Walton Show Quotes

I got a better question for you. Why are you so deeply invested in proving I'm scared? Does a Black person showing they're scared make you feel safer? I suggest you sit back and interrogate that.

Dancing is spiritual. Dancing is personal. Some people look at a dancing person and say, What a total show-off. They only notice the body of the dancing person. They look at the way the elbows jut out, the way the hips shake and the neck bends. They criticize all of these things, saying, This dancing person shouldn't be dancing. This dancing person has no rhythm. But the dancer is immune to all of this.

Inefficiency is imagination. It’s singing in the rain and vaudeville shows and sandcastles and whimsy and falling in love and yearning for our dreams to come true. Inefficiency is the best part of who we are.

Anything Bunny wrote was bound to be alarmingly original, since he began with such odd working materials and managed to alter them further by his befuddled scrutiny, but the John Donne paper must have been the worst of all the bad papers he ever wrote (ironic, given that it was the only thing he ever wrote that saw print. After he disappeared, a journalist asked for an excerpt from the missing young scholar's work and Marion gave him a copy of it, a laboriously edited paragraph of which eventually found its way into People magazine). Somewhere, Bunny had heard that John Donne had been acquainted with Izaak Walton, and in some dim corridor of his mind this friendship grew larger and larger, until in his mind the two men were practically interchangeable. We never understood how this fatal connection had established itself: Henry blamed it on Men of Thought and Deed, but no one knew for sure. A week or two before the paper was due, he had started showing up in my room about two or three in the morning, looking as if he had just narrowly escaped some natural disaster, his tie askew and his eyes wild and rolling. 'Hello, hello,' he would say, stepping in, running both hands through his disordered hair. 'Hope I didn't wake you, don't mind if I cut on the lights, do you, ah, here we go, yes, yes…' He would turn on the lights and then pace back and forth for a while without taking off his coat, hands clasped behind his back, shaking his head. Finally he would stop dead in his tracks and say, with a desperate look in his eye: 'Metahemeralism. Tell me about it. Everything you know. I gotta know something about metahemeralism.' 'I'm sorry. I don't know what that is.' 'I don't either,' Bunny would say brokenly. 'Got to do with art or pastoralism or something. That's how I gotta tie together John Donne and Izaak Walton, see.' He would resume pacing. 'Donne. Walton. Metahemeralism. That's the problem as I see it.' 'Bunny, I don't think "metahemeralism" is even a word.' 'Sure it is. Comes from the Latin. Has to do with irony and the pastoral. Yeah. That's it. Painting or sculpture or something, maybe.' 'Is it in the dictionary?' 'Dunno. Don't know how to spell it. I mean' – he made a picture frame with his hands – 'the poet and the fisherman. Parfait. Boon companions. Out in the open spaces. Living the good life. Metahemeralism's gotta be the glue here, see?' And so it would go, for sometimes half an hour or more, with Bunny raving about fishing, and sonnets, and heaven knew what, until in the middle of his monologue he would be struck by a brilliant thought and bluster off as suddenly as he had descended. He finished the paper four days before the deadline and ran around showing it to everyone before he turned it in. 'This is a nice paper, Bun -,' Charles said cautiously. 'Thanks, thanks.' 'But don't you think you ought to mention John Donne more often? Wasn't that your assignment?' 'Oh, Donne,' Bunny had said scoffingly. 'I don't want to drag him into this.' Henry refused to read it. 'I'm sure it's over my head, Bunny, really,' he said, glancing over the first page. 'Say, what's wrong with this type?' 'Triple-spaced it,' said Bunny proudly. 'These lines are about an inch apart.' 'Looks kind of like free verse, doesn't it?' Henry made a funny little snorting noise through his nose. 'Looks kind of like a menu,' he said. All I remember about the paper was that it ended with the sentence 'And as we leave Donne and Walton on the shores of Metahemeralism, we wave a fond farewell to those famous chums of yore.' We wondered if he would fail.

