Typical Sunday Quotes

I was in the fifth grade the first time I thought about turning thirty. My best friend Darcy and I came across a perpetual calendar in the back of the phone book, where you could look up any date in the future, and by using this little grid, determine what the day of the week would be. So we located our birthdays in the following year, mine in May and hers in September. I got Wednesday, a school night. She got a Friday. A small victory, but typical. Darcy was always the lucky one. Her skin tanned more quickly, her hair feathered more easily, and she didn't need braces. Her moonwalk was superior, as were her cart-wheels and her front handsprings (I couldn't handspring at all). She had a better sticker collection. More Michael Jackson pins. Forenze sweaters in turquoise, red, and peach (my mother allowed me none- said they were too trendy and expensive). And a pair of fifty-dollar Guess jeans with zippers at the ankles (ditto). Darcy had double-pierced ears and a sibling- even if it was just a brother, it was better than being an only child as I was. But at least I was a few months older and she would never quite catch up. That's when I decided to check out my thirtieth birthday- in a year so far away that it sounded like science fiction. It fell on a Sunday, which meant that my dashing husband and I would secure a responsible baby-sitter for our two (possibly three) children on that Saturday evening, dine at a fancy French restaurant with cloth napkins, and stay out past midnight, so technically we would be celebrating on my actual birthday. I would have just won a big case- somehow proven that an innocent man didn't do it. And my husband would toast me: "To Rachel, my beautiful wife, the mother of my chidren and the finest lawyer in Indy." I shared my fantasy with Darcy as we discovered that her thirtieth birthday fell on a Monday. Bummer for her. I watched her purse her lips as she processed this information. "You know, Rachel, who cares what day of the week we turn thirty?" she said, shrugging a smooth, olive shoulder. "We'll be old by then. Birthdays don't matter when you get that old." I thought of my parents, who were in their thirties, and their lackluster approach to their own birthdays. My dad had just given my mom a toaster for her birthday because ours broke the week before. The new one toasted four slices at a time instead of just two. It wasn't much of a gift. But my mom had seemed pleased enough with her new appliance; nowhere did I detect the disappointment that I felt when my Christmas stash didn't quite meet expectations. So Darcy was probably right. Fun stuff like birthdays wouldn't matter as much by the time we reached thirty. The next time I really thought about being thirty was our senior year in high school, when Darcy and I started watching ths show Thirty Something together. It wasn't our favorite- we preferred cheerful sit-coms like Who's the Boss? and Growing Pains- but we watched it anyway. My big problem with Thirty Something was the whiny characters and their depressing issues that they seemed to bring upon themselves. I remember thinking that they should grow up, suck it up. Stop pondering the meaning of life and start making grocery lists. That was back when I thought my teenage years were dragging and my twenties would surealy last forever. Then I reached my twenties. And the early twenties did seem to last forever. When I heard acquaintances a few years older lament the end of their youth, I felt smug, not yet in the danger zone myself. I had plenty of time..

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

I suspect that in the late ’90s alone, youth group games were responsible for millions of mono breakouts, thousands of broken bones, dozens of stomach pumps, and countless hours of therapy, for they typically involved placing insecure, hormonally charged teenagers in as physically awkward and borderline dangerous a situation as possible, preferably in the company of food,

Sows locked in gestation crates typically display acute frustration alternating with extreme despair.15

When stereotyped ideologies are debunked it is typically confronted with hostility and aggression

Most of the people who are trained in Bible scholarship have been educated in theological institutions. Of course, a wide range of students head off to seminaries every year. Many of them have been involved with Bible studies through their school years, even dating back to their childhood Sunday School classes. But they have typically approached the Bible from a devotional point of view, reading it for what it can tell them about what to believe and how to live their lives. As a rule, such students have not been interested in or exposed to what scholars have discovered about the difficulties of the Bible when it is studied from a more academic, historical perspective.

