Worship Short Quotes

Ô, Sunlight! The most precious gold to be found on Earth.

Kid, let me tell you something. Most people spend their short time in this world less than half alive. They wander through their days in a haze of responsibility and resentment. Something happens to them not long after they're born. They get conflicted about what they want and start worshiping the wrong gods. Should. Mercy. Equality. Altruism. There's nothing you should do. Do what you want. Mercy isn't Nature's way. She's an equal opportunity killer. We aren't born the same. Some are stronger, faster. Never apologize for it. Altruism is an impossible concept. There's no action you can make that doesn't spring from how you want to feel about yourself.

The more time and devotion one spends in the worship of false gods, the less he is able to spend in that of the True One.

In Paris the cashiers sit rather than stand. They run your goods over a scanner, tally up the price, and then ask you for exact change. The story they give is that there aren't enough euros to go around. "The entire EU is short on coins." And I say, "Really?" because there are plenty of them in Germany. I'm never asked for exact change in Spain or Holland or Italy, so I think the real problem lies with the Parisian cashiers, who are, in a word, lazy. Here in Tokyo they're not just hard working but almost violently cheerful. Down at the Peacock, the change flows like tap water. The women behind the registers bow to you, and I don't mean that they lower their heads a little, the way you might if passing someone on the street. These cashiers press their hands together and bend from the waist. Then they say what sounds to me like "We, the people of this store, worship you as we might a god.

If we could believe that he [Jesus] really countenanced the follies, the falsehoods, and the charlatanism which his biographers [Gospels] father on him, and admit the misconstructions, interpolations, and theorizations of the fathers of the early, and the fanatics of the latter ages, the conclusion would be irresistible by every sound mind that he was an impostor... We find in the writings of his biographers matter of two distinct descriptions. First, a groundwork of vulgar ignorance, of things impossible, of superstitions, fanaticisms and fabrications... That sect [Jews] had presented for the object of their worship, a being of terrific character, cruel, vindictive, capricious and unjust... Jesus had to walk on the perilous confines of reason and religion: and a step to right or left might place him within the gripe of the priests of the superstition, a blood thirsty race, as cruel and remorseless as the being whom they represented as the family God of Abraham, of Isaac and of Jacob, and the local God of Israel. They were constantly laying snares, too, to entangle him in the web of the law... That Jesus did not mean to impose himself on mankind as the son of God, physically speaking, I have been convinced by the writings of men more learned than myself in that lore. [Letter to William Short, 4 August, 1820]

A God who could make good children as easily a bad, yet preferred to make bad ones; who could have made every one of them happy, yet never made a single happy one; who made them prize their bitter life, yet stingily cut it short; who gave his angels eternal happiness unearned, yet required his other children to earn it; who gave is angels painless lives, yet cursed his other children with biting miseries and maladies of mind and body; who mouths justice, and invented hell--mouths mercy, and invented hell--mouths Golden Rules and forgiveness multiplied by seventy times seven, and invented hell; who mouths morals to other people, and has none himself; who frowns upon crimes, yet commits them all; who created man without invitation, then tries to shuffle the responsibility for man's acts upon man, instead of honorably placing it where it belongs, upon himself; and finally, with altogether divine obtuseness, invites his poor abused slave to worship him!

What does somebody like you want? More power? More toys? More sex?" "All of the above. All the time." "Greedy bugger." "Kid, let me tell you something. Most people spend their short time in this world less than half alive. They wander through their days in a haze of responsibility and resentment. Something happens to them not long after they're born. They get conflicted about what they want and start worshipping the wrong gods. Should. Mercy. Equality. Altruism. There's nothing you should do. Do what you want. Mercy isn't Nature's way. She's an equal opportunity killer. We aren't born the same. Some are stronger, smarter, faster. Never apologize for it. Altruism is an impossible concept. There's no action you can make that doesn't spring from how you want to feel about yourself. Not greedy, Dani. Alive. And happy about it every single fucking day.

Very often (nearly always, I'm afraid) when I come to church my feelings are uppermost in my mind. This is natural. We are human, we are "selves," and it takes no effort at all to feel. But worship is not feeling. Worship is not an experience. Worship is an act, and this takes discipline. We are to worship "in spirit and in truth." Never mind about the feelings. We are to worship in spite of them. Finding myself scattered in all directions and in need of corralling like so many skittish calves, I kneel before the service begins and ask to be delivered from a vague preoccupation with myself and my own concerns and to be turned, during this short hour, to God.

You are not you--you have no body, no blood, no bones, you are but a thought. I myself have no existence; I am but a dream--your dream, a creature of your imagination. In a moment you will have realized this, then you will banish me from your visions and I shall dissolve into the nothingness out of which you made me. I am perishing already, I am failing, I am passing away. In a little while you will be alone in shoreless space, to wander its limitless solitudes without friend or comrade forever—for you will remain a thought, the only existent thought, and by your nature inextinguishable, indestructible. But I, your poor servant, have revealed you to yourself and set you free. Dream other dreams, and better! Strange! that you should not have suspected years ago—centuries, ages, eons, ago!—for you have existed, companionless, through all the eternities. Strange, indeed, that you should not have suspected that your universe and its contents were only dreams, visions, fiction! Strange, because they are so frankly and hysterically insane—like all dreams: a God who could make good children as easily as bad, yet preferred to make bad ones; who could have made every one of them happy, yet never made a single happy one; who made them prize their bitter life, yet stingily cut it short; who gave his angels eternal happiness unearned, yet required his other children to earn it; who gave his angels painless lives, yet cursed his other children with biting miseries and maladies of mind and body; who mouths justice and invented hell—mouths mercy and invented hell—mouths Golden Rules, and forgiveness multiplied by seventy times seven, and invented hell; who mouths morals to other people and has none himself; who frowns upon crimes, yet commits them all; who created man without invitation, then tries to shuffle the responsibility for man's acts upon man, instead of honorably placing it where it belongs, upon himself; and finally, with altogether divine obtuseness, invites this poor, abused slave to worship him! You perceive, now, that these things are all impossible except in a dream. You perceive that they are pure and puerile insanities, the silly creations of an imagination that is not conscious of its freaks—in a word, that they are a dream, and you the maker of it. The dream-marks are all present; you should have recognized them earlier. "It is true, that which I have revealed to you; there is no God, no universe, no human race, no earthly life, no heaven, no hell. It is all a dream—a grotesque and foolish dream. Nothing exists but you. And you are but a thought—a vagrant thought, a useless thought, a homeless thought, wandering forlorn among the empty eternities!

Strange! that you should not have suspected years ago--centuries, ages, eons, ago!--for you have existed, companionless, through all the eternities. Strange, indeed, that you should not have suspected that your universe and its contents were only dreams, visions, fiction! Strange, because they are so frankly and hysterically insane--like all dreams: a God who could make good children as easily as bad, yet preferred to make bad ones; who could have made every one of them happy, yet never made a single happy one; who made them prize their bitter life, yet stingily cut it short; who gave his angels eternal happiness unearned, yet required his other children to earn it; who gave his angels painless lives, yet cursed his other children with biting miseries and maladies of mind and body; who mouths justice and invented hell--mouths mercy and invented hell--mouths Golden Rules, and forgiveness multiplied by seventy times seven, and invented hell; who mouths morals to other people and has none himself; who frowns upon crimes, yet commits them all; who created man without invitation, then tries to shuffle the responsibility for man's acts upon man, instead of honorably placing it where it belongs, upon himself; and finally, with altogether divine obtuseness, invites this poor, abused slave to worship him!

If Jesus had been an actual historical figure we have a thorny paradox. Either this Jesus was a remarkable individual who said and did a host of amazing, revolutionary things – but no one outside his fringe cult noticed for over a century. Or he didn’t – and yet shortly after his death, tiny communities of worshipers that cannot agree about the most basic facts of his life spring up, scattered all across the empire. The truth is inescapable: there simply could never have been a historical Jesus.

Evil then consists not in being created but in the rebellious idolatry by which humans worship and honour elements of the natural world rather than the God who made them. The result is that the cosmos is out of joint. Instead of humans being God's wise vice-regents over creation, they ignore the creator and try to worship something less demanding, something that will give them a short-term fix of power or pleasure.

And what does it amount to?" said Satan, with his evil chuckle. "Nothing at all. You gain nothing; you always come out where you went in. For a million years the race has gone on monotonously propagating itself and monotonously reperforming this dull nonsense--to what end? No wisdom can guess! Who gets a profit out of it? Nobody but a parcel of usurping little monarchs and nobilities who despise you; would feel defiled if you touched them; would shut the door in your face if you proposed to call; whom you slave for, fight for, die for, and are not ashamed of it, but proud; whose existence is a perpetual insult to you and you are afraid to resent it; who are mendicants supported by your alms, yet assume toward you the airs of benefactor toward beggar; who address you in the language of master to slave, and are answered in in the language of slave to master; who are worshiped by you with your mouth, while in your heart--if you have one--you despise yourselves for it. The first man was hypocrite and a coward, qualities which have not yet failed in his line; it is the foundation upon which all civilizations have been built. Drink to their perpetuation! Drink to their augmentation! Drink to--" Then he saw by our faces how much we were hurt, and he cut his sentence short and stopped chuckling...

There is no need to ”believe” in Jupiter or Wotan—something that is no more ridiculous then believing in Yahweh however—to be pagan. Contemporary paganism does not consist of erecting altars to Apollo or reviving the worship of Odin. Instead it implies looking behind religion and, according to a now classic itinerary, seeking for the “mental equipment” that produced it, the inner world it reflects, and how the world it depicts as apprehended. In short, it consists of viewing the gods as “centers of value” and the beliefs they generate as value systems: gods and beliefs may pass away, but the values remain.

In short, liturgies make us certain kinds of people, and what defines us is what we love.

...in the lower self, love is neediness, “chemistry” or infatuation, possession, strong admiration, or even worship—in short, traditional romantic love. Many people who grew up in troubled homes and who experienced a stifling of their Child Within become stuck at these lower levels or ways of experiencing love.

