her to understand the most fundamental and secret aspects of human nature. Indeed,
Liu Cixin (The Three-Body Problem (Remembrance of Earth’s Past, #1))
We too are easily fooled into allowing distinctions of ethnic origin to determine the boundaries of our fellowship in the Messiah. We are easily fooled into supposing that because we believe in faith, not works, in grace, not law, the absolute moral challenge of the gospel can be quietly set aside. Paul’s message of the cross leaves us no choice. Unity and holiness and the suffering that will accompany both are rooted in the Messiah’s death. To regard them as inessential is to pretend that the Messiah did not need to die.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
In the eleventh century, a French archdeacon challenged the Church’s faith that the Blessed Sacrament was in fact the Body and Blood of Christ. Pope Gregory VII (reigned 1073–85) responded with a definitive statement of what the Church had always believed. After the controversy was resolved, Eucharistic adoration began to flourish. The Church soon instituted processions of the Blessed Sacrament, prescribed rules for Eucharistic adoration, and encouraged the faithful to visit Our Lord reserved in the churches. The martyr St. Thomas à Becket (1118–70), for example, once wrote to a friend that he often prayed for him in the church before “the Majesty of the Body of Christ.” In 1226, after King Louis VII of France (1120–80) won a victory over the Albigensian heretics who had taken up arms against him, he asked the Bishop of Avignon to have the Blessed Sacrament exposed for adoration in the Chapel of the Holy Cross. The faithful who came to adore were so numerous that the bishop allowed the adoration to continue indefinitely, day and night. This decision was later ratified by the pope, and adoration at Avignon continued uninterrupted until 1792, when the French Revolution halted the devotion. It was resumed, however, in 1829. Also in the thirteenth century, Pope Urban the IV (reigned 1261–64) instituted the Feast of Corpus Christi (the Body of Christ), commissioning St. Thomas Aquinas to write hymns for the feast. The lyrics for these compositions reflect a profound awareness of Christ’s abiding Presence with us in the Blessed Sacrament and of the reverence, adoration, and gratitude we owe Him for that surpassing Gift. In
Paul Thigpen (Manual for Eucharistic Adoration)
The importance of the Industrial Revolution is hard to overstate. Throughout essentially all of human history, economic growth had proceeded at a rate of perhaps 0.1 percent per year, enough to allow for a very gradual increase in population, but not any growth in per capita living standards.26 And then, suddenly, there was progress when there had been none. Economic growth began to zoom upward much faster than the growth rate of the population, as it has continued to do through to the present day, the occasional global financial meltdown notwithstanding.27
Nate Silver (The Signal and the Noise: Why So Many Predictions Fail-but Some Don't)
Once we rescue this substitution from its pagan captivity, it can resume its rightful place at the heart of the Jewish and then the messianic narrative, the story through which—in 8:4 as elsewhere—humans are rescued not so they can “go to heaven,” but so that “the right and proper verdict of the law could be fulfilled in us, as we live not according to the flesh but according to the spirit.” Humans are rescued in order to be “glorified,” that is, so that they may resume the genuine human existence, bearing the divine image, reflecting God’s wisdom and love into the world.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
First, there is the underlying issue of idolatry, injustice, and plain old “sin.” That is clear. It hasn’t gone away. It hasn’t, as some suppose, been displaced by all this talk of the covenant, of Israel’s vocation. Nor, however, should we forget that the problem with “sin” was not just the breaking of moral laws, but idolatry and the consequent failure to grasp the truly human vocation and reflect God’s glory into the world: “All sinned, and fell short of God’s glory” (3:23). Sin matters; so, behind it, does idolatry. All this must be dealt with if God is to put the world right.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
Part of Paul’s point in that same chapter, Romans 6, is that those who have come into the Messiah’s family must constantly make it real, in thought and deed: “Calculate yourselves as being dead to sin, and alive to God in the Messiah, Jesus,” and “Don’t allow sin to rule in your mortal body” (6:11, 12). A similar warning is given in 1 Corinthians 10:12: “Anyone who reckons they are standing upright should watch out in case they fall over”! Like the Israelites leaving Egypt, just because you have escaped the life of total slavery, that doesn’t mean you won’t have to work hard to translate your newfound freedom into actual life.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
As we have seen, the phrase “in accordance with the Bible” has little to do with isolated proof-texts and everything to do with the meaning of the long, dark, puzzling narrative of Israel ending with the question mark at the end of the books of Malachi and Chronicles. “Exile” was still in operation. The first Christians saw the message and accomplishment of Jesus as the long-awaited arrival of God’s kingdom, the final dealing-with-sin that would undo the powers of darkness and break through to the “age to come.” The whole point, as in Galatians 3, was that Israel’s long and sad story was not just a rambling muddle, an accumulation of irrelevant but damaging mistakes of generations that had more or less lost the plot. Paul never saw Israel’s past history like that, though many readers of Paul have assumed that he did.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
Many Christians grew up reading the Bible in the light of this or that version, often without realizing that these traditions of reading scripture were themselves shaped by cultural forces that distorted some elements of biblical teaching and screened out others altogether. None of us can escape that problem. But what I have tried to do in this book is to outline a way of understanding the New Testament’s vision of Jesus’s death, particularly that in the gospels and Paul, a vision that, by giving attention to various strands often ignored and by sketching a way of combining things that have often been played off against one another, will relaunch something more like the first movement than the second. Such a missional vision will need serious reshaping. There were problems (to put it mildly) with that earlier optimism
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
Repeat the names,” my mother instructs, and we listen while Paschal recites the names of the months. “Vintage, Fog, Frost, Snow, Rain …” He hesitates on the sixth month. “Wind,” she says helpfully. We are all sitting at the caissier’s desk, and it is very important he get this right. “Wind,” he repeats after her. “Seed, Blossoms, M-Mead—” “Meadows,” I say. “Meadows, Harvesting, Heat, and Fruit.” Isabel claps. “Very good.” “And what year is this?” my mother asks. Paschal frowns. “Seventeen ninety-three?” “No,” Isabel says forcefully. “It is Year Two.” “But I don’t understand.” “The first year began on September twenty-second, seventeen ninety-two.” The day France declared itself the First Republic. “But how?” He doesn’t see how he could have been alive before time began. “That is the decree of the Convention,” she explains.