There is a class whose value I should designate as Favorites: such as Froissart's Chronicles; Southey's Chronicle of the Cid ; Cervantes ; Sully's Memoirs ; Rabelais ; Montaigne ; Izaak Walton; Evelyn; Sir Thomas Browne; Aubrey ; Sterne ; Horace Walpole ; Lord Clarendon ; Doctor Johnson ; Burke, shedding floods of light on his times ; Lamb; Landor ; and De Quincey ;- a list, of course, that may easily be swelled, as dependent on individual caprice. Many men are as tender and irritable as lovers in reference to these predilections. Indeed, a man's library is a sort of harem, and I observe that tender readers have a great pudency in showing their books to a stranger.

BY nature we are all pagans caught in the Babel syndrome. When we think we can manipulate God by praying in Jesus’ name to achieve selfish purposes, our paganism is showing. When we “claim promises” as a means of making God do what we want him to do, our paganism is showing. When we come to think we are indispensable to God because of the money we donate, the talents we have, the ministries we engage in, or the worship we offer, our paganism is showing. When we treat God as a child to be cajoled or a tyrant to be appeased, the Babel syndrome is surging in our veins. We want a manageable “God-lite.

We must learn to ask better questions so that we might find the more significant answers. To this end, the book of Job repeatedly shows us that what we thought were the most poignant questions are not significant enough, and it dismisses them. At long last it leads us to the most momentous questions by introducing a whole series of answers, answers that at first seem oblique. In fact, many have been willing to dismiss the answers as a mere smokescreen and turn away from the book disillusioned and disappointed. But if we allow the answers to prompt us to the right questions, we will discover the wealth that the book has to offer.

Metahemeralism. Tell me about it. Everything you know. I gotta know something about metahemeralism." "I'm sorry. I don't know what that is." "I don't either," Bunny would say brokenly. "Got to do with art or pastoralism or something. That's how I gotta tie together John Donne and Izaak Walton, see." He would resume pacing. "Donne. Walton. Metahemeralism. That's the problem as I see it." "Bunny, I don't think "metahemeralism" is even a word." "Sure it is. Comes from the Latin. Has to do with irony and the pastoral. Yeah. That's it. Painting or sculpture or something, maybe." "Is it in the dictionary?" "Dunno. Don't know how to spell it. I mean" — he made a picture frame with his hands — "the poet and the fisherman. Parfait. Boon companions. Out in the open spaces. Living the good life. Metahemeralism's gotta be the glue here, see?" And so it would go on, for sometimes half an hour or more, with Bunny raving about fishing, and sonnets, and heaven knew what, until in the middle of his monologue he would be struck by a brilliant thought and bluster off as suddenly as he had descended. He finished the paper four days before the deadline and ran around showing it to everyone before he turned it in. "This is a nice paper, Bun — ," Charles said cautiously. "Thanks, thanks." "But don't you think you ought to mention John Donne more often? Wasn't that your assignment?" "Oh, Donne," Bunny had said scoffingly. "I don't want to drag him into this." Henry had refused to read it. "I'm sure it's over my head, Bunny, really," he said, glancing over the first page. "Say, what's wrong with this type?" "Tripled spaced it," said Bunny proudly. "These lines are about an inch apart." "Looks kind of like free verse, doesn't it?" Henry made a funny little snorting noise through his nose. "Looks kind of like a menu," he said. All I remember about the paper was that it ended with the sentence "And as we leave Donne and Walton on the shores of Metahemeralism, we wave a fond farewell to those famous chums of yore.