Faith should mean something. Gods . . . should stand for something, not chop and change with every breeze that blows. Gods should be worshipped for the truths they represent, not what party favours they might dispense.”-Razor Eddie the Punk God of the Straight Razor

God's revelation... unmasks our illusions about ourselves. It exposes our pride, our individualism, our self-centeredness - in short, our sin. But worship also offers forgiveness, healing, transformation, motivation, and courage to work in the world for God's justice and peace - in short, salvation in its largest sense.

God has given us the use of his resources for a short time here on earth, and we have much to be grateful for. Go through your day sometime just recognizing that everything is God’s. Get out of God’s bed and walk into God’s bathroom, and turn on God’s shower, and then put on God’s clothes. Eat God’s cereal* and drink God’s coffee. Get in God’s car and head to work. When we start to see all of our resources as God’s it helps us develop an attitude of gratitude that leads to a heart of worship.

We are a race of tradition-lovers in a new land, of king-reverers in a Republic, of hero-worshipers in a society of mundane get-and-spend. It is a Country and a Time where any bank clerk or common laborer can become a famous outlaw, where an outlaw can in a very short time be sainted in song and story into a Robin Hood, where a Frontier Model Excalibur can be drawn from the block at any gunshop for twenty dollars.

At the end of that class Demian said to me thoughtfully: "There’s something I don’t like about this story, Sinclair. Why don’t you read it once more and give it the acid test? There’s something about it that doesn’t taste right. I mean the business with the two thieves. The three crosses standing next to each other on the hill are almost impressive, to be sure. But now comes this sentimental little treatise about the good thief. At first he was a thorough scoundrel, had committed all those awful things and God knows what else, and now he dissolves in tears and celebrates such a tearful feast of self-improvement and remorse! What’s the sense of repenting if you’re two steps from the grave? I ask you. Once again, it’s nothing but a priest’s fairy tale, saccharine and dishonest, touched up with sentimentality and given a high edifying background. If you had to pick a friend from between the two thieves or decide which one you’d rather trust, you most certainly wouldn’t choose the sniveling convert. No, the other fellow, he’s a man of character. He doesn’t give a hoot for ‘conversion’, which to a man in his position can’t be anything but a pretty speech. He follows his destiny to it’s appointed end and does not turn coward and forswear the devil, who has aided and abetted him until then. He has character, and people with character tend to receive the short end of the stick in biblical stories. Perhaps he’s even a descendant of Cain. Don’t you agree?" I was dismayed. Until now I had felt completely at home in the story of the Crucifixion. Now I saw for the first time with how little individuality, with how little power of imagination I had listened to it and read it. Still, Demian’s new concept seemed vaguely sinister and threatened to topple beliefs on whose continued existence I felt I simply had to insist. No, one could not make light of everything, especially not of the most Sacred matters. As usual he noticed my resistance even before I had said anything. "I know," he said in a resigned tone of voice, "it’s the same old story: don’t take these stories seriously! But I have to tell you something: this is one of the very places that reveals the poverty of this religion most distinctly. The point is that this God of both Old and New Testaments is certainly an extraordinary figure but not what he purports to represent. He is all that is good, noble, fatherly, beautiful, elevated, sentimental—true! But the world consists of something else besides. And what is left over is ascribed to the devil, this entire slice of world, this entire half is hushed up. In exactly the same way they praise God as the father of all life but simply refuse to say a word about our sexual life on which it’s all based, describing it whenever possible as sinful, the work of the devil. I have no objection to worshiping this God Jehovah, far from it. But I mean we ought to consider everything sacred, the entire world, not merely this artificially separated half! Thus alongside the divine service we should also have a service for the devil. I feel that would be right. Otherwise you must create for yourself a God that contains the devil too and in front of which you needn’t close your eyes when the most natural things in the world take place.

The soul was not made to run on empty. But the soul doesn’t come with a gauge. The indicators of soul-fatigue are more subtle: • Things seem to bother you more than they should. Your spouse’s gum-chewing suddenly reveals to you a massive character flaw. • It’s hard to make up your mind about even a simple decision. • Impulses to eat or drink or spend or crave are harder to resist than they otherwise would be. • You are more likely to favor short-term gains in ways that leave you with high long-term costs. Israel ended up worshiping a golden calf simply because they grew tired of having to wait on Moses and God. • Your judgment is suffering. • You have less courage. “Fatigue makes cowards of us all” is a quote so ubiquitious that it has been attributed to General Patton and Vince Lombardi and Shakespeare. The same disciples who fled in fear when Jesus was crucified eventually sacrificed their lives for him. What changed was not their bodies, but their souls.

In short, Mrs. Pontellier was not a mother-woman. The mother-women seemed to prevail that summer at Grand Isle. It was easy to know them, fluttering about with extended, protecting wings when any harm, real or imaginary, threatened their precious brood. They were women who idolized their children, worshiped their husbands, and esteemed it a holy privilege to efface themselves as individuals and grow wings as ministering angels.

In short, Mrs. Pontellier was not a mother-woman. The motherwomen seemed to prevail that summer at Grand Isle. It was easy to know them, fluttering about with extended, protecting wings when any harm, real or imaginary, threatened their precious brood. They were women who idolized their children, worshiped their husbands, and esteemed it a holy privilege to efface themselves as individuals and grow wings as ministering angels.

In short, doctrinally, Puritanism was a kind of vigorous Calvinism; experientially, it was warm and contagious; evangelistically, it was aggressive, yet tender; ecclesiastically, it was theocentric and worshipful; and politically, it aimed to be scriptural and balanced.

Worship the Gods, procure the welfare of men, this life is short. Charitable actions, and a holy disposition, is the only fruit of this earthly life.

If a great man falls and remains great as he lies, people no more despise him than they stamp on a fallen temple, which the devout still worship as much as when it was standing.

In short, God’s welcome is a gracious way of reminding us of our utter dependence, cutting against the grain of myths of self-sufficiency that we’ve been immersed in all week long.

God will not be tolerated. He instructs us to worship and fear Him. In our world, where hundreds of things distract us from God, we have to intentionally and consistently remind ourselves of Him. Because we don’t often think about the reality of who God is, we quickly forget that He is worthy to be worshiped and loved. We are to fear Him. The answer to each of these questions is simply this: because He’s God. He has more of a right to ask us why so many people are starving. As much as we want God to explain himself to us, His creation, we are in no place to demand that He give an account to us. Can you worship a God who isn’t obligated to explain His actions to you? Could it be your arrogance that makes you think God owes you an explanation? If God is truly the greatest good on this earth, would He be loving us if He didn’t draw us toward what is best for us (even if that happens to be Himself)? Doesn’t His courting, luring, pushing, calling, and even “threatening” demonstrate His love? If He didn’t do all of that, wouldn’t we accuse Him of being unloving in the end, when all things are revealed? Has your relationship with God actually changed the way you live? Do you see evidence of God’s kingdom in your life? Or are you choking it out slowly by spending too much time, energy, money, and thought on the things of this world? Christians who did most for the present world were precisely those who thought most of the next. Jesus’ call to commitment is clear: He wants all or nothing. Our greatest fear as individuals and as a church should not be of failure but of succeeding at things in life that don’t really matter. If life is a river, then pursuing Christ requires swimming upstream. When we stop swimming, or actively following Him, we automatically begin to be swept downstream. How could we think for even a second that something on this puny little earth compares to the Creator and Sustainer and Savior of it all? True faith means holding nothing back; it bets everything on the hope of eternity. When you are truly in love, you go to great lengths to be with the one you love. You’ll drive for hours to be together, even if it’s only for a short while. You don’t mind staying up late to talk. Walking in the rain is romantic, not annoying. You’ll willingly spend a small fortune on the one you’re crazy about. When you are apart from each other, it’s painful, even miserable. He or she is all you think about; you jump at any chance to be together. There is nothing better than giving up everything and stepping into a passionate love relationship with God, the God of the universe who made galaxies, leaves, laughter, and me and you. Do you recognize the foolishness of seeking fulfillment outside of Him? Are you ready and willing to make yourself nothing? To take the very nature of a servant? To be obedient unto death? True love requires sacrifice. What are you doing right now that requires faith? God doesn’t call us to be comfortable. If one person “wastes” away his day by spending hours connecting with God, and the other person believes he is too busy or has better things to do than worship the Creator and Sustainer, who is the crazy one? Am I loving my neighbor and my God by living where I live, by driving what I drive, by talking how I talk?” If I stop pursuing Christ, I am letting our relationship deteriorate. The way we live out our days is the way we will live our lives. What will people say about your life in heaven? Will people speak of God’s work and glory through you? And even more important, how will you answer the King when He says, “What did you do with what I gave you?

The Power of the Dog by Rudyard Kipling There is sorrow enough in the natural way From men and women to fill our day; And when we are certain of sorrow in store, Why do we always arrange for more? Brothers and Sisters, I bid you beware Of giving your heart to a dog to tear. Buy a pup and your money will buy Love unflinching that cannot lie-- Perfect passion and worship fed By a kick in the ribs or a pat on the head. Nevertheless it is hardly fair To risk your heart for a dog to tear. When the fourteen years which Nature permits Are closing in asthma, or tumour, or fits, And the vet's unspoken prescription runs To lethal chambers or loaded guns, Then you will find--it's your own affair-- But ... you've given your heart to a dog to tear. When the body that lived at your single will, With its whimper of welcome, is stilled (how still!). When the spirit that answered your every mood Is gone--wherever it goes--for good, You will discover how much you care, And will give your heart to a dog to tear. We've sorrow enough in the natural way, When it comes to burying Christian clay. Our loves are not given, but only lent, At compound interest of cent per cent. Though it is not always the case, I believe, That the longer we've kept 'em, the more do we grieve: For, when debts are payable, right or wrong, A short-time loan is as bad as a long-- So why in--Heaven (before we are there) Should we give our hearts to a dog to tear?

In short, wonder is captured in one word—worship. When we have learned what worship is,we have experienced what wonder is. Worship is a personal thing before it goes public. It is an individual thing before it is part of a community. It is a disciplined thing before it is natural.