Michelle Moran (Madame Tussaud: A Novel of the French Revolution)
The problem is not the general problem of human sin or indeed of the death that it incurs. The problem is that God made promises not only to Abraham but through Abraham to the world, and if the promise-bearing people fall under the Deuteronomic curse, as Deuteronomy itself insists that they will, the promises cannot get out to the wider world. The means is then that Jesus, as Israel’s Messiah, bears Israel’s curse in order to undo the consequences of sin and “exile” and so to break the power of the “present evil age” once and for all. When sins are forgiven, the “powers” are robbed of their power. Once we understand how the biblical narrative actually works, so as to see the full force of saying that “the Messiah died for our sins in accordance with the Bible,” the admittedly complex passage can be seen to be fully coherent.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
He ought to be up there, guarding the pass, or at least striving in some way to keep his country. His. The thought never failed to thrill him. It was worth death. Worth almost anything to become again the person he had been before the Herran War. Yet here he was, gambling the frail odds of success. Looking for a plant. He imagined Cheat’s reaction if he could see him now, scouring the ground for a wrinkle of faded green. There would be mockery, which Arin could shrug off, and rage, which Arin could withstand--even understand. But he couldn’t bear what he saw in his mind. Cheat’s eyes cutting to Kestrel. Targeting her, stoking his hatred with one more reason. And the more Arin tried to shield her, the more Cheat’s dislike grew. Arin’s hands clenched in the cold. He blew on them, tucked his fingers under his arms, and began to walk. He should let her go. Let her slip into the countryside, to the isolated farmlands that had no idea of the revolution. If so, what then? Kestrel would alert her father. She’d find a way. Then the full force of the empire’s military would fall on the peninsula, when Arin doubted that the Herrani could deal even with the battalion that would come through the pass in less than two days. If he let Kestrel go, it was the same as murdering his people. Arin nudged a rock with his boot and wanted to kick it. He didn’t. He walked. Thoughts chipped at his sanity, proposing solutions only to reveal problems, taunting him with the certainty that he would lose everything he sought to keep. Until he found it. Arin found the herb threading up through a patch of dirt. It was a pitiful amount, and withered, but he tore it from the ground with a fierce hope.
Marie Rutkoski (The Winner's Curse (The Winner's Trilogy, #1))
If we are talking about the victory over evil and the launch of new creation, it won’t make much sense unless we are working for those very things in the lives of the poorest of the poor. If we are talking about Jesus winning the victory over the dark powers and thereby starting the long-awaited revolution, it will be much easier for people to believe it if we are working to show what we mean in art and music, in song and story. The great philosopher Ludwig Wittgenstein said, “It is love that believes the resurrection,” and hearts can be wooed by glorious or poignant music, art, dance, or drama into believing for a moment that a different world might after all be possible, a world in which resurrection, forgiveness, healing, and hope abound. Gifts that stir the imagination can frequently unblock channels of understanding that had remained stubbornly clogged when addressed by reasoned words.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
So what was the hidden divine purpose in this seemingly strange story? As we saw, from Romans 5:12 on Paul has referred to “Sin” in the singular, “Sin” as a force or power that is let loose in the world and that ultimately rules the world (“Sin reigned in death,” 5:21). “Sin” here seems to be the accumulation not just of human wrongdoings, but of the powers unleashed by idolatry and wickedness—the powers that humans were supposed to have, but that, through idolatry, they had handed over to nongods. Paul then uses the word “Sin” as a personification for all this. Sometimes it seems as though, in 7:7–12 at least, Paul says “Sin” where he might have said “the satan,” or at least the serpent in Genesis 3. In any case, in Romans 7 Paul is telling two stories, the story of Adam and the story of Israel, weaving them together to show—as in much Jewish tradition—just how closely that they resonated with one another. His main point is that, through the Torah, Israel recapitulated the sin of Adam.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
Such was the conglomeration of men around the leader of the National Socialists. In a normal society they surely would have stood out as a grotesque assortment of misfits. But in the last chaotic days of the Republic they began to appear to millions of befuddled Germans as saviors. And they had two advantages over their opponents: They were led by a man who knew exactly what he wanted and they were ruthless enough, and opportunist enough, to go to any lengths to help him get it. As the year of 1931 ran its uneasy course, with five million wage earners out of work, the middle classes facing ruin, the farmers unable to meet their mortgage payments, the Parliament paralyzed, the government floundering, the eighty-four-year-old President fast sinking into the befuddlement of senility, a confidence mounted in the breasts of the Nazi chieftains that they would not have long to wait. As Gregor Strasser publicly boasted, “All that serves to precipitate the catastrophe … is good, very good for us and our German revolution.
William L. Shirer (The Rise and Fall of the Third Reich: A History of Nazi Germany)
The fear had precedent. Toward the end of the Civil War, having witnessed the effectiveness of the Union's 'colored troops,' a flailing Confederacy began considering an attempt to recruit blacks into its army. But in the nineteenth century, the idea of the soldier was heavily entwined with the notion of masculinity and citizenship. How could an army constituted to defend slavery, with all of its assumptions about black inferiority, turn around and declare that blacks were worthy of being invited into Confederate ranks? As it happened, they could not. 'The day you make a soldier of them is the beginning of the end of our revolution,' observed Georgia politician Howell Cobb. 'And if slaves seem good soldiers, then our whole theory of slavery is wrong.' There could be no win for white supremacy here. If blacks proved to be the cowards that 'the whole theory of slavery' painted them as, the battle would be lost. But much worse, should they fight effectively--and prove themselves capable of 'good Negro government'--then the larger war could never be won.