This disjunction between secular and spiritual is highlighted by the fact that the typical church building requires you to “process” in by walking up stairs or moving through a narthex. This adds to the sense that you are moving from everyday life to another life. Thus a transition is required. All of this flunks the Monday test. No matter how good Sunday was, Monday morning still comes to test our worship.229

The sun beams down on Algiers — but the inhabitants do not smile back. It is a surly city, harrowed by the stresses of over-population and under-employment; with the architecture of Cannes, but the atmosphere of Aberdeen. During the day the cafés are thronged with all-male, typically Arab society. At night the city, responsive to President Boumedienne’s own personal brand of puritanism, closes down like wartime Toronto on a Sunday.

It’s like, we graduate from college, get married, we’re this wonderful married couple everybody’s happy about, we have the typical two kids, put ’em in the good old Denenchofu elementary school, go out to the Tama River banks on Sundays, ‘Ob-la-di, ob-la-da’…I’m not saying that kinda life’s bad. But I wonder, y’know, if life should really be that easy, that comfortable. It might be better to go our separate ways for a while, and if we find out that we really can’t get along without each other, then we get back together.

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

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

How Google Works (Schmidt, Eric) - Your Highlight on Location 3124-3150 | Added on Sunday, April 5, 2015 10:35:40 AM In late 1999, John Doerr gave a presentation at Google that changed the company, because it created a simple tool that let the founders institutionalize their “think big” ethos. John sat on our board, and his firm, Kleiner Perkins, had recently invested in the company. The topic was a form of management by objectives called OKRs (to which we referred in the previous chapter), which John had learned from former Intel CEO Andy Grove.173 There are several characteristics that set OKRs apart from their typical underpromise-and-overdeliver corporate-objective brethren. First, a good OKR marries the big-picture objective with a highly measurable key result. It’s easy to set some amorphous strategic goal (make usability better … improve team morale … get in better shape) as an objective and then, at quarter end, declare victory. But when the strategic goal is measured against a concrete goal (increase usage of features by X percent … raise employee satisfaction scores by Y percent … run a half marathon in under two hours), then things get interesting. For example, one of our platform team’s recent OKRs was to have “new WW systems serving significant traffic for XX large services with latency < YY microseconds @ ZZ% on Jupiter.”174 (Jupiter is a code name, not the location of Google’s newest data center.) There is no ambiguity with this OKR; it is very easy to measure whether or not it is accomplished. Other OKRs will call for rolling out a product across a specific number of countries, or set objectives for usage (e.g., one of the Google+ team’s recent OKRs was about the daily number of messages users would post in hangouts) or performance (e.g., median watch latency on YouTube videos). Second—and here is where thinking big comes in—a good OKR should be a stretch to achieve, and hitting 100 percent on all OKRs should be practically unattainable. If your OKRs are all green, you aren’t setting them high enough. The best OKRs are aggressive, but realistic. Under this strange arithmetic, a score of 70 percent on a well-constructed OKR is often better than 100 percent on a lesser one. Third, most everyone does them. Remember, you need everyone thinking in your venture, regardless of their position. Fourth, they are scored, but this scoring isn’t used for anything and isn’t even tracked. This lets people judge their performance honestly. Fifth, OKRs are not comprehensive; they are reserved for areas that need special focus and objectives that won’t be reached without some extra oomph. Business-as-usual stuff doesn’t need OKRs. As your venture grows, the most important OKRs shift from individuals to teams. In a small company, an individual can achieve incredible things on her own, but as the company grows it becomes harder to accomplish stretch goals without teammates. This doesn’t mean that individuals should stop doing OKRs, but rather that team OKRs become the more important means to maintain focus on the big tasks. And there’s one final benefit of an OKR-driven culture: It helps keep people from chasing competitors. Competitors are everywhere in the Internet Century, and chasing them (as we noted earlier) is the fastest path to mediocrity. If employees are focused on a well-conceived set of OKRs, then this isn’t a problem. They know where they need to go and don’t have time to worry about the competition. ==========