So far as we know, the tiny fragments of the universe embodied in man are the only centers of thought and responsibility in the visible world. If that be so, the appearance of the human mind has been so far the ultimate stage in the awakening of the world; and all that has gone before, the striving of myriad centers that have taken the risks of living and believing, seem to have all been pursuing, along rival lines, the aim now achieved by us up to this point. They are all akin to us, for all these centers - those which led up to our own existence and the far more numerous others which produced different lines of which many are extinct - may be seen engaged in the same endeavor towards ultimate liberation. We may envisage then a cosmic field which called forth all these centers by offering them a short-lived, limited, hazardous opportunity for making some progress of their own towards an unthinkable consummation. And that is also, I believe, how a Christian is placed when worshiping God.

So if the ending of apartheid is now universally agreed to be a good thing, and Cuba played such a central role, how is it still possible to have such differing views of Castro and Mandela and of Cuba and South Africa? The short answer is that the mainstream media has been so successful in distorting basic historical facts that many are so blinded by Cold War hangovers that they are entirely incapable of critical thought, but the other answer is rather more Machiavellian. The reality is that apartheid did not die, and thus the reason so many white conservatives now love Mandela is essentially that he let their cronies "get away with it". The hypocritical worship of black freedom fighters once they are no longer seen to pose a danger or are safely dead - Martin Luther King might be the best example of this - is one of the key ways of maintaining a liberal veneer over what in reality is brutal intent.

I had to smile. “How can you not approve of gods when you are one?” He sniffed. “I never asked to be worshipped. Feared, yes.” “That’s how most religions start. Eddie, the Street is in danger, and so am I.

You loved her," Isobel said. "Worshipped," Scrimshaw corrected. "But more ludicrous than that, let us not forget, she loved me." He gave a short ironic laugh. "Not just him-the poet. But me as well. I, the epitome of our own penchant for self-destruction. Do you know how difficult...how impossible such a feat must have been?

Lord, give me the capacity of never praying, spare me the insanity of all worship, let this temptation of love pass from me which would deliver me forever unto You. Let the void spread between my heart and heaven! I have no desire to people my deserts by Your presence, to tyrannize my nights by Your light, to dissolve my Siberias beneath Your sun.

Poor old Jean Valjean, of course, loved Cosette only as a father; but, as we noted earlier, into this fatherly love his lonely single status in life had introduced every other kind of love; he loved Cosette as his daughter, and he loved her as his mother, and he loved her as his sister; and, as he had never had either a lover or a wife, as nature is a creditor that does not accept nonpayment, that particular feeling, too, the most indestructible of all, had thrown itself in with the rest, vague, ignorant, heavenly, angelic, divine; less a feeling than an instinct, less an instinct than an attraction, imperceptible and invisible but real; and love, truly called, lay in his enormous tenderness for Cosette the way a vein of gold lies in the mountain, dark and virginal. We should bear in mind that state of the heart that we have already mentioned. Marriage between them was out of the question, even that of souls; and yet it is certain that their destinies had joined together as one. Except for Cosette, that is, except for a child, Jean Valjean had never, in all his long life, known anything about love. Serial passions and love affairs had not laid those successive shades of green over him, fresh green on top of dark green, that you notice on foliage that has come through winter and on men that have passed their fifties. In short, and we have insisted on this more than once, this whole inner fusion, this whole set, the result of which was lofty virtue, had wound up making Jean Valjean a father for Cosette. A strange father, forged out of the grandfather, son, brother, and husband that were all in Jean Valjean; a father in whom there was even a mother; a father who loved Cosette and worshipped her, and for whom that child was light, was home, was his homeland, was paradise.

I have been all things, black and white ,short and tall, rich and poor, orphaned, homeless, ostracized, Gay, Asian, Jewish , Moslem, ridiculed and ridiculous ,laughed at, admired, worshipped, burnt at the stake, murdered and a murderer, sick and healthy, right and wrong and the list goes on and on...Accessing all that in our cellular memory how can one feel anything but love for all, since we are one and all!

Still, there's no harm in putting a full stop to one's disagreeable thoughts by looking at a mark on the wall... Here is something definite, something real. thus, waking from a midnight dream of horror, one hastily turns on the light and lies quiescent, worshipping the chest of drawers, worshipping solidity, worshipping reality, worshipping the impersonal world which is proof of some existence other than ours.

I'm sorry I was short with him--but I don't like a man to approach me telling me it for my sake. "Maybe it was," said Wylie "It's poor technique." "I'd all for it," said Wylie. "I'm vain as a woman. If anybody pretends to be interested in me, I'll ask for more. I like advice." Stahr shook his head distastefully. Wylie kept on ribbing him--he was one of those to whom this privilege was permitted. "You fall for some kinds of flattery," he said. "this 'little Napoleon stuff.'" "It makes me sick," said Stahr, "but it's not as bad as some man trying to help you." "If you don't like advice, why do you pay me?" "That's a question of merchandise," said Stahr. "I'm a merchant. I want to buy what's in your mind." "You're no merchant," said Wylie. "I knew a lot of them when I was a publicity man, and I agree with Charles Francis Adams." "What did he say?" "He knew them all--Gould, Vanderbilt, Carnegie, Astor--and he said there wasn't one he'd care to meet again in the hereafter. Well--they haven't improved since then, and that's why I say you're no merchant." "Adams was probably a sourbelly," said Stahr. "He wanted to be head man himself, but he didn't have the judgement or else the character." "He had brains," said Wylie rather tartly. "It takes more than brains. You writers and artists poop out and get all mixed up, and somebody has to come in and straighten you out." He shrugged his shoulders. "You seem to take things so personally, hating people and worshipping them--always thinking people are so important-especially yourselves. You just ask to be kicked around. I like people and I like them to like me, but I wear my heart where God put it--on the inside.

The author extols the power of having significant portions of God's Word read in public worship with the following analogy. He says that by reading a few short verses, we are like someone glimpsing nature through window from across the room. But by taking in more lengthy passages of Scripture, we are like someone who, intrigue, gets right next to the window to take in more of the view that it offers, basking in more of the arc of the whole the whole narrative.

The sergeants are shunted forward and they blink and stare up at Gonzo as he leans on the edge of his giant mixing bowl. MacArthur never addressed his troops from a mixing bowl--not even one made from a spare geodesic radio emplacement shell--and certainly de Gaulle never did. But Gonzo Lubitsch does, and he does it as if a whole long line of commanders were standing at his shoulder, urging him on. "Gentlemen," says Gonzo softly, "holidays are over. I need an oven, and I need one in about twenty minutes, or these fine flapjacks will go to waste, and that is not happening." And something about this statement and the voice in which he says it makes it clear that this is simply true. One way or another, this thing will get done. Under a layer of grime and horror, these two are soldiers, and more, they are productive, can-do sorts of people. Rustily but with a gratitude which is not so far short of worship, they say "Yes, sir" and are about their business.

When visitors come to a worship service in my own religious tradition, a great deal depends on how warmly they are welcomed and whether they feel included or excluded by what they hear during the short time they are with us. We may have exactly one shot at communicating who we are to people who know nothing about us - or who think they already know a lot about us - but who, in either case, will remember us at the embodiment of our entire tradition, the prime exemplars of our faith.

Here is something definite, something real. Thus, waking from a midnight dream of horror, one hastily turns on the light and lies quiescent, worshipping the chest of drawers, worshipping solidity, worshipping reality, worshipping the impersonal world which is a proof of some existence other than ours. That is what one wants to be sure of…

We must do our labor as unto the Lord, be it preaching or plumbing, recognizing that when done unto Him, all work is worship; and we must acknowledge that the Kingdom of God is a reality in whatever part of His field we're planted, understanding that the world and all it contains belongs entirely to Him. In short, we must occupy until He comes again.

To consider the world in its length and breadth, its various history, the many races of man, their starts, their fortunes, their mutual alienation, their conflicts; and then their ways, habits, governments, forms of worship; their enterprises, their aimless courses, their random achievements, and acquirements, the impotent conclusion of long-standing facts, the tokens so faint and broken of a superintending design, the blind evolution of what turn out to be great powers or truths, the progress of things, as if from unreasoning elements, not toward final causes, the greatness and littleness of man, his far-reaching aims, his short duration, the curtain hung over his futurity, the disappointments of life, the defeat of good, the success of evil, physical pain, mental anguish, the prevalence of sin, the pervading idolatries, the corruptions, the dreary hopeless irreligion, that condition of the whole race, so fearfully yet exactly described in the Apostle's words, "having no hope and without God in the world," - all this is a vision to dizzy and appall; and inflicts upon the mind the sense of a profound mystery, which is absolutely beyond human solution.

Every week seems to bring another luxuriantly creamy envelope, the thickness of a letter-bomb, containing a complex invitation – a triumph of paper engineering – and a comprehensive dossier of phone numbers, email addresses, websites, how to get there, what to wear, where to buy the gifts. Country house hotels are being block-booked, great schools of salmon are being poached, vast marquees are appearing overnight like Bedouin tent cities. Silky grey morning suits and top hats are being hired and worn with an absolutely straight face, and the times are heady and golden for florists and caterers, string quartets and Ceilidh callers, ice sculptors and the makers of disposable cameras. Decent Motown cover-bands are limp with exhaustion. Churches are back in fashion, and these days the happy couple are travelling the short distance from the place of worship to the reception on open-topped London buses, in hot-air balloons, on the backs of matching white stallions, in micro-lite planes. A wedding requires immense reserves of love and commitment and time off work, not least from the guests. Confetti costs eight pounds a box. A bag of rice from the corner shop just won’t cut it anymore.

My God can neither be imagined nor described. He is infinite. Tall or short, fat or thin, old or young, black or white. These are the human attributes that we try to apply to God into our limited minds.

Brief life is here our portion, Brief sorrow, short-lived care; The life that knows no ending, The tearless life is there. There God, our King and Portion, In fullness of His grace, We then shall see forever, And worship face to face.

Still, she was real; she had lived. She had been worshiped and adored by the people in the movie palaces. She had kissed the fish, and walked in the grounds of my hotel seventy years before: no time in England, but an eternity in Hollywood.

A god who could make good children as easily as bad, yet preferred to make bad ones; who could have made every one of them happy, yet never made a single happy one; who made them prize their bitter life, yet stingily cut it short; who gave his angels eternal happiness unearned, yet required his other children to earn it; who gave his angels painless lives, yet cursed his other children with biting miseries and maladies of mind and body; who mouths justice, and invented hell--mouths mercy, and invented hell--mouths Golden Rules and forgiveness multiplied by seventy times seven, and invented hell; who mouths morals to other people, and has none himself; who frowns upon crimes, yet commits them all; who created man without invitation, then tries to shuffle the responsibility for man's acts upon man, instead of honorably placing it where it belongs, upon himself; and finally, with altogether divine obtuseness, invites his poor abused slave to worship him!

