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Serpent & Dove
“I expected little else" [...]"How dare you?" I clutched the front of my ruined dress in mock affront. "I am a God-fearing Christian woman now--”
Humor
Funny
Mocking
Lou
“Christian meditation is like a shower of the mind.”
Christian Meditation
Du mußt dein Leben ändern
“This much should be clear by now: the term 'renaissance' can only remain fruitful and demanding as long as it refers to a far-reaching idea: that it is the fate of Europeans to develop life and forms of life according to and alongside the Christian definitions of life and forms of life.”
Christianity
Rennaisance
Our Endangered Values: America's Moral Crisis
“She drove down from North Carolina to see me, and reminded me of scriptural lessons that tragedies and disappointments should be a source of increased patience, strength, wisdom, and a commitment to our Christian life. I rejected her premises at first, but Ruth finally convinced me to relegate my political and business ambitions to a secondary position of importance for a while and to assume some challenging religious commitments.”
Faith
Perserverance
Not Giving Up
Disapointments
Vocatio: Imaging a Visible Church
“The Christian disciple today has access to a world wide web of materials. There is plenty out there for a curious new Christian to discover. Even the maturing disciple can find groups, Bible studies, and prayer materials to help them grow for the mission of Christ. The Church remains stuck in the past, approaching the Internet as an unreal space filled with individuals lacking community. The Church is just now beginning to understand that there is much work to do if we are to engage in mission that is not limited to one worldly abode alone.”
Faith
Church
Christianity
Mission
Evangelism
Christian Formation
“Neither can I call myself anything else than what I am, a Christian.
(Saint Perpetua, as preserved by Tertullian in The Passion of Saints Perpetua and Felicity.)”
Faith
Martyrdom
Christianity
Martyr
Perpetua
Tertullian
Church For Monday: Equipping Believers for Mission at Work
“As we know, the week has 168 hours. People spend on average only one hour at church on Sunday morning. What about the other 167 hours spent primarily at work, at home, and at play in a world quite intolerant of Christians, embracing other truths but opposing the truth of the Bible, enamored with narratives but rejecting the narrative of Jesus? What type of church prepares for that type of world? A Church for Monday!”
Inspiration
Ministry
Entrepreneur
Marketplace
Church For Monday
Svetlana Papazov
Crime and Punishment
“But now, strange as it seems, a peasant's small, scrawny. light brown nag is harnessed to such a large cart, one of those horses he's seen it often that sometimes strain to pull some huge load of firewood or hay. Especially if the cart has gotten stuck in the mud or a rut. The peasants always whip the horse so terribly, so very painfully, sometimes even across its muzzle and eyes, and he would always feel so sorry, so very sorry to witness it that he would feel like crying, and his mother would always lead him away from the window. Now things are getting extremely boisterous: some very large and extremely drunken peasants in red and blue shirts, their heavy coats slung over their shoulders. come out of the tavern shouting, singing. and playing balalaikas. “Git in. everyone git in!" shouts one peasant, a young lad with a thick neck and a fleshy face, red as a beet, “I'll take ya all. Git in!" But there is a burst of laughter and shouting:
“That ol’ nag ain't good for nothin'!"
“Hey, Mikolka, you must be outta yer head to hitch that ol' mare to yer cart!"
“That poor ol' horse must be twenty if she's a day, lads!"
“Git in, I'll take ya all!" Mikolka shouts again,jumping in first, taking hold of the reins, and standing up straight in the front of the cart. “Matvei went off with the bay," he cries from the cart, “and as for this ol' mare here, lads, she's only breakin' my heart: I don't give a damn ifit kills ’er; she ain't worth her salt. Git in, I tell ya! I'll make 'er gallop! She’ll gallop, all right!" And he takes the whip in his hand, getting ready to thrash the horse with delight.
"What the hell, git in!" laugh several people in the crowd. "You heard 'im, she'll gallop!"
“I bet she ain't galloped in ten years!"
"She will now!"