ADDRESSING DIVERSITY The way to reach the sheer diversity of the city is through new churches. New churches are the single best way to reach (1) new generations, (2) new residents, and (3) new people groups. Young adults have always been disproportionately located in newer congregations. Long-established congregations develop traditions (such as time of worship, length of service, emotional responsiveness, sermon topics, leadership styles, emotional atmosphere, and dozens of other tiny customs and mores) that reflect the sensibilities of longtime leaders who have the influence and resources to control the church life. These sensibilities often do not reach the younger generations. THE 1 PERCENT RULE Lyle Schaller talks about the 1 percent rule: “Each year any association of churches should plant new congregations at the rate of 1 percent of their existing total; otherwise, that association is in maintenance and decline. If an association wants to grow 50 percent plus [in a generation], it must plant 2 to 3 percent per year.”6 In addition, new residents are typically better reached by new churches. In older congregations, it may require years of tenure in the city before a person is allowed into a place of influence, but in a new church, new residents tend to have equal power with longtime area residents. Finally, new sociocultural groups in a community are generally better reached by new congregations. For example, if white-collar commuters move into an area where the older residents were farmers, a new church will probably be more receptive to the multiple needs of the new residents, while older churches will continue to be oriented to the original social group. And a new church that is intentionally multiethnic from the start will best reach new racial groups in a community. For example, if an all-Anglo neighborhood becomes 33 percent Hispanic, a new, deliberately biracial church will be far more likely to create “cultural space” for newcomers than will an older church in town. Brand-new immigrant groups can normally only be reached by churches ministering in their own languages. If we wait until a new group is sufficiently assimilated into American culture to come to our church, we will wait for years without reaching out to them. Remember that a new congregation for a new people group can often be planted within the overall structure of an existing church — perhaps through a new Sunday service at another time or a new network of house churches connected to a larger existing congregation. Though it may technically not be a new independent congregation, it serves the same function.

As the Living Room made contact with a steady stream of hippies and the big house bulged at the seams with runaway teens, Evangelical Concerns began to promote the group among the churches in the Bay Area. Ted Wise and a revolving mix of the Living Room men were frequently slated for guest appearances at Sunday night services and pastors’ meetings. As exotic to the audience as any missionary returned from New Guinea, they would give their testimonies, tell about their work with the hippies, and field questions from teens and adults alike. A January 1968 appearance at Thornton Avenue Baptist Church in Fremont, California, was described in a local newspaper: Ted Wise . . . was accompanied . . . by two more converts, “Steve” and “Dan.” All three wore typical hippie garb—corduroy trousers, wide belts, casual shirts without ties, and black boots. Dan added a leather jacket decorated with long fringe, and Ted sported a wooden ornament on a long leather thong around his neck. The trio also wore their hair long and had over-sized moustaches.

How did the West produce the intense world of visual signs? What were the underlying forces that favored the multiplication of signs? It is generally understood that there is close relationship between capitalism and Christianity. Especially through the Protestant Reformation the Christian faith produced a huge shift to the individual, a man or woman separated out before God. Sociologists and historians recognize that by means of this ideological transition the individual no longer existed within a containing order of duties and rights controlling the distribution of wealth. Wealth instead became a marker of individual divine blessing. Thus the Reformation led to the typical figure of the righteous business man, the mill-owner who made big profits during the week and with them endowed a church for giving thanks on Sunday. More recently we have the emergence of the ‘prosperity gospel’ which applies the same basic formula to everyone. As they say in these churches, ‘prayed for and paid for’, neatly chiming relationship to God and personal financial success. Thus Christianity has underpinned the multiplication of material wealth for individuals. But a consequence of this is the thickening of the world of signs. Prosperity is a sign of God’s favor, and this is shown, signified, by the actual goods, the houses, clothes, cars, etc. Against this metaphysical background, however, the goods very quickly attain their own social value and produce the well-known contours of the consumer world. Once they were declared divinely willed and good they could act as self-referential signs in and for themselves. People don’t have to give any thought to theological justification to derive meaning from the latest car model, from the good-life associations of household items, refrigerators, fitted kitchens, plasma T.V.s, and now from the plugged-in cool of the digital world, computers, cell phones, iPods, G.P.S. and so on. So it is that our Western culture has developed a class of signs with a powerful inner content of validated desire. You