Ta-Nehisi Coates (We Were Eight Years in Power: An American Tragedy)
The modern educational system provides numerous other examples of reality bowing down to written records. When measuring the width of my desk, the yardstick I am using matters little. My desk remains the same width regardless of whether I say it is 200 centimetres or 78.74 inches. However, when bureaucracies measure people, the yardsticks they choose make all the difference. When schools began assessing people according to precise marks, the lives of millions of students and teachers changed dramatically. Marks are a relatively new invention. Hunter-gatherers were never marked for their achievements, and even thousands of years after the Agricultural Revolution, few educational establishments used precise marks. A medieval apprentice cobbler did not receive at the end of the year a piece of paper saying he has got an A on shoelaces but a C minus on buckles. An undergraduate in Shakespeare’s day left Oxford with one of only two possible results – with a degree, or without one. Nobody thought of giving one student a final mark of 74 and another student 88.6
Yuval Noah Harari (Homo Deus: A Brief History of Tomorrow)
Within this narrative, creation itself is understood as a kind of Temple, a heaven-and-earth duality, where humans function as the “image-bearers” in the cosmic Temple, part of earth yet reflecting the life and love of heaven. This is how creation was designed to function and flourish: under the stewardship of the image-bearers. Humans are called not just to keep certain moral standards in the present and to enjoy God’s presence here and hereafter, but to celebrate, worship, procreate, and take responsibility within the rich, vivid developing life of creation. According to Genesis, that is what humans were made for. The diagnosis of the human plight is then not simply that humans have broken God’s moral law, offending and insulting the Creator, whose image they bear—though that is true as well. This lawbreaking is a symptom of a much more serious disease. Morality is important, but it isn’t the whole story. Called to responsibility and authority within and over the creation, humans have turned their vocation upside down, giving worship and allegiance to forces and powers within creation itself. The name for this is idolatry. The result is slavery and finally death. It isn’t just that humans do wrong things and so incur punishment. This is one element of the larger problem, which isn’t so much about a punishment that might seem almost arbitrary, perhaps even draconian; it is, rather, about direct consequences. When we worship and serve forces within the creation (the creation for which we were supposed to be responsible!), we hand over our power to other forces only too happy to usurp our position. We humans have thus, by abrogating our own vocation, handed our power and authority to nondivine and nonhuman forces, which have then run rampant, spoiling human lives, ravaging the beautiful creation, and doing their best to turn God’s world into a hell (and hence into a place from which people might want to escape). As I indicated earlier, some of these “forces” are familiar (money, sex, power). Some are less familiar in the popular mind, not least the sense of a dark, accusing “power” standing behind all the rest. Called
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
We often associate science with the values of secularism and tolerance. If so, early modern Europe is the last place you would have expected a scientific revolution. Europe in the days of Columbus, Copernicus and Newton had the highest concentration of religious fanatics in the world, and the lowest level of tolerance. The luminaries of the Scientific Revolution lived in a society that expelled Jews and Muslims, burned heretics wholesale, saw a witch in every cat-loving elderly lady and started a new religious war every full moon. If you had travelled to Cairo or Istanbul around 1600, you would find there a multicultural and tolerant metropolis, where Sunnis, Shiites, Orthodox Christians, Catholics, Armenians, Copts, Jews and even the occasional Hindu lived side by side in relative harmony. Though they had their share of disagreements and riots, and though the Ottoman Empire routinely discriminated against people on religious grounds, it was a liberal paradise compared with Europe. If you had then sailed on to contemporary Paris or London, you would have found cities awash with religious extremism, in which only those belonging to the dominant sect could live. In London they killed Catholics, in Paris they killed Protestants, the Jews had long been driven out, and nobody in his right mind would dream of letting any Muslims in. And yet, the Scientific Revolution began in London and Paris rather than in Cairo and Istanbul.
Yuval Noah Harari (Homo Deus: A History of Tomorrow)
Cuba has nine official National Public Holidays January 1st - Liberation Day & New Year’s Liberation Day is also called “Triunfo de la Revolucion.” This day celebrates the removal of dictator Batista from power and the start of Fidel Castro’s power. January 2nd - Victory of the Armed Forces A holiday commemorating its revolution’s history. Good Friday Good Friday became a national holiday following the visit of Pope Benedict XVI. The first Good Friday recognized as a holiday was in 2014, according to Granma, the Official Body Central Committee of the Communist Party of Cuba. May 1st - International Labour Day Called “Dia de los Trabajadores,” Havana-Guide.com noted there are many celebrations this holiday, including “speeches on the ‘Plaza de la Revolucion’ celebrating the work force and the Communist party.” July 25th till 27th - Commemmoration of the Assault to Moncada/National Rebellion Day This three-day long holiday remembers the 1953 capture and exile of Fidel Castro, according to VisitarCuba. This happened near Santiago in the Moncada army barracks. This week is also celebrated with carnivals in Santiago as the saint day of St. James (Santiago). October 19th - Independence Day, “Dia de la Independencia” Independence Day celebrates the early independence of Cuba in 1868, when Carlos Manuel Cespedes freed his slaves and began the War of Independence against Spain, according to Travel Cuba. December 25, 2017 - Christmas, “Natividad” Christmas has only recently been re-established as a holiday due to Pope John Paul’s visit in 1998.
Hank Bracker
Finally, our studies of the preparatory stages of all revolutions bring us to the conclusion that not a single revolution has originated in parliaments or in any other representative assembly. All began with the people. And no revolution has appeared in full armor--born, like Minerva out of the head of Jupiter, in a day. They all had their periods of incubation, during which the masses were very slowly becoming imbued with the revolutionary spirit, grew bolder, commenced to hope, and step by step emerged from their former indifference and resignation. And the awakening of the revolutionary spirit always took place in such a manner that, at first, single individuals, deeply moved by the existing state of things, protested against it, one by one. Many perished--"uselessly," the arm-chair critic would say; but the indifference of society was shaken by these progenitors. The dullest and most narrow-minded people were compelled to reflect,--Why should men, young, sincere, and full of strength, sacrifice their lives in this way? It was impossible to remain indifferent--it was necessary to take a stand, for or against: thought was awakening. Then, little by little, small groups came to be imbued with the same spirit of revolt; they also rebelled--sometimes in the hope of local success--in strikes or in small revolts against some official whom they disliked, or in order to get food for their hungry children, but frequently also without any hope of success: simply because the conditions grew unbearable. Not one, or two, or tens, but hundreds of similar revolts have preceded and must precede every revolution.