McDougall was a certified revolutionary hero, while the Scottish-born cashier, the punctilious and corpulent William Seton, was a Loyalist who had spent the war in the city. In a striking show of bipartisan unity, the most vociferous Sons of Liberty—Marinus Willett, Isaac Sears, and John Lamb—appended their names to the bank’s petition for a state charter. As a triple power at the new bank—a director, the author of its constitution, and its attorney—Hamilton straddled a critical nexus of economic power. One of Hamilton’s motivations in backing the bank was to introduce order into the manic universe of American currency. By the end of the Revolution, it took $167 in continental dollars to buy one dollar’s worth of gold and silver. This worthless currency had been superseded by new paper currency, but the states also issued bills, and large batches of New Jersey and Pennsylvania paper swamped Manhattan. Shopkeepers had to be veritable mathematical wizards to figure out the fluctuating values of the varied bills and coins in circulation. Congress adopted the dollar as the official monetary unit in 1785, but for many years New York shopkeepers still quoted prices in pounds, shillings, and pence. The city was awash with strange foreign coins bearing exotic names: Spanish doubloons, British and French guineas, Prussian carolines, Portuguese moidores. To make matters worse, exchange rates differed from state to state. Hamilton hoped that the Bank of New York would counter all this chaos by issuing its own notes and also listing the current exchange rates for the miscellaneous currencies. Many Americans still regarded banking as a black, unfathomable art, and it was anathema to upstate populists. The Bank of New York was denounced by some as the cat’s-paw of British capitalists. Hamilton’s petition to the state legislature for a bank charter was denied for seven years, as Governor George Clinton succumbed to the prejudices of his agricultural constituents who thought the bank would give preferential treatment to merchants and shut out farmers. Clinton distrusted corporations as shady plots against the populace, foreshadowing the Jeffersonian revulsion against Hamilton’s economic programs. The upshot was that in June 1784 the Bank of New York opened as a private bank without a charter. It occupied the Walton mansion on St. George’s Square (now Pearl Street), a three-story building of yellow brick and brown trim, and three years later it relocated to Hanover Square. It was to house the personal bank accounts of both Alexander Hamilton and John Jay and prove one of Hamilton’s most durable monuments, becoming the oldest stock traded on the New York Stock Exchange.

she feels lucky to have a job, but she is pretty blunt about what it is like to work at Walmart: she hates it. She’s worked at the local Walmart for nine years now, spending long hours on her feet waiting on customers and wrestling heavy merchandise around the store. But that’s not the part that galls her. Last year, management told the employees that they would get a significant raise. While driving to work or sorting laundry, Gina thought about how she could spend that extra money. Do some repairs around the house. Or set aside a few dollars in case of an emergency. Or help her sons, because “that’s what moms do.” And just before drifting off to sleep, she’d think about how she hadn’t had any new clothes in years. Maybe, just maybe. For weeks, she smiled at the notion. She thought about how Walmart was finally going to show some sign of respect for the work she and her coworkers did. She rolled the phrase over in her mind: “significant raise.” She imagined what that might mean. Maybe $2.00 more an hour? Or $2.50? That could add up to $80 a week, even $100. The thought was delicious. Then the day arrived when she received the letter informing her of the raise: 21 cents an hour. A whopping 21 cents. For a grand total of $1.68 a day, $8.40 a week. Gina described holding the letter and looking at it and feeling like it was “a spit in the face.” As she talked about the minuscule raise, her voice filled with anger. Anger, tinged with fear. Walmart could dump all over her, but she knew she would take it. She still needed this job. They could treat her like dirt, and she would still have to show up. And that’s exactly what they did. In 2015, Walmart made $14.69 billion in profits, and Walmart’s investors pocketed $10.4 billion from dividends and share repurchases—and Gina got 21 cents an hour more. This isn’t a story of shared sacrifice. It’s not a story about a company that is struggling to keep its doors open in tough times. This isn’t a small business that can’t afford generous raises. Just the opposite: this is a fabulously wealthy company making big bucks off the Ginas of the world. There are seven members of the Walton family, Walmart’s major shareholders, on the Forbes list of the country’s four hundred richest people, and together these seven Waltons have as much wealth as about 130 million other Americans. Seven people—not enough to fill the lineup of a softball team—and they have more money than 40 percent of our nation’s population put together. Walmart routinely squeezes its workers, not because it has to, but because it can. The idea that when the company does well, the employees do well, too, clearly doesn’t apply to giants like this one. Walmart is the largest employer in the country. More than a million and a half Americans are working to make this corporation among the most profitable in the world. Meanwhile, Gina points out that at her store, “almost all the young people are on food stamps.” And it’s not just her store. Across the country, Walmart pays such low wages that many of its employees rely on food stamps, rent assistance, Medicaid, and a mix of other government benefits, just to stay out of poverty. The

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.