Tessa Dahl A daughter of famed British novelist Roald Dahl, Tessa Dahl was a good friend of Diana’s and her colleague at several successful charities. A prolific writer and editor, Tessa is a regular contributor to many important British newspapers and magazines, including the Sunday Times, the Daily Mail, the Telegraph, Vogue and the Tatler. The only part that marred the night was, typically, my dad, Roald Dahl, who left at the interval. I was devastated, but that was his modus operandi. I wanted him to see me in the Royal Box. I fear most of the post-party was spent with me on the phone crying to him, after Diana had left and we had done the royal lineup. Gosh, she was always so good at that. Talk about doing her homework. Every single performer, she had time for, even knowing a little bit about each one. We didn’t see each other again until Bruce Oldfield’s ball. Diana had come with Prince Charles and looked really miserable. Beautiful, in a gold crown (with Joan Collins trying to outdo her--good luck, Joan), but still, she had a new aura of hopelessness. Although she did dance with Bruce to KC and the Sunshine Band’s “That’s the Way I Like It.” We stopped to talk. “How’s Daisy?” she asked kindly. She obviously knew that I had been having my baby down the hall in the same hospital and at the same time as she had had Prince Harry. “Actually, it’s a different bovine name. She’s called Clover.” I was touched that she had remembered that we had had our babies around the same time and that my little girl did have a good old-fashioned cow’s name. I asked, “Wasn’t it fun at the Lindo? I do love having babies.” “I’m afraid I find it rather disgusting,” she revealed. This, of course, was the famous time when Prince Charles had been so disparaging about Harry’s being a redhead.

I suspect that in the late ’90s alone, youth group games were responsible for millions of mono breakouts, thousands of broken bones, dozens of stomach pumps, and countless hours of therapy, for they typically involved placing insecure, hormonally charged teenagers in as physically awkward and borderline dangerous a situation as possible, preferably in the company of food, in a misguided effort to “break the ice” that invariably resulted in someone either throwing up or getting an erection.

I think Southern whites are very literal-minded about the Bible, and the Constitution as well, because they are always searching for ways to read texts that would support their racial views. It goes beyond race to support a hierarchical worldview in which everyone has a place: slaves, children, women. A typical Sunday morning starts with a biblical text that gives legitimacy to whatever the preacher wants to say.

Luther envisioned a solution that was finally set out in the preface—now mostly ignored by many church historians—to his German Liturgy (or more specifically, The German Mass and Order of Divine Service). In this document Luther outlined the order of worship for three different kinds of worship services that he wanted the German church to embrace. The first service was the Latin Mass (Formula Missae), to be conducted in academic chapel settings so that students could become proficient in Latin and because so much of the Church’s rich hymnody was in Latin. The second service was also the Mass, but it was contemporized into vernacular German for the sake of the general public and cast in such a way as to make it accessible to the average layman. The third kind of service was neither for the “typical” Sunday congregation nor was it to be celebrated publicly. This service was for “mature” Christians who wanted to gather togethger privately in order to practice greater discipline and purer liturgy.

The chaplains had created this island out of respect for the importance of Christmas to Germans. Later that night, Gerecke led his congregation into the chapel, and to the defendants’ surprise, the guards stayed outside. Unlike typical Sunday service, where Andrus demanded that each prisoner’s guard be present in the chapel at all times, the rules were relaxed. Army-green blankets lined the chapel’s rough walls, and a silver cross perched on top of the portable altar covered in white cloth at the front. A tiny Christmas tree sat in one corner with lighted candles. The moment belonged to Gerecke and thirteen war criminals.

The typical working mathematician is a Platonist on weekdays and a formalist on Sundays.

Haman is a symbol of a typical ungodly government representative

In early America, fear of failure loomed largest on Sunday. Monday morning dawned about the year i8oo. By then, "failure" meant an entrepreneurial fall from grace-"a breaking in business," as Caleb Alexander's Columbian Dictionary duly noted. Failure was an incident, not an identity, in lexicons and common usage. In awkward but typical phrasing, the Pennsylvania Gazette reported in 1793, "They have not yet indeed made a failure, but they can do very little business." Early Americans "made" failures, but it took a while before failures made-or unmade-men.

Xenophobia is typical of a monocultural society

When I finished at 2 a.m. on Sunday, a teenager from Denver who attended a school I’d visited a few days earlier was waiting for me at the finish line. I didn’t have a great race (I came in 14th place, rather than my typical top five), but I always made sure to finish strong, and when I sprinted home he approached me with a wide smile and said, “I drove two hours just to see you finish!” The lesson: you never know who you’re affecting. My poor race results meant less than nothing to that young man because I’d helped open his eyes to a new world of possibility and capability that he sensed within himself.