But let’s be honest. Real good can come from never missing Sunday-morning worship. Real good comes from guarding what you watch. Good can come from guarding your life in these ways. But as a means to or measure of our righteousness? These things will always fall short.

They lost their sense of reality, the notion of time, the rhythm of daily habits. They closed the doors and windows again so as not to waste time getting undressed and they walked about the house as Remedios the Beauty had wanted to do and they would roll around naked in the mud of the courtyard, and one afternoon they almost drowned as they made love in the cistern. In a short time they did more damage than the red ants: they destroyed the furniture in the parlor, in their madness they tore to shreds the hammock that had resisted the sad bivouac loves of Colonel Aureliano Buendía and they disemboweled the mattresses and emptied them on the floor as they suffocated in storms of cotton. Although Aureliano was just as ferocious a lover as his rival, it was Amaranta ?rsula who ruled in that paradise of disaster with her mad genius and her lyrical voracity, as if she had concentrated in her love the unconquerable energy that her great-great-grandmother had given to the making of little candy animals. And yet, while she was singing with pleasure and dying with laughter over her own inventions, Aureliano was becoming more and more absorbed and silent, for his passion was self-centered and burning. Nevertheless, they both reached such extremes of virtuosity that when they became exhausted from excitement, they would take advantage of their fatigue. They would give themselves over to the worship of their bodies, discovering that the rest periods of love had unexplored possibilities, much richer than those of desire. While he would rub Amaranta ?rsula’s erect breasts with egg whites or smooth her elastic thighs and peach-like stomach with cocoa butter, she would play with Aureliano’s portentous creature as if it were a doll and would paint clown’s eyes on it with her lipstick and give it a Turk’s mustache with her eyebrow pencil, and would put on organza bow ties and little tinfoil hats. One night they daubed themselves from head to toe with peach jam and licked each other like dogs and made mad love on the floor of the porch, and they were awakened by a torrent of carnivorous ants who were ready to eat them alive.

Osama bin Laden did not attack on September 11 because there was a dearth of American diplomats willing to talk with him in the Hindu Kush. He did not think America denied its Muslim citizens the right to worship freely. He did not think his native Saudi Arabia was impoverished or short of lebensraum. Instead, he recognized that a series of Islamic terrorist assaults against U.S. interests over two decades had met with what he would judge as insignificant reprisals. And he therefore concluded, in rather explicit and public fashion, that the supposedly decadent Westerners would never fight, whatever the provocation—

expression on his face. He’s in his early thirties, tall and broad-shouldered, dressed in jeans, a black polo shirt, and black flip-flops. With his short brown hair, reddish goatee, and sideburns, McHugh looks like a typical Gen Xer, but he speaks in the soothing, considered tones of a college professor. McHugh doesn’t preach or worship at Saddleback, but we’ve chosen to meet here because it’s such an important symbol of evangelical culture. Since services are just about to start, there’s little time to chat. Saddleback offers six different “worship venues,” each housed in its own building or tent and set to its own beat: Worship Center,

The things sane societies loved, it hated. The things sane societies hated, it loved; the things sane societies tried to do, it tried to avoid; the things sane societies tried to avoid, it did with relish. It pursued chaos and hated order, it worshipped ugliness and loathed beauty. If sane people wished to dress as neatly and well as they could, these people were persuaded to dress as hideously and grotesquely as possible; if sane people wanted music to be melodious, these people (whether we are speaking of their "popular" or their "serious" music) were cozened into believing they liked raucous and tuneless noise. If women had been feminine, if home life had been secure, if children had been innocent, if men had been gallant, if art had been beautiful, if love had been romantic, then all these things must be stood on their heads. Of course, life was not always like that. Of course things had often fallen short of their ideals, or even of their minimal norms; but at least most people tried to do things properly and at least the surrounding civilisation encouraged them to try. Never before had the deliberate aim been an inverted parody of all that should be. Everywhere, in every area of life, a single principle reigned: inversion; the worship of chaos; the creed of the madhouse.

My goddess! My queen!' 'Oh, no, no, no!' He raised his head, smiling a little crookedly down at her. 'Do you dislike to hear yourself called so? There is nothing I would not do to please you, but you cannot help but be my goddess! You have been so these seven years!' 'Only a goddess could dislike it! You see by that how wretchedly short of the mark I fall. I have a little honesty - enough to tell you *now* that you must not worship me.' He only laughed, and kissed her again. She protested no more, too much a woman not to be deeply moved by such idolatry, and awed by the constancy which, though it might have been to a false image, could not be doubted.

Dropping to his knees before her, he loved her, worshiped her with his mouth, kissing her stomach, her hips, her thighs, and finally reaching her moist, intimate center. She cried out his name and he knew she was shocked at his behavior, but he didn't care. He devoured her, holding her tightly against his mouth as he drank her. Alternating between swirls of his tongue and long, languid licks, he let her moans and sighs be his guide to pleasuring her. Her body shook and he knew she was close. He quickened his movements. He slid his hands from her bottom around to her waist, and to her rib cage. Reaching her breasts, he plucked at her nipples while he suckled the tiny nubbin of flesh hidden in her folds. She screamed. And he continued his sweet torture until her knees buckled. He caught her to him. Holding her close he carried her to his bed, his cock so fiendishly hard he thought he'd go mad if he didn't take her at that moment. In a stunningly short amount of time, he rid himself of his clothes and joined her on the bed. Her legs spread for him and he sank himself between her thighs. Her limbs shaking, Charlotte wrapped her legs around his waist and eagerly met her husband's lips for a kiss. His body was simply magnificent, she thought, running her hands down his muscled back, over the hard muscles of his arms and chest.

Men and women run away from every goal, whether worldly or spiritual, because they overestimate the initial task. The proper way is a bit at a time. It is the same if someone eats too much; they should diminish it daily by a small bit, gradually. In that way, before a year or two have passed, they will have cut down what they eat by half, reducing it in such a way that their body does not notice. So it is with worship, withdrawing into solitude, attending to the service of God, and prayer. When a person enters upon the Way of God, for a while their prayers will be short. But after that, if they pray with their whole heart, their prayers will go on and on without end.

all rightly guided religion that submitted wholly to God, refused to worship man-made deities and preached that justice and equality came from the same divine source. Hence Muhammad never asked Jews or Christians to accept Islam, unless they particularly wished to do so, because they had received perfectly valid revelations of their own.

Strange! that you should not have suspected years ago--centuries, ages, eons, ago!--for you have existed, companionless, through all the eternities. Strange, indeed, that you should not have suspected that your universe and its contents were only dreams, visions, fiction! Strange, because they are so frankly and hysterically insane--like all dreams: a God who could make good children as easily as bad, yet preferred to make bad ones; who could have made every one of them happy, yet never made a single happy one; who made them prize their bitter life, yet stingily cut it short; who gave his angels eternal happiness unearned, yet required his other children to earn it; who gave his angels painless lives, yet cursed his other children with biting miseries and maladies of mind and body; who mouths justice and invented hell--mouths mercy and invented hell--mouths Golden Rules, and forgiveness multiplied by seventy times seven, and invented hell; who mouths morals to other people and has none himself; who frowns upon crimes, yet commits them all; who created man without invitation, then tries to shuffle the responsibility for man's acts upon man, instead of honorably placing it where it belongs, upon himself; and finally, with altogether divine obtuseness, invites this poor, abused slave to worship him!... "You perceive, now, that these things are all impossible except in a dream. You perceive that they are pure and puerile insanities, the silly creations of an imagination that is not conscious of its freaks--in a word, that they are a dream, and you the maker of it. The dream-marks are all present; you should have recognized them earlier. "It is true, that which I have revealed to you; there is no God, no universe, no human race, no earthly life, no heaven, no hell. It is all a dream--a grotesque and foolish dream. Nothing exists but you. And you are but a thought--a vagrant thought, a useless thought, a homeless thought, wandering forlorn among the empty eternities!" He vanished, and left me appalled; for I knew, and realized, that all he had said was true.

When a population becomes distracted by trivia,” wrote the cultural critic Neil Postman, “when cultural life is redefined as a perpetual round of entertainments, when serious public conversation becomes a form of baby-talk, when, in short, a people becomes an audience and their public business a vaudeville, then a nation finds itself at risk: cultural-death is a clear possibility.”72 Con artists and swindlers exploit the frustrations and anger of a betrayed people. They make fantastic promises they never keep. They prey on the vulnerable. They demand godlike worship. They conjure up a world of illusions and fantasy. And then it implodes. The workers and patrons at the Trump Taj Mahal were victimized first. Now it is our turn.

I at this writing am an old man, only three years short of my three score and ten. And they tell me that Wycliffe’s bones have been dug up and burned and cast into the river that leads to the sea. The Church--she thinks--has had her revenge. But, as I hear it, Wycliffe’s writings had already touched one man in Bohemia, John Huss, whom the Church burned several years ago. And though both Wycliffe and Huss be dead, There are rumors of unrest in that small country, unrest caused by those who seek true religion. In England, King Henry rules hand in glove with the Pope, but not forever, I think. We are still here--the Lollards, I mean. Did you guess it? Yes, I have become a “poor priest.” And I will tell you this: the writings of Wycliffe have been driven out of Oxford, but they can be found in every other nook in England. Indeed, many a time I have talked with an Oxford scholar on the road and have seen God open his heart to the truth. This is what Saint Paul meant when he spoke of Christians as being pressed but never pinned. The Church rages, but the truth goes on. Many a stout English yeoman embraces it in these days and leads his family in true godly worship. John Wycliffe was our morning star. When all was darkest and England lay asleep in the deadly arms of the papacy, God sent him to us. The Scripture has come to England. What will it hold back? Soon--though perhaps not in my lifetime-- the dawn will break, and there will be a new day in England.