Mistakes to Avoid Even though Joseph was the instrument of God who brought deliverance from the famine, we need not think that God approved of everything that Joseph did or that we should imitate him as a biblical model. His policies for Egypt did not focus on sharing; they focused on redistribution. They certainly should not be considered a biblical model for economic policies today. One might also question Joseph’s strategy as he interacted with his brothers. He was not showing love to them; he was testing them. The text does not seek to approve or condemn—it simply reports. We cannot derive authoritative guidance from the text about how families are supposed to interact or how past wrongs should be confronted. God’s actions through Joseph are much more important than Joseph’s actions themselves. Joseph’s willingness to forgive his brothers is commendable; he looked beyond their treacherous act and saw the bigger picture of God’s plan. The text is calling us not so much to be forgiving as to look beyond our suffering to see God’s plan, which is far bigger than our hurts.

Lesson Focus This story is all about Jesus and the demonstration that, as God, he is able to provide food for hungry people in exorbitant proportions. • Jesus showed that he is God by his miraculous provision of food. • Jesus showed that he is compassionate as he cared for the needs of the people. • Jesus hinted at his messianic role by providing a feast for the people. Lesson Application We should believe that Jesus is God. • We believe that Jesus can provide our needs. • We understand that Jesus feels compassion for all people.

Biblical Context Matthew begins to deal with Jesus’ mission in Matthew 14—who Jesus came to and who may come to him. The feeding of the five thousand begins this section and shows that the people came to Jesus with needs, which he met. This contrasts with the end of the section (chapter 19) where the rich young man came with wants and was turned away.

Receiving the kingdom like a little child (Mark 10:15; Luke 18:17). The accounts surrounding this short narrative show people trying to understand and enter the kingdom in different ways. They tried to reason it out (Matt. 19:25); they tried to be impressive (Matt. 19:19–20); and they tried to earn their way (Luke 18:11). A child does not rely on such things.

The most important aspect of the role of cities is to be found in their relationship to the temples and the gods. The patron deity of a city was typically considered the one who founded, built, and sustained the city. So the prominence and prosperity of the city and its god were inextricably intertwined. “Each Mesopotamian city was the home of a god or goddess, and each prominent god or goddess was the patron deity of a city.”[9] In Mesopotamia the gods were attached to cities, and temples were only in cities.[10] Worship as we know it therefore took place in cities. The archaeological record shows no evidence of sanctuaries in the mountains or plains, and no rivers or trees with cultic significance.[11] Likewise in Egypt there was an integral relationship between cities and gods. “The sum of landowning temples and deities embodied the state. . . . Just as the totality of deities embodied the political concept of ‘Egypt,’ the individual landowning local deity embodied the concept of ‘city.’ An Egyptian city was always the city of a deity.”[12]

When the children are upset he says to them: "Every morning a sunrise, every evening a sunset," to show that all things pass.

Jesus, when did I stop living with the Waltons and move in with the fucking Sopranos?” Maisie stands up and slams her palm on the table, and Wade stares at her with even more confusion. “More old TV shows before your time.” I

In response to this objection, note that when Job believed that his understanding of the world and how it worked could be reduced to a single model (retribution principle: the righteous will prosper; the wicked will suffer), his suffering took him by surprise and was without explanation. How could such a thing happen? Why would God do this? The book is full of Job’s demand for an explanation. When God finally appears he does not offer an explanation, but offers a new insight to Job. By confronting Job with the vast complexity of the world, God shows that simplistic models are an inadequate basis for understanding what he is doing in the world. We trust his wisdom rather than demanding explanations for all that we observe in the world around us and in our own lives.