Pyotr Kropotkin
Think for a moment about the Agricultural Revolution from the viewpoint of wheat. Ten thousand years ago wheat was just a wild grass, one of many, confined to a small range in the Middle East. Suddenly, within just a few short millennia, it was growing all over the world. According to the basic evolutionary criteria of survival and reproduction, wheat has become one of the most successful plants in the history of the earth. In areas such as the Great Plains of North America, where not a single wheat stalk grew 10,000 years ago, you can today walk for hundreds upon hundreds of kilometres without encountering any other plant. Worldwide, wheat covers about 2.25 million square kilometres of the globe’s surface, almost ten times the size of Britain. How did this grass turn from insignificant to ubiquitous? Wheat did it by manipulating Homo sapiens to its advantage. This ape had been living a fairly comfortable life hunting and gathering until about 10,000 years ago, but then began to invest more and more effort in cultivating wheat. Within a couple of millennia, humans in many parts of the world were doing little from dawn to dusk other than taking care of wheat plants. It wasn’t easy. Wheat demanded a lot of them. Wheat didn’t like rocks and pebbles, so Sapiens broke their backs clearing fields. Wheat didn’t like sharing its space, water and nutrients with other plants, so men and women laboured long days weeding under the scorching sun. Wheat got sick, so Sapiens had to keep a watch out for worms and blight. Wheat was attacked by rabbits and locust swarms, so the farmers built fences and stood guard over the fields. Wheat was thirsty, so humans dug irrigation canals or lugged heavy buckets from the well to water it. Sapiens even collected animal faeces to nourish the ground in which wheat grew. The
Yuval Noah Harari (Sapiens: A Brief History of Humankind)
I’ve worn Niki’s pants for two days now. I thought a third day in the same clothes might be pushing it.” Ian shrugged with indifference. “It might send Derian through the roof, but it doesn’t bother me. Wear what you want to wear.” Eena wrinkled her nose at him. “Do you really feel that way or are you trying to appear more laissez-faire than Derian?” “More laissez-faire?” “Yes. That’s a real word.” “Two words actually,” he grinned. “Laissez faire et laissez passer, le monde va de lui même!" He coated the words with a heavy French accent. Eena gawked at him. “Since when do you speak French?” “I don’t.” Ian chuckled. “But I did do some research in world history the year I followed you around on Earth. Physics was a joke, but history—that I found fascinating.” Slapping a hand against her chest, Eena exclaimed, “I can’t believe it! Unbeknownst to me, Ian actually studied something in high school other than the library’s collection of sci-fi paperbacks!” He grimaced at her exaggerated performance before defending his preferred choice of reading material. “Hey, popular literature is a valuable and enlightening form of world history. You would know that if you read a book or two.” She ignored his reproach and asked with curiosity, “What exactly did you say?” “In French?” “Duh, yes.” “Don’t ‘duh’ me, you could easily have been referring to my remark about enlightening literature. I know the value of a good book is hard for you to comprehend.” He grinned crookedly at her look of offense and then moved into an English translation of his French quote. “Let it do and let it pass, the world goes on by itself.” “Hmm. And where did that saying come from?” Ian delivered his answer with a surprisingly straight face. “That is what the French Monarch said when his queen began dressing casually. The French revolution started one week following that famous declaration, right after the queen was beheaded by the rest of the aristocracy in her favorite pair of scroungy jeans.” “You are such a brazen-tongued liar!
Richelle E. Goodrich (Eena, The Companionship of the Dragon's Soul (The Harrowbethian Saga #6))
Although thrilled that the era of the personal computer had arrived, he was afraid that he was going to miss the party. Slapping down seventy-five cents, he grabbed the issue and trotted through the slushy snow to the Harvard dorm room of Bill Gates, his high school buddy and fellow computer fanatic from Seattle, who had convinced him to drop out of college and move to Cambridge. “Hey, this thing is happening without us,” Allen declared. Gates began to rock back and forth, as he often did during moments of intensity. When he finished the article, he realized that Allen was right. For the next eight weeks, the two of them embarked on a frenzy of code writing that would change the nature of the computer business.1 Unlike the computer pioneers before him, Gates, who was born in 1955, had not grown up caring much about the hardware. He had never gotten his thrills by building Heathkit radios or soldering circuit boards. A high school physics teacher, annoyed by the arrogance Gates sometimes displayed while jockeying at the school’s timesharing terminal, had once assigned him the project of assembling a Radio Shack electronics kit. When Gates finally turned it in, the teacher recalled, “solder was dripping all over the back” and it didn’t work.2 For Gates, the magic of computers was not in their hardware circuits but in their software code. “We’re not hardware gurus, Paul,” he repeatedly pronounced whenever Allen proposed building a machine. “What we know is software.” Even his slightly older friend Allen, who had built shortwave radios, knew that the future belonged to the coders. “Hardware,” he admitted, “was not our area of expertise.”3 What Gates and Allen set out to do on that December day in 1974 when they first saw the Popular Electronics cover was to create the software for personal computers. More than that, they wanted to shift the balance in the emerging industry so that the hardware would become an interchangeable commodity, while those who created the operating system and application software would capture most of the profits.