In the Quranic vision there is no dichotomy between the sacred and the profane, the religious and the political, sexuality and worship. The whole of life was potentially holy and had to be brought into the ambit of the divine. The aim was tawhid (making one), the integration of the whole of life in a unified community, which would give Muslims intimations of the Unity which is God.

The whole notion of “Be true to yourself” is similarly problematic. Society pounds this idea into us in the unrelenting echo chamber of television, movies, and social media. And it is one of the underlying themes of most movies, even children’s movies. Again, “yourself” in this scenario is corrupted by sin, so why be true to that? The whole idea of this is bound to the exaltation of self. It carries the implication of making yourself your own god. Putting yourself and your desires on a pedestal and worshiping them. Being true to yourself is nothing short of idolatry. Oh, and isn’t a child molester just being true to himself? A rapist? A thief? A greedy person? And on it goes. So no thank you. I don’t want to be true to myself. I want to be true to God and his Word.

…the worshipers here are not likely to kill one another, they all offer the same sacrifice, and how the fat spits and the carcasses sizzle as God in the sublime heavens inhales the odors of all this carnage with satisfaction. Jesus pressed his lamb to his breast, unable to fathom why God could not be appeased with a cup of milk poured over His altar, that sap of life which passes from one being to another, or with a handful of wheat, the basic substance of immortal bread. Soon he will have to part with the old man’s generous gift, his for such a short time, the poor little lamb will not live to see the sun set this day, it is time to mount the stairs of the Temple, to deliver it to the knife and sacrificial fire, as if it were no longer worthy of existence or being punished…

WORSHIP IS ACTION. Worship is not lazy, boring and sad. Worship is zealous, famous and joyful. Psalm 66:1-2 Shout joyfully to God, all the earth; Sing the glory of His name; Make His praise glorious. 1 Corinthians 6:20 For you have been bought with a price: therefore glorify God in your body. Psalm 107:32 Let them extol Him also in the congregation of the people, And praise Him at the seat of the elders.

That said, I do have my own set of beliefs. One of them is 'each to their own' and I’ve got absolutely no problem with other people believing whatever the hell they want to believe. Worship away my friends – that’s absolutely fine by me. My only problem comes when people try to force their set of beliefs on others. That’s not cool. In short, don’t try to convince me to worship your God and I won’t call bull shit on your charade.

When the main crowd of worshipers reached the short bridge spanning the pond, the ragged sound of honky-tonk music assailed them. A barrelhouse blues was being shouted over the stamping of feet on a wooden floor. Miss Grace, the good-time woman, had her usual Saturday-night customers. The big white house blazed with lights and noise. The people inside had forsaken their own distress for a little while. Passing near the din, the godly people dropped their heads and conversation ceased. Reality began its tedious crawl back into their reasoning. After all, they were needy and hungry and despised and dispossessed, and sinners the world over were in the driver's seat. How long, merciful Father? How long? A stranger to the music could not have made a distinction between the songs sung a few minutes before and those being danced to in the gay house by the railroad tracks. All asked the same questions. How long, oh God? How long?

Above the decorous walking around me, sounds of footsteps leaving the verandas of far-flung buildings and moving toward the walks and over the walks to the asphalt drives lined with whitewashed stones, those cryptic messages for men and women, boys and girls heading quietly toward where the visitors waited, and we moving not in the mood of worship but of judgement; as though even here in the filtering dusk, here beneath the deep indigo sky, here, alive with looping swifts and darting moths, here in the hereness of the night not yet lighted by the moon that looms blood-red behind the chapel like a fallen sun, its radiance shedding not upon the here-dusk of twittering bats, nor on the there-night of cricket and whippoorwill, but focused short-rayed upon our place of convergence; and we drifting forward with rigid motions, limbs stiff and voices now silent, as though on exhibit even in the dark, and the moon a white man's bloodshot eye.

Let these two small phrases roll through your mind and heart. Life is short. God is big. Life is short. God is big. Life is short. God is big. Do you hear that voice? Oh, I pray you hear that voice. We begin to listen by worshipping God. When we breathe in worship, we know and feel that life is short and God is big. Our hearts are emboldened. We are ready to move into action. Complacency leads to inaction, but worship moves us into action. It puts holy urgency in our lives.

A document from the reign of King Henry VIII described one of the two actual axes used for the beheadings.  The story was that the relic was displayed in the church; it gave both the church and the street their odd names.  In the early 1560s refugees from Spain used it as a place of worship but by then it was in a state of disrepair.  It was demolished shortly thereafter, taken down to the foundation.  Another building, the one which Thomas and Belinda Russell owned today, was built in 1620 on the ruins of the ancient church.

We really do have dappled souls. The same ambition that drives us to build a new company also drives us to be materialistic and to exploit. The same lust that leads to children leads to adultery. The same confidence that can lead to daring and creativity can lead to self-worship and arrogance. Sin is not some demonic thing. It’s just our perverse tendency to fuck things up, to favor the short term over the long term, the lower over the higher. Sin, when it is committed over and over again, hardens into loyalty to a lower love.

In a long and eventful life", the Doctor said eventually, "I have experienced nothing that I could not account for by the laws of physics, chemistry or biology. If a God or Gods exist, and I cannot rule out the possibility, then I can only presume that He, She or They take no active part in the lives of the many and various creatures that populate this extensive and wonderful universe of theirs". He picked a crumb of cheese from his plate and swallowed it. "In addition, I have seen countless races worship, countless Gods with attributes which are mutually incompatible, and each race believes itself to be following the one true faith. While I respect their beliefs, I would consider it arrogance for any race to try and impose their beliefs on me, and if I had a belief of my own then it would be equally arrogant of me to impose it on them. In short, sir, I am currently an agnostic, and by the time my life draws to its close, and I have travelled from one side of the universe to the other and seen every sight there is to see, I firmly expect to be an atheist".

A society which seeks to make the worship of the State the ultimate objective of life cannot permit a higher loyalty, a faith in God, a belief in a religion that elevates the individual, acknowledges his true value and teaches him devotion and responsibility to something beyond the here and the now. The communists fear Christianity more as a way of life than as a weapon. In short, there is room in a totalitarian system for churches—but there is no room for God. The claim of the State must be total, and no other loyalty, and no other philosophy of life can be tolerated.

The Eiffel Tower wasn’t just the largest thing that anyone had ever proposed to build, it was the largest completely useless thing. It wasn’t a palace or burial chamber or place of worship. It didn’t even commemorate a fallen hero. Eiffel gamely insisted that his tower would have many practical applications—that it would make a terrific military lookout and that one could do useful aeronautical and meteorological experiments from its upper reaches—but eventually even he admitted that mostly he wished to build it simply for the slightly strange pleasure of making something really quite enormous. Many

For all the allure of speciously stress-free suburbs, for all the grinding of city life, cities endure. And when all those diverse energies are harnessed, and those choices, private and public, cohere, and all the bargains made in a million ways every day hold up, then a city flourishes and is the most stimulating center for life, and the most precious artifact, a culture can create. Think of great cities large and small (size, as with any work of art, does not necessarily determine value) and, in addition to nodes of government, commerce, law, hospitals, libraries, and newspapers will come to mind, as will restaurants and theaters and houses of worship and museums and opera houses and galleries and universities. And so will stadia and arenas and parks. In short, once finds not simply commerce but culture, not simply work but leisure, not only negotium but otium, not simply that which ennobles but also that which perfects us. Such has forever been the ultimate purpose of a city, to mirror our higher state, not simply to shelter us from wind and rain. As with leisure, so with the city: It is the setting to make us not the best that Nature can make us, but to manifest the best we, humankind, adding Art to Nature, can make us.

The deafening crowd echoed through the pale stone corridors of the royal castle of Orynth. They were chanting her name, almost wailing it. Aelin. A two-beat pulse that sounded through each step she made up the darkened stairwell. Goldryn was heavy at her back, its ruby smoldering in the light of the sun trickling from the landing above. Her tunic was beautiful yet simple, though her steel gauntlets—armed with hidden blades—were as ornate as they were deadly. She reached the landing and stalked down it, past the towering, muscled warriors who lurked in the shadows just beyond the open archway. Not just warriors—her warriors. Her court. Aedion was there, and a few others whose faces were obscured by shadow, but their teeth gleamed faintly as they gave her feral grins. A court to change the world. The chanting increased, and the amulet bounced between her breasts with each step. She kept her eyes ahead, a half smile on her face as she emerged at last onto the balcony and the cries grew frantic, as overpowering as the frenzied crowd outside the palace, in the streets, thousands gathered and chanting her name. In the courtyard, young priestesses of Mala danced to each pulse of her name, worshipping, fanatic. With this power—with the keys she’d attained—what she had created for them, the armies she had made to drive out their enemies, the crops she had grown, the shadows she had chased away … these things were nothing short of a miracle. She was more than human, more than queen. Aelin. Beloved. Immortal. Blessed. Aelin. Aelin of the Wildfire. Aelin Fireheart. Aelin Light-Bringer. Aelin. She raised her arms, tipping back her head to the sunlight, and their cries made the entirety of the White Palace tremble. On her brow, a mark—the sacred mark of Brannon’s line—glowed blue. She smiled at the crowd, at her people, at her world, so ripe for the taking.

Why do these people crave fame? Why do any of us? Well, I’d argue it’s not about money. If it were our tabloids would be devoted to the lives and times of bankers. I think we all want to leave a legacy. We want to be remembered. We want to be Great.... In short, Alexander [the Great] was Great because others decided he was Great, because they chose to admire and emulate him. ... We made Alexander Great, just as today we make people great when we admire them and try to emulate them. History has traditionally been in the business of finding and celebrating great men, and only occasionally great women, but this obsession with Greatness is troubling to me. It wrongly implies, first, history is made primarily by men and secondly, that history is made primarily by celebrated people, which of course makes us all want to be celebrities. Thankfully we’ve left behind the idea that the best way to become an icon is to butcher people and conquer a lot of land, but the ideals that we’ve embraced instead aren’t necessarily worth celebrating either. All of which is to say we decide what to worship and what to care about and what to pay attention to. We decide whether to care about [so-called ‘celebrities’]. Alexander couldn’t make history in a vacuum, and neither can anyone else.