The personal case histories were the most encouraging. A prominent Los Angeles public relations executive has been living with MM for fourteen years, rides horses, and has an altogether active life on drug maintenance. An Arizona man survived MM and with his wife set up a foundation and website for other families bewildered by the diagnosis. I learned, for the first time, that Frank McGee, host of the Today show from 1971 to 1974, suffered from MM and kept it from everyone despite his ever more gaunt appearance. When he died after putting in another full week on the air his producers and friends were stunned. Sam Walton, founder of Walmart, was another MM casualty, which led many to believe that he had established the high-profile multiple myeloma treatment center in Little Rock, Arkansas. This is a full-immersion process in which MM is the singular target under the commanding title of Myeloma Institute for Research and Therapy. There is a Walton auditorium on the institute’s University of Arkansas medical school campus, but the institute itself was founded by Bart Barlogie, a renowned MM specialist from the MD Anderson Cancer Center in Houston. The institute has an impressive record, running well ahead of the national average for survival for those who are dealing with MM. One number is especially notable. The institute has followed 1,070 patients for more than ten years, and 783 have never had a relapse of the disease. Sam Walton was treated by Dr. Barlogie at MD Anderson before the Little Rock institute was founded, but the connection ended there. Walton, who’d had an earlier struggle with leukemia, didn’t survive his encounter with multiple myeloma, dying in April 1992, a time when life expectancy for a man his age with this cancer was short. I was unaware of all of this when I was diagnosed. I took comfort in the repeated reassurances of specialists that great progress in treating MM with a new class of drugs, your own body’s reengineered immunology system, was rapidly improving chances of a longer survival than the published five to ten years. As I began to respond to treatment the favored and welcome line was, “You’re gonna die but from something else.

Beyond that, we feel very strongly that Wal-Mart really is not, and should not be, in the charity business. We don’t believe in taking a lot of money out of Wal-Mart’s cash registers and giving it to charity for the simple reason that any debit has to be passed along to somebody—either our shareholders or our customers. A few years ago, when Helen convinced me that our associates here in Bentonville needed a first-class exercise facility, she and I paid the million dollars in construction costs ourselves, plus an annual subsidy for a few years to get it started. We paid for it to show our sincere appreciation to the associates, but also because I don’t believe in asking the customers or the shareholders to pay for something like that—as worthy a cause as it may be. By not designating a large amount of corporate funds to some charity which the officers of Wal-Mart may happen to like, we feel we give our shareholders more discretion in supporting their own charities.

Actually, during this whole early period, Wal-Mart was too small and insignificant for any of the big boys to notice, and most of the promoters weren’t out in our area so we weren’t competitive. That helped me get access to a lot of information about how they were doing things. I probably visited more headquarters offices of more discounters than anybody else—ever. I would just show up and say, “Hi, I’m Sam Walton from Bentonville, Arkansas. We’ve got a few stores out there, and I’d like to visit with Mr. So-and-So”—whoever the head of the company was—“about his business.” And as often as not, they’d let me in, maybe out of curiosity, and I’d ask lots of questions about pricing and distribution, whatever. I learned a lot that way. KURT