I wrote each weekend task on a small plastic sticky about half the size of your typical Post-it. I placed all the stickers on a laminated page that was labeled WEEKEND TASKS. Now my typical routine on Saturday mornings is to get out the laminated sheet and put it on the kitchen counter. Simple. This sheet becomes my checklist for the weekend. As I do each task, I move the sticker to the back of the sheet so I see only the tasks I haven’t completed. On Sunday, when I finish the final task, I flip the laminated page over, put the final sticker on the page (victoriously!), and store my laminated sheet of tasks for the next weekend.

• a mainly plant-based diet comprising vegetables, whole grains, legumes and small quantities of local goat cheese • occasional consumption of meat, typically only on Sunday and special occasions • a very physically active outdoor life, with long walks looking after grazing sheep and manual work in the field

you observe a typical Monday–Friday work or school schedule, then Friday, and particularly Friday afternoon, has four main upsides over some other leading planning-time contenders (Monday mornings or Sunday nights, judging by my surveys). There’s little opportunity cost. It is hard to start anything new on Friday afternoons. Many of us are sliding toward the weekend at that point. If this time would otherwise be wasted counting the hours until it is acceptable to sign off, why not repurpose it for planning? You can make Monday productive. If you plan on Fridays, you can make full use of your Monday mornings. Many of us have more energy at the start of things than we do later on. Planning on Fridays allows you to use that Monday-morning energy

It can be difficult for contemporary commentators to appreciate the place that hymns occupied in the lives of typical Edwardians. They were not indicators of doom and gloom but of hope and joy. They were also a register of commonly held assumptions about the most important issues in life. The difference between the early twentieth century and the early twenty-first century can be illustrated by Elizabeth Nye’s reminiscence: “On Sunday the 14th it became very cold. We couldn’t stay out on deck so we all came together in the dining room for a hymn sing.” It’s hard to imagine passengers on a twenty-first-century cruise liner opting for such an alternative.

Typically, Democrats live in the city, while Republicans live in the suburbs and small towns. Republicans tend to spend their Sunday mornings in church, while Democrats are more likely to spend it at brunch. Democrats watch Mad Men. Republicans watch The Amazing Race. When they eat out, Republicans are more likely to go to tried-and-true chain restaurants that serve American food. Democrats go to holes-in-the-wall that serve ethnic cuisine.

On a scale from 1 to 10, where 1 is Sunday church and 10 is the last frat party you attended, how drunk are you currently?" "Actually I was typically drunk in church on Sunday's too, but I'd give me a 6, unless I had to take a field sobriety test, then maybe a 7 1/2".

On a scale from 1 to 10, where 1 is Sunday church and 10 is the last frat party you attended, how drunk are you currently?" "Actually, I was typically drunk in church on Sunday's too, but I'd give me a 6, unless I had to take a field sobriety test. Then maybe a 7 1/2

episcopal dioceses, and 6 more in Northern Ireland. The church places particular emphasis on religious education as well as devotion, though the proportion of church members who attend services on a typical Sunday is not much different from the proportion of Anglican church members.

See Leon Podles, The Church Impotent: The Feminization of Christianity (Dallas: Spence, 1999), who notes that in 1952 the adult attenders on Sunday morning in typical Protestant churches were 53 percent female and 47 percent male, which was almost exactly the same as the proportion of women and men in the adult population in the U.S. But by 1986 (after several decades of feminist influence in liberal denominations) the ratios were closer to 60 percent female and 40 percent male, with many congregations reporting a ratio of 65 percent to 35 percent (11-12). Podles focuses primarily on Roman Catholic and liberal Protestant churches in his study, and he concludes that, if present trends continue, the “Protestant clergy will be characteristically a female occupation, like nursing, within a generation” (xiii). See also, Why Men Hate Going to Church, by David Murrow (Nashville: Thomas Nelson, 2005). Murrow describes in detail the increasing “feminization” of many churches, a trend that is driving men away.