It may be remarked in passing that success is an ugly thing. Men are deceived by its false resemblances to merit. To the crowd, success ears almost the features of true mastery, and the greatest dupe of this counterfeit talent is History. Juvenal and Tacitus alone mistrust it. In these days an almost official philosophy has come to dwell in the house of Success, wear its livery, receive callers in its ante-chamber. Success in principle and for its own sake. Prosperity presupposes ability. Win a lottery-prize and you are a clever man. Winners are adulated. To be born with a caul is everything; luck is what matters. Be fortunate and you will be thought great. With a handful of tremendous exceptions which constitute the glory of a century, the popular esteem is singularly short-sighted. Gilt is as good as gold. No harm in being a chance arrival provided you arrive. The populace is an aged Narcissus which worships itself and applauds the commonplace. The tremendous qualities of Moses, an Aeschylus, a Dante, a Michelangelo or a Napoleon are readily ascribed by the multitude to any man, in any sphere, who has got what he set out to get - the notary who becomes a deputy, the hack playwright who produces a mock-Corneille, the eunuch who acquires a harem, the journeyman-general who by accident wins the decisive battle of an epoch. The profiteer who supplies the army of the Sambre-et-Meuse with boot-soles of cardboard and earns himself an income of four hundred thousand a year; the huckster who espouses usury and brings her to bed of seven or eight millions; the preacher who becomes bishop by loudly braying; the bailiff of a great estate who so enriches himself that on retirement he is made Minister of Finance - all this is what men call genius, just as they call a painted face beauty and a richly attired figure majesty. The confound the brilliance of the firmament with the star-shaped footprints of a duck in the mud.

At the end of Stephen Vincent Benét’s famous short story “The Devil and Daniel Webster,” the Prince of Darkness is forced to promise that he will never again show his face in the state of New Hampshire. It is nowhere recorded that any such promise was made about Massachusetts. The Bay State’s history is rife with documented cases of devil worship, witchcraft, and black magic. The state that is known for producing presidents and scholars is also known for Lizzie Borden, who “took an ax and gave her mother forty whacks/Then when she was good and done/Gave her father forty-one,” and for being the home of Albert DeSalvo, the “Boston Strangler.

Even though, in Judaism and Christianity, humans are seen as central to the entire creation, their role is not a distinguished one. Since God is seen as perfect and self-sufficient, it is not at all clear why God needed to create humans, or what purpose they serve to Him. Our role on earth seems to be simply to undergo testing, to see if we are worthy of heaven or hell: to prove to God that we obey his commands and that we believe in him and worship him. If we fail in one short lifetime we will be punished for all of eternity. And the role of the earth, indeed of the whole vast cosmos, is simply to serve as the backdrop for this brief pathetic drama.

Shortly after the Gulf War in 1992 I happened to visit a July Fourth worship service at a certain megachurch. At center stage in this auditorium stood a large cross next to an equally large American flag. The congregation sang some praise choruses mixed with such patriotic hymns as “God Bless America.” The climax of the service centered on a video of a well-known Christian military general giving a patriotic speech about how God has blessed America and blessed its military troops, as evidenced by the speedy and almost “casualty-free” victory “he gave us” in the Gulf War (Iraqi deaths apparently weren’t counted as “casualties” worthy of notice). Triumphant military music played in the background as he spoke. The video closed with a scene of a silhouette of three crosses on a hill with an American flag waving in the background. Majestic, patriotic music now thundered. Suddenly, four fighter jets appeared on the horizon, flew over the crosses, and then split apart. As they roared over the camera, the words “God Bless America” appeared on the screen in front of the crosses. The congregation responded with roaring applause, catcalls, and a standing ovation. I saw several people wiping tears from their eyes. Indeed, as I remained frozen in my seat, I grew teary-eyed as well - but for entirely different reasons. I was struck with horrified grief. Thoughts raced through my mind: How could the cross and the sword have been so thoroughly fused without anyone seeming to notice? How could Jesus’ self-sacrificial death be linked with flying killing machines? How could Calvary be associated with bombs and missiles? How could Jesus’ people applaud tragic violence, regardless of why it happened and regardless of how they might benefit from its outcome? How could the kingdom of God be reduced to this sort of violent, nationalistic tribalism? Has the church progressed at all since the Crusades? Indeed, I wondered how this tribalistic, militaristic, religious celebration was any different from the one I had recently witnessed on television carried out by Taliban Muslims raising their guns as they joyfully praised Allah for the victories they believed “he had given them” in Afghanistan?

never had a brother; but from what I have seen of other men’s brothers, I doubt if any man ever had a brother that was to him what Otoo was to me. He was brother and father and mother as well. And this I know: I lived a straighter and better man because of Otoo. I cared little for other men, but I had to live straight in Otoo’s eyes. Because of him I dared not tarnish myself. He made me his ideal, compounding me, I fear, chiefly out of his own love and worship; and there were times when I stood close to the steep pitch of Hades, and would have taken the plunge had not the thought of Otoo restrained me. His pride in me entered into me, until it became one of the major rules in my personal code to do nothing that would diminish that pride of his.

Western people today may have acquaintances, but few have relationships that even remotely approximate the honest, vulnerable, committed, covenantal relationships that weave the body of Christ together in the New Testament. Related to this, while the New Testament views the church as a community of people who unite around a mission, who spend significant amounts of time together in study, worship, and ministry, and who help one another become “fully mature in Christ” (Col. 1:28; cf. Eph. 4:13; James 1:4), most Westerners assume church is a place they go to once a week to sit alongside strangers, sing a few songs, and listen to a message before returning to their insulated lives. So too, whereas the New Testament envisions the bride of Christ as a community of people who convince the world that Jesus is for real by the way our unity reflects and participates in the loving unity of the Trinity (John 17:20–23), the Western church today has been reduced to little more than a brief gathering of consumers who are otherwise unconnected and who attend the weekend event with hopes of getting something that will benefit their lives. From a kingdom perspective, this individualistic and impoverished consumer-driven view of the church is nothing short of tragic, as is the perpetual immaturity of the believers who are trapped in it. If we are serious about our covenant with Christ, we have no choice but to get serious about cultivating covenant relationships with other disciples. There are no individual brides of Christ. Jesus is not a polygamist! There

But ye have not so learned Christ; If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness” (Eph. 4:20-24). Renew your mind to the Word, and put on the new man! Ephesians 4:24 plainly reveals that your born-again spirit—the new man—was created after God in righteousness and true holiness. You need to recognize and acknowledge your true self in God’s mirror. Right now in your spirit, you are righteous and holy! At times, you might think, I’m getting holier, but in reality, you’re just referring to your actions in the physical realm. The degree of holiness you live outwardly may vary, but the nature of your born-again spirit is righteousness and true holiness. That’s why you must worship Him in spirit and truth! “God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:24). Your spirit is the part of you that completely changed. Old things passed away. All things became new. You cannot approach God unless you come to Him through the righteousness and true holiness of who you are in the spirit. You aren’t worthy to come into His presence based on the righteousness and holiness of your thoughts and actions. Even at your best, you still fall short of doing everything you should. Even when you’ve been seeking the Lord wholeheartedly, you still have negative and impure thoughts in your mind. No matter how hard you try, you’ll never measure up to God’s perfection through your own efforts in the physical, emotional, and mental realms.

As I have thus suggested that the Devil himself has politically spread about this Notion[Pg 269] concerning his appearing with a Cloven-Foot, so I doubt not that he has thought it for his Purpose to paint this Cloven-Foot so lively in the Imaginations of many of our People, and especially of those clear sighted Folks who see the Devil when he is not to be seen, that they would make no Scruple to say, nay and to make Affidavit too, even before Satan himself, whenever he sat upon the Bench, that they had seen his Worship’s Foot at such and such a Time; this I advance the rather because ’tis very much for his Interest to do this, for if we had not many Witnesses, viva voce, to testify it, we should have had some obstinate Fellows always among us, who would have denied the Fact, or at least have spoken doubtfully of it, and so have rais’d Disputes and Objections against it, as impossible, or at least as improbable; buzzing one ridiculous Notion or other into our Ears, as if the Devil was not so black as he was painted, that he had no more a Cloven-Foot than a Pope, whose Apostolical Toes have so often been reverentially kiss’d by Kings and Emperors: but now alas this Part is out of the Question, not the Man in the Moon, not the Groaning-Board, not the speaking of Fryar Bacon’s Brazen-Head, not the Inspiration of Mother Shipton, or the Miracles of Dr. Faustus, Things as certain as Death and Taxes, can be more firmly believ’d: The Devil not have a Cloven-Foot! I doubt not but I could, in a short Time, bring you a thousand old Women together, that would as soon believe there was no Devil at all; nay, they will tell you, he could not be a Devil without it, any more than he could come into the Room, and the Candles not burn blue, or go out and not leave a smell of Brimstone behind him.

The myth of redemptive violence is, in short, nationalism become absolute. This myth speaks for God; it does not listen for God to speak. It invokes the sovereignty of God as its own; it does not entertain the prophetic possibility of radical judgment by God. It misappropriates the language, symbols, and scriptures of Christianity. It does not seek God in order to change; it embraces God in order to prevent change. Its God is not the impartial ruler of all nations but a tribal god worshiped as an idol. Its metaphor is not the journey but the fortress. Its symbol is not the cross but the crosshairs of a gun. Its offer is not forgiveness but victory. Its good news is not the unconditional love of enemies but their final elimination. Its salvation is not a new heart but a successful foreign policy. Its usurps the revelation of God's purposes for humanity in Jesus. It is blasphemous. It is idolatrous.

The few remaining men can exist out their puny days dropped out on drugs or strutting around in drag or passively watching the high-powered female in action, fulfilling themselves as spectators, vicarious liver*, or breeding in the cow pasture with the toadies, or they can go off to the nearest friendly suicide center where they will be quietly, quickly, and painlessly gassed to death. Prior to the institution of automation, to the replacement of males by machines, the male should be of use to the female, wait on her, cater to her slightest whim, obey her every command, be totally subservient to her, exist in perfect obedience to her will, as opposed to the completely warped, degenerate situation we have now of men, not only not only not existing at all, cluttering up the world with their ignominious presence, but being pandered to and groveled before by the mass of females, millions of women piously worshiping the Golden Calf, the dog leading the master on a leash, when in fact the male, short of being a drag queen, is least miserable when his dogginess is recognized – no unrealistic emotional demands are made of him and the completely together female is calling the shots. Rational men want to be squashed, stepped on, crushed and crunched, treated as the curs, the filth that they are, have their repulsiveness confirmed. The sick, irrational men, those who attempt to defend themselves against their disgustingness, when they see SCUM barreling down on them, will cling in terror to Big Mama with her Big Bouncy Boobies, but Boobies won’t protect them against SCUM; Big Mama will be clinging to Big Daddy, who will be in the corner shitting in his forceful, dynamic pants. Men who are rational, however, won’t kick or struggle or raise a distressing fuss, but will just sit back, relax, enjoy the show and ride the waves to their demise.

