Walton In Continuation Quotes

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There has been no actual loss of power for the white elite, who have always controlled our institutions and continue to do so by a very wide margin. Of the fifty richest people on earth, twenty-nine are American. Of these twenty-nine, all are white, and all but two are men (Lauren Jobs inherited her husband’s wealth, and Alice Walton her father’s).
Robin DiAngelo (White Fragility: Why It's So Hard for White People to Talk About Racism)
When Jesus talks about the Sabbath, he makes statements that seem unrelated to rest if we think of it in terms of relaxation. In Matthew 12:8, he is the Lord of the Sabbath. When we realize that the Sabbath has to do with participating in God’s ordered system (rather than promoting our own activities as those that bring us order), we can understand how Jesus is Lord of the Sabbath. Throughout his controversies with the Pharisees, Jesus insisted that it was never a violation of the Sabbath to do the work of God on that day. Indeed, he noted that God is continually working (Jn 5:17). The Sabbath is most truly honored when we participate in the work of God (see Is 58:13-14). The work we desist from is that which represents our own attempts to bring our own order to our lives.2 It is to resist our self-interest, our self-sufficiency and our sense of self-reliance.
John H. Walton (The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate (The Lost World Series Book 1))
Effective leaders....always rise to a challenge. That's one of the things that separates winners from whiners.....Walton rose above it by solving his problems with creativity and tenacity. Anyone who expects the road to be easy will continually find himself in trouble.
John C. Maxwell
I contend that there is a line between the seven days of Genesis 1 and the rest of history, making Genesis 1 a distinct beginning that is located in the past. If we see this as an account of functional origins, the line between is dotted rather than solid, as the narrative of Genesis 1 puts God in place to perpetuate the functions after they are established in the six days. In this way, day seven, God taking up his rest in the center of operations of the cosmos, positions him to run it. This continuing activity is not the same as the activity of the six days, but it is the reason why the six days took place.
John H. Walton (The Lost World of Genesis One: Ancient Cosmology and the Origins Debate)
Yet woman, though she ceased to be a king* and man protected her, was still reverenced as the source of life. Only now when man is learning that she cannot give life without him does he begin to scorn her whom he protects. So she that created property will become property. “So it is already in the Eastern World, so it will be here. And out of that constant injustice will rise continually more evils to breed wars and fresh injustice until men forget that there was ever a world at peace. When humankind lets one half of humankind be enslaved it will be long and long, even when that slavery wanes, before freedom is respected and nation ceases to tear nation; before the world unlearns the habit of force.” He
Evangeline Walton (The Mabinogion Tetralogy (Mabinogion Tetralogy, #1-4))
Five actors playing allotted parts on a set stage; and now he, for whom no part had been written, had walked onto the stage unexpectedly, because one of the players had turned rebel, as she had once before. He threw everything out of focus, and them into a fever. The heat and intensity of these flying questions was enough to make a man with even partially trained clairvoyant faculties feel as if he sat in a room filled with flashing fireflies. He took warning and withdrew himself to a cold inner isolation, as he knew how to do, even while laughing and talking with surface ease. It would not do to let his mind become clouded with emotion; or open any door of his imagination. But the impressions that came across that safer inner distance did not make his companions seem less dramatic, more normal: they were still out of focus. Something about the picture was distorted, even to a clear vision. The sense of evil was as strong as ever although the lurking Presence seemed to have retreated into a far background. He saw presently what the distortion was. Their modern figures were somehow incongruous in the old house, not at home. Like actors who had somehow got onto the wrong stage, onto sets with which their voices and costumes clashed. Interlopers. Or else-actors of an old school dressed up in an unbecoming masquerade. Witch House was an old house. Not old as other houses are old, that remain beds of the continuous stream of life, of marriages and births and deaths, of children crying and children laughing, where the past is only part of the pattern, root of the present and the future. Joseph de Quincy, dead nearly a quarter of a thousand years, was still its master: he had been strong, so strong that no later personality could dim or efface him here where he had set his seal. "He left his evil here when he could no longer stay himself," Carew thought. "As a man with diphtheria leaves germs on the things he has handled, the bed he has lain in. Thoughts are tangible things; on their own plane they breed like germs and, unlike germs, they do not die. He may have forgotten; he may even walk the earth in other flesh, but what he has left here lives." As probably it had been meant to do. For the man whose malignance, swollen with the contributions of the centuries, still ensouled these walls would not have cared to build a house or found a family except as a means to an end. Witch House was set like a mold, steeped in ritual atmosphere as a temple. Dangerous business, for who could say that such a temple would not find a god? There are low, non-human beings that coalesce with and feed on such leftover forces: lair in them.
Evangeline Walton (Witch House)
These points of continuity and discontinuity should have an important role in our interpretation of the Bible, and knowledge of them should guard against a facile or uninformed imposition of our own cognitive environment on the texts of ancient Israel, which is all too typical in confessional circles. This recognition should also create a more level playing ground as critical scholarship continues to evaluate the literature of the ancient world.