“Don't pity 'er, lads; everyone, bring yer whips, git ready!" "That's it! Thrash 'er!" They all clamber into Mikolka's cart with guffaws and wisecracks. There are six lads and room for more. They take along a peasant woman, fat and ruddy. She's wearing red calico, a headdress trimmed with beads, and fur slippers; she‘s cracking nuts and cackling. The crowd’s also laughing; as a matter of fact, how could one keep from laughing at the idea of a broken down old mare about to gallop, trying to pull such a heavy load! Two lads in the cart grab their whips to help Mikolka. The shout rings out: “Pull!" The mare strains with all her might, but not only can’t she gallop, she can barely take a step forward; she merely scrapes her hooves, grunts, and cowers from the blows of the three whips raining down on her like hail. Laughter redoubles in the cart and among the crowd, but Mikolka grows angry and in his rage strikes the little mare with more blows, as if he really thinks she’ll be able to gallop. “Take me along, too, lads!" shouts someone from the crowd who’s gotten a taste of the fun.
“Git in! Everyone, git inl" cries Mikolka. “She'll take everyone. I‘ll flog 'er!" And he whips her and whips her again; in his frenzy, he no longer knows what he’s doing.
“Papa, papa," the boy cries to his father. “Papa, what are they doing? Papa, they‘re beating the poor horse!"
“Let's go, let's go!" his father says. “They’re drunk, misbehaving, those fools: let’s go. Don't look!" He tries to lead his son away. but the boy breaks from his father‘s arms; beside himself, he runs toward the horse. But the poor horse is on her last legs. Gasping for breath, she stops, and then tries to pull again, about to drop.
“Beat 'er to death!" cries Mikolka. ”That's what it's come to. I‘ll flog ‘er!"
“Aren't you a Christian. you devil?" shouts one old man from the crowd.
“Just imagine, asking an ol' horse like that to pull such a heavy load,” adds another.
“You‘ll do 'er in!" shouts a third.
“Leave me alone! She’s mine! I can do what I want with 'er! Git in, all of ya! Everyone git in I'm gonna make 'er gallop!”
Animals
Dream
Cruelty
Violence
Abuse
Horse
Dostoyevsky
Humans And Animals
Mare
Animals and World Religions
“The Christian spiritual life is modeled on the life of Jesus, champion of the oppressed, servant to those in need, protector of the abused, and humble defender of the downtrodden—a man who was not afraid to destroy the property of capitalists who willfully defiled that which God had made sacred. Exemplary Christians, especially saints, reveal that those who are close to God are compassionate and merciful servants, living close to nature and tending anymals. Most fundamentally, Christians are called to love.”
Love
Compassion
Jesus
Christians
Anymals
Animals And Religion
Religion And Animals
Respect For Animals
Respect For Nature
Religion And Ethics
Animals and World Religions
“Although there are tremendous differences in the particular expressions of any one branch within each religion, core teachings tend to remain central to all branches of a given religion—each branch generally shares the same core texts, teachings, saints, and/or founders. For example, love is a core value among the many Christian traditions, ahimsa is central to each Hindu tradition, zakat is obligatory in all Muslim traditions, and the list goes on.”
Love
Compassion
Christian
Ahimsa
Hindu
Muslim
Animal Liberation
Comparative Religions
Religion And Ethics
Zakat
How to Read a Book: The Classic Guide to Intelligent Reading
“To a Christian who believes in personal immortality, the writings of Epictetus or Marcus Aurelius are an incomplete account of human happiness.
(P. 160)”
Marcus Aurelius
Epictetus
Human Happiness
Personal Immortality
The Templars: The Rise and Spectacular Fall of God's Holy Warriors
“Life within a Templar house was designed where possible to resemble that of a Cistercian monastery. Meals were communal and to be eaten in near silence, while a reading was given from the Bible. The rule accepted that the elaborate sign language monks used to ask for necessities while eating might not be known to Templar recruits, in which case "quietly and privately you should ask for what you need at table, with all humility and submission." Equal rations of food and wine were to be given to each brother and leftovers would be distributed to the poor. The numerous fast days of the Church calendar were to be observed, but allowances would be made for the needs of fighting men: meat was to be served three times a week, on Tuesdays, Thursdays and Saturdays. Should the schedule of annual fast days interrupt this rhythm, rations would be increased to make up for lost sustenance as soon as the fasting period was over.
It was recognized that the Templars were killers. "This armed company of knights may kill the enemies of the cross without stated the rule, neatly summing up the conclusion of centuries of experimental Christian philosophy, which had concluded that slaying humans who happened to be "unbelieving pagans" and "the enemies of the son of the Virgin Mary" was an act worthy of divine praise and not damnation. Otherwise, the Templars were expected to live in pious self-denial.