Ancient astrology, and, to some degree, its modern descendant, are compelling mixtures of science (or pseudo-science) and classical myth. Jung interpreted astrology as the psychology of antiquity. The stars and planets, he suggested, are ‘archetypal images’: manifestations of the collective unconscious. Jung’s student, Erich Neumann, developed his ideas on archetypes, especially in relation to the archetype of the nurturing Goddess. His ideas were influential upon those who later promoted goddess worship, a central element in most (though not all) New Age practice. New Agers believe that the energy of the cosmos flows from one single source (monism), and that what we call ‘god’ or ‘goddess’ is a principle identified with the cosmos. New Age philosophy has embraced the idea that goddess worship originated in prehistoric times, when, broadly speaking, matriarchal society preceded the patriarchal order, and people worshipped the ‘Great Goddess’.

Serafina had thought Mrs. Coulter beautiful, for a short-life; but Ruta Skadi was as lovely as Mrs. Coulter, with an extra dimension of the mysterious, the uncanny. She had trafficked with spirits, and it showed. She was vivid and passionate, with large black eyes; it was said that Lord Asriel himself had been her lover. She wore heavy gold earrings and a crown on her black curly hair ringed with the fangs of snow tigers. Serafina’s dæmon, Kaisa, had learned from Ruta Skadi’s dæmon that she had killed the tigers herself in order to punish the Tartar tribe who worshiped them, because the tribesmen had failed to do her honor when she had visited their territory. Without their tiger gods, the tribe declined into fear and melancholy and begged her to allow them to worship her instead, only to be rejected with contempt; for what good would their worship do her? she asked. It had done nothing for the tigers. Such was Ruta Skadi: beautiful, proud, and pitiless.

I'm never not worshiping. I'm never not confessing my faith in one way or another. And, if I may be permitted a return to the plural, understanding ourselves to be just as religious as any and everyone else might afford us time, space and vision with which to see ourselves more clearly and honestly, the better to grasp or begin to grasp - it's a life's work after all - the deepest implications of what we're doing to ourselves and others. This kind of self-understanding can clear a path toward the joys of conversion. Not once-for-all, as if that would be interesting at all, but rather in finding ourselves born again and again toward that literacy of wonder we lose when we're primarily guided by fear and defensiveness and the lazy drive to disassociation - a literacy we begin to achieve anew when affinity, affection and a sense of mutuality guide us in our regard for other people. The joy of a changed mind, that new birth many of us are secretly hoping for most of the time, is often extremely nearby. It might be one conversation, one human face, away. It's never too late to act on the hope you have.

The meaning of religious worship is to direct nature, and cast a spell on her to human advantage, that is, to impose a lawfulness on her, which she does not have at the start; whereas in present times, man wishes to understand the lawfulness of nature in order to submit to it. In short, religious worship is based on ideas of magic between man and man; and the magician is older than the priest. But it is likewise based on other and more noble ideas; it presumes a sympathetic relationship of man to man, the existence of goodwill, gratitude, hearing supplicants, of contracts between enemies, of bestowal of pledges, of demand for protection of property. Even in very primitive stages of culture, man does not confront nature as a powerless slave, he is not necessarily her involuntary servant: in the Greek stage of religion, especially in the relationship to the Olympian gods, there is the thought of a coexistence of two castes, one nobler and more powerful, the other less noble; but according to their origin both belong together somehow and are of one kind; they need not be ashamed before one another. That is the noble element in Greek religiosity.

The entire pre-Columbian literature of Mexico, a vast library of tens of thousands of codices, was carefully and systematically destroyed by the priests and friars who followed in the wake of the conquistadors. In November 1530, for example, Bishop Juan de Zumárraga, who had shortly before been apointed 'Protector of the Indians' by the Spanish crown, proceeded to 'protect' his flock by burning at the stake a Mexican aristocrat, the lord of the city of Texcoco, whom he accused of having worshipped the rain god. In the city's marketplace Zumárraga 'had a pyramid formed of the documents of Aztec history, knowledge and literature, their paintings, manuscripts, and hieroglyphic writings, all of which he committed to the flames while the natives cried and prayed.' More than 30 years later, the holocaust of documents was still under way. In July 1562, in the main square of Mani (just south of modern Merida in the Yucatan), Bishop Diego de Landa burned thousands of Maya codices, story paintings, and hieroglyphs inscribed on rolled-up deer skins. He boasted of destroying countless 'idols' and 'altars,' all of which he described as 'works of the devil, designed by the evil one to delude the Indians and to prevent them from accepting Christianity.' Noting that the Maya 'used certain characters or letters, which they wrote in their books about the antiquities and their sciences' he informs us: 'We found a great number of books in these letters, and since they contained nothing but superstitions and falsehoods of the devil we burned them all, which they took most grievously and which gave them great pain.

When the service began, I was not surprised to hear the angelic hosts join with the worship team. In fact, several people in the church testified to hearing the angels. After the service, we traveled to Tim Horton’s for a late dinner. We returned to Botwood to find Margaret waiting for us, and she kindly directed us to our separate rooms for the night. The Holy Spirit was still hovering very close to me, and as soon as the door closed behind my host, the Lord began to speak to me. I immediately began to pray and worship the Lord. Once again, the Lord had me begin reading from Revelation 4. It was about 3:30 A.M. when I fell into a peaceful sleep praying in the Spirit. I awoke to the sound of the Lord’s voice speaking to me. “Kevin, get up; it’s time to go to work.” I opened my eyes and looked around the room. My mind began to race. I looked at the clock, and it was just 5:00 A.M. I had only been asleep for a short while. I sleepily said, “Lord, what could you possibly want me to do at this hour?” “Walk downstairs and prophesy to Margaret,” He said. I protested, “Lord, I don’t even know Margaret.” He said, “Don’t worry. I know her. Just say what I tell you to say.” “But Lord, It’s only 5 A.M., and nobody is awake at 5 A.M.” He answered, “Margaret is awake. She is in the kitchen. She is praying and having tea and a scone. Go to her now.” In my natural mind this seemed totally insane! Me? Prophesy? Suddenly the anointing and presence of the Lord intensified, and I found myself dressed. The next thing I knew I was walking down the hallway toward the stairs. All at once, there was a still, small voice speaking into my left ear. I was being told many things about Margaret. I was hearing the secrets of her heart. When I walked into the kitchen, she was there. She was having tea and a scone. I asked her what she was doing, and she told me that she was praying. PROPHESYING ABOUT ANGELS I said, “Margaret, I think God wants me to tell you something!” Her eyes grew as big as saucers as I launched into a litany of words about angels. I was as shocked as she was! I was able to speak in great detail about angels to her. “Your angel is very precious to you, and it has a name; your angel’s name is Charity. Your very nature is much like your angel. You are full of the love of God. The Lord is going to open your eyes to see your angel again. It is going to happen soon.” Somewhere in the middle of this heavenly utterance Margaret burst into tears! Then something else rather extraordinary began to happen. Gold dust began to rain down into the kitchen! Gold started to cover the kitchen table and our faces. After a few minutes, Margaret regained her composure, and I took a seat at the table with her. She shared with me her journey and how God had always ministered to her using the realm of angels as confirmation of everything that I had just spoken to her. We continued to fellowship together while enjoying tea and scones for the next hour and a half. Margaret gave me a copy of the book, Good Morning, Holy Spirit. Later, I took this Benny Hinn book along with me into the wilderness of Newfoundland where I had a life-changing encounter with the Holy Spirit in a tiny cabin. Margaret and I were joined by two friends for breakfast, and the Lord continued to move. Jennifer received the revelation that she was supposed to give an angel’s feather she had found to our hostess.

Who is going to fight them off, Randy?” “I’m afraid you’re going to say we are.” “Sometimes it might be other Ares-worshippers, as when Iran and Iraq went to war and no one cared who won. But if Ares-worshippers aren’t going to end up running the whole world, someone needs to do violence to them. This isn’t very nice, but it’s a fact: civilization requires an Aegis. And the only way to fight the bastards off in the end is through intelligence. Cunning. Metis.” “Tactical cunning, like Odysseus and the Trojan Horse, or—” “Both that, and technological cunning. From time to time there is a battle that is out-and-out won by a new technology—like longbows at Crecy. For most of history those battles happen only every few centuries—you have the chariot, the compound bow, gunpowder, ironclad ships, and so on. But something happens around, say, the time that the Monitor, which the Northerners believe to be the only ironclad warship on earth, just happens to run into the Merrimack, of which the Southerners believe exactly the same thing, and they pound the hell out of each other for hours and hours. That’s as good a point as any to identify as the moment when a spectacular rise in military technology takes off—it’s the elbow in the exponential curve. Now it takes the world’s essentially conservative military establishments a few decades to really comprehend what has happened, but by the time we’re in the thick of the Second World War, it’s accepted by everyone who doesn’t have his head completely up his ass that the war’s going to be won by whichever side has the best technology. So on the German side alone we’ve got rockets, jet aircraft, nerve gas, wire-guided missiles. And on the Allied side we’ve got three vast efforts that put basically every top-level hacker, nerd, and geek to work: the codebreaking thing, which as you know gave rise to the digital computer; the Manhattan Project, which gave us nuclear weapons; and the Radiation Lab, which gave us the modern electronics industry. Do you know why we won the Second World War, Randy?” “I think you just told me.” “Because we built better stuff than the Germans?” “Isn’t that what you said?” “But why did we build better stuff, Randy?” “I guess I’m not competent to answer, Enoch, I haven’t studied that period well enough.” “Well the short answer is that we won because the Germans worshipped Ares and we worshipped Athena.” “And am I supposed to gather that you, or