John H. Walton (Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible)
Biblical Context The Genesis story is about God’s entering into relationship with the people he created in his image. He began by creating us to be in relationship with him. Genesis 1–11 traces the increase of sin alongside the continuing evidence of covenant blessing. In Genesis 12–50 the author turns our attention to the covenant. The blessing in Genesis 1–11 (“be fruitful and multiply”) becomes a promise to Abraham (“I will make of you a great nation”). Through the covenant, God revealed himself to and through Abraham and his family. Each narrative shows either how the covenant was progressing (in terms of land, family, or blessing) or how God was in the process of overcoming obstacles to the covenant, whether perceived or real. By the time we reach the Joseph stories, the covenant is progressing nicely. Abraham’s descendants have been established in the land and have become a large family through Jacob’s twelve sons. These stories turn our attention to God’s blessing as he places Joseph somewhere that Joseph can bring blessing to the world as a representative of Abraham’s family. Yet we continue to see the obstacles of favoritism and flawed character.
John H. Walton (The Bible Story Handbook: A Resource for Teaching 175 Stories from the Bible)
The literature from throughout the ancient Near East clearly addresses the fact that the gods have needs that are met by human beings. As mentioned in the last chapter, rituals and other cultic activities were designed to address those needs.[4] The king and the priests each had duties in the process. All public worship revolved around the image. It marked the deity’s presence and was the center of any ceremony involving the divine.[5] It was awakened in the morning, washed, clothed, fed two sumptuous meals each day (while music was played in its presence), and put to bed at night.[6] Thus worship took place by caring for the needs of the god through his image. This care was intended to ensure the continued presence of the deity in the image.
John H. Walton (Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible)
The roles assigned to humans bind them together in their common plight and bind them to the gods in servitude. Egyptian sources offer no explanation for the creation of humans. Sumerian and Akkadian sources consistently portray people as having been created to do the work of the gods—work that is essential for the continuing existence of the gods, and work that they have tired of doing for themselves.
John H. Walton (Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible)
There’s a line in Delany’s Stars In My Pocket Like Grains of Sand where he talks about re-reading and says that this time the gleam of torchlight reflected in the water was a different gold. That about sums it up. I love the first re-read of a book, when I know what is coming and am not anxious either about what will happen or whether it will continue to be good, but it isn’t yet as familiar as an old slipper.
Jo Walton (Nevertheless, She Persisted: Flash Fiction Project)
These points of continuity and discontinuity should have an important role in our interpretation of the Bible, and knowledge of them should guard against a facile or uninformed imposition of our own cognitive environment on the texts of ancient Israel, which is all too typical in confessional circles.
John H. Walton (Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible)
In response to people who inquire as to why God would create such a world where there is predation, suffering and death, and how that could be called “good,” I would say we have to understand how all the pieces fit together. “Good” pertained to the order that was being formed in the midst of non-order. The non-order, then, was not good, though not evil either, but the plan for continued ordering involved a process by which all non-order would eventually be resolved. We know that because that is the eventual result in new creation (Rev 20). God’s creating involved assigning a place in the ordered world. So, it would not be coherent to speak of God creating (in terms of ordering) a world of non-order. The material world would originally have been not yet ordered (Gen 1:2). Whenever God uses a process (and he often does), his intentions are revealed in the final result and may not be evident in the stages along the way. Those who believe that there was no death or suffering before the fall have associated those consequences with disorder rather than with non-order. It is easy to see how that association might be made, but if the evidence fails to bear it out, we can conclude that association with non-order is defensible from a biblical and theological perspective and enjoys more support from history, biology and anthropology.
John H. Walton (The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate (The Lost World Series Book 1))
God’s creative work is defined as bringing order to this non-ordered existence. This will be carried out in stages through a process. Even as God brought order, there were aspects of non-order that remained. There was still a sea (though its borders had been set); there was still darkness. There was an outside the garden that was less ordered than inside the garden. The order that God brought focused on people in his image to join with him in the continuing process of bringing order, but more importantly on ordering the cosmos as sacred space. Yet, this was just the beginning. This initial ordering would not have eliminated natural disasters, pain or death. We do not have to think of these as part of the ordered world, though they are not beyond God’s control, and often they can be identified with positive results.4 All non-order will not be resolved until new creation. In Revelation 21 we are told that there will be “no longer any sea” (Rev 21:1), no pain or death (Rev 21:4) and no darkness (Rev 21:23-25). There is no temple because God’s presence will pervade all of it (Rev 21:3, 22), not just concentric circles radiating through zones of diminishing sacredness. God will be with humanity and be their God (Rev 21:3). Relationship is conveyed through the imagery of husband and wife (Rev 21:2). This is not a restoration of Eden or the return to a pre-fall condition. New creation is characterized by a level of order that has never before existed.