Walter Isaacson (The Innovators: How a Group of Hackers, Geniuses, and Geeks Created the Digital Revolution)
Where else in dramatic literature is there such a treatment of the life-and-death cycle of people and political change? One needs to reach back to the chronicles of Shakespeare, back to the Greeks. Larry Kramer isn't Sophocles and he isn't Shakespeare; we don't have Sophocleses or Shakespeares, not these days, but we do have, on rare occasion, remarkable accomplishment, and Kramer's is remarkable, invaluable, and rare. How else to dramatise revolution accurately, truthfully, politically, than by showing it to be tragic as well as triumphant? And on the other hand, if the medical, biological, political, and familial failures of "Destiny" produce, by the play's end, despair again; if we are plunged back into night, it cannot be different from the night with which "Normal Heart" began, rife with despair and terror, and pregnant with an offstage potential for transformation, for hope. Failure awaits any political movement, even a spectacularly successful movement such as the one Larry Kramer helped to spark and organise. Political movements, liberation movements, revolutions, are as subject to time, decline, mortality, tragedy, as any human enterprise, or any human being. Death waits for every living thing, no matter how vital or brilliant its accomplishment; death waits for people and for their best and worst efforts as well.politics is a living thing, and living things die. The mistake is to imagine otherwise, to believe that progress doesn't generate as many new problems as it generates blessings, to imagine, foolishly, that the struggle can be won decisively, finally, definitively. No matter what any struggle accomplishes, time, life, death bring in their changes, and new oppressions are always forming from the ashes of the old. The fight for justice, for a better world, for civil rights or access to medicine, is a never-ending fight, at least as far as we have to see. the full blooded description of this truth, the recognition and dramatisation of a political cycle of birth, death, rebirth, defeat, renewal - this is true tragedy, in which absolute loss and devastation, Nothing is arrived at, and from this Nothing, something new is born.
Tony Kushner (The Normal Heart & The Destiny of Me (two plays))
Wheat did it by manipulating Homo sapiens to its advantage. This ape had been living a fairly comfortable life hunting and gathering until about 10,000 years ago, but then began to invest more and more effort in cultivating wheat. Within a couple of millennia, humans in many parts of the world were doing little from dawn to dusk other than taking care of wheat plants. It wasn’t easy. Wheat demanded a lot of them. Wheat didn’t like rocks and pebbles, so Sapiens broke their backs clearing fields. Wheat didn’t like sharing its space, water and nutrients with other plants, so men and women laboured long days weeding under the scorching sun. Wheat got sick, so Sapiens had to keep a watch out for worms and blight. Wheat was attacked by rabbits and locust swarms, so the farmers built fences and stood guard over the fields. Wheat was thirsty, so humans dug irrigation canals or lugged heavy buckets from the well to water it. Sapiens even collected animal faeces to nourish the ground in which wheat grew. The body of Homo sapiens had not evolved for such tasks. It was adapted to climbing apple trees and running after gazelles, not to clearing rocks and carrying water buckets. Human spines, knees, necks and arches paid the price. Studies of ancient skeletons indicate that the transition to agriculture brought about a plethora of ailments, such as slipped discs, arthritis and hernias. Moreover, the new agricultural tasks demanded so much time that people were forced to settle permanently next to their wheat fields. This completely changed their way of life. We did not domesticate wheat. It domesticated us. The word ‘domesticate’ comes from the Latin domus, which means ‘house’. Who’s the one living in a house? Not the wheat. It’s the Sapiens. How did wheat convince Homo sapiens to exchange a rather good life for a more miserable existence? What did it offer in return? It did not offer a better diet. Remember, humans are omnivorous apes who thrive on a wide variety of foods. Grains made up only a small fraction of the human diet before the Agricultural Revolution. A diet based on cereals is poor in minerals and vitamins, hard to digest, and really bad for your teeth and gums.
Yuval Noah Harari (Sapiens: A Brief History of Humankind)
The modern educational system provides numerous other examples of reality bowing down to written records. When measuring the width of my desk, the yardstick I am using matters little. My desk remains the same width regardless of whether I say it is 200 centimetres or 78.74 inches. However, when bureaucracies measure people, the yardsticks they choose make all the difference. When schools began assessing people according to precise marks, the lives of millions of students and teachers changed dramatically. Marks are a relatively new invention. Hunter-gatherers were never marked for their achievements, and even thousands of years after the Agricultural Revolution, few educational establishments used precise marks. A medieval apprentice cobbler did not receive at the end of the year a piece of paper saying he has got an A on shoelaces but a C minus on buckles. An undergraduate in Shakespeare’s day left Oxford with one of only two possible results – with a degree, or without one. Nobody thought of giving one student a final mark of 74 and another student 88.6 Credit 1.24 24. A European map of Africa from the mid-nineteenth century. The Europeans knew very little about the African interior, which did not prevent them from dividing the continent and drawing its borders. Only the mass educational systems of the industrial age began using precise marks on a regular basis. Since both factories and government ministries became accustomed to thinking in the language of numbers, schools followed suit. They started to gauge the worth of each student according to his or her average mark, whereas the worth of each teacher and principal was judged according to the school’s overall average. Once bureaucrats adopted this yardstick, reality was transformed. Originally, schools were supposed to focus on enlightening and educating students, and marks were merely a means of measuring success. But naturally enough, schools soon began focusing on getting high marks. As every child, teacher and inspector knows, the skills required to get high marks in an exam are not the same as a true understanding of literature, biology or mathematics. Every child, teacher and inspector also knows that when forced to choose between the two, most schools will go for the marks.