I made up my mind I was going to learn something about IBM computers. So I enrolled in an IBM school for retailers in Poughkeepsie, New York. One of the speakers was a guy from the National Mass Retailers’ Institute (NMRI), the discounters’ trade association, a guy named Abe Marks. ABE MARKS, HEAD OF HARTFIELD ZODY’S, AND FIRST PRESIDENT, NMRI: “I was sitting there at the conference reading the paper, and I had a feeling somebody was standing over me, so I look up and there’s this grayish gentleman standing there in a black suit carrying an attaché case. And I said to myself, ‘Who is this guy? He looks like an undertaker.’ “He asks me if I’m Abe Marks and I say, ‘Yes, I am.’ “ ‘Let me introduce myself, my name is Sam Walton,’ he says. ‘I’m only a little fellow from Bentonville, Arkansas, and I’m in the retail business.’ “I say, ‘You’ll have to pardon me, Sam, I thought I knew everybody and every company in the retail business, but I never heard of Sam Walton. What did you say the name of your company is again?’ “ ‘Wal-Mart Stores,’ he says. “So I say, ‘Well, welcome to the fraternity of discount merchants. I’m sure you’ll enjoy the conference and getting acquainted socially with everyone.’ “ ‘Well, to be perfectly honest with you, Mr. Marks, I didn’t come here to socialize, I came here to meet you. I know you’re a CPA and you’re able to keep confidences, and I really wanted your opinion on what I am doing now.’ So he opens up this attaché case, and, I swear, he had every article I had ever written and every speech I had ever given in there. I’m thinking, This is a very thorough man.’ Then he hands me an accountant’s working column sheet, showing all his operating categories all written out by hand. “Then he says: ‘Tell me what’s wrong. What am I doing wrong?’ “I look at these numbers—this was in 1966—and I don’t believe what I’m seeing. He’s got a handful of stores and he’s doing about $10 million a year with some incredible margin. An unbelievable performance! “So I look at it, and I say, ‘What are you doing wrong? Sam—if I may call you Sam—I’ll tell you what you are doing wrong.’ I handed back his papers and I closed his attaché case, and I said to him, ‘Being here is wrong, Sam. Don’t unpack your bags. Go down, catch a cab, go back to the airport and go back to where you came from and keep doing exactly what you are doing. There is nothing that can possibly improve what you are doing. You are a genius.’ That’s how I met Sam Walton.” Abe

INEZ THREET, CLERK, WALTON’S FIVE AND DIME, BENTONVILLE: “I guess Mr. Walton just had a personality that drew people in. He would yell at you from a block away, you know. He would just yell at everybody he saw, and that’s the reason so many liked him and did business in the store. It was like he brought in business by his being so friendly. “He was always thinking up new things to try in the store. I remember one time he made a trip to New York, and he came back a few days later and said, ‘Come here, I want to show you something. This is going to be the item of the year.’ I went over and looked at a bin full of—I think they called them zori sandals—they call them thongs now. And I just laughed and said, ‘No way will those things sell. They’ll just blister your toes.’ Well, he took them and tied them together in pairs and dumped them all on a table at the end of an aisle for nineteen cents a pair. And they just sold like you wouldn’t believe. I have never seen an item sell as fast, one after another, just piles of them. Everybody in town had a pair.” Right

America today is not the same nation as when you were born. Depending on your age, if you were born in America, your home nation was a significantly different land than it is today:   ·                    America didn’t allow aborting babies in the womb; ·                     Same sex marriage was not only illegal, no one ever talked about it, or even seriously considered the possibility; (“The speed and breadth of change (in the gay movement) has just been breathtaking.”, New York Times, June 21, 2009) ·                    Mass media was clean and non-offensive. Think of The I Love Lucy Show or The Walton Family, compared with what is aired today; ·                    The United States government did not take $500 million dollars every year from the taxpayers and give it to Planned Parenthood, the nation’s largest abortion provider. ·                    Videogames that glorify violence, cop killing and allow gamesters who have bought millions of copies, to have virtual sex with women before killing them, did not exist. ·                    Americans’ tax dollars did not fund Title X grants to Planned Parenthood who fund a website which features videos that show a “creepy guidance counselor who gives advice to teens on how to have (safe) sex and depict teens engaged in sex.” ·                    Americans didn’t owe $483,000 per household for unfunded retirement and health care obligations (Peter G. Peterson Foundation). ·                    The phrase “sound as a dollar” meant something. ·                    The Federal government’s debt was manageable.            American Christian missionaries who have been abroad for relatively short times say they find it hard to believe how far this nation has declined morally since they were last in the country. In just a two week period, not long ago, these events all occurred: the Iowa Supreme Court declared that same sex marriage was legal in the State; the President on a foreign tour declared that “we do not consider ourselves a Christian nation…” and a day later bowed before the King of the nation that supplied most of the 9/11 terrorists; Vermont became the first State to authorize same sex marriage by legislative action, as opposed to judicial dictate; the CEO of General Motors was fired by the federal government; an American ship was boarded and its crew captured by pirates for the first time in over 200 years; and a major Christian leader/author apologized on Larry King Live for supporting California’s Proposition 8 in defense of traditional marriage, reversing his earlier position. The pace of societal change is rapidly accelerating.