Three horses were permitted to each knight, along with one squire whom "the brother shall not beat." Hunting with hawks—a favorite pastime of warriors throughout Christendom—was forbidden, as was hunting with dogs. only beasts Templars were permitted to kill were the mountain lions of the Holy Land. They were forbidden even to be in the company of hunting men, for the reason that "it is fitting for every religious man to go simply and humbly without laughing or talking too much." Banned, too, was the company of women, which the rule scorned as "a dangerous thing, for by it the old devil has led man from the straight path to paradise the flower of chastity is always [to be] maintained among you.... For this reason none Of you may presume to kiss a woman' be it widow, young girl, mother, sister, aunt or any other.... The Knighthood of Christ should avoid at all costs the embraces of women, by which men have perished many times." Although married men were permitted to join the order, they were not allowed to wear the white cloak and wives were not supposed to join their husbands in Templar houses.”
Obedience
Order
Templars
Templar House
The Happiness Hypothesis: Finding Modern Truth in Ancient Wisdom
“As in Plato, Christian love is love stripped of its essential particularity, its focus on a specific other person. Love is remodeled into a general attitude toward a much larger, even infinite class of objects.
Caritas and agape are beautiful, but they are not related to or derived from the kinds of love that people need. Although I would like to live in a world in which everyone radiates benevolence toward everyone else, I would rather live in a world in which there was at least one person who loved me specifically, and whom I loved in return.”
Pop Psychology
The Anatomy of Fascism
“Hitler and Mussolini, by contrast, not only felt destined to rule but shared none of the purists’ qualms about competing in bourgeois elections. Both set out—with impressive tactical skill and by rather different routes, which they discovered by trial and error—to make themselves indispensable participants in the competition for political power within their nations.
Becoming a successful political player inevitably involved losing followers as well as gaining them. Even the simple step of becoming a party could seem a betrayal to some purists of the first hour. When Mussolini decided to change his movement into a party late in 1921, some of his idealistic early followers saw this as a descent into the soiled arena of bourgeois parliamentarism. Being a party ranked talk above action, deals above principle, and competing interests above a united nation. Idealistic early fascists saw themselves as offering a new form of public life—an “antiparty”—capable of gathering the entire nation, in opposition to both parliamentary liberalism, with its encouragement of faction, and socialism, with its class struggle. José Antonio described the Falange Española as “a movement and not a party—indeed you could almost call it an anti-party . . . neither of the Right nor of the Left." Hitler’s NSDAP, to be sure, had called itself a party from the beginning, but its members, who knew it was not like the other parties, called it “the movement” (die Bewegung). Mostly fascists called their organizations movements or camps or bands or rassemblements or fasci: brotherhoods that did not pit one interest against others, but claimed to unite and energize the nation.
Conflicts over what fascist movements should call themselves were relatively trivial. Far graver compromises and transformations were involved in the process of becoming a significant actor in a political arena. For that process involved teaming up with some of the very capitalist speculators and bourgeois party leaders whose rejection had been part of the early movements’ appeal. How the fascists managed to retain some of their antibourgeois rhetoric and a measure of “revolutionary” aura while forming practical political alliances with parts of the establishment constitutes one of the mysteries of their success.
Becoming a successful contender in the political arena required more than clarifying priorities and knitting alliances. It meant offering a new political style that would attract voters who had concluded that “politics” had become dirty and futile. Posing as an “antipolitics” was often effective with people whose main political motivation was scorn for politics. In situations where existing parties were confined within class or confessional boundaries, like Marxist, smallholders’, or Christian parties, the fascists could appeal by promising to unite a people rather than divide it. Where existing parties were run by parliamentarians who thought mainly of their own careers, fascist parties could appeal to idealists by being “parties of engagement,” in which committed militants rather than careerist politicians set the tone. In situations where a single political clan had monopolized power for years, fascism could pose as the only nonsocialist path to renewal and fresh leadership. In such ways, fascists pioneered in the 1920s by creating the first European “catch-all” parties of “engagement,”17 readily distinguished from their tired, narrow rivals as much by the breadth of their social base as by the intense activism of their militants. Comparison acquires some bite at this point: only some societies experienced so severe a breakdown of existing systems that citizens began to look to outsiders for salvation. In many cases fascist establishment failed; in others it was never really attempted.”