Yuval Noah Harari (Homo Deus: A Brief History of Tomorrow)
The Agricultural Revolution was history’s biggest fraud.2 Who was responsible? Neither kings, nor priests, nor merchants. The culprits were a handful of plant species, including wheat, rice and potatoes. These plants domesticated Homo sapiens, rather than vice versa. Think for a moment about the Agricultural Revolution from the viewpoint of wheat. Ten thousand years ago wheat was just a wild grass, one of many, confined to a small range in the Middle East. Suddenly, within just a few short millennia, it was growing all over the world. According to the basic evolutionary criteria of survival and reproduction, wheat has become one of the most successful plants in the history of the earth. In areas such as the Great Plains of North America, where not a single wheat stalk grew 10,000 years ago, you can today walk for hundreds upon hundreds of kilometres without encountering any other plant. Worldwide, wheat covers about 2.25 million square kilometres of the globe’s surface, almost ten times the size of Britain. How did this grass turn from insignificant to ubiquitous? Wheat did it by manipulating Homo sapiens to its advantage. This ape had been living a fairly comfortable life hunting and gathering until about 10,000 years ago, but then began to invest more and more effort in cultivating wheat. Within a couple of millennia, humans in many parts of the world were doing little from dawn to dusk other than taking care of wheat plants. It wasn’t easy. Wheat demanded a lot of them. Wheat didn’t like rocks and pebbles, so Sapiens broke their backs clearing fields. Wheat didn’t like sharing its space, water and nutrients with other plants, so men and women laboured long days weeding under the scorching sun. Wheat got sick, so Sapiens had to keep a watch out for worms and blight. Wheat was attacked by rabbits and locust swarms, so the farmers built fences and stood guard over the fields. Wheat was thirsty, so humans dug irrigation canals or lugged heavy buckets from the well to water it. Sapiens even collected animal faeces to nourish the ground in which wheat grew. The body of Homo sapiens had not evolved for such tasks. It was adapted to climbing apple trees and running after gazelles, not to clearing rocks and carrying water buckets. Human spines, knees, necks and arches paid the price. Studies of ancient skeletons indicate that the transition to agriculture brought about a plethora of ailments, such as slipped discs, arthritis and hernias. Moreover, the new agricultural tasks demanded so much time that people were forced to settle permanently next to their wheat fields. This completely changed their way of life. We did not domesticate wheat. It domesticated us. The word ‘domesticate’ comes from the Latin ‘domus’, which means ‘house’. Who’s the one living in a house? Not the wheat. It’s the Sapiens.
Yuval Noah Harari (Sapiens: A Brief History of Humankind)
[Description of the behind-the-scenes situation of the Beer Hall Putsch] The crowd began to grow so sullen that Goering felt it necessary to step to the rostrum and quiet them. “There is nothing to fear,” he cried. “We have the friendliest intentions. For that matter, you’ve no cause to grumble, you’ve got your beer!” And he informed them that in the next room a new government was being formed. It was, at the point of Adolf Hitler’s revolver. Once he had herded his prisoners into the adjoining room, Hitler told them, “No one leaves this room alive without my permission.” He then informed them they would all have key jobs either in the Bavarian government or in the Reich government which he was forming with Ludendorff. With Ludendorff? Earlier in the evening Hitler had dispatched “Scheubner-Richter to Lud-wigshoehe to fetch the renowned General, who knew nothing of the Nazi conspiracy, to the beerhouse at once. The three prisoners at first refused even to speak to Hitler. He continued to harangue them. Each of them must join him in proclaiming the revolution and the new governments; each must take the post he, Hitler, assigned them, or “he has no right to exist.” Kahr was to be the Regent of Bavaria; Lossow, Minister of the National Army; Seisser, Minister of the Reich Police. None of the three was impressed at the prospect of such high office. They did not answer. Their continued silence unnerved Hitler. Finally he waved his gun at them. “I have four shots in my pistol! Three for my collaborators, if they abandon me. The last bullet for myself!” Pointing the weapon to his forehead, he cried, “If I am not victorious by tomorrow afternoon, I shall be a dead man!” (...) Not one of the three men who held the power of the Bavarian state in their hands agreed to join him, even at pistol point. The putsch wasn’t going according to plan. Then Hitler acted on a sudden impulse. Without a further word, he dashed back into the hall, mounted the tribune, faced the sullen crowd and announced that the members of the triumvirate in the next room had joined him in forming a new national government. “The Bavarian Ministry,” he shouted, “is removed…. The government of the November criminals and the Reich President are declared to be removed. A new national government will be named this very day here in Munich. Not for the first time and certainly not for the last, Hitler had told a masterful lie, and it worked. When the gathering heard that Kahr, General von Lossow and Police Chief von Seisser had joined Hitler its mood abruptly changed. There were loud cheers, and the sound of them impressed the three men still locked up in the little side room. (...) He led the others back to the platform, where each made a brief speech and swore loyalty to each other and to the new regime. The crowd leaped on chairs and tables in a delirium of enthusiasm. Hitler beamed with joy.
William L. Shirer (The Rise and Fall of the Third Reich)
In their eagerness to eliminate from history any reference to individuais and individual events, collectivist authors resorted to a chimerical construction, the group mind or social mind. At the end of the eighteenth and beginning of the nineteenth centuries German philologists began to study German medieval poetry, which had long since fallen into oblivion. Most of the epics they edited from old manuscripts were imitations of French works. The names of their authors—most of them knightly warriors in the service of dukes or counts—were known. These epics were not much to boast of. But there were two epics of a quite different character, genuinely original works of high literary value, far surpassing the conventional products of the courtiers: the Nibelungenlied and the Gudrun. The former is one of the great books of world literature and undoubtedly the outstanding poem Germany produced before the days of Goethe and Schiller. The names of the authors of these masterpieces were not handed down to posterity. Perhaps the poets belonged to the class of professional entertainers (Spielleute), who not only were snubbed by the nobility but had to endure mortifying legal disabilities. Perhaps they were heretical or Jewish, and the clergy was eager to make people forget them. At any rate the philologists called these two works "people's epics" (Volksepen). This term suggested to naive minds the idea that they were written not by individual authors but by the "people." The same mythical authorship was attributed to popular songs (Volkslieder) whose authors were unknown. Again in Germany, in the years following the Napoleonic wars, the problem of comprehensive legislative codification was brought up for discussion. In this controversy the historical school of jurisprudence, led by Savigny, denied the competence of any age and any persons to write legislation. Like the Volksepen and the Volkslieder, a nation s laws, they declared, are a spontaneous emanation of the Volksgeist, the nations spirit and peculiar character. Genuine laws are not arbitrarily written by legislators; they spring up and thrive organically from the Volksgeist. This Volksgeist doctrine was devised in Germany as a conscious reaction against the ideas of natural law and the "unGerman" spirit of the French Revolution. But it was further developed and elevated to the dignity of a comprehensive social doctrine by the French positivists, many of whom not only were committed to the principies of the most radical among the revolutionary leaders but aimed at completing the "unfinished revolution" by a violent overthrow of the capitalistic mode of production. Émile Durkheim and his school deal with the group mind as if it were a real phenomenon, a distinct agency, thinking and acting. As they see it, not individuais but the group is the subject of history. As a corrective of these fancies the truism must be stressed that only individuais think and act. In dealing with the thoughts and actions of individuais the historian establishes the fact that some individuais influence one another in their thinking and acting more strongly than they influence and are influenced by other individuais. He observes that cooperation and division of labor exist among some, while existing to a lesser extent or not at ali among others. He employs the term "group" to signify an aggregation of individuais who cooperate together more closely.