I’m going to say this once here, and then—because it is obvious—I will not repeat it in the course of this book: not all boys engage in such behavior, not by a long shot, and many young men are girls’ staunchest allies. However, every girl I spoke with, every single girl—regardless of her class, ethnicity, or sexual orientation; regardless of what she wore, regardless of her appearance—had been harassed in middle school, high school, college, or, often, all three. Who, then, is truly at risk of being “distracted” at school? At best, blaming girls’ clothing for the thoughts and actions of boys is counterproductive. At worst, it’s a short step from there to “she was asking for it.” Yet, I also can’t help but feel that girls such as Camila, who favors what she called “more so-called provocative” clothing, are missing something. Taking up the right to bare arms (and legs and cleavage and midriffs) as a feminist rallying cry strikes me as suspiciously Orwellian. I recall the simple litmus test for sexism proposed by British feminist Caitlin Moran, one that Camila unconsciously referenced: Are the guys doing it, too? “If they aren’t,” Moran wrote, “chances are you’re dealing with what we strident feminists refer to as ‘some total fucking bullshit.’” So while only girls get catcalled, it’s also true that only girls’ fashions urge body consciousness at the very youngest ages. Target offers bikinis for infants. The Gap hawks “skinny jeans” for toddlers. Preschoolers worship Disney princesses, characters whose eyes are larger than their waists. No one is trying to convince eleven-year-old boys to wear itty-bitty booty shorts or bare their bellies in the middle of winter. As concerned as I am about the policing of girls’ sexuality through clothing, I also worry about the incessant drumbeat of self-objectification: the pressure on young women to reduce their worth to their bodies and to see those bodies as a collection of parts that exist for others’ pleasure; to continuously monitor their appearance; to perform rather than to feel sensuality. I recall a conversation I had with Deborah Tolman, a professor at Hunter College and perhaps the foremost expert on teenage girls’ sexual desire. In her work, she said, girls had begun responding “to questions about how their bodies feel—questions about sexuality or arousal—by describing how they think they look. I have to remind them that looking good is not a feeling.

[T]he great decided effective Majority is now for the Republic," he told Jefferson in late October 1792, but whether it would endure for even six months "must depend on the Form of Government which shall be presented by the Convention" and whether it could "strike out that happy Mean which secures all the Liberty which Circumstances will admit of combin'd with all the Energy which the same Circumstances require; Whether they can establish an Authority which does not exist, as a Substitute (and always a dangerous Substitute) for that Respect which cannot be restor'd after so much has been to destroy it; Whether in crying down and even ridiculing Religion they will be able on the tottering and uncertain Base of metaphisic Philosophy to establish a solid Edifice of morals, these are Questions which Time must solve." At the same time he predicted to Rufus King that "we shall have I think some sharp struggles which will make many men repent of what they have done when they find with Macbeth that they have but taught bloody Instructions which return to plague the Inventor." . . . In early December, he wrote perhaps his most eloquent appraisal of the tragic turn of the [French] Revolution, to Thomas Pinckney. "Success as you will see, continues to crown the French Arms, but it is not our Trade to judge from Success," he began. "You will soon learn that the Patriots hitherto adored were but little worthy of the Incense they received. The Enemies of those who now reign treat them as they did their Predecessors and as their Successors will be treated. Since I have been in this Country, I have seen the Worship of many Idols and but little [illegible] of the true God. I have seen many of those Idols broken, and some of them beaten to Dust. I have seen the late Constitution in one short Year admired as a stupendous Monument of human Wisdom and ridiculed as an egregious Production of Folly and Vice. I wish much, very much, the Happiness of this inconstant People. I love them. I feel grateful for their Efforts in our Cause and I consider the Establishment of a good Constitution here as the principal Means, under divine Providence, of extending the blessings of Freedom to the many millions of my fellow Men who groan in Bondage on the Continent of Europe. But I do not greatly indulge the flattering Illusions of Hope, because I do not yet perceive that Reformation of Morals without which Liberty is but an empty Sound." . . . [H]e believed religion was "the only solid Base of Morals and that Morals are the only possible Support of free governments." He described the movement as a "new Religion" whose Votaries have the Superstition of not being superstitious. They have with this as much Zeal as any other Sect and are as ready to lay Waste the World in order to make Proselytes.

to stay! It was another answer to prayer, and I graciously accepted her offer. When the service began, I was not surprised to hear the angelic hosts join with the worship team. In fact, several people in the church testified to hearing the angels. After the service, we traveled to Tim Horton’s for a late dinner. We returned to Botwood to find Margaret waiting for us, and she kindly directed us to our separate rooms for the night. The Holy Spirit was still hovering very close to me, and as soon as the door closed behind my host, the Lord began to speak to me. I immediately began to pray and worship the Lord. Once again, the Lord had me begin reading from Revelation 4. It was about 3:30 A.M. when I fell into a peaceful sleep praying in the Spirit. I awoke to the sound of the Lord’s voice speaking to me. “Kevin, get up; it’s time to go to work.” I opened my eyes and looked around the room. My mind began to race. I looked at the clock, and it was just 5:00 A.M. I had only been asleep for a short while. I sleepily said, “Lord, what could you possibly want me to do at this hour?” “Walk downstairs and prophesy to Margaret,” He said. I protested, “Lord, I don’t even know Margaret.” He said, “Don’t worry. I know her. Just say what I tell you to say.” “But Lord, It’s only 5 A.M., and nobody is awake at 5 A.M.” He answered, “Margaret is awake. She is in the kitchen. She is praying and having tea and a scone. Go to her now.” In my natural mind this seemed totally insane! Me? Prophesy? Suddenly the anointing and presence of the Lord intensified, and I found myself dressed. The next thing I knew I was walking down the hallway toward the stairs. All at once, there was a still, small voice speaking into my left ear. I was being told many things about Margaret. I was hearing the secrets of her heart. When I walked into the kitchen, she was there. She was having tea and a scone. I asked her what she was doing, and she told me that she was praying. PROPHESYING ABOUT ANGELS I said, “Margaret, I think God wants me to tell you something!” Her eyes grew as big as saucers as I launched into a litany of words about angels. I was as shocked as she was! I was able to speak in great detail about angels to her. “Your angel is very precious to you, and it has a name; your angel’s name is Charity. Your very nature is much like your angel. You are full of the love of God. The Lord is going to open your eyes to see your angel again. It is going to happen soon.” Somewhere in the middle of this heavenly utterance Margaret burst into tears! Then something else rather extraordinary began to happen. Gold dust began to rain down into the kitchen! Gold started to cover the kitchen table and our faces. After a few minutes, Margaret regained her composure, and I took a seat at the table with her. She shared with me her journey and how God had always ministered to her using the realm of angels as confirmation of everything that I had just spoken to her. We continued to fellowship together while enjoying tea and scones for the next hour and a half. Margaret gave me a copy of the book, Good Morning, Holy Spirit. Later, I took this Benny Hinn book along with me into the wilderness of Newfoundland where I had a life-changing encounter with the Holy Spirit in a tiny cabin. Margaret and I were joined by two friends for breakfast, and the Lord continued to move. Jennifer received the revelation that she was supposed to give an angel’s feather she had found to our hostess.

As the most perfect subject for painting I have already specified inwardly satisfied [reconciled and peaceful] love, the object of which is not a purely spiritual ‘beyond’ but is present, so that we can see love itself before us in what is loved. The supreme and unique form of this love is Mary’s love for the Christ-child, the love of the one mother who has borne the Saviour of the world and carries him in her arms. This is the most beautiful subject to which Christian art in general, and especially painting in its religious sphere, has risen. The love of God, and in particular the love of Christ who sits at’ the right hand of God, is of a purely spiritual kind. The object of this love is visible only to the eye of the soul, so that here there is strictly no question of that duality which love implies, nor is any natural bond established between the lovers or any linking them together from the start. On the other hand, any other love is accidental in the inclination of one lover for another, or,’ alternatively, the lovers, e.g. brothers and sisters or a father in his love for his children, have outside this relation other conceI1l8 with an essential claim on them. Fathers or brothers have to apply themselves to the world, to the state, business, war, or, in short, to general purposes, while sisters become wives, mothers, and so forth. But in the case of maternal love it is generally true that a mother’s love for her child is neither something accidental just a single feature in her life, but, on the contrary, it is her supreme vocation on earth, and her natural character and most sacred calling directly coincide. But while other loving mothers see and feel in their child their husband and their inmost union with him, in Mary’s relation to her child this aspect is always absent. For her feeling has nothing in common with a wife’s love for her husband; on the contrary, her relation to Joseph is more like a sister’s to a brother, while on Joseph’s side there is a secret awe of the child who is God’s and Mary’s. Thus religious love in its fullest and most intimate human form we contemplate not in the suffering and risen Christ or in his lingering amongst his friends but in the person of Mary with her womanly feeling. Her whole heart and being is human love for the child that she calls her own, and at the same time adoration, worship, and love of God with whom she feels herself at one. She is humble in God’s sight and yet has an infinite sense of being the one woman who is blessed above all other virgins. She is not self-subsistent on her own account, but is perfect only in her child, in God, but in him she is satisfied and blessed, whether. at the manger or as the Queen of Heaven, without passion or longing, without any further need, without any aim other than to have and to hold what she has. In its religious subject-matter the portrayal of this love has a wide series of events, including, for example, the Annunciation, the Visitation, the Birth, the Flight into Egypt, etc. And then there are, added to this, other subjects from the later life of Christ, i.e. the Disciples and the women who follow him and in whom the love of God becomes more or less a personal relation of love for a living and present Saviour who walks amongst them as an actual man; there is also the love of the angels who hover over the birth of Christ and many other scenes in his life, in serious worship or innocent joy. In all these subjects it is painting especially which presents the peace and full satisfaction of love. But nevertheless this peace is followed by the deepest suffering. Mary sees Christ carry his cross, she sees him suffer and die on the cross, taken down from the cross and buried, and no grief of others is so profound as hers. Mary’s grief is of a totally different kind. She is emotional, she feels the thrust of the dagger into the centre of her soul, her heart breaks, but she does not turn into stone.