Fascism
Fascism Entering Politics
The First Step: An Essay on the Morals of Diet, to Which Are Added Two Stories
“Fasting is an indispensable condition of a good life; but in fasting, as in abstinence in general, the question arises with what shall we begin: how to fast,—how often to eat, what to eat, what to avoid eating? And as we can do no work seriously without regarding the necessary order of sequence, so also we cannot fast without knowing where to begin,—with what to commence abstinence in food.
Fasting! And even an analysis of how to fast, and where to begin! The notion seems ridiculous to the majority of men.
I remember how an evangelical preacher who was attacking monastic asceticism and priding himself on his originality, once said to me, "My Christianity is not concerned with fasting and privations, but with beefsteaks." Christianity, or virtue in general—with beefsteaks!
During the long period of darkness and of the absence of all guidance, Pagan or Christian, so many wild, immoral ideas became infused into our life, especially into that lower region concerning the first steps toward a good life,—our relation to food, to which no one paid any attention,—that it is difficult for us even to understand the audacity and senselessness of upholding Christianity or virtue with beefsteaks.
We are not horrified by this association solely because a strange thing has befallen us. We look and see not: listen and hear not. There is no bad odor, no sound, no monstrosity, to which man cannot become accustomed, so that he ceases to remark that which would strike a man unaccustomed to it. Precisely so it is in the moral region. Christianity and morality with beefsteaks!”
Christianity
Morality
Virtue
Asceticism
Fasting
Beefsteaks
THE HONEYMOON: A SACRED AND UNFORGETTABLE SAVOUR OF A BLISSFUL MARITAL JOURNEY
“You've a false balance as a Christian if you can't lead OTHERS to Christ, or even speak to them about HIM.”
Balance
Christ
Wkm Quotes
Tell Them
Equip Life
Speakers Of Christ
Zealot: The Life and Times of Jesus of Nazareth
“The Jesus that is uncovered in the process may not be the Jesus we expect; he certainly will not be the Jesus that most modern Christians would recognize. But in the end, he is the only Jesus that we can access by historical means. Everything else is a matter of faith.”
Christianity
Jesus Christ
Judaism
Jesus Christ Of Nazareth
Jesus Of Nazareth
“Christianity is preached by the ignorant and believed by the learned. And in this way is like no other thing.”
Christianity
Maistre
The Social History of Art: Volume 2: Renaissance, Mannerism, Baroque
“As an artistic style, mannerism conformed to a divided outlook on life which was, nevertheless, spread uniformly all over Western Europe; the baroque is the expression of an intrinsically more homogeneous world-view, but one which assumes a variety of shapes in the different European countries. Mannerism, like Gothic, was a universal European phenomenon, even if it was restricted to much narrower circles than the Christian art of the Middle Ages; the baroque, on the other hand, embraces so many ramifications of artistic endeavor, appears in so many different forms in the individual countries and spheres of culture, that it seems doubtful at first sight whether it is possible to reduce them all to a common denominator.”
Baroque
Mannersim
“The revolutionary notion, as Kuby explains, holds that “vice as a form of social control is virtually invincible.” In other words, when the individual gives up sexual self-restraint, he engenders a rising totalitarian power. To understand how this power works, Kuby lists those who stand to benefit from the family’s decline: (1) anyone wishing to make humanity into rootless fodder for the sake of global ambition, (2) anyone who wants the West to sink into a “demographic winter,” and (3) anyone who wants to eliminate Christianity.”
Family
Christianity
Demographic
“God is a man.
God is a woman.
God is a child.
God is a grownup.
God is a person.
God is a father.
God is a mother.
God is a brother.
God is a sister.
God is a parent.
God is Christian.
God is Muslim.
God is Buddhist.
God is Hindu.
God is love.
God is black.
God is white.
God is brown.
God is red.
God is Spirit.
God is light.
God is movement.
God is energy.
God is nature.
God is power.
God is thoughts.
God is words.
God is expressions.
God is experiences.
God is reality.
God is the sky.
God is the stars.
God is the planets.