Ludwig von Mises (Theory and History: An Interpretation of Social and Economic Evolution)
The aim, as in all theological and biblical exploration, is not to replace love with knowledge. Rather, it is to keep love focused upon its true object.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
This understanding created a revolution for me. I began to trust the flow of abundance in my life and I eagerly waited to see what the universe brought me for response. In the mornings I’d start my day following the energy of what felt good and inspiring, even if it meant not doing the things my mind told me I “should” be taking handling. I allowed Life to show me what it wanted me to do instead of allowing my life to be driven by my mind and my belief systems.
Karen Curry Parker (Abundance by Design: Discover Your Unique Code for Health, Wealth and Happiness with Human Design (Life by Human Design))
As after any revolution, purists were vigilant for signs of ideological backsliding and departures from the one true faith. The 1780s and 1790s were to be especially rich in feverish witch hunts for traitors who allegedly sought to reverse the verdict of the war. For the radicals of the day, revolutionary purity meant a strong legislature that would overshadow a weak executive and judiciary. For Hamilton, this could only invite legislative tyranny. Rutgers v. Waddington represented his first major chance to expound the principle that the judiciary should enjoy coequal status with the other two branches of government. If Rutgers v. Waddington made Hamilton a controversial figure in city politics in 1784, the founding of the Bank of New York cast him in a more conciliatory role. The creation of New York’s first bank was a formative moment in the city’s rise as a world financial center. Banking was still a new phenomenon in America. The first such chartered institution, the Bank of North America, had been started in Philadelphia in 1781, and Hamilton had studied its affairs closely. It was the brainchild of Robert Morris, and its two biggest shareholders were Jeremiah Wadsworth and Hamilton’s brother-in-law John B. Church. These two men now cast about for fresh outlets for their capital. In 1783, John Church sailed for Europe with Angelica and their four children to settle wartime accounts with the French government. In his absence, Church named Hamilton as his American business agent, a task that was to consume a good deal of his time in coming years. When Church and Wadsworth deputized him to set up a private bank in New York, Hamilton warmed to it as a project that could help to rejuvenate New York commerce. He was stymied by a competing proposal from Robert R. Livingston to set up a “land bank”—so called because the initial capital would be pledged mostly in land, an idea Hamilton derided as a “wild and impracticable scheme.” 49 Since land is not a liquid asset and cannot be converted into ready cash in an emergency, Hamilton favored a more conservative bank that would conduct business exclusively in notes and gold and silver coins. When Livingston solicited the New York legislature for a charter, the tireless Hamilton swung into action and mobilized New York’s merchants against the effort. He informed Church that he had lobbied “some of the most intelligent merchants, who presently saw the matter in a proper light and began to take measures to defeat the plan.
Ron Chernow (Alexander Hamilton)
Sin” is not just “doing things God has forbidden.” It is, as we saw, the failure to be fully functioning, God-reflecting human beings. That is what Paul sums up in 3:23: all sinned and fell short of God’s glory. He is referring to the glory that, as true humans, they should have possessed. This is the “glory” spoken of in Psalm 8: the status and responsibility of looking after God’s world on his behalf.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
His point is that the cross has liberated people from sin, so that they can be God-reflecting, image-bearing, working models of divine covenant faithfulness in action.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
But here at last we begin to discover why it has that all-conquering power. If the enslaving powers are to be overthrown, they must be robbed of their power base; and their power base is, as we saw, the fact that humans hand over power to them by worshipping them instead of worshipping the Creator, by the idolatry and consequent distortion of life that can be lumped together as “sin.” Once that sin has been dealt with, the power of the idols is broken; once the Messiah has been “made sin for us,” the way is open for the ministry of reconciliation to fan out in all directions. Inside the Passover-like victory over the powers is the end-of-exile dealing with sin; and the way sin is dealt with is by the appropriate substitution of the one who alone is the true representative. The one bore the sin of the many. The innocent died in the place of the guilty. This only makes sense within the narrative of love, of new Exodus, of end of exile—of Jesus. Put it into another narrative, and it becomes a dark, pagan horror. Put it back where it belongs, and it speaks of a compelling love. “The Messiah’s love makes us press on.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
This is how the cross establishes God’s kingdom: by bearing and so removing the weight of sin and death.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
idols get their power because humans, in sinning, give it to them. Deal with sin, and the idols are reduced to a tawdry heap of rubble. Deal with sin, and the world will glorify God.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
In whatever way the New Testament tells the story of the cross, it is always the story of self-giving divine love.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
This is why I have said that the real danger in expounding the meaning of Jesus’s death is to collapse it into a kind of pagan scenario in which an angry God is pacified by taking out his wrath on Jesus. The first Christians did not use the language of “Trinity,” but at the heart of what they believed about Jesus and his death, they affirmed, explained, insisted on, and turned into brilliant poetry the insight that what happened on the cross was the self-expression of the love that made the world.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
No, insists Paul, once you learn the meaning of the gospel, you have to see everything inside out.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
By the time Jesus’s body was taken down from the cross, Paul believed, these “rulers and authorities” had been stripped, shamed, and defeated.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
Victory over the powers, once more, is accomplished through the forgiveness of sins.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
So how does “forgiveness” result in “victory over the powers”? Here we go back to our earlier analysis of sin and idolatry. The idols—and that includes human rulers when they are idolized, whether formally (as in the Roman Empire) or informally—gain their power because humans give it to them. Humans are designed to worship God and exercise responsibility in his world. But when humans worship idols instead, so that their image-bearing humanness corrupts itself into sin, missing the mark of the human vocation, they hand over their power to those same idols. The idols then use this power to tyrannize and ultimately to destroy their devotees and the wider world. But when sins are forgiven, the idols lose their power.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