John H. Walton (The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate (The Lost World Series Book 1))
The Old Testament provides a basic understanding of human identity that remains true today. All humans are dust; they are mortal and frail. Just as all people were made to be more than dust by virtue of the conferred image of God, Israel was elevated to yet a higher status by virtue of the covenant. It continued to function as God’s image, but God also intended it to function as priests, caretakers of the divine presence. Our Christian theology identifies us as all of the above and more.
John H. Walton (Old Testament Theology for Christians: From Ancient Context to Enduring Belief)
Evolution can be defined as an interpretation of the world around us that posits a material (phylogenetic) continuity among all species of creatures (biological and genetic, not spiritual) as the result of a process of change over time through various mechanisms known and unknown.1 It is not inherently atheistic or deistic. It has plenty of room for the providence of God as well as the intimate involvement of God. It is beyond the scope of this book to discuss whether evolutionary models are correct or not. The more important question is whether the conclusions of common descent and material continuity are compatible with a faithful interpretation of the Bible. Today
John H. Walton (The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate (The Lost World Series Book 1))
When humans subdue and rule, they are identifying functions for the animals and determining what role they will play. This is part of the human role—to serve as vice-regents for God in continuing the process of bringing order.
John H. Walton (The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate (The Lost World Series Book 1))
The idea that people would “subdue” and “rule” is based on the idea that they would have a continuing role as God’s vice-regents (in his image) to preserve order and to extend it under God. He is given access to (the tree of) life but (the tree of) wisdom is withheld, presumably pending a process of mentoring by God. We may discuss which of the roles in the list above
John H. Walton (The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate (The Lost World Series Book 1))
The image of God as an Old Testament concept can be understood in four categories.10 It pertains to the role and function that God has given humanity (found, for example, in “subdue” and “rule,” Gen 1:28),11 to the identity that he has bequeathed on us (i.e., it is, by definition, who we are as human beings), and to the way that we serve as his substitute by representing his presence in the world. When Assyrian kings made images of themselves to be placed in conquered cities or at important borders, they were communicating that they were, in effect, continually present in that place. Finally, it is indicative of the relationship that God intends to have with us.
John H. Walton (The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate (The Lost World Series Book 1))
Then I said to myself, “Well, I’m getting pretty old, and we could probably work together. I’ll let him be chairman and CEO, and I’ll just enjoy myself, step back a little, and, of course, continue to visit stores.” So I became chairman of the Executive Committee. Ron became chairman and CEO of the company. Ferold became president.
Sam Walton (Sam Walton: Made In America)
He raped me. I have to tell the truth. I can’t tell the truth. This is all wrong. He raped me. But who would believe me? Who would believe that he came on to me, that it was his idea to go upstairs, that he held me down and had sex with me? I couldn’t handle watching people wince with doubt. The eye rolls. The probing questions. Continuously having to validate the truth. That would feel as invasive and humiliating as the rape itself.
K.M. Walton (Empty)
The past was great for white people (and white men in particular) because their positions went largely unchallenged. In understanding the power of white fragility, we have to notice that the mere questioning of those positions triggered the white fragility that Trump capitalized on. There has been no actual loss of power for the white elite, who have always controlled our institutions and continue to do so by a very wide margin. Of the fifty richest people on earth, twenty-nine are American. Of these twenty-nine, all are white, and all but two are men (Lauren Jobs inherited her husband’s wealth, and Alice Walton her father’s).
Robin DiAngelo (White Fragility: Why It's So Hard for White People to Talk About Racism)
Intelligence ultimately isn’t Boolean. It isn’t about logic. It’s physical. It’s a continuous chemical give-and-take with everything around it.
David Walton (The Genius Plague)
One foundation-backed effort to provide long-acting birth control to teenagers in Colorado helped lower the birthrate among teenagers across the state by a stunning 40 percent from 2009 to 2013, and sharply cut the number of abortions, too. Despite this success, the Colorado legislature refused to provide ongoing funding for the program—at which point a group of private funders stepped in ensure it would continue, including Ben Walton, an heir to the Walmart fortune who lives in Denver.
David Callahan (The Givers: Wealth, Power, and Philanthropy in a New Gilded Age)
Here’s my foolish, earnest, and urgent question for people on both the left and right: Can you, for the love of God, love people who disagree with you? I don’t know when disagreement marked someone as an enemy, but “Love your enemies” (Matt. 5:44). If you cannot, we have no hope. Can you see the error in the side you support? If you cannot, the work of splitting this country in half will continue, no matter who is elected.
Jonathan P. Walton (Keeping the Faith: Reflections on Politics & Christianity in the Era of Trump & Beyond)
Executives at Walmart did just as Welch had suggested, disciplining themselves and their suppliers to work on “price-based costing” instead of “cost-based pricing.” By ruthlessly rethinking, reengineering, and reinventing every little decision in every link of their supply chain, Sam Walton and his team created innovative new business models that delivered customers a much better deal.
Jason Jennings (The Reinventors: How Extraordinary Companies Pursue Radical Continuous Change)