God is the world.
God is the universe.”
Enlightenment Quotes
God Quotes
African Philosophy Quotes
Philosopher Quotes
Guru Quotes
Sage Quotes
Matshona Dhliwayo Quotes
Philosophy Quotations
African Philosopher Quotes
Solomonology Quotes
Why We Must Fight!
“Discover God’s purpose for spiritual warfare, and why the Christian must fight.”
Spritituality
Online Books
Why We Must Fight
The Darkening Age: The Christian Destruction of the Classical World
“[W]hat befell the philosophers in AD 529 was not just one single law but a staccato burst of legal aggression issued by Justinian. ‘Your Clemency . . . the Glorious and Indulgent’ Justinian is how laws of this period referred to him. Justinian’s reverence, the legal code of the time announced, shone out ‘as a specially pure light, like that of a star’, while Justinian himself was referred to as ‘Your Holiness’; the ‘Glorious emperor’.
There was little glorious or indulgent about what was coming. And there was certainly nothing that was clement. This was the end. The ‘impious and wicked pagans’ were to be allowed to continue in their ‘insane error’ no longer. Anyone who refused salvation in the next life would, from now on, be all but damned in this one. A series of legal hammer blows fell: anyone who offered sacrifice would be executed. Anyone who worshipped statues would be executed. Anyone who was baptized – but who then continued to sacrifice – they, too, would be executed. The laws went further. This was no longer mere prohibition of other religious practices. It was the active enforcement of Christianity on every single, sinful pagan in the empire. The roads to error were being closed, forcefully. Everyone now had to become Christian. Every single person in the empire who had not yet been baptized now had to come forward immediately, go to the holy churches and ‘entirely abandon the former error [and] receive saving baptism’. Those who refused would be stripped of all their property, movable and immovable, lose their civil rights, be left in penury and, ‘in addition’ – as if what had gone before was not punishment but mere preamble, they would be ‘subject to the proper punishment’. If any man did not immediately hurry to the ‘holy churches’ with his family and force them also to be baptized, then he would suffer all of the above – and then he would be exiled. The ‘insane error’ of paganism was to be wiped from the face of the earth.”
Philosophy
Worship
Christianity
Punishment
Laws
Monotheism
Clemency
The Darkening Age: The Christian Destruction of the Classical World
“To show the extent of some doctors’ dogmatism he used the phrase: ‘one might more easily teach novelties to the followers of Moses and Christ’. Elsewhere, he disparaged physicians who offered views on the body without demonstration to back up their assertions, saying that to listen to them was ‘as if one had come into the school of Moses and Christ [and heard] talk of undemonstrated laws’. Galen had little time for Moses himself, either. ‘It is his method in his books,’ wrote Galen, disapprovingly, ‘to write without offering proofs, saying “God commanded, God spake”.”
Religion
Christianity
Dogmatism
Monotheism
Proofs
The Social History of Art, Volume 1: From Prehistoric Times to the Middle Ages
“Strict formalism and abstraction from reality are undoubtedly the most important, but by no means the only characteristics of the Romanesque style. For just as a mystic tendency is at work alongside the scholastic trend in the philosophy of the age, and a wild, unrestrained ecstatic religiosity finds expression in the monastic reform movement alongside a strict dogmatism, so also in art emotional and expressionistic tendencies make themselves felt alongside the dominant formalism and stereotyped abstractionism. This less restrained conception of art is not perceptible, however, until the second half of the Romanesque period, that is to say, it coincides with the revival of trade and urban life in the eleventh century. However modest these beginnings are in themselves, they represent the first signs of a change which paves the way for the individualism and liberalism of the modern age. Externally nothing much is altered for the present; the basic tendency of Romanesque art remains anti-naturalistic and hieratic. And yet, if a first step towards the dissolution of the ties which restrict medieval life is to be discerned anywhere, then it is here, in this astonishingly prolific eleventh century, with its new towns and markets, its new orders and schools, the first crusade and the founding of the first Norman states, the beginnings of monumental Christian sculpture and the proto-forms of Gothic architecture. It cannot be a coincidence that all this new life and movement occurs at the same time as the early medieval self-supporting economy is beginning to yield to a mercantile economy after centuries of uninterrupted stagnation.”
Individualism
Romanesque
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