note that when Job believed that his understanding of the world and how it worked could be reduced to a single model (retribution principle: the righteous will prosper; the wicked will suffer), his suffering took him by surprise and was without explanation. How could such a thing happen? Why would God do this? The book is full of Job’s demand for an explanation. When God finally appears he does not offer an explanation, but offers a new insight to Job. By confronting Job with the vast complexity of the world, God shows that simplistic models are an inadequate basis for understanding what he is doing in the world. We trust his wisdom rather than demanding explanations for all that we observe in the world around us and in our own lives.

Metahemeralism. Tell me about it. Everything you know. I gotta know something about metahemeralism." "I'm sorry. I don't know what that is." "I don't either," Bunny would say brokenly. "Got to do with art or pastoralism or something. That's how I gotta tie together John Donne and Izaak Walton, see." He would resume pacing. "Donne. Walton. Metahemeralism. That's the problem as I see it." "Bunny, I don't think "metahemeralism" is even a word." "Sure it is. Comes from the Latin. Has to do with irony and the pastoral. Yeah. That's it. Painting or sculpture or something, maybe." "Is it in the dictionary?" "Dunno. Don't know how to spell it. I mean" — he made a picture frame with his hands — "the poet and the fisherman. Parfait. Boon companions. Out in the open spaces. Living the good life. Metahemeralism's gotta be the glue here, see?" And so it would go on, for sometimes half an hour or more, with Bunny raving about fishing, and sonnets, and heaven knew what, until in the middle of his monologue he would be struck by a brilliant thought and bluster off as suddenly as he had descended. He finished the paper four days before the deadline and ran around showing it to everyone before he turned it in. "This is a nice paper, Bun — ," Charles said cautiously. "Thanks, thanks." "But don't you think you ought to mention John Donne more often? Wasn't that your assignment?" "Oh, Donne," Bunny had said scoffingly. "I don't want to drag him into this." Henry had refused to read it. "I'm sure it's over my head, Bunny, really," he said, glancing over the first page. "Say, what's wrong with this type?" "Tripled spaced it," said Bunny proudly. "These lines are about an inch apart." "Looks kind of like free verse, doesn't it?" Henry made a funny little snorting noise through his nose. "Looks kind of like a menu," he said. All I remember about the paper was that it ended with the sentence "And as we leave Donne and Walton on the shores of Metahemeralism, we wave a fond farewell to those famous chums of yore.

Pryderi stared. “Mâth is a man. A man of Illusion and Glamour, but human. He eats and sleeps and does all the things the rest of us do. When his time comes he will die.” “All Gods die,” said Taliesin. “By dying as a man a God can sometimes show most clearly that He is a God. But now the time comes for Mâth to withdraw from earth and cease to be worshipped for awhile, for now men want fiercer Gods.” “As it may be that that Eastern God is,” said Manawyddan, “for He is a Father, while we bow to the Mothers. But I do not believe those who call Him jealous. The jealousy must be on His priests. No God would ever be such a fool as to wish to keep His people forever in ignorance, for the ignorant can never choose between good and evil and so master neither.