The new Exodus was accomplished through the forgiveness of sins, and forgiveness of sins was accomplished by the Messiah as the living and dying embodiment of the one true God, standing in the place of sinners and taking the full weight of their plight upon himself. Paul has already said as much in the poem earlier in the letter: In him all the Fullness was glad to dwell And through him to reconcile all to himself, Making peace by the blood of his cross. (1:19–20) He repeats the point in 2:9: “In him . . . all the full measure of divinity has taken up bodily residence.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
It all becomes so complicated, people grumble—when what they really mean is, “I am so used to reading this passage one way that I find it hard to switch and consider other options.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
This then leads us into the “works contract”: we are moral failures; we need to get “right with God” if we’re going to get to heaven; Jesus dies in our place; the job is done. And at one level this is better than nothing. The glass may be one-third full. But something vital has been left out, like a cocktail without the all-important shot of bourbon. You can still drink it. Some important flavors are really there. But the intended meaning, the real “kick” to Paul’s argument, is missing.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
For the death of Jesus to be an expression—the ultimate expression—of the divine love, that covenant love that as we saw lay at the heart of so many ancient Israelite expressions of hope for covenant rescue and renewal, we would need to say, and Paul does say, that in the sending of the son the creator and covenant God is sending his own very self.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
The new Passover (rescue from the enslaving power) is accomplished by dealing with sins; only now, with “sins” growing to their full extent as “Sin,” the two stories finally fuse together into one.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
Even when theologians and preachers have seen this danger and have insisted that what was achieved on the cross was the direct result of the Father’s love, when the goal is Platonized (“going to heaven”) and the human role is moralized (“good and bad behavior”), the structure of the implicit story will still run in the wrong direction.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
This leads to the ultimate new creation, when the present creation, groaning in travail, will be set free from its slavery to corruption and decay, “to enjoy the freedom that comes when God’s children are glorified” (8:23). That is the ultimate “glory,” the “royal” role for which humans were made and for which, as in 5:17, they are redeemed. They are “justified” in order to be “justice bringers.” This is the result of the revolution accomplished on the cross. The work of the cross is not designed to rescue humans from creation, but to rescue them for creation. If we told the story that way, all kinds of problems would either be solved or at least appear in a new light.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
The Temple was, after all, the place where heaven and earth met. Why not say that one particular person might be the ultimate example of the same phenomenon, a person equally at home in both dimensions?
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
So what if it were true after all? What if the Creator, all along, had made the world out of overflowing, generous love, so that the overflowing, self-sacrificial love of the Son going to the cross was indeed the accurate and precise self-expression of the love of God for a world radically out of joint?
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
have argued that the early Christian view of Jesus’s death was focused on Passover and hence on the Exodus story, now to be experienced as the new liberating event that was also the great one-off “sin-forgiving” event. Though the language here is unique to this passage, the outline meaning—Passover and atonement, in fulfillment of the covenant and to forgive sins and cleanse from impurity—is the same.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
The passage has regularly been read as the vital move in the wrong story— the story, once again, of a “works contract” in which, to put it crudely, humans sin, God punishes Jesus, and humans are let off. This omits elements that were vital for Paul
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
One central biblical term to refer both to the divine covenant faithfulness and to the status of the covenant member is tsedaqah, in Greek dikaiosynē, regularly (if potentially misleadingly) translated into English as “righteousness” or “justice.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
God’s covenant with Abraham and through Israel for the world was there precisely in order to deal with sin, as “the Jew” in 2:17–20 knows and claims.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
But what then is this “righteousness of God”? In Israel’s scriptures, to which Paul explicitly appeals in 3:21b (“the law and the prophets bore witness to it”), God’s “righteousness” is not simply God’s status of being morally upright. It is, more specifically, God’s faithfulness to the covenant—the covenant not only with Abraham and Israel, but through Israel to the wider world.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
This idea of God being faithful to the covenant clearly seems to be Paul’s meaning here in Romans 3.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
Romans 2:17–3:9 is concerned, first, with the worldwide purpose of Israel’s divine vocation (2:17–20); second, with Israel’s covenantal failure (2:21–24; 3:2–4); and third, with the problem that this poses for God’s dikaiosynē, his “righteousness” (3:5). How is God to be faithful to the covenant—to rescue and bless the world through the Jews—if Israel is faithless?
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
The divine purpose through Israel for the world is the subject of the passages both before and after 3:21–26. There is every reason, therefore, for taking “God’s righteousness” in 3:21 in its normal biblical sense of “covenant faithfulness.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
There is every reason too to understand the display of that “righteousness” as connected with God’s somehow rescuing the world from idolatry and sin, through Israel, in order to create a single worldwide family for Abraham. The actual arguments Paul advances on either side of our passage, in other words, strongly support a reading of dikaiosynē theou and cognate ideas in 3:21–26 as “covenant faithfulness.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
Sin,” then, is not simply the breaking of God’s rules. It is the outflowing of idolatry.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
The first thing that is missing from the usual line of thought, then, is any attempt to show how Paul deals not just with “sin” itself, but with the idolatry that lies behind it and the ensuing loss of “glory.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)