Wal-Mart was too small and insignificant for any of the big boys to notice, and most of the promoters weren’t out in our area so we weren’t competitive. That helped me get access to a lot of information about how they were doing things. I probably visited more headquarters offices of more discounters than anybody else—ever. I would just show up and say, “Hi, I’m Sam Walton from Bentonville, Arkansas. We’ve got a few stores out there, and I’d like to visit with Mr. So-and-So”—whoever the head of the company was—“about his business.” And as often as not, they’d let me in, maybe out of curiosity, and I’d ask lots of questions about pricing and distribution, whatever. I learned a lot that way.

Brandon leans in and says all breathy in my ear, “I want you . . . to stay.” His answer doesn’t register in my beer-soaked brain. Brandon begs me to moo in front of people. He just showed me a video of a fat, diapered Japanese dude’s ass, which I’m sure reminded him of me. There is no way Brandon Levitt is asking me to stay with him in this daisy bedroom. This bedroom with a ginormous bed. No way.

I want a lot of things I can never have: a different body, my virginity back, for Brandon and whoever taped that drawing to my locker to explode like watermelons stuffed with dynamite, a best friend who would die for me, way less math homework and cute clothes to wear for the talent show on Friday.

Lesson Focus God shows compassion where he wills. • God is responsive to small steps in the right direction. • God’s compassion is not earned and never deserved. Lesson Application God sometimes shows compassion on us by giving us a second chance when we don’t deserve it. • We respond to God’s Word by taking steps in the right direction. • We recognize that God’s compassion is great. Biblical Context The book of Jonah is about how people respond to the Lord and how the Lord responds to them. Both the sailors and the Ninevites, though pagans, were responsive to what they saw the Lord doing. Jonah, a prophet who should have known better, was the least responsive and had to be taught a lesson about God’s compassion. Interpretational Issues in the Story Jonah’s prophetic mission (Jonah 3:4). Jonah was sent to denounce Nineveh, not to save it. His word to them was a word of judgment. He did not even name Yahweh and he did not confront them with their offenses, instruct them as to what they ought to do, or offer any hope for them to avoid the judgment. If the text does not offer this information, we cannot read those things between the lines and assume that they occurred. Great fish (Jonah 1:17). Nothing in the text indicates the species of the creature, and while a whale cannot be ruled out (they would not have distinguished sea-dwelling mammals from fish), the text is vague. Fish as rescue, not punishment (Jonah 2:6, 9). Jonah’s prayer demonstrates that he saw the fish as deliverance, not judgment. He was drowning, and the Lord used the fish to save his life. Jonah’s prayer (Jonah 2:4, 7–9). Jonah offered no repentance and did not ask forgiveness when he prayed inside the fish. He assumed that since the Lord had saved him from death, he had been restored to favor. He spoke ill of those who worship idols, which apparently included the sailors (whose response had been far better than his own) as if he was insisting, “At least I’m not a pagan idol-worshiper!” He made no mention of his disobedience and indicated no willingness to go to Nineveh. The vows he referred to (v. 9) would have involved sacrifices of thanksgiving at the temple for his rescue. This prayer was a farce, and Jonah was still unchanged (as the rest of the book demonstrates). Ninevite response (Jonah 3:5). The Ninevites believed what Jonah said, but that does not mean they converted to his God. He never even told them the identity of his God, and there is no indication that they got rid of their idols or understood the law. They repented, but any Assyrian would have done so under these circumstances. If they had been convinced that some god was angry at them and about to destroy them, they would have sought to appease that god. That is how they took Jonah’s warning. In the ancient world people believed that there were all sorts of powerful gods, but they only worshiped the ones they believed had power over their lives. Jonah was informing them that a God they had not recognized had noticed them and was going to act against them, and they were grateful for this information. Likely they checked Jonah’s message against their omens and afterward were eager to respond. Sackcloth (Jonah

genealogies show people being fruitful and multiplying.